Երեմիա / Jeremiah - 10 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1–9. Ничтожество идолов. 10–16. Величие Иеговы. 17–25. Необходимо преклониться пред приговором Иеговы
1-9: Все языческие приметы и самое языческое служение богам, в особенности поклонение разным истуканам, в высшей степени бессмысленно. С иронией пророк говорит о том, как делаются эти истуканы.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
We may conjecture that the prophecy of this chapter was delivered after the first captivity, in the time of Jeconiah or Jehoiachin, when many were carried away to Babylon; for it has a double reference:-- I. To those that were carried away into the land of the Chaldeans, a country notorious above any other for idolatry and superstition; and they are here cautioned against the infection of the place, not to learn the way of the heathen (ver. 1, 2), for their astrology and idolatry are both foolish things (ver. 3-5), and the worshippers of idols brutish, ver. 8, 9. So it will appear in the day of their visitation, ver. 14, 15. They are likewise exhorted to adhere firmly to the God of Israel, for there is none like him, ver. 6, 7. He is the true God, lives for ever, and has the government of the world (ver. 10-13), and his people are happy in him, ver. 16. II. To those that yet remained in their own land. They are cautioned against security, and told to expect distress (ver. 17, 18) and that by a foreign enemy, which God would bring upon them for their sin, ver. 20-22. This calamity the prophet laments (ver. 19) and prays for the mitigation of it, ver. 23-25.
Adam Clarke: Commentary on the Bible - 1831
The Jews, about to be carried into captivity, are here warned against the superstition and idolatry of that country to which they were going. Chaldea was greatly addicted to astrology, and therefore the prophet begins with warning them against it, Jer 10:1, Jer 10:2. He then exposes the absurdity of idolatry in short but elegant satire; in the midst of which he turns, in a beautiful apostrophe, to the one true God, whose adorable attributes repeatedly strike in view, as he goes along, and lead him to contrast his infinite perfections with those despicable inanities which the blinded nations fear, Jer 10:3-16. The prophet again denounces the Divine judgments, Jer 10:17, Jer 10:18; upon which Jerusalem laments her fate, and supplicates the Divine compassion in her favor, Jer 10:19-25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jer 10:1, The unequal comparison of God and idols; Jer 10:17, The prophet exhorts to flee from the calamity to come; Jer 10:19, He laments the spoil of the tabernacle by foolish pastors; Jer 10:23, He makes an humble supplication.
John Gill
INTRODUCTION TO JEREMIAH 10
This chapter shows that there is no comparison to be made between God and the idols of the Gentiles; represents the destruction of the Jews as near at hand; and is closed with some petitions of the prophet. It begins by way of preface with an exhortation to hear the word of the Lord, and a dehortation not to learn the way of the Heathens, or be dismayed at their signs, since their customs were in vain, Jer 10:1 which lead on to expose their idols, and set forth the greatness and glory of God. Their idols are described by the matter and makers of them, Jer 10:3 and from their impotence to speak, to stand, to move, or do either good or evil, Jer 10:4, but, on the other hand, God is described by the greatness of his name and power, and by the reverence that belongs unto him; in comparison of whom all the wise men of the nations are brutish, foolish, and vain, Jer 10:6, by the epithets of true, living, and everlasting, and by the terribleness of his wrath, Jer 10:10, by his power and wisdom, in making the heavens and the earth, in causing thunder and lightning, wind and rain, when the gods that have no share in these shall utterly perish, Jer 10:11 their makers being brutish, and brought to shame; and they falsehood and breathless vanity, the work of errors, and so shall come to ruin, Jer 10:14, but he, who is Jacob's portion, and whose inheritance Israel is, is not like them; being the former of all things, and his name the Lord of hosts, Jer 10:16 and next follows a prophecy of the destruction of the Jews; wherefore they are bid to gather up their wares, since in a very little time, and at once, the Lord would fling them out of the land, and bring them into distress, Jer 10:17, upon which the prophet expresses his sympathy with his people in trouble, and the part of grief he took and bore with them, Jer 10:19, the particulars of his distress, through the desolation of the land, and the captivity of the people, with the cause and authors of it, by whose means these things were brought upon them, are mentioned, Jer 10:20, and the Chaldean army, the instruments of their ruin, are represented as just at hand, Jer 10:22, when the prophet, directing himself to God, acknowledges the impotence of man in general to help and guide himself, deprecates correction in anger to himself in particular, and prays that the wrath of God might be poured down upon the Heathens, by whom his people were devoured, consumed, and made desolate, Jer 10:23.
10:110:1: Լուարո՛ւք զպատգամս զոր խօսեցաւ Տէր ՚ի վերայ ձեր՝ տունդ Իսրայէլի[11099]։ [11099] Ոմանք. Զպատգամն զոր խօսե՛՛։
1 Ո՛վ Իսրայէլի տուն, լսի՛ր Տիրոջ պատգամները, որ քեզ են ուղղուած:
10 Ո՛վ Իսրայէլի տուն, Տէրոջը ձեզի համար ըսած խօսքը լսեցէք։
Լուարուք զպատգամս զոր խօսեցաւ Տէր ի վերայ ձեր, տունդ Իսրայելի:

10:1: Լուարո՛ւք զպատգամս զոր խօսեցաւ Տէր ՚ի վերայ ձեր՝ տունդ Իսրայէլի[11099]։
[11099] Ոմանք. Զպատգամն զոր խօսե՛՛։
1 Ո՛վ Իսրայէլի տուն, լսի՛ր Տիրոջ պատգամները, որ քեզ են ուղղուած:
10 Ո՛վ Իսրայէլի տուն, Տէրոջը ձեզի համար ըսած խօսքը լսեցէք։
zohrab-1805▾ eastern-1994▾ western am▾
10:110:1 Слушайте слово, которое Господь говорит вам, дом Израилев.
10:1 ἀκούσατε ακουω hear τὸν ο the λόγον λογος word; log κυρίου κυριος lord; master ὃν ος who; what ἐλάλησεν λαλεω talk; speak ἐφ᾿ επι in; on ὑμᾶς υμας you οἶκος οικος home; household Ισραηλ ισραηλ.1 Israel
10:1 שִׁמְע֣וּ šimʕˈû שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֗ר ddāvˈār דָּבָר word אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] דִּבֶּ֧ר dibbˈer דבר speak יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH עֲלֵיכֶ֖ם ʕᵃlêḵˌem עַל upon בֵּ֥ית bˌêṯ בַּיִת house יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
10:1. audite verbum quod locutus est Dominus super vos domus IsrahelHear ye the word which the Lord hath spoken concerning you, O house of Israel.
1. Hear ye the word which the LORD speaketh unto you, O house of Israel:
10:1. Listen to the word that the Lord has spoken concerning you, O house of Israel.
10:1. Hear ye the word which the LORD speaketh unto you, O house of Israel:
Hear ye the word which the LORD speaketh unto you, O house of Israel:

10:1 Слушайте слово, которое Господь говорит вам, дом Израилев.
10:1
ἀκούσατε ακουω hear
τὸν ο the
λόγον λογος word; log
κυρίου κυριος lord; master
ὃν ος who; what
ἐλάλησεν λαλεω talk; speak
ἐφ᾿ επι in; on
ὑμᾶς υμας you
οἶκος οικος home; household
Ισραηλ ισραηλ.1 Israel
10:1
שִׁמְע֣וּ šimʕˈû שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּבָ֗ר ddāvˈār דָּבָר word
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבֶּ֧ר dibbˈer דבר speak
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
עֲלֵיכֶ֖ם ʕᵃlêḵˌem עַל upon
בֵּ֥ית bˌêṯ בַּיִת house
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
10:1. audite verbum quod locutus est Dominus super vos domus Israhel
Hear ye the word which the Lord hath spoken concerning you, O house of Israel.
10:1. Listen to the word that the Lord has spoken concerning you, O house of Israel.
10:1. Hear ye the word which the LORD speaketh unto you, O house of Israel:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Дом Израилев — т. е. находящиеся в плену северные колена (ср. III:11: и сл. VII:12).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Hear ye the word which the LORD speaketh unto you, O house of Israel: 2 Thus saith the LORD, Learn not the way of the heathen, and be not dismayed at the signs of heaven; for the heathen are dismayed at them. 3 For the customs of the people are vain: for one cutteth a tree out of the forest, the work of the hands of the workman, with the axe. 4 They deck it with silver and with gold; they fasten it with nails and with hammers, that it move not. 5 They are upright as the palm tree, but speak not: they must needs be borne, because they cannot go. Be not afraid of them; for they cannot do evil, neither also is it in them to do good. 6 Forasmuch as there is none like unto thee, O LORD; thou art great, and thy name is great in might. 7 Who would not fear thee, O King of nations? for to thee doth it appertain: forasmuch as among all the wise men of the nations, and in all their kingdoms, there is none like unto thee. 8 But they are altogether brutish and foolish: the stock is a doctrine of vanities. 9 Silver spread into plates is brought from Tarshish, and gold from Uphaz, the work of the workman, and of the hands of the founder: blue and purple is their clothing: they are all the work of cunning men. 10 But the LORD is the true God, he is the living God, and an everlasting king: at his wrath the earth shall tremble, and the nations shall not be able to abide his indignation. 11 Thus shall ye say unto them, The gods that have not made the heavens and the earth, even they shall perish from the earth, and from under these heavens. 12 He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heavens by his discretion. 13 When he uttereth his voice, there is a multitude of waters in the heavens, and he causeth the vapours to ascend from the ends of the earth; he maketh lightnings with rain, and bringeth forth the wind out of his treasures. 14 Every man is brutish in his knowledge: every founder is confounded by the graven image: for his molten image is falsehood, and there is no breath in them. 15 They are vanity, and the work of errors: in the time of their visitation they shall perish. 16 The portion of Jacob is not like them: for he is the former of all things; and Israel is the rod of his inheritance: The LORD of hosts is his name.
The prophet Isaiah, when he prophesied of the captivity in Babylon, added warnings against idolatry and largely exposed the sottishness of idolaters, not only because the temptations in Babylon would be in danger of drawing the Jews there to idolatry, but because the afflictions in Babylon were designed to cure them of their idolatry. Thus the prophet Jeremiah here arms people against the idolatrous usages and customs of the heathen, not only for the use of those that had gone to Babylon, but of those also that staid behind, that being convinced and reclaimed, by the word of God, the rod might be prevented; and it is written for our learning. Observe here,
I. A solemn charge given to the people of God not to conform themselves to the ways and customs of the heathen. Let the house of Israel hear and receive this word from the God of Israel: "Learn not the way of the heathen, do not approve of it, no, nor think indifferently concerning it, much less imitate it or accustom yourselves to it. Let not any of their customs steal in among you (as they are apt to do insensibly) nor mingle themselves with your religion." Note, It ill becomes those that are taught of God to learn the way of the heathen, and to think of worshipping the true God with such rites and ceremonies as they used in the worship of their false gods. See Deut. xii. 29-31. It was the way of the heathen to worship the host of heaven, the sun, moon, and stars; to them they gave divine honours, and from them they expected divine favours, and therefore, according as the signs of heaven were, whether they were auspicious or ominous, they thought themselves countenanced or discountenanced by their deities, which made them observe those signs, the eclipses of the sun and moon, the conjunctions and oppositions of the planets, and all the unusual phenomena of the celestial globe, with a great deal of anxiety and trembling. Business was stopped if any thing occurred that was thought to bode ill; if it did but thunder on their left hand, they were almost as if they had been thunderstruck. Now God would not have his people to be dismayed at the signs of heaven, to reverence the stars as deities, nor to frighten themselves with any prognostications grounded upon them. Let them fear the God of heaven, and keep up a reverence of his providence, and then they need not be dismayed at the signs of heaven, for the stars in their courses fight not against any that are at peace with God. The heathen are dismayed at these signs, for they know no better; but let not the house of Israel, that are taught of God, be so.
II. Divers good reasons given to enforce this charge.
1. The way of the heathen is very ridiculous and absurd, and is condemned even by the dictates of right reason, v. 3. The statutes and ordinances of the heathen are vanity itself; they cannot stand the test of a rational disquisition. This is again and again insisted upon here, as it was by Isaiah. The Chaldeans valued themselves upon their wisdom, in which they thought that they excelled all their neighbours; but the prophet here shows that they, and all others that worshipped idols and expected help and relief from them, were brutish and sottish, and had not common sense. (1.) Consider what the idol is that is worshipped. It was a tree cut out of the forest originally. It was fitted up by the hands of the workman, squared, and sawed, and worked into shape; see Isa. xliv. 12, &c. But, after all, it was but the stock of a tree, fitter to make a gate-post of than any thing else. But, to hide the wood, they deck it with silver and gold, they gild or lacquer it, or they deck it with gold and silver lace, or cloth of tissue. They fasten it to its place, which they themselves have assigned it, with nails and hammers, that it fall not, nor be thrown down, nor stolen away, v. 4. The image is made straight enough, and it cannot be denied but that the workman did his part, for it is upright as the palm-tree (v. 5); it looks stately, and stands up as if it were going to speak to you, but it cannot speak; it is a poor dumb creature; nor can it take one step towards your relief. If there be any occasion for it to shift its place, it must be carried in procession, for it cannot go. Very fitly does the admonition come in here, "Be not afraid of them, any more than of the signs of heaven; be not afraid of incurring their displeasure, for they can do no evil; be not afraid of forfeiting their favour, for neither is it in them to do good. If you think to mend the matter by mending the materials of which the idol is made, you deceive yourselves. Idols of gold and silver are an unworthy to be worshipped as wooden gods. The stock is a doctrine of vanities, v. 8. It teaches lies, teaches lies concerning God. It is an instruction of vanities; it is wood." It is probable that the idols of gold and silver had wood underneath for the substratum, and then silver spread into plates is brought from Tarshish, imported from beyond sea, and gold from Uphaz, or Phaz, which is sometimes rendered the fine or pure gold, Ps. xxi. 3. A great deal of art is used, and pains taken, about it. They are not such ordinary mechanics that are employed about these as about the wooden gods, v. 3. These are cunning men; it is the work of the workman; the graver must do his part when it has passed through the hands of the founder. Those were but decked here and there with silver and gold; these are silver and gold all over. And, that these gods might be reverenced as kings, blue and purple are their clothing, the colour of royal robes (v. 9), which amuses ignorant worshippers, but makes the matter no better. For what is the idol when it is made and when they have made the best they can of it? He tells us (v. 14): They are falsehood; they are not what they pretend to be, but a great cheat put upon the world. They are worshipped as the gods that give us breath and life and sense, whereas they are lifeless senseless things themselves, and there is no breath in them; there is no spirit in them (so the word is); they are not animated, or inhabited, as they are supposed to be, by any divine spirit or numen--divinity. They are so far from being gods that they have not so much as the spirit of a beast that goes downward. They are vanity, and the work of errors, v. 15. Enquire into the use of them and you will find they are vanity; they are good for nothing; no help is to be expected from them nor any confidence put in them. They are a deceitful work, works of illusions, or mere mockeries; so some read the following clause. They delude those that put their trust in them, make fools of them, or, rather, they make fools of themselves. Enquire into the use of them and you will find they are the work of errors, grounded upon the grossest mistakes that ever men who pretended to reason were guilty of. They are the creatures of a deluded fancy; and the errors by which they were produced they propagate among their worshippers. (2.) Infer hence what the idolaters are that worship these idols. (v. 8): They are altogether brutish and foolish. Those that make them are like unto them, senseless and stupid, and there is no spirit in them--no use of reason, else they would never stoop to them, v. 14. Every man that makes or worships idols has become brutish in his knowledge, that is, brutish for want of knowledge, or brutish in that very thing which one would think they should be fully acquainted with; compare Jude 10, What they know naturally, what they cannot but know by the light of nature, in those things as brute beasts they corrupt themselves. Though in the works of creation they cannot but see the eternal power and godhead of the Creator, yet they have become vain in their imaginations, not liking to retain God in their knowledge. See Rom. i. 21, 28. Nay, whereas they thought it a piece of wisdom thus to multiply gods, it really was the greatest folly they could be guilty of. The world by wisdom knew not God, 1 Cor. i. 21; Rom. i. 22. Every founder is himself confounded by the graven image; when he has made it by a mistake he is more and more confirmed in his mistake by it; he is bewildered, bewitched, and cannot disentangle himself from the snare; or it is what he will one time or other be ashamed of.
2. The God of Israel is the one only living and true God, and those that have him for their God need not make their application to any other; nay, to set up any other in competition with him is the greatest affront and injury that can be done him. Let the house of Israel cleave to the God of Israel and serve and worship him only, for,
(1.) He is a non-such. Whatever men may set in competition with him, there is none to be compared with him. The prophet turns from speaking with the utmost disdain of the idols of the heathen (as well he might) to speak with the most profound and awful reverence of the God of Israel (v. 6, 7): "Forasmuch as there is none like unto thee, O Lord! none of all the heroes which the heathen have deified and make such ado about," the dead men of whom they made dead images, and whom they worshipped. "Some were deified and adored for their wisdom; but, among all the wise men of the nations, the greatest philosophers or statesmen, as Apollo or Hermes, there is none like thee. Others were deified and adored for their dominion; but, in all their royalty" (so it may be read), "among all their kings, as Saturn and Jupiter, there is none like unto thee." What is the glory of a man that invented a useful art or founded a flourishing kingdom (and these were grounds sufficient among the heathen to entitle a man to an apotheosis) compared with the glory of him that is the Creator of the world and that forms the spirit of man within him? What is the glory of the greatest prince or potentate, compared with the glory of him whose kingdom rules over all? He acknowledges (v. 6), O Lord! thou art great, infinite and immense, and thy name is great in might; thou hast all power, and art known to have it. Men's name is often beyond their might; they are thought to be greater than they are; but God's name is great, and no greater than he really is. And therefore who would not fear thee, O King of nations? Who would not choose to worship such a God as this, that can do every thing, rather than such dead idols as the heathen worship, that can do nothing? Who would not be afraid of offending or forsaking a God whose name is so great in might? Which of all the nations, if they understood their interests aright, would not fear him who is the King of nations? Note, There is an admirable decency and congruity in the worshipping of God only. It is fit that he who is God alone should alone be served, that he who is Lord of all should be served by all, that he who is great should be greatly feared and greatly praised.
(2.) His verity is as evident as the idol's vanity, v. 10. They are the work of men's hands, and therefore nothing is more plain than that it is a jest to worship them, if that may be called a jest which is so great an indignity to him that made us: But the Lord is the true God, the God of truth; he is God in truth. God Jehovah is truth; he is not a counterfeit and pretender, as they are, but is really what he has revealed himself to be; he is one we may depend upon, in whom and by whom we cannot be deceived. [1.] Look upon him as he is in himself, and he is the living God. He is life itself, has life in himself, and is the fountain of life to all the creatures. The gods of the heathen are dead things, worthless and useless, but ours is a living God, and hath immortality. [2.] Look upon him with relation to his creatures, he is a King, and absolute monarch, over them all, is their owner and ruler, has an incontestable right both to command them and dispose of them. As a king, he protects the creatures, provides for their welfare, and preserves peace among them. He is an everlasting king. The counsels of his kingdom were from everlasting and the continuance of it will be to everlasting. He is a King of eternity. The idols whom they call their kings are but of yesterday, and will soon be abolished; and the kings of the earth, that set them up to be worshipped, will themselves be in the dust shortly; but the Lord shall reign for ever, thy God, O Zion! unto all generations.
(3.) None knows the power of his anger. Let us stand in awe, and not dare to provoke him by giving that glory to another which is due to him alone; for at his wrath the earth shall tremble, even the strongest and stoutest of the kings of the earth; nay, the earth, firmly as it is fixed, when he pleases is made to quake and the rocks to tremble, Ps. civ. 32; Hab. iii. 6, 10. Though the nations should join together to contend with him, and unite their force, yet they would be found utterly unable not only to resist, but even to abide his indignation. Not only can they not make head against it, for it would overcome them, but they cannot bear up under it, for it would overload them, Ps. lxxvi. 7, 8; Nah. i. 6.
(4.) He is the God of nature, the fountain of all being; and all the powers of nature are at his command and disposal, v. 12, 13. The God we worship is he that made the heavens and the earth, and has a sovereign dominion over both; so that his invisible things are manifested and proved in the things that are seen. [1.] If we look back, we find that the whole world owed its origin to him as its first cause. It was a common saying even among the Greeks--He that sets up to be another god ought first to make another world. While the heathen worship gods that they made, we worship the God that made us and all things. First, The earth is a body of vast bulk, has valuable treasures in its bowels and more valuable fruit on its surface. It and them he has made by his power; and it is by no less than an infinite power that it hangs upon nothing, as it does (Job xxvi. 7)-- ponderibus librata suis--poised by its own weight. Secondly, The world, the habitable part of the earth, is admirably fitted for the use and service of man, and he hath established it so by his wisdom, so that it continues serviceable in constant changes and yet a continual stability from one generation to another. Therefore both the earth and the world are his, Ps. xxiv. 1. Thirdly, The heavens are wonderfully stretched out to an incredible extent, and it is by his discretion that they are so, and that the motions of the heavenly bodies are directed for the benefit of this lower world. These declare his glory (Ps. xix. 1), and oblige us to declare it, and not give that glory to the heavens which is due to him that made them. [2.] If we look up, we see his providence to be a continued creation (v. 13): When he uttereth his voice (gives the word of command) there is a multitude of waters in the heavens, which are poured out on the earth, whether for judgment or mercy, as he intends them. When he utters his voice in the thunder, immediately there follow thunder-showers, in which there are a multitude of waters; and those come with a noise, as the margin reads it; and we read of the noise of abundance of rain, 1 Kings xviii. 41. Nay, there are wonders done daily in the kingdom of nature without noise: He causes the vapours to ascend from the ends of the earth, from all parts of the earth, even the most remote, and chiefly those that lie next the sea. All the earth pays the tribute of vapours, because all the earth receives the blessing of rain. And thus the moisture in the universe, like the money in a kingdom and the blood in the body, is continually circulating for the good of the whole. Those vapours produce wonders, for of them are formed lightnings for the rain, and the winds which God from time to time brings forth out of his treasures, as there is occasion for them, directing them all in such measure and for such use as he thinks fit, as payments are made out of the treasury. All the meteors are so ready to serve God's purposes that he seems to have treasures of them, that cannot be exhausted and may at any time be drawn from, Ps. cxxxv. 7. God glories in the treasures he has of these, Job xxxviii. 22, 23. This God can do; but which of the idols of the heathen can do the like? Note, There is no sort of weather but what furnishes us with a proof and instance of the wisdom and power of the great Creator.
(5.) This God is Israel's God in covenant, and the felicity of every Israelite indeed. Therefore let the house of Israel cleave to him, and not forsake him to embrace idols; for, if they do, they certainly change for the worse, for (v. 16) the portion of Jacob is not like them; their rock is not as our rock (Deut. xxxii. 31), nor ours like their mole-hills. Note, [1.] Those that have the Lord for their God have a full and complete happiness in him. The God of Jacob is the portion of Jacob; he is his all, and in him he has enough and needs no more in this world nor the other. In him we have a worthy portion, Ps. xvi. 5. [2.] If we have entire satisfaction and complacency in God as our portion, he will have a gracious delight in us as his people, whom he owns as the rod of his inheritance, his possession and treasure, with whom he dwells and by whom he is served and honoured. [3.] It is the unspeakable comfort of all the Lord's people that he who is their God is the former of all things, and therefore is able to do all that for them, and give all that to them, which they stand in need of. Their help stands in his name who made heaven and earth. And he is the Lord of hosts, of all the hosts in heaven and earth, has them all at his command, and will command them into the service of his people when there is occasion. This is the name by which they know him, which they first give him the glory of and then take to themselves the comfort of. [4.] Herein God's people are happy above all other people, happy indeed, bona si sua norint--did they but know their blessedness. The gods which the heathen pride, and please, and so portion themselves in, are vanity and a lie; but the portion of Jacob is not like them.
3. The prophet, having thus compared the gods of the heathen with the God of Israel (between whom there is no comparison), reads the doom, the certain doom, of all those pretenders, and directs the Jews, in God's name, to read it to the worshippers of idols, though they were their lords and masters (v. 11): Thus shall you say unto them (and the God you serve will bear you out in saying it), The gods which have not made the heavens and the earth (and therefore are no gods, but usurpers of the honour due to him only who did make heaven and earth) shall perish, perish of course, because they are vanity--perish by his righteous sentence, because they are rivals with him. As gods they shall perish from off the earth (even all those things on earth beneath which they make gods of) and from under these heavens, even all those things in the firmament of heaven, under the highest heavens, which are deified, according to the distribution in the second commandment. These words in the original are not in the Hebrew, like all the rest, but in the Chaldee dialect, that the Jews in captivity might have this ready to say to the Chaldeans in their own language when they tempted them to idolatry: "Do you press us to worship your gods? We will never do that; for," (1.) "They are counterfeit deities; they are no gods, for they have not made the heavens and the earth, and therefore are not entitled to our homage, nor are we indebted to them either for the products of the earth or the influences of heaven, as we are to the God of Israel." The primitive Christians would say, when they were urged to worship such a god, Let him make a world and he shall be my god. While we have him to worship who made heaven and earth, it is very absurd to worship any other. (2.) "They are condemned deities. They shall perish; the time shall come when they shall be no more respected as they are now, but shall be buried in oblivion, and they and their worshippers shall sink together. The earth shall no longer bear them; the heavens shall no longer cover them; but both shall abandon them." It is repeated (v. 15), In the time of their visitation they shall perish. When God comes to reckon with idolaters he will make them weary of their idols, and glad to be rid of them. They shall cast them to the moles and to the bats, Isa. ii. 20. Whatever runs against God and religion will be run down at last.
Adam Clarke: Commentary on the Bible - 1831
10:1: Hear ye the word which the Lord speaketh unto you - Dr. Dahler supposes this discourse to have been delivered in the fourth year of the reign of Jehoiakim. It contains an invective against idolatry; showing its absurdity, and that the Creator alone should be worshipped by all mankind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:1: am 3397, bc 607, Jer 2:4, Jer 13:15-17, Jer 22:2, Jer 42:15; Kg1 22:19; Psa 50:7; Isa 1:10, Isa 28:14; Hos 4:1; Amo 7:16; Th1 2:13; Rev 2:29
Carl Friedrich Keil and Franz Delitzsch
10:1
Warning against idolatry by means of a view of the nothingness of the false gods (Jer 10:1-5), and a counter-view of the almighty and everlasting God (Jer 10:6-11) and of His governing care in the natural world. This warning is but a further continuation of the idea of Jer 9:23, that Israel's glory should consist in Jahveh who doth grace, right, and justice upon earth. In order thoroughly to impress this truth on the backsliding and idolatrous people, Jeremiah sets forth the nullity of the gods feared by the heathen, and, by showing how these gods are made of wood, plated with silver and gold, proves that these dead idols, which have neither life nor motion, cannot be objects of fear; whereas Jahveh is God in truth, a living and everlasting God, before whose anger the earth trembles, who has created the earth, and rules it, who in the day of visitation will also annihilate the false gods.
(Note: This whole passage is declared by Movers (de utr. rec. Jer. p. 43), de W., Hitz., and Ng. to be spurious and a late interpolation; because, as they allege, it interrupts the continuity, because its matter brings us down to the time of the Babylonian exile, and because the language of it diverges in many respects from Jeremiah's. Against these arguments Kper, Haev., Welte, and others have made a Stand. See my Manual of Introd. 75, 1. - By the exhibition of the coherence of the thought given in the text, we have already disposed of the argument on which most stress is laid by the critics referred to, the alleged interruption of the connection. How little weight this argument is entitled to, may over and above be seen from the fact that Graf holds Jer 9:22-25 to be an interpolation, by reason of the want of connection; in which view neither Movers preceded him, nor has Hitz. or Ng. followed Him. The second reason, that the subject-matter brings us down to the time of the exile, rests upon a misconception of the purpose in displaying the nothingness of the false gods. In this there is presupposed neither a people as yet unspotted by idolatry, nor a people purified therefrom; but, in order to fill the heart with a warmer love for the living God and Lord of the world, Israel's own God, the bias towards the idols, deep-seated in the hearts of the people, is taken to task and attacked in that which lies at its root, namely, the fear of the power of the heathen's gods. Finally, as to the language of the passage, Movers tried to show that the whole not only belonged to the time of the pseudo-Isaiah, but that it was from his hand. Against this Graf has pronounced emphatically, with the remark that the similarity is not greater than is inevitable in the discussion of the same subject; whereas, he says, the diversity in expression is so great, that it does not even give us any reason to suppose that the author of this passage had the pseudo-Isaiah before him when he was writing. This assertion is certainly an exaggeration; but it contains thus much of truth, that along with individual similarities in expression, the diversities are so great as to put out of the question all idea of the passage's having been written by the author of Isa 40-56. In several verses Jeremiah's characteristic mode of expression is unmistakeable. Such are the frequent use of הבל for the idols, Jer 10:3 and Jer 10:15, cf. Jer 8:19; Jer 14:22, and עת פּקדּתם, Jer 10:15, cf. Jer 8:12; Jer 46:21; Jer 50:27, neither of which occurs in the second part of Isaiah; and הובישׁ, Jer 10:14, for which Isaiah uses בּושׁ, Is 42:17; Is 44:11. Further, in passages cognate in sense the expression is quite different; cf. Jer 10:4 and Jer 10:9 with Is 40:19-20; Is 41:7, where we find ימּוט instead of יפיק, which is not used by Isaiah in the sense of "move;" cf. Jer 10:5 with Is 46:7 and Is 41:23; Jer 10:12 with Is 45:18. Finally, the two common expressions cannot prove anything, because they are found in other books, as שׁבט נחלתו, Jer 10:16 and Is 63:17, derived from Deut 32:9; or יהוה צבאות , which is used frequently by Amos; cf. Amos 4:13; Amos 5:27, Amos 5:8; Amos 9:6, cf. with Jer 33:2. - Even נסך in the sense of molten image in Jer 10:14, as in Is 41:29; Is 48:5, is found also in Dan 11:8; consequently this use of the word is no peculiarity of the second part of Isaiah.)
Jer 10:1-2
The nothingness of the false gods. - Jer 10:1. "Hear the word which Jahveh speaketh unto you, house of Israel! Jer 10:2. Thus saith Jahveh: To the ways of the heathen use yourselves not, and at the signs of the heaven be not dismayed, because the heathen are dismayed at them. Jer 10:3. For the ordinances of the peoples are vain. For it is wood, which one hath cut out of the forest, a work of the craftsman's hands with the axe. Jer 10:4. With silver and with gold he decks it, with nails and hammers they fasten it, that it move not. Jer 10:5. As a lathe-wrought pillar are they, and speak not; they are borne, because they cannot walk. Be not afraid of them; for they do not hurt, neither is it in them to do good."
This is addressed to the house of Israel, i.e., to the whole covenant people; and "house of Israel" points back to "all the house of Israel" in Jer 9:25. עליכם for אליכם, as frequently in Jeremiah. The way of the heathen is their mode of life, especially their way of worshipping their gods; cf. ἡ ὁδὸς, Acts 9:2; Acts 19:9. למד c. אל, accustom oneself to a thing, used in Jer 13:21 with the synonymous על, and in Ps 18:35 (Piel) with ל. The signs of heaven are unwonted phenomena in the heavens, eclipses of the sun and moon, comets, and unusual conjunctions of the stars, which were regarded as the precursors of extraordinary and disastrous events. We cannot admit Hitz.'s objection, that these signs in heaven were sent by Jahveh (Joel 3:3-4), and that before these, as heralds of judgment, not only the heathen, but the Jews themselves, had good cause to be dismayed. For the signs that marked the dawning of the day of the Lord are not merely such things as eclipses of sun and moon, and the like. There is still less ground for Ng.'s idea, that the signs of heaven are such as, being permanently there, call forth religious adoration from year to year, the primitive constellations (Job 9:9), the twelve signs of the zodiac; for תּחתּוּ( נחת), to be in fear, consternari, never means, even in Mal 2:5, regular or permanent adoration. "For the heathen," etc., gives the cause of the fear: the heathen are dismayed before these, because in the stars they adored supernatural powers.
Jer 10:3-5
The reason of the warning counsel: The ordinances of the peoples, i.e., the religious ideas and customs of the heathen, are vanity. הוּא refers to and is in agreement with the predicate; cf. Ew. 319, c. The vanity of the religious ordinances of the heathen is proved by the vanity of their gods. "For wood, which one has hewn out of the forest," sc. it is, viz., the god. The predicate is omitted, and must be supplied from הבל, a word which is in the plural used directly for the false gods; cf. Jer 8:19; Deut 32:21, etc. With the axe, sc. wrought. מעצד Rashi explains as axe, and suitably; for here it means in any case a carpenter's tool, whereas this is doubtful in Is 44:12. The images were made of wood, which was covered with silver plating and gold; cf. Is 30:22; Is 40:19. This Jeremiah calls adorning them, making them fair with silver and gold. When the images were finished, they were fastened in their places with hammer and nails, that they might not tumble over; cf. Is 41:7; Is 40:20. When thus complete, they are like a lathe-wrought pillar. In Judg 4:5, where alone this word elsewhere occurs. תּמר means palm-tree (=תּמר); here, by a later, derivative usage, = pillar, in support of which we can appeal to the Talmudic תּמּר, columnam facere, and to the O.T. תּימרה, pillar of smoke. מקשׁה is the work of the turning-lathe, Ex 25:18, Ex 25:31, etc. Lifeless and motionless as a turned pillar.
(Note: Ew., Hitz., Graf, Ng. follow in the track of Movers, Phniz. i. S. 622, who takes מקשׁה se acc. to Is 1:8 for a cucumber garden, and, acc. to Epist. Jerem. v. 70, understands by תּמר מקשׁה the figure of Priapus in a cucumber field, serving as a scare-crow. But even if we admit that there is an allusion to the verse before us in the mockery of the gods in the passage of Epist. Jerem. quoted, running literally as follows: ὧσπερ γὰρ ἐν οἰκυηράτῳ προβασκάνιον οὐδὲν φυλάσσον, οὕτως οἱ θεοὶ αὐτῶν εἰσὶ ξύλινοι καὶ περίχρυσοι καὶ περιάργυροι; and if we further admit that the author was led to make his comparison by his understanding מקשׁה in Is 1:8 of a cucumber garden; - yet his comparison has so little in common with our verse in point of form, that it cannot at all be regarded as a translation of it, or serve as a rule for the interpretation of the phrase in question. And besides it has yet to be proved that the Israelites were in the habit of setting up images of Priapus as scare-crows.)
Not to be able to speak is to be without life; not to walk, to take not a single step, i.e., to be without all power of motion; cf. Is 46:7. The Chald. paraphrases correctly: quia non est in iis spiritus vitalis ad ambulandum. The incorrect form ינּשׂוּא for ינּשׂאוּ is doubtless only a copyist's error, induced by the preceding נשׂוא. They can do neither good nor evil, neither hurt nor help; cf. Is 41:23. אותם for אתּם, as frequently; see on Jer 1:16.
Jer 10:6-9
The almighty power of Jahveh, the living God. - Jer 10:6. "None at all is like Thee, Jahveh; great art Thou, and Thy name is great in might. Jer 10:7. Who would not fear Thee, Thou King of the peoples? To Thee doth it appertain; for among all the wise men of the peoples, and in all their kingdoms, there is none at all like unto Thee. Jer 10:8. But they are all together brutish and foolish; the teaching of the vanities is wood. Jer 10:9. Beaten silver, from Tarshish it is brought, and gold from Uphaz, work of the craftsman and of the hands of the goldsmith; blue and red purple is their clothing; the work of cunning workmen are they all. Jer 10:10. But Jahveh is God in truth, He is living God and everlasting King; at His wrath the earth trembles, and the peoples abide not His indignation. Jer 10:11. Thus shall ye say unto them: The gods that have not made the heavens and the earth, these shall perish from the earth and from under the heavens."
In this second strophe Jahveh is contrasted, as the only true God and Lord of the world, with the lifeless gods. These there is no need to fear, but it behoves all to fear the almighty God, since in His wrath He can destroy nations. When compared with Ps 86:8, the מן in מאין seems redundant - so much so, that Ven. pronounces it a copyist's error, and Hitz. sets it aside by changing the vowels. The word as it stands contains a double negation, and is usually found only in dependent clauses with a strong negative force: so that there is none. Here it has the same force, but at the beginning of the sentence: none at all is as Thou; cf. Ew. 323, a. Great is Thy name, i.e., the manifestation of Thee in the world, in Thy government of the earth. "In (or with) might" belongs to "great:" great with might, displaying itself in acts of might; cf. Jer 16:21. Who would not fear Thee? a negative setting of the thought: every one must fear Thee. King of the nations; cf. Ps 22:29; Ps 47:8; Ps 96:10. יאתה from יאה, ἁπ. λεγ.. equivalent to נאה (whence נאוה), to be seemly, suitable. Among the wise men of the peoples none is like Thee, so as that any should be able to make head against Thee by any clever stroke; cf. Is 19:12; Is 29:14. Nor is there in any kingdom of the peoples any one like Jahveh, i.e., in might. It is not merely earthly kings that are meant, but the gods of the heathen as well. In no heathen kingdom is there any power to be compared with Jahveh. We are led here to think also of the pagan gods by Jer 10:8, where the wisdom and almighty power of the living God are contrasted with foolishness and vanity of the false gods. בּאחת is not: in uno = in una re, sc. idololatria (Rabb.); nor is it, as Hitz. in most strained fashion makes it: by means of one thing, i.e., by (or at) a single word, the word which comes immediately after: it is wood. אחת is unquestionably neuter, and the force of it here is collective, = all together, like the Chald. כחדא. The nominative to "are brutish" is "the peoples." The verb בּער is denom. from בּעיר, to be brutish, occurring elsewhere in the Kal only in Ps 94:8, Ezek. 21:36; in the Niph. Jer 10:14, Jer 10:21, Jer 51:17; Is 19:11. כּסל as verb is found only here; elsewhere we have כּסיל, foolish, and כּסל, folly (Song 7:1-13 :25), and, as a verb, the transposed form סכל. The remaining words of the verse make up one clause; the construction is the same as in Jer 10:3, but the sense is not: "a mere vain doctrine is the wood," i.e., the idol is itself but a doctrine of vanities. In this way Ew. takes it, making "wood" the subject of the clause and מוּסר the predicate. מוּסר הבלים is the antithesis to מוּסר יהוה, Deut 11:2; Prov 3:11; Job 5:17. As the latter is the παιδεία of the Lord, so the former is the παιδεία of the false gods (הבלים, cf. Jer 8:19). The παιδεία of Jahveh displayed itself, acc. to Deut 11:2, in deeds of might by means of which Jahveh set His people Israel free from the power of Egypt. Consequently it is the education of Israel by means of acts of love and chastenings, or, taken more generally, the divine leading and guidance of the people. Such a παιδεία the null and void gods could not give to their worshippers. Their παιδεία is wood, i.e., not: wooden, but nothing else than that which the gods themselves are - wood, which, however it be decked up (Jer 10:9), remains a mere lifeless block. So that the thought of Jer 10:8 is this: The heathen, with all their wise men, are brutish; since their gods, from which they should receive wisdom and instruction, are wood. Starting from this, Jer 10:9 continues to this effect: However much this wood be decked out with silver, gold, and purple raiment, it remains but the product of men's hands; by no such process does the wood become a god. The description of the polishing off of the wood into a god is loosely attached to the predicate עץ, by way of an enumeration of the various things made use of therefore. The specification served to make the picture the more graphic; what idols were made of was familiar to everybody. מרקּע, beat out into thin plates for coating over the wooden image; cf. Ex 39:3; Num 17:3. As to תּרשׁישׁ, Tartessus in Spain, the source of the silver, see on Ezek 27:12. Gold from Ophir; אוּפז here and Dan 10:5 is only a dialectical variety of אופיר, see on 3Kings 9:27. As the blue and red purple, see on Ex 25:4. חכמים, skilful artisans, cf. Is 40:20. They all, i.e., all the idols.
Jer 10:10
Whereas Jahveh is really and truly God. אלהים (standing in apposition), God in truth, "truth" being strongly contrasted with "vanity," and "living God" (cf. Deut 5:23) with the dead gods (Jer 10:5, Jer 10:8); and everlasting King of the whole world (cf. Ps 10:16; Ps 29:10; Ex 15:18), before whose wrath the earth trembles and the peoples quake with terror; cf. Nahum 1:5; Joel 2:11; Ps 97:5. לא יכלוּ (written as in Jer 2:13), they hold not, do not hold out, do not endure.
Jer 10:11
Jer 10:11 is Chaldee. But it must not be regarded as a gloss that has found its way into the text, on the grounds on which Houb., Ven., Ros., Ew., Hitz., Gr., etc., so regard it, namely, because it is Chaldee, and because there is an immediate connection between Jer 10:10 and Jer 10:12. Both the language in which the verse is written, and the subject-matter of it, are unfavourable to this view. The latter does not bear the character of a gloss; and no copyist would have interpolated a Chaldee verse into the Hebrew text. Besides, the verse is found in the Alexandrian version; and in point of sense it connects very suitably with Jer 10:10 : Jahveh is everlasting King, whereas the gods which have not made heaven and earth shall perish from the earth and from under the heavens. This the Israelites are to say to the idolaters. ארקא is the harder form for ארעא. The last word, אלּה, is Hebrew; it does not belong to שׁמיּא, but serves to emphasize the subject: the gods - these shall perish. Jeremiah wrote the verse in Chaldee, ut Judaeis suggerat, quomodo Chaldaeis (ad quos non nisi Chaldaice loqui poterant) paucis verbis respondendum sit, as Seb. Schm has remarked. The thought of this verse is a fitting conclusion to the exhortation not to fear the gods of the heathen; it corresponds to the 5th verse, with which the first strophe concludes the warning against idolatry The Israelites are not only not to fear the null and void gods of the heathen, but they are to tell the heathen that their gods will perish from the earth and from under the heavens.
Jer 10:12-13
The third strophe. - In it the almighty power of the living God is shown from His providential government of nature, the overthrow of the false gods in the time of judgment is declared, and, finally, the Creator of the universe is set forth as the God of Israel. - Jer 10:12. "That made the earth by His power, that founded the world by His wisdom, and by His understanding stretched out the heavens. Jer 10:13. When He thundering makes the roar of waters in the heavens, He causes clouds to rise from the ends of the earth, makes lightnings for the rain, and brings the wind forth out of His treasuries. Jer 10:14. Brutish becomes every man without knowledge; ashamed is every goldsmith by reason of the image, for falsehood is his molten image, and there is no spirit in them. Jer 10:15. Vanity are they, a work of mockery; in the time of their visitation they perish. Jer 10:16. Not like these is the portion of Jacob: the framer of (the) all is He, and Israel is the stock of His inheritance: Jahveh of hosts is His name."
In point of form, "that made the earth," etc., connects with "Jahveh God," Jer 10:10; but in respect of its matter, the description of God as Creator of heaven and earth is led up to by the contrast: The gods which have not made the heaven and the earth shall perish. The subject to עשׂה and the following verbs is not expressed, but may be supplied from the contrasted statement of Jer 10:11, or from the substance of the several statements in Jer 10:12. The connection may be taken thus: The true God is the one making the earth by His power = is He that made, etc. As the creation of the earth is a work of God's almighty power, so the establishing, the founding of it upon the waters (Ps 24:2) is an act of divine wisdom, and the stretching out of the heavens over the earth like a tent (Is 40:22; Ps 104:2) is a work of intelligent design. On this cf. Is 42:5; Is 44:24; Is 45:18; Is 51:13. Every thunder-storm bears witness to the wise and almighty government of God, Jer 10:13. The words לקול are difficult. Acc. to Ew. ֗307, b, they stand for לתּתּו קול: when He gives His voice, i.e., when He thunders. In support of this it may be said, that the mention of lightnings, rain, and wind suggests such an interpretation. But the transposition of the words cannot be justified. Hitz. has justly remarked: The putting of the accusative first, taken by itself, might do; but not when it must at the same time be stat. constr., and when its genitive thus separated from it would assume the appearance of being an accusative to תּתּו. Besides, we would expect לתת קולו rather than לתּתּו קול. קול תּתּו cannot grammatically be rendered: the voice which He gives, as Ng. would have it, but: the voice of His giving; and "roar of waters" must be the accusative of the object, governed by תּתּו. Hence we must protest against the explanation of L. de Dieu: ad vocem dationis ejus multitudo aquarum est in caelo, at least if ad vocem dationis is tantamount to simul ac dat. Just as little can לקול taken by itself mean thunder, so that ad vocem should, with Schnur., be interpreted by tonitru est dare ejus multitudinem aquae. The only grammatically feasible explanation is the second of those proposed by L. de Dieu: ad vocem dandi ipsum, i.e., qua dat vel ponit multitudinem aquarum. So Hitz.: at the roar of His giving wealth of waters. Accordingly we expound: at the noise, when He gives the roar of waters in heaven, He raises up clouds from the ends of the earth; taking, as we do, the ויּעלה to be a ו consec. introducing the supplementary clause. The voice or noise with which God gives the roar or the fulness of waters in the heaven, is the sound of the thunder. With this the gathering of the dark thunder-clouds is put into causal connection, as it appears to be to the eye; for during the thunder we see the thunder-clouds gather thicker and darker on the horizon. נשׂיא, the ascended, poetic word for cloud. Lightnings for the rain; i.e., since the rain comes as a consequence of the lightning, for the lightning seems to rend the clouds and let them pour their water out on the earth. Thunder-storms are always accompanied by a strong wind. God causes the wind to go forth from His store-chambers, where He has it also under custody, and blow over the earth. See a like simile of the store-chambers of the snow and hail, Job 38:22. From ויּעלה onwards, this verse is repeated in Ps 135:7.
Jer 10:14-15
In presence of such marvels of divine power and wisdom, all men seem brutish and ignorant (away from knowledge = without knowledge), and all makers of idols are put to shame "because of the image" which they make for a god, and which is but a deception, has no breath of life. נסך, prop. drink-offering, libamen, cf. Jer 7:15; here molten image = מסּכה, as in Is 41:29; Is 48:5; Dan 11:8. Vanity they are, these idols made by the goldsmith. A work of mockings, i.e., that is exposed to ridicule when the nullity of the things taken to be gods is clearly brought to light. Others: A work which makes mockery of its worshippers, befools and deludes them (Hitz., Ng.). In the time of their visitation, cf. Jer 6:15.
Jer 10:16
Quite other is the portion of Jacob, i.e., the God who has fallen to the lot of Jacob (the people of Israel) as inheritance. The expression is formed after Deut 4:19-20, where it is said of sun, moon, and stars that Jahveh has apportioned (חלק) them to the heathen as gods, but has taken Israel that it may be to Him לעם נחלה; accordingly Israel is in Deut 32:9 called חלק יהוה, while in Ps 16:5 David praises Jahveh as מנת־חלקו. For He is the framer הכּל, i.e., of the universe. Israel is the stock of His inheritance, i.e., the race which belongs to Him as a peculiar possession. שׁבט נחלתו is like חבל נחלתו, Deut 32:9; in Ps 74:2 it is said of Mount Zion, and in Is 63:17 it is used in the plural, 'שׁבטי נ, of the godly servants of the Lord. The name of this God, the framer of the universe, is Jahveh of hosts - the God whom the hosts of heaven, angels and stars, serve, the Lord and Ruler of the whole world; cf. Is 54:5; Amos 4:13.
John Gill
10:1 Hear ye the word which the Lord speaketh unto you, O house of Israel. Or, "upon you"; or, "concerning you" (k); it may design the judgment of God decreed and pronounced upon them; or the prophecy of it to them, in which they were nearly concerned; or the word of God in general, sent unto them by his prophets, which they were backward of hearing; and seems to refer particularly to what follows.
(k) "super vos", V. L. Pagninus, Montanus; "de vobis", Vatablus; "super vobis", Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
10:1 CONTRAST BETWEEN THE IDOLS AND JEHOVAH. THE PROPHET'S LAMENTATION AND PRAYER. (Jer. 10:1-25)
Israel--the Jews, the surviving representatives of the nation.
10:210:2: Ա՛յսպէս ասէ Տէր. Ըստ ճանապարհաց հեթանոսաց մի՛ ուսանիք, եւ ՚ի նշանաց երկնից մի՛ զարհուրիք. զի նոքա երկնչին յերեսաց նոցա։
2 Այսպէս է ասում Տէրը. «Մի՛ սովորէք գնալ հեթանոսների ճանապարհներով եւ մի՛ զարհուրէք երկնքի նշաններից, որոնցից նրանք են վախենում:
2 Տէրը այսպէս կ’ըսէ.«Ազգերուն ճամբաները մի՛ սորվիք Ու երկնքի նշաններէն մի՛ զարհուրիք, Վասն զի անոնցմէ հեթանոսները կը զարհուրին։
Այսպէս ասէ Տէր. Ըստ ճանապարհաց հեթանոսաց մի՛ ուսանիք, եւ ի նշանաց երկնից մի՛ զարհուրիք. զի [197]նոքա երկնչին յերեսաց նոցա:

10:2: Ա՛յսպէս ասէ Տէր. Ըստ ճանապարհաց հեթանոսաց մի՛ ուսանիք, եւ ՚ի նշանաց երկնից մի՛ զարհուրիք. զի նոքա երկնչին յերեսաց նոցա։
2 Այսպէս է ասում Տէրը. «Մի՛ սովորէք գնալ հեթանոսների ճանապարհներով եւ մի՛ զարհուրէք երկնքի նշաններից, որոնցից նրանք են վախենում:
2 Տէրը այսպէս կ’ըսէ.«Ազգերուն ճամբաները մի՛ սորվիք Ու երկնքի նշաններէն մի՛ զարհուրիք, Վասն զի անոնցմէ հեթանոսները կը զարհուրին։
zohrab-1805▾ eastern-1994▾ western am▾
10:210:2 Так говорит Господь: не учитесь путям язычников и не страшитесь знамений небесных, которых язычники страшатся.
10:2 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master κατὰ κατα down; by τὰς ο the ὁδοὺς οδος way; journey τῶν ο the ἐθνῶν εθνος nation; caste μὴ μη not μανθάνετε μανθανω learn καὶ και and; even ἀπὸ απο from; away τῶν ο the σημείων σημειον sign τοῦ ο the οὐρανοῦ ουρανος sky; heaven μὴ μη not φοβεῖσθε φοβεω afraid; fear ὅτι οτι since; that φοβοῦνται φοβεω afraid; fear αὐτὰ αυτος he; him τοῖς ο the προσώποις προσωπον face; ahead of αὐτῶν αυτος he; him
10:2 כֹּ֣ה׀ kˈō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to דֶּ֤רֶךְ dˈereḵ דֶּרֶךְ way הַ ha הַ the גֹּויִם֙ ggôyˌim גֹּוי people אַל־ ʔal- אַל not תִּלְמָ֔דוּ tilmˈāḏû למד learn וּ û וְ and מֵ mē מִן from אֹתֹ֥ות ʔōṯˌôṯ אֹות sign הַ ha הַ the שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens אַל־ ʔal- אַל not תֵּחָ֑תּוּ tēḥˈāttû חתת be terrified כִּֽי־ kˈî- כִּי that יֵחַ֥תּוּ yēḥˌattû חתת be terrified הַ ha הַ the גֹּויִ֖ם ggôyˌim גֹּוי people מֵ mē מִן from הֵֽמָּה׃ hˈēmmā הֵמָּה they
10:2. haec dicit Dominus iuxta vias gentium nolite discere et a signis caeli nolite metuere quae timent gentesThus saith the Lord: Learn not according to the ways of the Gentiles: and be not afraid of the signs of heaven, which the heathens fear:
2. thus saith the LORD, Learn not the way of the nations, and be not dismayed at the signs of heaven; for the nations are dismayed at them.
10:2. Thus says the Lord: “Do not choose to learn according to the ways of the Gentiles. And do not be willing to dread the signs of heaven, which the Gentiles fear.
10:2. Thus saith the LORD, Learn not the way of the heathen, and be not dismayed at the signs of heaven; for the heathen are dismayed at them.
Thus saith the LORD, Learn not the way of the heathen, and be not dismayed at the signs of heaven; for the heathen are dismayed at them:

10:2 Так говорит Господь: не учитесь путям язычников и не страшитесь знамений небесных, которых язычники страшатся.
10:2
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
κατὰ κατα down; by
τὰς ο the
ὁδοὺς οδος way; journey
τῶν ο the
ἐθνῶν εθνος nation; caste
μὴ μη not
μανθάνετε μανθανω learn
καὶ και and; even
ἀπὸ απο from; away
τῶν ο the
σημείων σημειον sign
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
μὴ μη not
φοβεῖσθε φοβεω afraid; fear
ὅτι οτι since; that
φοβοῦνται φοβεω afraid; fear
αὐτὰ αυτος he; him
τοῖς ο the
προσώποις προσωπον face; ahead of
αὐτῶν αυτος he; him
10:2
כֹּ֣ה׀ kˈō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
דֶּ֤רֶךְ dˈereḵ דֶּרֶךְ way
הַ ha הַ the
גֹּויִם֙ ggôyˌim גֹּוי people
אַל־ ʔal- אַל not
תִּלְמָ֔דוּ tilmˈāḏû למד learn
וּ û וְ and
מֵ מִן from
אֹתֹ֥ות ʔōṯˌôṯ אֹות sign
הַ ha הַ the
שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens
אַל־ ʔal- אַל not
תֵּחָ֑תּוּ tēḥˈāttû חתת be terrified
כִּֽי־ kˈî- כִּי that
יֵחַ֥תּוּ yēḥˌattû חתת be terrified
הַ ha הַ the
גֹּויִ֖ם ggôyˌim גֹּוי people
מֵ מִן from
הֵֽמָּה׃ hˈēmmā הֵמָּה they
10:2. haec dicit Dominus iuxta vias gentium nolite discere et a signis caeli nolite metuere quae timent gentes
Thus saith the Lord: Learn not according to the ways of the Gentiles: and be not afraid of the signs of heaven, which the heathens fear:
10:2. Thus says the Lord: “Do not choose to learn according to the ways of the Gentiles. And do not be willing to dread the signs of heaven, which the Gentiles fear.
10:2. Thus saith the LORD, Learn not the way of the heathen, and be not dismayed at the signs of heaven; for the heathen are dismayed at them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Пути язычников — образ жизни язычников и особенно их религия. — Знамения небесные — некоторые необыкновенные явления в мире небесных светил.
Adam Clarke: Commentary on the Bible - 1831
10:2: Learn not the way of the heathen - These words are more particularly addressed to the ten tribes scattered among the heathen by the Assyrians, who carried them away captive; they may also regard those in the land of Israel who still had the customs of the former heathen settlers before their eyes.
Be not dismayed at the signs of heaven; for the heathen are dismayed - The Chaldeans and Egyptians were notoriously addicated to astrology; and the Israelites here are cautioned against it. The signs of the heavens may mean either the sun, moon, planets, and particular stars or constellations; or the figures or characters by which they represented these heavenly bodies.
Albert Barnes: Notes on the Bible - 1834
10:2: Signs of heaven - Extraordinary appearances, such as eclipses, comets, and the like, which seemed to the pagan to portend national calamities. To attribute importance to them is to walk in pagan ways.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:2: Learn: Lev 18:3, Lev 20:23; Deu 12:30, Deu 12:31; Eze 20:32
be: Isa 47:12-14; Luk 21:25-28
Geneva 1599
10:2 Thus saith the LORD, Learn not the way of the nations, and be not dismayed at the (a) signs of heaven; for the nations are dismayed at them.
(a) God forbids his people to give credit or fear the constellations and conjunctions of stars and planets which have no power of themselves but are governed by him, and their secret motions and influences are not known to man and therefore there can be no certain judgment of it, (Deut 18:9).
John Gill
10:2 Thus saith the Lord, learn not the way of the Heathen,.... Of the nations round about them, particularly the Chaldeans; meaning their religious ways, their ways of worship, their superstition and idolatry, which they were very prone unto, and many of which they had learned already; and were in danger of learning more, as they were about to be dispersed in divers countries, and especially in Chaldea, which was a very superstitious and idolatrous nation:
and be not dismayed at the signs of heaven; by which are meant, not any extraordinary signs, such as are predicted in Joel 2:30, and by our Lord, as signs of the last destruction of Jerusalem, and of his coming, and of the end of the world, Mt 24:3, but ordinary signs, which are no other than the sun, and moon, and stars, which are set up for signs and seasons, and days and years, Gen 1:14, and as long as they are observed as signs of places and of times, it is well enough; but if more is attributed unto them, as portending things future, and as having an influence on the birth and death, dispositions and actions of men, when in such a conjunction, situation, and position, it is wrong; which is what is called judicial astrology, and to which the Chaldeans were much addicted, and is here condemned; nor should men possess themselves with fears with what shall befall them on such accounts, since all things are under the determination, direction, and influence of the God of heaven, and not the signs of them; especially they should not be so observed as to be worshipped, and to be so awed by them as to fear that evil things will befall, if they are not; and to this sense is the Syriac version, "the signs of the heavens do not worship, or fear". Jarchi interprets them of the eclipses of the luminaries, which may be thought to forbode some dreadful things (l):
for the Heathen are dismayed at them; which is a reason why the people of God should not, because it is a Heathenish fear; or, "though the Heathen" (m), &c.; though they are frightened at such and such conjunctions and positions of the stars, and fear that such and such dreadful things will follow; and never regard the supreme Being and first cause of all things; yet such who have the knowledge of the true God, and a revelation of his will, ought not to be terrified hereby; see Is 47:13. This text is brought to prove that the Israelites are not under any planet (n); since the Heathens are dismayed at them, but not they.
(l) Vid. T. Bab. Succa, fol. 29. 1. (m) "quamvis consterni soleant", Vatablus. (n) T. Bab. Sabbat, fol. 156. 1.
John Wesley
10:2 Learn not - The Jews being to live among the Chaldeans in their captivity, where many of them were already, the prophet admonishes them against the Chaldean idolatries, who were all much addicted to astrology. The signs - This was so common among them, that Judicial astrologers, of what nation soever, were generally termed Chaldeans. The Heathen - Leave this to Heathens; it doth not become God's people.
Robert Jamieson, A. R. Fausset and David Brown
10:2 EICHORN thinks the reference here to be to some celestial portent which had appeared at that time, causing the Jews' dismay. Probably the reference is general, namely, to the Chaldeans, famed as astrologers, through contact with whom the Jews were likely to fall into the same superstition.
way--the precepts or ordinances (Lev 18:3; Acts 9:2).
signs of heaven--The Gentiles did not acknowledge a Great First Cause: many thought events depended on the power of the stars, which some, as PLATO, thought to be endued with spirit and reason. All heavenly phenomena, eclipses, comets, &c., are included.
one cutteth a tree, &c.--rather, "It (that which they busy themselves about: a sample of their 'customs') is a tree cut out of the forest" [MAURER].
10:310:3: Զի ամենայն կուռք հեթանոսաց սնոտի՛ք են. փայտ յանտառէ հատեալ, գործք ձեռաց հիւսանց[11100]. [11100] Ոմանք. Զի ամենայն օրէնք հեթանոսաց... գործ ձեռաց հիւսան։
3 Հեթանոսների բոլոր կուռքերը սնոտի բաներ են՝ անտառից կտրուած փայտ, հիւսների ձեռքի գործեր,
3 Քանզի ժողովուրդներուն սովորութիւնները ունայնութիւն են, Քանզի անտառէն փայտ կը կտրեն, Անիկա արուեստագէտին ձեռքերուն գործն է՝ տապարով գործուած։
Զի [198]ամենայն օրէնք հեթանոսաց սնոտիք են, փայտ յանտառէ հատեալ, գործք ձեռաց հիւսանց[199]:

10:3: Զի ամենայն կուռք հեթանոսաց սնոտի՛ք են. փայտ յանտառէ հատեալ, գործք ձեռաց հիւսանց[11100].
[11100] Ոմանք. Զի ամենայն օրէնք հեթանոսաց... գործ ձեռաց հիւսան։
3 Հեթանոսների բոլոր կուռքերը սնոտի բաներ են՝ անտառից կտրուած փայտ, հիւսների ձեռքի գործեր,
3 Քանզի ժողովուրդներուն սովորութիւնները ունայնութիւն են, Քանզի անտառէն փայտ կը կտրեն, Անիկա արուեստագէտին ձեռքերուն գործն է՝ տապարով գործուած։
zohrab-1805▾ eastern-1994▾ western am▾
10:310:3 Ибо уставы народов пустота: вырубают дерево в лесу, обделывают его руками плотника при помощи топора,
10:3 ὅτι οτι since; that τὰ ο the νόμιμα νομιμος the ἐθνῶν εθνος nation; caste μάταια ματαιος superficial ξύλον ξυλον wood; timber ἐστὶν ειμι be ἐκ εκ from; out of τοῦ ο the δρυμοῦ δρυμος cut out; cut off ἔργον εργον work τέκτονος τεκτων carpenter; craftsman καὶ και and; even χώνευμα χωνευμα molten image
10:3 כִּֽי־ kˈî- כִּי that חֻקֹּ֥ות ḥuqqˌôṯ חֻקָּה regulation הָֽ hˈā הַ the עַמִּ֖ים ʕammˌîm עַם people הֶ֣בֶל hˈevel הֶבֶל breath ה֑וּא hˈû הוּא he כִּֽי־ kˈî- כִּי that עֵץ֙ ʕˌēṣ עֵץ tree מִ mi מִן from יַּ֣עַר yyˈaʕar יַעַר wood כְּרָתֹ֔ו kᵊrāṯˈô כרת cut מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed יְדֵ֥י־ yᵊḏˌê- יָד hand חָרָ֖שׁ ḥārˌāš חָרָשׁ artisan בַּֽ bˈa בְּ in † הַ the מַּעֲצָֽד׃ mmaʕᵃṣˈāḏ מַעֲצָד billhook
10:3. quia leges populorum vanae sunt quia lignum de saltu praecidit opus manuum artificis in asciaFor the laws of the people are vain: for the works of the hand of the workman hath cut a tree out of the forest with an axe.
3. For the customs of the peoples are vanity: for one cutteth a tree out of the forest, the work of the hands of the workman with the axe.
10:3. For the laws of the people are empty. For the work of the hand of the craftsman has cut a tree from the forest with an axe.
10:3. For the customs of the people [are] vain: for [one] cutteth a tree out of the forest, the work of the hands of the workman, with the axe.
For the customs of the people [are] vain: for [one] cutteth a tree out of the forest, the work of the hands of the workman, with the axe:

10:3 Ибо уставы народов пустота: вырубают дерево в лесу, обделывают его руками плотника при помощи топора,
10:3
ὅτι οτι since; that
τὰ ο the
νόμιμα νομιμος the
ἐθνῶν εθνος nation; caste
μάταια ματαιος superficial
ξύλον ξυλον wood; timber
ἐστὶν ειμι be
ἐκ εκ from; out of
τοῦ ο the
δρυμοῦ δρυμος cut out; cut off
ἔργον εργον work
τέκτονος τεκτων carpenter; craftsman
καὶ και and; even
χώνευμα χωνευμα molten image
10:3
כִּֽי־ kˈî- כִּי that
חֻקֹּ֥ות ḥuqqˌôṯ חֻקָּה regulation
הָֽ hˈā הַ the
עַמִּ֖ים ʕammˌîm עַם people
הֶ֣בֶל hˈevel הֶבֶל breath
ה֑וּא hˈû הוּא he
כִּֽי־ kˈî- כִּי that
עֵץ֙ ʕˌēṣ עֵץ tree
מִ mi מִן from
יַּ֣עַר yyˈaʕar יַעַר wood
כְּרָתֹ֔ו kᵊrāṯˈô כרת cut
מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed
יְדֵ֥י־ yᵊḏˌê- יָד hand
חָרָ֖שׁ ḥārˌāš חָרָשׁ artisan
בַּֽ bˈa בְּ in
הַ the
מַּעֲצָֽד׃ mmaʕᵃṣˈāḏ מַעֲצָד billhook
10:3. quia leges populorum vanae sunt quia lignum de saltu praecidit opus manuum artificis in ascia
For the laws of the people are vain: for the works of the hand of the workman hath cut a tree out of the forest with an axe.
10:3. For the laws of the people are empty. For the work of the hand of the craftsman has cut a tree from the forest with an axe.
10:3. For the customs of the people [are] vain: for [one] cutteth a tree out of the forest, the work of the hands of the workman, with the axe.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
3: Уставы — т. е. основные положения веры. (Об идолах ср. Иc. XL:19: и сл. XLI:7; XLIV:12: и сл.)
Adam Clarke: Commentary on the Bible - 1831
10:3: The customs of the people are vain - חקות chukkoth; the statutes and principles of the science are vain, empty, and illusory. They are founded in nonsense, ignorance, idolatry, and folly.
One cutteth a tree out of the forest - See the notes on Isa 40:19 (note), and Isa 44:9 (note), etc., which are all parallel places and where this conduct is strongly ridiculed.
Albert Barnes: Notes on the Bible - 1834
10:3: The customs - Better, as the marg, "the ordinances," established institutions, "of the peoples, i. e." pagan nations.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:3: customs: Heb. statutes, or ordinances, are vanity, Jer 10:8, Jer 2:5; Lev 18:30; Kg1 18:26-28; Mat 6:7; Rom 1:21; Pe1 1:18
one: Isa 40:19-31, Isa 44:9-20, Isa 45:20; Hos 8:4-6; Hab 2:18, Hab 2:19
Geneva 1599
10:3 For the (b) customs of the people [are] vain: for [one] cutteth a tree out of the forest, the work of the hands of the workman, with the axe.
(b) Meaning not only in the observation of the stars, but their laws and ceremonies by which they confirm their idolatry, which is forbidden, (Deut 12:30).
John Gill
10:3 For the customs of the people are vain,.... Or, "their decrees", or "statutes" (o), their determinations and conclusions, founded upon the observation of the stars; or, their "rites and ceremonies" (p) in religion, in the worship of the sun and moon, and the hosts of heaven. The Syriac version is, "the idols of the people are nothing"; and which appears by what follows:
for one cutteth a tree out of the forest (the work of the hands of the workman) with the axe; not for building, or for burning, but to make a god of; the vanity, stupidity, and folly of which are manifest, when it is considered that the original of it is a tree that grew in the forest; the matter and substance of it the body and trunk of a tree cut down with an axe, and then hewed with the same, and planed with a plane, and formed into the image of a man, or of some creature; and now, to fall down and worship this must be vanity and madness to the last degree; see Is 44:13.
(o) "decreta", Targ.; "statua", Junius & Tremellius, Piscator, Cocceius, Schmidt. (p) Ritus, Vatablus; "ceremoniae", Tigurine version.
10:410:4: ձոյլ արծաթոյ եւ ոսկւոյ զարդարեալք. ուռամբք եւ բեւեռօք հաստատեցին զնոսա՝ զի ո՛չ շարժեսցին. արծա՛թ ճախարակեայ, արծաթ ՚ի գործ արկեալ ՚ի Թարշշէ, եւ ոսկի եկեալ ՚ի Մեմփաթայ[11101]։ [11101] Ոմանք. Եւ ձոյլ արծաթոյ... զարդարեալ... ՚ի Թարշշէ ոսկի եկեալ։
4 արծաթով եւ ոսկով զարդարուած ձուլածոյ բաներ: Մուրճերով եւ գամերով ամրացրել են դրանք, որ չշարժուեն. յղկուած արծաթ են, Թարսիսի բանուած արծաթ եւ ոսկի՝ բերուած Մեմփաթայից:
4 Զանիկա արծաթով եւ ոսկիով կը զարդարեն Ու գամերով եւ ուռերով կը գամեն զանիկա ու չի շարժիր։
ձոյլ արծաթոյ եւ ոսկւոյ զարդարեալք. ուռամբք եւ բեւեռօք հաստատեցին զնոսա` զի ոչ շարժեսցին:

10:4: ձոյլ արծաթոյ եւ ոսկւոյ զարդարեալք. ուռամբք եւ բեւեռօք հաստատեցին զնոսա՝ զի ո՛չ շարժեսցին. արծա՛թ ճախարակեայ, արծաթ ՚ի գործ արկեալ ՚ի Թարշշէ, եւ ոսկի եկեալ ՚ի Մեմփաթայ[11101]։
[11101] Ոմանք. Եւ ձոյլ արծաթոյ... զարդարեալ... ՚ի Թարշշէ ոսկի եկեալ։
4 արծաթով եւ ոսկով զարդարուած ձուլածոյ բաներ: Մուրճերով եւ գամերով ամրացրել են դրանք, որ չշարժուեն. յղկուած արծաթ են, Թարսիսի բանուած արծաթ եւ ոսկի՝ բերուած Մեմփաթայից:
4 Զանիկա արծաթով եւ ոսկիով կը զարդարեն Ու գամերով եւ ուռերով կը գամեն զանիկա ու չի շարժիր։
zohrab-1805▾ eastern-1994▾ western am▾
10:410:4 покрывают серебром и золотом, прикрепляют гвоздями и молотом, чтобы не шаталось.
10:4 ἀργυρίῳ αργυριον silver piece; money καὶ και and; even χρυσίῳ χρυσιον gold piece; gold leaf κεκαλλωπισμένα καλλωπιζω be ἐν εν in σφύραις σφυρα and; even ἥλοις ηλος nail ἐστερέωσαν στερεοω make solid; solidify αὐτά αυτος he; him καὶ και and; even οὐ ου not κινηθήσονται κινεω stir; shake
10:4 בְּ bᵊ בְּ in כֶ֥סֶף ḵˌesef כֶּסֶף silver וּ û וְ and בְ vᵊ בְּ in זָהָ֖ב zāhˌāv זָהָב gold יְיַפֵּ֑הוּ yᵊyappˈēhû יפה be beautiful בְּ bᵊ בְּ in מַסְמְרֹ֧ות masmᵊrˈôṯ מַשְׂמֵרָה nail וּ û וְ and בְ vᵊ בְּ in מַקָּבֹ֛ות maqqāvˈôṯ מַקֶּבֶת hammer יְחַזְּק֖וּם yᵊḥazzᵊqˌûm חזק be strong וְ wᵊ וְ and לֹ֥וא lˌô לֹא not יָפִֽיק׃ yāfˈîq פוק totter
10:4. argento et auro decoravit illud clavis et malleis conpegit ut non dissolvaturHe hath decked it with silver and gold: he hath put it together with nails and hammers, that it may not fall asunder.
4. They deck it with silver and with gold; they fasten it with nails and with hammers, that it move not.
10:4. He has adorned it with silver and gold. He has put it together with nail and hammer, so that it will not fall apart.
10:4. They deck it with silver and with gold; they fasten it with nails and with hammers, that it move not.
They deck it with silver and with gold; they fasten it with nails and with hammers, that it move not:

10:4 покрывают серебром и золотом, прикрепляют гвоздями и молотом, чтобы не шаталось.
10:4
ἀργυρίῳ αργυριον silver piece; money
καὶ και and; even
χρυσίῳ χρυσιον gold piece; gold leaf
κεκαλλωπισμένα καλλωπιζω be
ἐν εν in
σφύραις σφυρα and; even
ἥλοις ηλος nail
ἐστερέωσαν στερεοω make solid; solidify
αὐτά αυτος he; him
καὶ και and; even
οὐ ου not
κινηθήσονται κινεω stir; shake
10:4
בְּ bᵊ בְּ in
כֶ֥סֶף ḵˌesef כֶּסֶף silver
וּ û וְ and
בְ vᵊ בְּ in
זָהָ֖ב zāhˌāv זָהָב gold
יְיַפֵּ֑הוּ yᵊyappˈēhû יפה be beautiful
בְּ bᵊ בְּ in
מַסְמְרֹ֧ות masmᵊrˈôṯ מַשְׂמֵרָה nail
וּ û וְ and
בְ vᵊ בְּ in
מַקָּבֹ֛ות maqqāvˈôṯ מַקֶּבֶת hammer
יְחַזְּק֖וּם yᵊḥazzᵊqˌûm חזק be strong
וְ wᵊ וְ and
לֹ֥וא lˌô לֹא not
יָפִֽיק׃ yāfˈîq פוק totter
10:4. argento et auro decoravit illud clavis et malleis conpegit ut non dissolvatur
He hath decked it with silver and gold: he hath put it together with nails and hammers, that it may not fall asunder.
10:4. He has adorned it with silver and gold. He has put it together with nail and hammer, so that it will not fall apart.
10:4. They deck it with silver and with gold; they fasten it with nails and with hammers, that it move not.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
10:4: They deck it - It was covered with plates of gold and silver, and then fastened with nails in its place, that it might not "more, i. e." tumble down.
The agreement in this and the following verses with the argument in isa 40-44 is so manifest, that no one can doubt that the one is modelled upon the other. If, therefore, Jeremiah took the thoughts and phrases from Isaiah, it is plain that the last 27 chapters of Isaiah were prior in date to Jeremiah's time, and were not therefore written at the close of the Babylonian exile. This passage then is a crucial one to the pseudo-Isaiah theory. Two answers are attempted,
(1) that the pseudo-Isaiah borrowed from Jeremiah. But this is refuted by the style, which is not that usual with Jeremiah.
(2) that it is an interpolation in Jeremiah.
But how then are we to account for its being found in the Septuagint Version? The only argument of real importance is that these verses break the continuity of thought; but the whole chapter is somewhat fragmentary, and not so closely connected as the pRev_ious three. Still there is a connection. The prophet had just included all Israel under the ban of uncircumcision: he now shows them their last chance of safety by enlarging upon the truth, that (compare Jer 9:23-24) their true glory is their God, not an idol of wood, but the King of nations. Then comes the sad feeling that they have rejected God and chosen idols Jer 10:17-18; then the nation's deep grief Jer 10:19-22 and earnest prayer Jer 10:23-25. It is quite possible that only portions of the concluding part of Jeremiah's templesermon were embodied in Baruch's scroll, and that had the whole been preserved, we should have found the thoughts as orderly in development as those in jer 7-9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:4: deck: Psa 115:4, Psa 135:15; Isa 40:19, Isa 40:20
fasten: Isa 41:6, Isa 44:12, Isa 46:7
Geneva 1599
10:4 They deck it (c) with silver and with gold; they fasten it with nails and with hammers, that it may not move.
(c) The prophets use thus plainly and simply to set forth the vile absurdity of the idolaters that men might learn to be ashamed of that to which their corrupt nature is most subject, (Is 44:12).
John Gill
10:4 They deck it with silver and with gold,.... Cover it with plates of silver and gold, for the sake of ornament, that it may look grand, majestic, and venerable; and by this means draw the eye and attention, and so the devotion of people to it:
they fasten it with nails and hammers, that it move not. The sense is, either that the idol was fastened to some post or pillar, or in some certain place on a pedestal, that it might not fall, it not being able otherwise to support itself; or the plates of silver and gold, as Kimchi thinks, were fastened to the idol with nails and hammers, that so they might not be taken away from it; for, were it not for the nails, the god would not be able to keep his silver and golden deckings.
Robert Jamieson, A. R. Fausset and David Brown
10:4 fasten . . . move not--that is, that it may stand upright without risk of falling, which the god (!) would do, if left to itself (Is 41:7).
10:510:5: Եւ ձեռն ոսկերչի գործեաց գործ ճարտարաց. կապուտակ եւ ծիրանի զգեցուցանեն նոցա. եւ ո՛չ գնասցեն, այլ բառնալով բարձցին. եւ ո՛չ քայլ մի ոտին փոխեսցեն, եւ ո՛չ ինքնին ՚ի կրելիսն ամբարձցին. մի՛ երկնչիք ՚ի նոցանէ, զի ո՛չ չար առնեն, եւ բարի իսկ ո՛չ գոյ ՚ի նոսա[11102]։ [11102] Ոսկան. Եւ մի՛ երկնչիք։
5 Ոսկերչի ձեռքը ճարտար վարպետի գործ է կատարել. կապոյտ ու ծիրանի են հագցնում նրանց, բայց նրանք չեն կարող գնալ, այլ պէտք է բարձուելով տարուեն. ոտքով մի քայլ էլ չեն փոխի, ոչ էլ իրենք իրենց կարող են բարձրանալ այն բանի վրայ, որով տանում են: Մի՛ վախեցէք նրանցից, որովհետեւ չարութիւն չեն անում, բայց բարութիւն էլ չկայ նրանց մէջ:
5 Անոնք արմաւենիի պէս շիտակ են, բայց չեն խօսիր. Անոնք անշուշտ պիտի վերցուին, վասն զի չեն կրնար քալել։Անոնցմէ մի՛ վախնաք, վասն զի չարիք մը չեն կրնար հասցնել, Ո՛չ ալ բարիք ընելու կարող են։
[200]արծաթ ճախարակեայ, արծաթ ի գործ արկեալ ի Թարշշէ, եւ ոսկի եկեալ ի Մեմփաթայ. եւ ձեռն ոսկերչի գործեաց գործ ճարտարաց. կապուտակ եւ ծիրանի զգեցուցանեն նոցա. եւ ոչ գնասցեն, այլ բառնալով բարձցին. եւ ոչ քայլ մի ոտին փոխեսցեն, եւ ոչ ինքնին ի կրելիսն ամբարձցին.`` մի՛ երկնչիք ի նոցանէ, զի ոչ չար առնեն, բարի իսկ ոչ գոյ ի նոսա:

10:5: Եւ ձեռն ոսկերչի գործեաց գործ ճարտարաց. կապուտակ եւ ծիրանի զգեցուցանեն նոցա. եւ ո՛չ գնասցեն, այլ բառնալով բարձցին. եւ ո՛չ քայլ մի ոտին փոխեսցեն, եւ ո՛չ ինքնին ՚ի կրելիսն ամբարձցին. մի՛ երկնչիք ՚ի նոցանէ, զի ո՛չ չար առնեն, եւ բարի իսկ ո՛չ գոյ ՚ի նոսա[11102]։
[11102] Ոսկան. Եւ մի՛ երկնչիք։
5 Ոսկերչի ձեռքը ճարտար վարպետի գործ է կատարել. կապոյտ ու ծիրանի են հագցնում նրանց, բայց նրանք չեն կարող գնալ, այլ պէտք է բարձուելով տարուեն. ոտքով մի քայլ էլ չեն փոխի, ոչ էլ իրենք իրենց կարող են բարձրանալ այն բանի վրայ, որով տանում են: Մի՛ վախեցէք նրանցից, որովհետեւ չարութիւն չեն անում, բայց բարութիւն էլ չկայ նրանց մէջ:
5 Անոնք արմաւենիի պէս շիտակ են, բայց չեն խօսիր. Անոնք անշուշտ պիտի վերցուին, վասն զի չեն կրնար քալել։Անոնցմէ մի՛ վախնաք, վասն զի չարիք մը չեն կրնար հասցնել, Ո՛չ ալ բարիք ընելու կարող են։
zohrab-1805▾ eastern-1994▾ western am▾
10:510:5 Они как обточенный столп, и не говорят; их носят, потому что ходить не могут. Не бойтесь их, ибо они не могут причинить зла, но и добра делать не в силах.
10:5 αἰρόμενα αιρω lift; remove ἀρθήσονται αιρω lift; remove ὅτι οτι since; that οὐκ ου not ἐπιβήσονται επιβαινω mount; step on μὴ μη not φοβηθῆτε φοβεω afraid; fear αὐτά αυτος he; him ὅτι οτι since; that οὐ ου not μὴ μη not κακοποιήσωσιν κακοποιεω do bad καὶ και and; even ἀγαθὸν αγαθος good οὐκ ου not ἔστιν ειμι be ἐν εν in αὐτοῖς αυτος he; him
10:5 כְּ kᵊ כְּ as תֹ֨מֶר ṯˌōmer תֹּמֶר scare-crow מִקְשָׁ֥ה miqšˌā מִקְשָׁה cucumber field הֵ֨מָּה֙ hˈēmmā הֵמָּה they וְ wᵊ וְ and לֹ֣א lˈō לֹא not יְדַבֵּ֔רוּ yᵊḏabbˈērû דבר speak נָשֹׂ֥וא nāśˌô נשׂא lift יִנָּשׂ֖וּא yinnāśˌû נשׂא lift כִּ֣י kˈî כִּי that לֹ֣א lˈō לֹא not יִצְעָ֑דוּ yiṣʕˈāḏû צעד march אַל־ ʔal- אַל not תִּֽירְא֤וּ tˈîrᵊʔˈû ירא fear מֵהֶם֙ mēhˌem מִן from כִּי־ kî- כִּי that לֹ֣א lˈō לֹא not יָרֵ֔עוּ yārˈēʕû רעע be evil וְ wᵊ וְ and גַם־ ḡam- גַּם even הֵיטֵ֖יב hêṭˌêv יטב be good אֵ֥ין ʔˌên אַיִן [NEG] אֹותָֽם׃ ס ʔôṯˈām . s אֵת [object marker]
10:5. in similitudinem palmae fabricata sunt et non loquentur portata tollentur quia incedere non valent nolite ergo timere ea quia nec male possunt facere nec beneThey are framed after the likeness of a palm tree, and shall not speak: they must be carried to be removed, because they cannot go. Therefore fear them not, for they can neither do evil nor good.
5. They are like a palm tree, of turned work, and speak not: they must needs be borne, because they cannot go. Be not afraid of them; for they cannot do evil, neither is it in them to do good.
10:5. They have been fabricated in the likeness of a palm tree, and they will not speak. They must be carried to be moved, because they do not have the ability to walk. Therefore, do not be willing to fear them, for they can do neither evil nor good.”
10:5. They [are] upright as the palm tree, but speak not: they must needs be borne, because they cannot go. Be not afraid of them; for they cannot do evil, neither also [is it] in them to do good.
They [are] upright as the palm tree, but speak not: they must needs be borne, because they cannot go. Be not afraid of them; for they cannot do evil, neither also [is it] in them to do good:

10:5 Они как обточенный столп, и не говорят; их носят, потому что ходить не могут. Не бойтесь их, ибо они не могут причинить зла, но и добра делать не в силах.
10:5
αἰρόμενα αιρω lift; remove
ἀρθήσονται αιρω lift; remove
ὅτι οτι since; that
οὐκ ου not
ἐπιβήσονται επιβαινω mount; step on
μὴ μη not
φοβηθῆτε φοβεω afraid; fear
αὐτά αυτος he; him
ὅτι οτι since; that
οὐ ου not
μὴ μη not
κακοποιήσωσιν κακοποιεω do bad
καὶ και and; even
ἀγαθὸν αγαθος good
οὐκ ου not
ἔστιν ειμι be
ἐν εν in
αὐτοῖς αυτος he; him
10:5
כְּ kᵊ כְּ as
תֹ֨מֶר ṯˌōmer תֹּמֶר scare-crow
מִקְשָׁ֥ה miqšˌā מִקְשָׁה cucumber field
הֵ֨מָּה֙ hˈēmmā הֵמָּה they
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יְדַבֵּ֔רוּ yᵊḏabbˈērû דבר speak
נָשֹׂ֥וא nāśˌô נשׂא lift
יִנָּשׂ֖וּא yinnāśˌû נשׂא lift
כִּ֣י kˈî כִּי that
לֹ֣א lˈō לֹא not
יִצְעָ֑דוּ yiṣʕˈāḏû צעד march
אַל־ ʔal- אַל not
תִּֽירְא֤וּ tˈîrᵊʔˈû ירא fear
מֵהֶם֙ mēhˌem מִן from
כִּי־ kî- כִּי that
לֹ֣א lˈō לֹא not
יָרֵ֔עוּ yārˈēʕû רעע be evil
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
הֵיטֵ֖יב hêṭˌêv יטב be good
אֵ֥ין ʔˌên אַיִן [NEG]
אֹותָֽם׃ ס ʔôṯˈām . s אֵת [object marker]
10:5. in similitudinem palmae fabricata sunt et non loquentur portata tollentur quia incedere non valent nolite ergo timere ea quia nec male possunt facere nec bene
They are framed after the likeness of a palm tree, and shall not speak: they must be carried to be removed, because they cannot go. Therefore fear them not, for they can neither do evil nor good.
10:5. They have been fabricated in the likeness of a palm tree, and they will not speak. They must be carried to be moved, because they do not have the ability to walk. Therefore, do not be willing to fear them, for they can do neither evil nor good.”
10:5. They [are] upright as the palm tree, but speak not: they must needs be borne, because they cannot go. Be not afraid of them; for they cannot do evil, neither also [is it] in them to do good.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Как обточенный столп — точнее: как пугало для птиц в огороде. (Ср. Ис. XLVI:7: и XLI:23).
Adam Clarke: Commentary on the Bible - 1831
10:5: They are upright as the palm tree - As straight and as stiff as the trees out of which they are hewn.
Albert Barnes: Notes on the Bible - 1834
10:5: They are upright ... - Rather, "They are like a palm tree of turned work, i. e." like one of those stiff inelegant pillars, something like a palm tree, which may be seen in oriental architecture. Some translate thus: "They are like pillar's in a garden of cucumbers, i. e." like the blocks set up to frighten away the birds; but none of the ancient versions support this rendering.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:5: speak: Psa 115:5-8, Psa 135:16-18; Hab 2:19; Co1 12:2; Rev 13:14, Rev 13:15
be borne: Isa 46:1, Isa 46:7
do evil: Isa 41:23, Isa 41:24, Isa 44:9, Isa 44:10, Isa 45:20; Co1 8:4
John Gill
10:5 They are upright as the palm tree,.... Being nailed to a post, or fastened to a pillar, or set upon a pedestal, and so stand erect without bending any way; and are like a palm tree, which is noted for its uprightness; hence the church's stature is compared to it, Song 7:7, here it is a sarcasm, and a bitter one:
but speak not; man, that is of an erect stature, in which he differs from other creatures, has the faculty of speech, which they that go upon four feet have not; but the idols of the Gentiles, though erect, have not the power of speaking a word; and therefore can give no answer to their worshippers; see Ps 115:5,
they must needs be borne: or, "in carrying be carried" (q); when being made they are fixed in the designed place, or are moved from place to place; they are then carried in men's arms, or on their shoulders:
because they cannot go; they have no life, and so are incapable of motion of themselves; they have feet, but walk not; and cannot arise and bestir themselves for the help of those that pray unto them, Ps 115:7,
be not afraid of them, for they cannot do evil; that is, inflict judgment, cause drought, famine, or pestilence, or any other evil or calamity:
neither is it also in them to do good; to give rains and fruitful seasons, or bestow any favour, temporal or spiritual; see Jer 14:21.
(q) "portando portantur", Schmidt; "portabitur" Pagninus; "portabuntur", Montanus; "omnino portanda sunt", Junius & Tremellius, Piscator.
Robert Jamieson, A. R. Fausset and David Brown
10:5 upright--or, "They are of turned work, resembling a palm tree" [MAURER]. The point of comparison between the idol and the palm is in the pillar-like uprightness of the latter, it having no branches except at the top.
speak not-- (Ps 115:5).
cannot go--that is, walk (Ps 115:7; Is 46:1, Is 46:7).
neither . . . do good-- (Is 41:23).
10:610:6: Չի՛ք ոք իբրեւ զքեզ Տէր. մե՛ծ ես՝ եւ մե՛ծ է անուն քո զօրութեամբ։
6 Քեզ նման ոչ ոք չկայ, Տէ՛ր, մեծ ես դու եւ մեծ է քո անունը զօրութեամբ:
6 Ո՛վ Տէր, քեզի նման մէ՛կը չկայ. Դուն մեծ ես ու քու անունդ զօրութեամբ մեծ է։
չիք ոք իբրեւ զքեզ, Տէր. մեծ ես, եւ մեծ է անուն քո զօրութեամբ:

10:6: Չի՛ք ոք իբրեւ զքեզ Տէր. մե՛ծ ես՝ եւ մե՛ծ է անուն քո զօրութեամբ։
6 Քեզ նման ոչ ոք չկայ, Տէ՛ր, մեծ ես դու եւ մեծ է քո անունը զօրութեամբ:
6 Ո՛վ Տէր, քեզի նման մէ՛կը չկայ. Դուն մեծ ես ու քու անունդ զօրութեամբ մեծ է։
zohrab-1805▾ eastern-1994▾ western am▾
10:610:6 Нет подобного Тебе, Господи! Ты велик, и имя Твое велико могуществом.
10:9 ἀργύριον αργυριον silver piece; money τορευτόν τορευτος be οὐ ου not πορεύσονται πορευομαι travel; go ἀργύριον αργυριον silver piece; money προσβλητὸν προσβλητος from; away Θαρσις θαρσις here χρυσίον χρυσιον gold piece; gold leaf Μωφαζ μωφαζ and; even χεὶρ χειρ hand χρυσοχόων χρυσοχοος work τεχνιτῶν τεχνιτης craftsman πάντα πας all; every ὑάκινθον υακινθος hyacinth καὶ και and; even πορφύραν πορφυρα purple ἐνδύσουσιν ενδυω dress in; wear αὐτά αυτος he; him
10:6 מֵ mē מִן from אֵ֥ין ʔˌên אַיִן [NEG] כָּמֹ֖וךָ kāmˌôḵā כְּמֹו like יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH גָּדֹ֥ול gāḏˌôl גָּדֹול great אַתָּ֛ה ʔattˈā אַתָּה you וְ wᵊ וְ and גָדֹ֥ול ḡāḏˌôl גָּדֹול great שִׁמְךָ֖ šimᵊḵˌā שֵׁם name בִּ bi בְּ in גְבוּרָֽה׃ ḡᵊvûrˈā גְּבוּרָה strength
10:6. non est similis tui Domine magnus tu et magnum nomen tuum in fortitudineThere is none like to thee, O Lord: thou art great, and great is thy name in might.
6. There is none like unto thee, O LORD; thou art great, and thy name is great in might.
10:6. O Lord, there is nothing similar to you. You are great, and your name is great in strength.
10:6. Forasmuch as [there is] none like unto thee, O LORD; thou [art] great, and thy name [is] great in might.
Forasmuch as [there is] none like unto thee, O LORD; thou [art] great, and thy name [is] great in might:

10:6 Нет подобного Тебе, Господи! Ты велик, и имя Твое велико могуществом.
10:9
ἀργύριον αργυριον silver piece; money
τορευτόν τορευτος be
οὐ ου not
πορεύσονται πορευομαι travel; go
ἀργύριον αργυριον silver piece; money
προσβλητὸν προσβλητος from; away
Θαρσις θαρσις here
χρυσίον χρυσιον gold piece; gold leaf
Μωφαζ μωφαζ and; even
χεὶρ χειρ hand
χρυσοχόων χρυσοχοος work
τεχνιτῶν τεχνιτης craftsman
πάντα πας all; every
ὑάκινθον υακινθος hyacinth
καὶ και and; even
πορφύραν πορφυρα purple
ἐνδύσουσιν ενδυω dress in; wear
αὐτά αυτος he; him
10:6
מֵ מִן from
אֵ֥ין ʔˌên אַיִן [NEG]
כָּמֹ֖וךָ kāmˌôḵā כְּמֹו like
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
גָּדֹ֥ול gāḏˌôl גָּדֹול great
אַתָּ֛ה ʔattˈā אַתָּה you
וְ wᵊ וְ and
גָדֹ֥ול ḡāḏˌôl גָּדֹול great
שִׁמְךָ֖ šimᵊḵˌā שֵׁם name
בִּ bi בְּ in
גְבוּרָֽה׃ ḡᵊvûrˈā גְּבוּרָה strength
10:6. non est similis tui Domine magnus tu et magnum nomen tuum in fortitudine
There is none like to thee, O Lord: thou art great, and great is thy name in might.
10:6. O Lord, there is nothing similar to you. You are great, and your name is great in strength.
10:6. Forasmuch as [there is] none like unto thee, O LORD; thou [art] great, and thy name [is] great in might.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
10:6: For as much as - Or, "No one is like unto thee, O Jehovah." In Jer 10:6-11, the prophet contrasts God's greatness with the impotence of idols.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:6: there: Exo 8:10, Exo 9:14, Exo 15:11; Deu 32:31, Deu 33:26; Sa2 7:22; Psa 35:10, Psa 86:8-10; Psa 89:6-8; Isa 40:18, Isa 40:25, Isa 46:5, Isa 46:9
thou: Jer 32:18; Neh 4:14, Neh 9:32; Psa 48:1, Psa 96:4, Psa 145:3, Psa 147:5; Isa 12:6; Dan 4:3, Dan 4:34; Mal 1:11
Geneva 1599
10:6 Forasmuch as [there is] none like thee, O LORD; (d) thou [art] great, and thy name [is] great in might.
(d) He teaches the people to lift up their eyes to God, who has all power and therefore ought only to be feared: and in this he shows them not only the evil that they ought to hate: but the good which they ought to follow, (Rev_ 15:4).
John Gill
10:6 Forasmuch as there is none like unto thee, O Lord,.... None like him, for the perfections of his nature, for the works of his hands, and for the instances of his kindness and beneficence, both in a way of grace and providence; there is none like him for doing good, or doing evil; that is, for bestowing favours, or inflicting punishments; there is none like him for goodness or greatness, as follows:
thou art great; in his nature; of great power, wisdom, faithfulness, truth, and goodness; and in his works of creation and providence, and in everything in which he is concerned; and greatness is to be ascribed to him, and greatly is he to be praised; and all the glory due unto his name is to be given him:
and thy name is great in might; his name is himself, and his greatness much appears in the exertion of the attribute of his power and might; in making all things out of nothing, in upholding the whole creation, and in the government of the universe; or the fame of him is great through the effects of his power, which are to be seen throughout the earth.
Robert Jamieson, A. R. Fausset and David Brown
10:6 none--literally, "no particle of nothing": nothing whatever; the strongest possible denial (Ex 15:11; Ps 86:8, Ps 86:10).
10:710:7: Ո՞ ոչ երկիցէ ՚ի քէն Թագաւոր ազգաց. զի քե՛զ իսկ վայելէ. զի յամենայն իմաստունս հեթանոսաց, եւ յամենայն թագաւորս նոցա ո՞վ է իբրեւ զքեզ։
7 Ո՞վ չի երկնչի քեզնից, ազգերի՛ Թագաւոր, դա քեզ է միայն վայել, քանզի բոլոր հեթանոս իմաստունների եւ նրանց բոլորը թագաւորների մէջ ո՞վ է քեզ նման:
7 Քեզմէ ո՞վ պիտի չվախնայ, ո՛վ ազգերու Թագաւոր, Քանզի քեզի կը վայլէ. Վասն զի ազգերու բոլոր իմաստուններուն մէջ Եւ անոնց բոլոր թագաւորութիւններուն մէջ Քեզի նման մէ՛կը չկայ։
Ո՞ ոչ երկիցէ ի քէն, Թագաւոր ազգաց. զի քեզ իսկ վայելէ. զի յամենայն իմաստունս հեթանոսաց եւ յամենայն [201]թագաւորս նոցա ո՞վ է իբրեւ զքեզ:

10:7: Ո՞ ոչ երկիցէ ՚ի քէն Թագաւոր ազգաց. զի քե՛զ իսկ վայելէ. զի յամենայն իմաստունս հեթանոսաց, եւ յամենայն թագաւորս նոցա ո՞վ է իբրեւ զքեզ։
7 Ո՞վ չի երկնչի քեզնից, ազգերի՛ Թագաւոր, դա քեզ է միայն վայել, քանզի բոլոր հեթանոս իմաստունների եւ նրանց բոլորը թագաւորների մէջ ո՞վ է քեզ նման:
7 Քեզմէ ո՞վ պիտի չվախնայ, ո՛վ ազգերու Թագաւոր, Քանզի քեզի կը վայլէ. Վասն զի ազգերու բոլոր իմաստուններուն մէջ Եւ անոնց բոլոր թագաւորութիւններուն մէջ Քեզի նման մէ՛կը չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
10:710:7 Кто не убоится Тебя, Царь народов? ибо Тебе {единому} принадлежит это; потому что между всеми мудрецами народов и во всех царствах их нет подобного Тебе.
10:11 οὕτως ουτως so; this way ἐρεῖτε ερεω.1 state; mentioned αὐτοῖς αυτος he; him θεοί θεος God οἳ ος who; what τὸν ο the οὐρανὸν ουρανος sky; heaven καὶ και and; even τὴν ο the γῆν γη earth; land οὐκ ου not ἐποίησαν ποιεω do; make ἀπολέσθωσαν απολλυμι destroy; lose ἀπὸ απο from; away τῆς ο the γῆς γη earth; land καὶ και and; even ὑποκάτωθεν υποκατωθεν the οὐρανοῦ ουρανος sky; heaven τούτου ουτος this; he
10:7 מִ֣י mˈî מִי who לֹ֤א lˈō לֹא not יִֽרָאֲךָ֙ yˈirāʔᵃḵā ירא fear מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king הַ ha הַ the גֹּויִ֔ם ggôyˈim גֹּוי people כִּ֥י kˌî כִּי that לְךָ֖ lᵊḵˌā לְ to יָאָ֑תָה yāʔˈāṯā יאה be fitting כִּ֣י kˈî כִּי that בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole חַכְמֵ֧י ḥaḵmˈê חָכָם wise הַ ha הַ the גֹּויִ֛ם ggôyˈim גֹּוי people וּ û וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole מַלְכוּתָ֖ם malᵊḵûṯˌām מַלְכוּת kingship מֵ mē מִן from אֵ֥ין ʔˌên אַיִן [NEG] כָּמֹֽוךָ׃ kāmˈôḵā כְּמֹו like
10:7. quis non timebit te o rex gentium tuum est enim decus inter cunctos sapientes gentium et in universis regnis eorum nullus est similis tuiWho shall not fear thee, O king of nations? for thine is the glory: among all the wise men of the nations, and in all their kingdoms there is none like unto thee.
7. Who would not fear thee, O King of the nations? for to thee doth it appertain: forasmuch as among all the wise men of the nations, and in all their royal estate, there is none like unto thee.
10:7. Who will not fear you, O King of the nations? For honor is yours. Among all the wise of the nations, and within all their kingdoms, there is nothing similar to you.
10:7. Who would not fear thee, O King of nations? for to thee doth it appertain: forasmuch as among all the wise [men] of the nations, and in all their kingdoms, [there is] none like unto thee.
Who would not fear thee, O King of nations? for to thee doth it appertain: forasmuch as among all the wise [men] of the nations, and in all their kingdoms, [there is] none like unto thee:

10:7 Кто не убоится Тебя, Царь народов? ибо Тебе {единому} принадлежит это; потому что между всеми мудрецами народов и во всех царствах их нет подобного Тебе.
10:11
οὕτως ουτως so; this way
ἐρεῖτε ερεω.1 state; mentioned
αὐτοῖς αυτος he; him
θεοί θεος God
οἳ ος who; what
τὸν ο the
οὐρανὸν ουρανος sky; heaven
καὶ και and; even
τὴν ο the
γῆν γη earth; land
οὐκ ου not
ἐποίησαν ποιεω do; make
ἀπολέσθωσαν απολλυμι destroy; lose
ἀπὸ απο from; away
τῆς ο the
γῆς γη earth; land
καὶ και and; even
ὑποκάτωθεν υποκατωθεν the
οὐρανοῦ ουρανος sky; heaven
τούτου ουτος this; he
10:7
מִ֣י mˈî מִי who
לֹ֤א lˈō לֹא not
יִֽרָאֲךָ֙ yˈirāʔᵃḵā ירא fear
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
הַ ha הַ the
גֹּויִ֔ם ggôyˈim גֹּוי people
כִּ֥י kˌî כִּי that
לְךָ֖ lᵊḵˌā לְ to
יָאָ֑תָה yāʔˈāṯā יאה be fitting
כִּ֣י kˈî כִּי that
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
חַכְמֵ֧י ḥaḵmˈê חָכָם wise
הַ ha הַ the
גֹּויִ֛ם ggôyˈim גֹּוי people
וּ û וְ and
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
מַלְכוּתָ֖ם malᵊḵûṯˌām מַלְכוּת kingship
מֵ מִן from
אֵ֥ין ʔˌên אַיִן [NEG]
כָּמֹֽוךָ׃ kāmˈôḵā כְּמֹו like
10:7. quis non timebit te o rex gentium tuum est enim decus inter cunctos sapientes gentium et in universis regnis eorum nullus est similis tui
Who shall not fear thee, O king of nations? for thine is the glory: among all the wise men of the nations, and in all their kingdoms there is none like unto thee.
10:7. Who will not fear you, O King of the nations? For honor is yours. Among all the wise of the nations, and within all their kingdoms, there is nothing similar to you.
10:7. Who would not fear thee, O King of nations? for to thee doth it appertain: forasmuch as among all the wise [men] of the nations, and in all their kingdoms, [there is] none like unto thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:7: Who would not fear thee - Who would not worship thee as the Author and Giver of all good? The fear of God is often taken for the whole of true religion.
Among all the wise men of the nation - Not even the wisest and most cultivated of the nations have ever found out any one equal to thee; but so exalted and holy art thou, that in all their wisdom and research they have never been able to find out the true God.
Albert Barnes: Notes on the Bible - 1834
10:7: O King of nations - i. e., pagan nations. Yahweh is not the national God of the Jews only, but He reigns over all mankind Psa 22:28.
It - i. e., everything.
In all their kingdoms - More correctly, "in all their royalty or kingship."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:7: would: Jer 5:22; Job 37:23, Job 37:24; Luk 12:5; Rev 15:4
O King: Psa 22:28, Psa 72:11, Psa 86:9; Isa 2:4; Zac 2:11; Rev 11:15
to thee: or, it liketh thee, Psa 76:7
among: Jer 10:6; Psa 89:6; Co1 1:19, Co1 1:20
John Gill
10:7 Who would not fear thee, O King of nations?.... Not that the fear of him among the nations was general, or that he was owned by them as their King; but inasmuch as of right he was their King, so he ought to have been feared and reverenced by them; and it was an instance of great stupidity and ingratitude not to do it. The Targum renders it,
"King of all people;''
and the Syriac version, "King of all worlds"; some reference seems to be had to this passage in Rev_ 15:3, where, instead of "King of nations", the Lord is called "King of saints"; and there refers to a time when he will be feared, that is, worshipped and served by all nations, as he ought to be:
for to thee doth it appertain; that is, fear belongs to him, it is his due; and this, with keeping the commandments of God, is the whole duty of man. The Vulgate Latin version is, "thine is the glory"; honour or praise, as the Syriac version; and so Jarchi interprets it of beauty or glory; but the Targum,
"thine is the kingdom;''
and so Kimchi; and to which agrees the Arabic version.
Forasmuch as among all the wise men of the nations, and in all their kingdoms, there is none like unto thee; that is, among all the wise kings of the nations, and all their wise counsellors, there is none like unto God for wisdom, or for glory and majesty; there is none of them that has such a kingdom as he has, or that governs it as he does; and as all their power and government, so all that wisdom by which they manage their political affairs, are from him.
Robert Jamieson, A. R. Fausset and David Brown
10:7 (Rev_ 15:4).
to thee doth it appertain--to Thee it properly belongs, namely, that Thou shouldest be "feared" (taken out of the previous "fear Thee") (compare Ezek 21:27). He alone is the becoming object of worship. To worship any other is unseemly and an infringement of His inalienable prerogative.
none--nothing whatever (see on Jer 10:6; Ps 89:6).
10:810:8: Եւ միանգամայն այրեսցին, եւ տկարասցին սիրտք սնոտեաց. զի փա՛յտ են[11103]. [11103] ՚Ի լուս՛՛. Եւ սատակեսցին սիրտք սնոտ՛՛. համաձայն բազմաց ՚ի բն՛՛։
8 Թող միանգամից այրուեն, թող սատակեն սրտերը սնոտի աստուածների,
8 Բայց անոնք բոլորովին անբան ու անմիտ են. Անոնց կրօնքը ունայնութեան վարդապետութիւն է, փայտ է։
Եւ միանգամայն [202]այրեսցին, եւ սատակեսցին սիրտք սնոտեաց:

10:8: Եւ միանգամայն այրեսցին, եւ տկարասցին սիրտք սնոտեաց. զի փա՛յտ են[11103].
[11103] ՚Ի լուս՛՛. Եւ սատակեսցին սիրտք սնոտ՛՛. համաձայն բազմաց ՚ի բն՛՛։
8 Թող միանգամից այրուեն, թող սատակեն սրտերը սնոտի աստուածների,
8 Բայց անոնք բոլորովին անբան ու անմիտ են. Անոնց կրօնքը ունայնութեան վարդապետութիւն է, փայտ է։
zohrab-1805▾ eastern-1994▾ western am▾
10:810:8 Все до одного они бессмысленны и глупы; пустое учение это дерево.
10:12 κύριος κυριος lord; master ὁ ο the ποιήσας ποιεω do; make τὴν ο the γῆν γη earth; land ἐν εν in τῇ ο the ἰσχύι ισχυς force αὐτοῦ αυτος he; him ὁ ο the ἀνορθώσας ανορθοω straighten up τὴν ο the οἰκουμένην οικουμενη habitat ἐν εν in τῇ ο the σοφίᾳ σοφια wisdom αὐτοῦ αυτος he; him καὶ και and; even τῇ ο the φρονήσει φρονησις prudence; insight αὐτοῦ αυτος he; him ἐξέτεινεν εκτεινω extend τὸν ο the οὐρανὸν ουρανος sky; heaven
10:8 וּ û וְ and בְ vᵊ בְּ in אַחַ֖ת ʔaḥˌaṯ אֶחָד one יִבְעֲר֣וּ yivʕᵃrˈû בער be stupid וְ wᵊ וְ and יִכְסָ֑לוּ yiḵsˈālû כסל be insolent מוּסַ֥ר mûsˌar מוּסָר chastening הֲבָלִ֖ים hᵃvālˌîm הֶבֶל breath עֵ֥ץ ʕˌēṣ עֵץ tree הֽוּא׃ hˈû הוּא he
10:8. pariter insipientes et fatui probabuntur doctrina vanitatis eorum lignum estThey shall be all proved together to be senseless and foolish: the doctrine of their vanity is wood.
8. But they are together brutish and foolish: the instruction of idols, it is but a stock.
10:8. Together, they will all be proven to be unwise and foolish. The doctrine of their vanity is made of wood.
10:8. But they are altogether brutish and foolish: the stock [is] a doctrine of vanities.
But they are altogether brutish and foolish: the stock [is] a doctrine of vanities:

10:8 Все до одного они бессмысленны и глупы; пустое учение это дерево.
10:12
κύριος κυριος lord; master
ο the
ποιήσας ποιεω do; make
τὴν ο the
γῆν γη earth; land
ἐν εν in
τῇ ο the
ἰσχύι ισχυς force
αὐτοῦ αυτος he; him
ο the
ἀνορθώσας ανορθοω straighten up
τὴν ο the
οἰκουμένην οικουμενη habitat
ἐν εν in
τῇ ο the
σοφίᾳ σοφια wisdom
αὐτοῦ αυτος he; him
καὶ και and; even
τῇ ο the
φρονήσει φρονησις prudence; insight
αὐτοῦ αυτος he; him
ἐξέτεινεν εκτεινω extend
τὸν ο the
οὐρανὸν ουρανος sky; heaven
10:8
וּ û וְ and
בְ vᵊ בְּ in
אַחַ֖ת ʔaḥˌaṯ אֶחָד one
יִבְעֲר֣וּ yivʕᵃrˈû בער be stupid
וְ wᵊ וְ and
יִכְסָ֑לוּ yiḵsˈālû כסל be insolent
מוּסַ֥ר mûsˌar מוּסָר chastening
הֲבָלִ֖ים hᵃvālˌîm הֶבֶל breath
עֵ֥ץ ʕˌēṣ עֵץ tree
הֽוּא׃ hˈû הוּא he
10:8. pariter insipientes et fatui probabuntur doctrina vanitatis eorum lignum est
They shall be all proved together to be senseless and foolish: the doctrine of their vanity is wood.
10:8. Together, they will all be proven to be unwise and foolish. The doctrine of their vanity is made of wood.
10:8. But they are altogether brutish and foolish: the stock [is] a doctrine of vanities.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:8: The stock is a doctrine of vanities - Dr. Blayney translates, - "The wood itself is a rebuker of vanities." The very tree out of which the god is hewn demonstrates the vanity and folly of the idolaters; for, can all the art of man make out of a log of wood an animate and intelligent being?
Albert Barnes: Notes on the Bible - 1834
10:8: Brutish - Jer 10:21 and foolish Theirs was the brutishness of men in a savage state, little better than mere animals: their folly that of stupidity.
The stock ... - Rather, the instruction of idols is a piece of wood. That is what they are themselves, and "ex nihilo nihil fit" (from nothingness, nothing is made).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:8: altogether: Heb. in one, or at once
brutish: Jer 10:14, Jer 51:17, Jer 51:18; Psa 115:8, Psa 135:18; Isa 41:29; Hab 2:18; Zac 10:2; Rom 1:21, Rom 1:22
the stock: Jer 2:27; Isa 44:19; Hos 4:12
Geneva 1599
10:8 But they are altogether senseless and foolish: the stock [is] a (e) doctrine of vanities.
(e) Because the people thought that to have images was a means to serve God, and to bring them to the knowledge of him, he shows that nothing more displeases God, nor brings man into greater errors and ignorance of God: and therefore he calls them the doctrine of vanity, the work of errors, (Jer 10:15). (Hab 2:18) calls them the teachers of lies: contrary to that wicked opinion, that they are the books of the lay people.
John Gill
10:8 But they are altogether brutish and foolish,.... In comparison of the Lord, there is no knowledge and wisdom in them, this is a certain fact; they are verily brutish and foolish; or they are one and all so, there is not a wise man among them: or, "in one thing they are brutish" (r), &c.; namely, in their idolatry; however wise they may be in other respects, in this they are foolish: or, to give no more instances of their brutishness (s) and folly, this one is sufficient, even what follows,
the stock is a doctrine of vanities; or what they teach persons, as to worship the trunk of a tree, or any idol of metal, or of wood, is a most vain and foolish thing, and argues gross stupidity and folly, and proves them to be brutish, and without understanding.
(r) "in hoc uno Munster", Tigurine version; "et certe in una quadem re obbrutescunt", Piscator. So Jarchi and Abarbinel. (s) The Talmudists seem to take the word to have the signification of burning; for the sense of these words being asked, it is replied, there is one thing that burns the wicked in hell; what is it? idolatry; as it is here written, "a doctrine of vanities is the stock."
Robert Jamieson, A. R. Fausset and David Brown
10:8 altogether--rather, "all alike" [MAURER]. Even the so-called "wise" men (Jer 10:7) of the Gentiles are on a level with the brutes and "foolish," namely, because they connive at the popular idolatry (compare Rom 1:21-28). Therefore, in Daniel and Revelation, the world power is represented under a bestial form. Man divests himself of his true humanity, and sinks to the level of the brute, when he severs his connection with God (Ps 115:8; Jon 2:8).
stock is a doctrine of vanities--The stock (put for the worship of all idols whatever, made out of a stock) speaks for itself that the whole theory of idolatry is vanity (Is 44:9-11). CASTALIO translates, "the very wood itself confuting the vanity" (of the idol).
10:910:9: եւ արծա՛թ ընտի՛ր եկեալ ՚ի Թարշշայ, եւ ոսկի ՚ի Սովփաթայ, գործ ճարտարա՛ց ամենայն, եւ ձեռաց ոսկերչաց. կապուտա՛կ եւ ծիրանի հանդերձք նոցա. գո՛րծ իմաստնոց ամենայն[11104]։ [11104] Ոսկան. Եւ ոսկի Սօփաթայ։ Այլք. Հանդերձն նոցա։
9 որովհետեւ դրանք փայտ են, Թարսիսից բերուած ընտիր արծաթ եւ ոսկի՝ Սոփաթայից: Դրանք բոլոր վարպետների եւ ոսկերիչների ձեռքի գործն են. դրանց կապուտակ ու ծիրանի զգեստները բոլորը հնարամիտ վարպետների գործն են:
9 Թարսիսէն՝ ծեծուած արծաթ Եւ Ոփազէն ոսկի կը բերուի։Անոնք վարպետի ու ոսկերիչի ձեռքերու գործ են։Անոնց զգեստը կապուտակ ու ծիրանի է. Բոլորը վարպետներու գործեր են։
զի փայտ են, եւ արծաթ ընտիր`` եկեալ ի Թարշշայ, եւ ոսկի ի Սովփաթայ, գործ ճարտարաց [203]ամենայն, եւ ձեռաց ոսկերչաց. կապուտակ եւ ծիրանի հանդերձն նոցա, գործ իմաստնոց ամենայն:

10:9: եւ արծա՛թ ընտի՛ր եկեալ ՚ի Թարշշայ, եւ ոսկի ՚ի Սովփաթայ, գործ ճարտարա՛ց ամենայն, եւ ձեռաց ոսկերչաց. կապուտա՛կ եւ ծիրանի հանդերձք նոցա. գո՛րծ իմաստնոց ամենայն[11104]։
[11104] Ոսկան. Եւ ոսկի Սօփաթայ։ Այլք. Հանդերձն նոցա։
9 որովհետեւ դրանք փայտ են, Թարսիսից բերուած ընտիր արծաթ եւ ոսկի՝ Սոփաթայից: Դրանք բոլոր վարպետների եւ ոսկերիչների ձեռքի գործն են. դրանց կապուտակ ու ծիրանի զգեստները բոլորը հնարամիտ վարպետների գործն են:
9 Թարսիսէն՝ ծեծուած արծաթ Եւ Ոփազէն ոսկի կը բերուի։Անոնք վարպետի ու ոսկերիչի ձեռքերու գործ են։Անոնց զգեստը կապուտակ ու ծիրանի է. Բոլորը վարպետներու գործեր են։
zohrab-1805▾ eastern-1994▾ western am▾
10:910:9 Разбитое в листы серебро привезено из Фарсиса, золото из Уфаза, дело художника и рук плавильщика; одежда на них гиацинт и пурпур: все это дело людей искусных.
10:13 καὶ και and; even πλῆθος πληθος multitude; quantity ὕδατος υδωρ water ἐν εν in οὐρανῷ ουρανος sky; heaven καὶ και and; even ἀνήγαγεν αναγω lead up; head up νεφέλας νεφελη cloud ἐξ εκ from; out of ἐσχάτου εσχατος last; farthest part τῆς ο the γῆς γη earth; land ἀστραπὰς αστραπη lightning εἰς εις into; for ὑετὸν υετος rain ἐποίησεν ποιεω do; make καὶ και and; even ἐξήγαγεν εξαγω lead out; bring out φῶς φως light ἐκ εκ from; out of θησαυρῶν θησαυρος treasure αὐτοῦ αυτος he; him
10:9 כֶּ֣סֶף kˈesef כֶּסֶף silver מְרֻקָּ֞ע mᵊruqqˈāʕ רקע stamp מִ mi מִן from תַּרְשִׁ֣ישׁ ttaršˈîš תַּרְשִׁישׁ Tarshish יוּבָ֗א yûvˈā בוא come וְ wᵊ וְ and זָהָב֙ zāhˌāv זָהָב gold מֵֽ mˈē מִן from אוּפָ֔ז ʔûfˈāz אוּפָז Uphaz מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed חָרָ֖שׁ ḥārˌāš חָרָשׁ artisan וִ wi וְ and ידֵ֣י yḏˈê יָד hand צֹורֵ֑ף ṣôrˈēf צרף melt תְּכֵ֤לֶת tᵊḵˈēleṯ תְּכֵלֶת purple wool וְ wᵊ וְ and אַרְגָּמָן֙ ʔargāmˌān אַרְגָּמָן purple-wool לְבוּשָׁ֔ם lᵊvûšˈām לְבוּשׁ clothing מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed חֲכָמִ֖ים ḥᵃḵāmˌîm חָכָם wise כֻּלָּֽם׃ kullˈām כֹּל whole
10:9. argentum involutum de Tharsis adfertur et aurum de Ofaz opus artificis et manus aerarii hyacinthus et purpura indumentum eorum opus artificum universa haecSilver spread into plates is brought from Tharsis, and gold from Ophaz: the work of the artificer, and of the hand of the coppersmith: violet and purple is their clothing: all these things are the work of artificers.
9. There is silver beaten into plates which is brought from Tarshish, and gold from Uphaz, the work of the artificer and of the hands of the goldsmith; blue and purple for their clothing; they are all the work of cunning men.
10:9. Rolled silver is brought from Tarshish, and gold from Uphaz. It is the work of a craftsman, and of the hand of a coppersmith. Hyacinth and purple is their clothing. All these things are the work of artists.
10:9. Silver spread into plates is brought from Tarshish, and gold from Uphaz, the work of the workman, and of the hands of the founder: blue and purple [is] their clothing: they [are] all the work of cunning [men].
Silver spread into plates is brought from Tarshish, and gold from Uphaz, the work of the workman, and of the hands of the founder: blue and purple [is] their clothing: they [are] all the work of cunning:

10:9 Разбитое в листы серебро привезено из Фарсиса, золото из Уфаза, дело художника и рук плавильщика; одежда на них гиацинт и пурпур: все это дело людей искусных.
10:13
καὶ και and; even
πλῆθος πληθος multitude; quantity
ὕδατος υδωρ water
ἐν εν in
οὐρανῷ ουρανος sky; heaven
καὶ και and; even
ἀνήγαγεν αναγω lead up; head up
νεφέλας νεφελη cloud
ἐξ εκ from; out of
ἐσχάτου εσχατος last; farthest part
τῆς ο the
γῆς γη earth; land
ἀστραπὰς αστραπη lightning
εἰς εις into; for
ὑετὸν υετος rain
ἐποίησεν ποιεω do; make
καὶ και and; even
ἐξήγαγεν εξαγω lead out; bring out
φῶς φως light
ἐκ εκ from; out of
θησαυρῶν θησαυρος treasure
αὐτοῦ αυτος he; him
10:9
כֶּ֣סֶף kˈesef כֶּסֶף silver
מְרֻקָּ֞ע mᵊruqqˈāʕ רקע stamp
מִ mi מִן from
תַּרְשִׁ֣ישׁ ttaršˈîš תַּרְשִׁישׁ Tarshish
יוּבָ֗א yûvˈā בוא come
וְ wᵊ וְ and
זָהָב֙ zāhˌāv זָהָב gold
מֵֽ mˈē מִן from
אוּפָ֔ז ʔûfˈāz אוּפָז Uphaz
מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed
חָרָ֖שׁ ḥārˌāš חָרָשׁ artisan
וִ wi וְ and
ידֵ֣י yḏˈê יָד hand
צֹורֵ֑ף ṣôrˈēf צרף melt
תְּכֵ֤לֶת tᵊḵˈēleṯ תְּכֵלֶת purple wool
וְ wᵊ וְ and
אַרְגָּמָן֙ ʔargāmˌān אַרְגָּמָן purple-wool
לְבוּשָׁ֔ם lᵊvûšˈām לְבוּשׁ clothing
מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed
חֲכָמִ֖ים ḥᵃḵāmˌîm חָכָם wise
כֻּלָּֽם׃ kullˈām כֹּל whole
10:9. argentum involutum de Tharsis adfertur et aurum de Ofaz opus artificis et manus aerarii hyacinthus et purpura indumentum eorum opus artificum universa haec
Silver spread into plates is brought from Tharsis, and gold from Ophaz: the work of the artificer, and of the hand of the coppersmith: violet and purple is their clothing: all these things are the work of artificers.
10:9. Rolled silver is brought from Tarshish, and gold from Uphaz. It is the work of a craftsman, and of the hand of a coppersmith. Hyacinth and purple is their clothing. All these things are the work of artists.
10:9. Silver spread into plates is brought from Tarshish, and gold from Uphaz, the work of the workman, and of the hands of the founder: blue and purple [is] their clothing: they [are] all the work of cunning [men].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Фарсис — см. Ис. XXIII:1. — Уфаз — Офир (Таргум, Феодотион).
Adam Clarke: Commentary on the Bible - 1831
10:9: Brought from Tarshish - Some suppose this to be Tartessus in Spain, from which the Phoenicians brought much silver. Uphaz, Calmet thinks to be the river Pison; some think Ophir is intended.
Blue and purple is their clothing - These were the most precious dyes; very rare, and of high price.
Albert Barnes: Notes on the Bible - 1834
10:9: Or, "It is a piece of wood (Jer 10:8 note); yea, beaten silver it is, which is brought from Tarshish, and gold from Uphaz: it is the work etc."
Tarshish ... Uphaz - See the marginal reference and Gen 10:4. Possibly Uphaz was a place in the neighborhood of the River Hyphasis.
Blue and purple - Both colors were purple, from dyes obtained from shellfish: but the former had a violet, the latter a red tinge.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:9: Silver: Jer 10:4
Tarshish: Kg1 10:22; Eze 27:12
Uphaz: Dan 10:5
are all: Psa 115:4
Geneva 1599
10:9 Silver beaten into plates is brought from Tarshish, and gold (f) from Uphaz, the work of the craftsman, and of the hands of the goldsmith: blue and purple [is] their clothing: they [are] all the work of skilful [men].
(f) Where they found the best gold; showing that they thought nothing too dear for their idols, some read Ophir as in (3Kings 9:28).
John Gill
10:9 Silver spread into plates is brought from Tarshish,.... In Cilicia, where the Apostle Paul was born; according to Josephus, as Jerom says, it was a country in India. The Targum renders it, from Africa, and calls it silver "rolled up", or "covered"; so the Vulgate Latin; such was beaten with a hammer into plates, and might be rolled up for better convenience of shipment; and with which they covered and decked their idols, to make them look glittering and pompous, and command some awe and reverence from the common people. The Arabic version renders it, "solid silver"; it being the same word from whence the firmament of heaven has its name, or the wide expanse; hence we render it "spread", stretched, and drawn out into plates. The Syriac version is, "the best silver"; as very likely that from Tarshish was reckoned.
And gold from Uphaz; called sometimes "the gold of Uphaz"; Dan 10:5 or "Fess"; perhaps the same with the gold of Ophir, Job 28:16 and so the Targum here calls it, "gold from Ophir"; to which agrees the Syriac version; and was esteemed the best gold.
The work of workmen, and of the hands of the founder; melter or refiner, being first purified by him from dross, and then wrought into plates, and polished, and fitted for the idol; and all this being owing to the art and workmanship of men, shows the brutishness and ignorance of the people, in worshipping it as a god. Blue and purple is their clothing; not the clothing of the workmen, but of the idols; these colours seem to be chosen to dazzle the eyes of the populace, and cause them to entertain a high opinion of them; the "blue" being the colour of the heavens, and the "purple" what is wore by kings; and so both may denote their deity and dominion. But, alas!
they are all the work of cunning men: both the idols, and their clothing; especially the latter is meant, which were curiously wrought and embroidered by men skilful in that art.
John Wesley
10:9 Tarshish - Is the proper name of a sea - town in Cilicia, and being a noted port, it is usually put for the ocean, and may signify any place beyond the sea. Uphaz - Probably the best gold came from thence as the best silver from Tarshish.
Robert Jamieson, A. R. Fausset and David Brown
10:9 Everything connected with idols is the result of human effort.
Silver spread--(See on Is 30:22; Is 40:19).
Tarshish--Tartessus, in Spain, famed for precious metals.
Uphaz-- (Dan 10:5). As the Septuagint in the Syrian Hexapla in the Margin, THEODOTUS, the Syrian and Chaldee versions have "Ophir," GESENIUS thinks "Uphaz" a colloquial corruption (one letter only being changed) for "Ophir." Ophir, in Gen 10:29, is mentioned among Arabian countries. Perhaps Malacca is the country meant, the natives of which still call their gold mines Ophirs. HEEREN thinks Ophir the general name for the rich countries of the south, on the Arabian, African, and Indian coasts; just as our term, East Indies.
cunning--skilful.
10:1010:10: Այլ Տէր Աստուած մեր ճշմարիտ. է Աստուած կենդանի, եւ Թագաւոր յաւիտենական. եւ ՚ի սրտմտութենէ նորա շարժեսցի՛ երկիր՝ եւ ո՛չ հանդարտեսցեն ազգք բարկութեան նորա[11105]։ [11105] Բազումք. Տէր Աստուած ճշմարիտ է... ՚ի սրտմտութենէ։ Ուր Ոսկան. ՚ի սրտմտութեան նորա։
10 Իսկ մեր Տէր Աստուածը ճշմարիտ է, կենդանի Աստուած է եւ յաւիտենական Թագաւոր: Նրա բարկութիւնից երկիրը կը շարժուի, ազգերը չեն դիմանայ նրա բարկութեանը:
10 Սակայն Եհովան ճշմարիտ Աստուած է, Անիկա կենդանի Աստուած է եւ յաւիտենական Թագաւոր։Անոր բարկութենէն երկիրը կը դողայ Ու ազգերը անոր սրտմտութեանը չեն դիմանար։
Այլ Տէր Աստուած ճշմարիտ է, Աստուած կենդանի, եւ Թագաւոր յաւիտենական. ի սրտմտութենէ նորա շարժեսցի երկիր, եւ ոչ հանդարտեսցեն ազգք բարկութեան նորա:

10:10: Այլ Տէր Աստուած մեր ճշմարիտ. է Աստուած կենդանի, եւ Թագաւոր յաւիտենական. եւ ՚ի սրտմտութենէ նորա շարժեսցի՛ երկիր՝ եւ ո՛չ հանդարտեսցեն ազգք բարկութեան նորա[11105]։
[11105] Բազումք. Տէր Աստուած ճշմարիտ է... ՚ի սրտմտութենէ։ Ուր Ոսկան. ՚ի սրտմտութեան նորա։
10 Իսկ մեր Տէր Աստուածը ճշմարիտ է, կենդանի Աստուած է եւ յաւիտենական Թագաւոր: Նրա բարկութիւնից երկիրը կը շարժուի, ազգերը չեն դիմանայ նրա բարկութեանը:
10 Սակայն Եհովան ճշմարիտ Աստուած է, Անիկա կենդանի Աստուած է եւ յաւիտենական Թագաւոր։Անոր բարկութենէն երկիրը կը դողայ Ու ազգերը անոր սրտմտութեանը չեն դիմանար։
zohrab-1805▾ eastern-1994▾ western am▾
10:1010:10 А Господь Бог есть истина; Он есть Бог живый и Царь вечный. От гнева Его дрожит земля, и народы не могут выдержать негодования Его.
10:14 ἐμωράνθη μωραινω grow insipid; make insipid πᾶς πας all; every ἄνθρωπος ανθρωπος person; human ἀπὸ απο from; away γνώσεως γνωσις knowledge; knowing κατῃσχύνθη καταισχυνω shame; put to shame πᾶς πας all; every χρυσοχόος χρυσοχοος in; on τοῖς ο the γλυπτοῖς γλυπτος he; him ὅτι οτι since; that ψευδῆ ψευδης false ἐχώνευσαν χωνευω not ἔστιν ειμι be πνεῦμα πνευμα spirit; wind ἐν εν in αὐτοῖς αυτος he; him
10:10 וַֽ wˈa וְ and יהוָ֤ה [yhwˈāh] יְהוָה YHWH אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) אֱמֶ֔ת ʔᵉmˈeṯ אֶמֶת trustworthiness הֽוּא־ hˈû- הוּא he אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s) חַיִּ֖ים ḥayyˌîm חַי alive וּ û וְ and מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king עֹולָ֑ם ʕôlˈām עֹולָם eternity מִ mi מִן from קִּצְפֹּו֙ qqiṣpˌô קֶצֶף anger תִּרְעַ֣שׁ tirʕˈaš רעשׁ quake הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יָכִ֥לוּ yāḵˌilû כול comprehend גֹויִ֖ם ḡôyˌim גֹּוי people זַעְמֹֽו׃ ס zaʕmˈô . s זַעַם curse
10:10. Dominus autem Deus verus est ipse Deus vivens et rex sempiternus ab indignatione eius commovebitur terra et non sustinebunt gentes comminationem eiusBut the Lord is the true God: he is the living God, and the everlasting king: at his wrath the earth shall tremble, and the nations shall not be able to abide his threatening.
10. But the LORD is the true God; he is the living God, and an everlasting king: at his wrath the earth trembleth, and the nations are not able to abide his indignation.
10:10. But the Lord is the true God. He is the living God and the everlasting King. Before his indignation, the earth will shake. And the Gentiles will not be able to withstand his threats.
10:10. But the LORD [is] the true God, he [is] the living God, and an everlasting king: at his wrath the earth shall tremble, and the nations shall not be able to abide his indignation.
But the LORD [is] the true God, he [is] the living God, and an everlasting king: at his wrath the earth shall tremble, and the nations shall not be able to abide his indignation:

10:10 А Господь Бог есть истина; Он есть Бог живый и Царь вечный. От гнева Его дрожит земля, и народы не могут выдержать негодования Его.
10:14
ἐμωράνθη μωραινω grow insipid; make insipid
πᾶς πας all; every
ἄνθρωπος ανθρωπος person; human
ἀπὸ απο from; away
γνώσεως γνωσις knowledge; knowing
κατῃσχύνθη καταισχυνω shame; put to shame
πᾶς πας all; every
χρυσοχόος χρυσοχοος in; on
τοῖς ο the
γλυπτοῖς γλυπτος he; him
ὅτι οτι since; that
ψευδῆ ψευδης false
ἐχώνευσαν χωνευω not
ἔστιν ειμι be
πνεῦμα πνευμα spirit; wind
ἐν εν in
αὐτοῖς αυτος he; him
10:10
וַֽ wˈa וְ and
יהוָ֤ה [yhwˈāh] יְהוָה YHWH
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
אֱמֶ֔ת ʔᵉmˈeṯ אֶמֶת trustworthiness
הֽוּא־ hˈû- הוּא he
אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s)
חַיִּ֖ים ḥayyˌîm חַי alive
וּ û וְ and
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
עֹולָ֑ם ʕôlˈām עֹולָם eternity
מִ mi מִן from
קִּצְפֹּו֙ qqiṣpˌô קֶצֶף anger
תִּרְעַ֣שׁ tirʕˈaš רעשׁ quake
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יָכִ֥לוּ yāḵˌilû כול comprehend
גֹויִ֖ם ḡôyˌim גֹּוי people
זַעְמֹֽו׃ ס zaʕmˈô . s זַעַם curse
10:10. Dominus autem Deus verus est ipse Deus vivens et rex sempiternus ab indignatione eius commovebitur terra et non sustinebunt gentes comminationem eius
But the Lord is the true God: he is the living God, and the everlasting king: at his wrath the earth shall tremble, and the nations shall not be able to abide his threatening.
10:10. But the Lord is the true God. He is the living God and the everlasting King. Before his indignation, the earth will shake. And the Gentiles will not be able to withstand his threats.
10:10. But the LORD [is] the true God, he [is] the living God, and an everlasting king: at his wrath the earth shall tremble, and the nations shall not be able to abide his indignation.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-16: В противоположность ничтожеству идолов пророк изображает величие Иеговы, пред которым все идолы падают.
Adam Clarke: Commentary on the Bible - 1831
10:10: But the Lord - The original word should be preserved, however we agree to pronounce it: יהוה Yehovah is the true God. He is without beginning, and without end. This is true of no being else.
He is the living God - His being is underived; and he gives life to all. He is the very Fountain whence all life is derived.
And an everlasting king - As he has made, so he governs, all things. His sway is felt both in the heavens and in the earth.
At his wrath the earth shall tremble - All storms, tempests, tornadoes, and earthquakes are the effects of his power; and when the nations are destroyed, or turned upside down, it is the effect of his displeasure.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:10: the Lord: Kg1 18:39; Ch2 15:3; Joh 17:3; Th1 1:9; Jo1 5:20
true God: Heb. God of truth, Deu 32:4; Psa 31:5, Psa 100:5, Psa 146:6
the living: Jer 23:36; Deu 5:26; Sa1 17:26, Sa1 17:36; Psa 42:2, Psa 84:2; Isa 37:4, Isa 37:17; Dan 6:26; Mat 16:16, Mat 26:63; Act 14:15; Ti1 6:17; Heb 10:31
everlasting king: Heb. King of eternity, Psa 10:16, Psa 93:2, Psa 145:13; Isa 57:15; Dan 4:3, Dan 4:34, Dan 7:14; Ti1 1:17
at: Jdg 5:4; Job 9:6; Psa 18:7, Psa 68:11, Psa 77:18, Psa 97:4, Psa 104:32, Psa 114:7; Mic 1:4; Nah 1:6; Hab 3:6, Hab 3:10; Mat 27:51, Mat 27:52; Rev 20:11
the nations: Psa 76:7, Psa 90:11; Joe 2:11; Nah 1:6; Mal 3:2
John Gill
10:10 But the Lord is the true God,.... In opposition to all nominal and fictitious deities, which are not by nature God, only by name, and in the foolish imagination of the people: or, "the Lord God is truth" (t); that cannot lie, is true to his covenant and promises, and will never deceive those that worship and serve him, and rely upon him:
he is the living God; that has life in himself, and is the author and giver of life to others; to all men natural life, to some men spiritual and eternal life; whereas the gods of the Gentiles have no life in themselves; are either dead men, or lifeless and inanimate things, stocks and stones, and can give no life to others. The words are in the plural number, "he is the living Gods"; not for the sake of honour and glory, as Kimchi observes; but as denoting a trinity of Persons in the unity of the divine essence: for though the words , "living Gods", that is, living divine Ones, or Persons, are in the plural number, yet "he", is in the singular; which is worthy of observation. The Syriac version renders it, "the God of the living"; and so an Oxford Arabic MS, see Mt 22:32.
And an everlasting King; from everlasting to everlasting; he is King of old, even from eternity, and will ever be so; his kingdom is an everlasting one, and his throne for ever and ever, and he will always have subjects to reign over; nor will he have any successor, as mortal kings have, even such who have been deified by their idolatrous subjects.
At his wrath the earth shall tremble; that is, the inhabitants of it, when it is poured forth in judgments in the present life, and in the everlasting destruction of soul and body hereafter; and then shall they fear him, though now they do not.
And the nations shall not be able to abide his indignation; especially at the day of judgment; see Rev_ 6:16.
(t) "Deus veritas", Pagninus, Montanus, Coceeius.
John Wesley
10:10 But - All these are but false gods. Living - These are all but dead stocks and stones, Jehovah is the only living God, having life in himself, and giving life to all things else. An everlasting king - Time devours them all, but the true God is everlasting.
Robert Jamieson, A. R. Fausset and David Brown
10:10 true God--literally, "God Jehovah is truth"; not merely true, that is, veracious, but truth in the reality of His essence, as opposed to the "vanity" or emptiness which all idols are (Jer 10:3, Jer 10:8, Jer 10:15; 2Chron 15:3; Ps 31:5; 1Jn 5:20).
living God-- (Jn 5:26; Ti1 6:17). He hath life in Himself which no creature has. All else "live in Him" (Acts 17:28). In contrast to dead idols.
everlasting-- (Ps 10:16). In contrast to the temporary existence of all other objects of worship.
10:1110:11: Եւ ա՛յսպէս ասասջիք ցնոսա. Աստուածք որ զերկինս եւ զերկիր ո՞չ արարին՝ կորիցե՛ն յերկրէ, եւ ՚ի ներքոյ երկնիցս այսոցիկ։
11 Այսպէս կ’ասէք նրանց. «Այն աստուածները, որոնք երկինքն ու երկիրը չեն ստեղծել, կորչելու են երկրից եւ այս երկնքի տակից»:
11 Անոնց այսպէս ըսէք.«Այն աստուածները, որոնք երկինքն ու երկիրը չշինեցին, Երկրէն ու երկինքներուն տակէն պիտի կործանին»*։
Եւ այսպէս ասասջիք ցնոսա. Աստուածք որ զերկինս եւ զերկիր ոչ արարին` կորիցեն յերկրէ, եւ ի ներքոյ երկնիցս այսոցիկ:

10:11: Եւ ա՛յսպէս ասասջիք ցնոսա. Աստուածք որ զերկինս եւ զերկիր ո՞չ արարին՝ կորիցե՛ն յերկրէ, եւ ՚ի ներքոյ երկնիցս այսոցիկ։
11 Այսպէս կ’ասէք նրանց. «Այն աստուածները, որոնք երկինքն ու երկիրը չեն ստեղծել, կորչելու են երկրից եւ այս երկնքի տակից»:
11 Անոնց այսպէս ըսէք.«Այն աստուածները, որոնք երկինքն ու երկիրը չշինեցին, Երկրէն ու երկինքներուն տակէն պիտի կործանին»*։
zohrab-1805▾ eastern-1994▾ western am▾
10:1110:11 Так говорите им: боги, которые не сотворили неба и земли, исчезнут с земли и из-под небес.
10:15 μάταιά ματαιος superficial ἐστιν ειμι be ἔργα εργον work ἐμπεπαιγμένα εμπαιζω belittle ἐν εν in καιρῷ καιρος season; opportunity ἐπισκοπῆς επισκοπη supervision; visitation αὐτῶν αυτος he; him ἀπολοῦνται απολλυμι destroy; lose
10:11 כִּ ki כְּ like דְנָה֙ ḏᵊnˌā דְּנָה this תֵּאמְר֣וּן tēmrˈûn אמר say לְהֹ֔ום lᵊhˈôm לְ to אֱלָ֣הַיָּ֔א ʔᵉlˈāhayyˈā אֱלָהּ god דִּֽי־ dˈî- דִּי [relative] שְׁמַיָּ֥א šᵊmayyˌā שְׁמַיִן heaven וְ wᵊ וְ and אַרְקָ֖א ʔarqˌā אֲרַק earth לָ֣א lˈā לָא not עֲבַ֑דוּ ʕᵃvˈaḏû עבד do יֵאבַ֧דוּ yēvˈaḏû אבד perish מֵֽ mˈē מִן from אַרְעָ֛א ʔarʕˈā אֲרַע earth וּ û וְ and מִן־ min- מִן from תְּחֹ֥ות tᵊḥˌôṯ תְּחֹות underneath שְׁמַיָּ֖א šᵊmayyˌā שְׁמַיִן heaven אֵֽלֶּה׃ ס ʔˈēlleh . s אֵלֶּה these
10:11. sic ergo dicetis eis dii qui caelos et terram non fecerunt pereant de terra et de his quae sub caelis suntThus then shall you say to them: The gods that have not made heaven and earth, let them perish from the earth, and from among those places that are under heaven.
11. Thus shall ye say unto them, The gods that have not made the heavens and the earth, these shall perish from the earth, and from under the heavens.
10:11. “And so, you shall speak to them in this way: The gods that have not made heaven and earth, let them perish from the earth and from among those places which are under heaven.
10:11. Thus shall ye say unto them, The gods that have not made the heavens and the earth, [even] they shall perish from the earth, and from under these heavens.
Thus shall ye say unto them, The gods that have not made the heavens and the earth, [even] they shall perish from the earth, and from under these heavens:

10:11 Так говорите им: боги, которые не сотворили неба и земли, исчезнут с земли и из-под небес.
10:15
μάταιά ματαιος superficial
ἐστιν ειμι be
ἔργα εργον work
ἐμπεπαιγμένα εμπαιζω belittle
ἐν εν in
καιρῷ καιρος season; opportunity
ἐπισκοπῆς επισκοπη supervision; visitation
αὐτῶν αυτος he; him
ἀπολοῦνται απολλυμι destroy; lose
10:11
כִּ ki כְּ like
דְנָה֙ ḏᵊnˌā דְּנָה this
תֵּאמְר֣וּן tēmrˈûn אמר say
לְהֹ֔ום lᵊhˈôm לְ to
אֱלָ֣הַיָּ֔א ʔᵉlˈāhayyˈā אֱלָהּ god
דִּֽי־ dˈî- דִּי [relative]
שְׁמַיָּ֥א šᵊmayyˌā שְׁמַיִן heaven
וְ wᵊ וְ and
אַרְקָ֖א ʔarqˌā אֲרַק earth
לָ֣א lˈā לָא not
עֲבַ֑דוּ ʕᵃvˈaḏû עבד do
יֵאבַ֧דוּ yēvˈaḏû אבד perish
מֵֽ mˈē מִן from
אַרְעָ֛א ʔarʕˈā אֲרַע earth
וּ û וְ and
מִן־ min- מִן from
תְּחֹ֥ות tᵊḥˌôṯ תְּחֹות underneath
שְׁמַיָּ֖א šᵊmayyˌā שְׁמַיִן heaven
אֵֽלֶּה׃ ס ʔˈēlleh . s אֵלֶּה these
10:11. sic ergo dicetis eis dii qui caelos et terram non fecerunt pereant de terra et de his quae sub caelis sunt
Thus then shall you say to them: The gods that have not made heaven and earth, let them perish from the earth, and from among those places that are under heaven.
10:11. “And so, you shall speak to them in this way: The gods that have not made heaven and earth, let them perish from the earth and from among those places which are under heaven.
10:11. Thus shall ye say unto them, The gods that have not made the heavens and the earth, [even] they shall perish from the earth, and from under these heavens.
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Adam Clarke: Commentary on the Bible - 1831
10:11: Thus shall ye say unto them - This is the message you shall deliver to the Chaldean idolaters.
The gods that have not made the heavens and the earth, even they shall perish - Both they and their worshippers shall be destroyed; and idolatry shall finally be destroyed from the earth; and the heavens shall look no more on so great an abomination. It is suffered for a while: but in the end shall be destroyed. This verse is written in a sort of Hebraeo-Syriaco-Chaldee; such a dialect as I suppose was spoken at that time in Babylon, or during the captivity. As it is a message to the Babylonians therefore, it is given in their own language. The Chaldee makes it the beginning of the copy of the epistle which the Prophet Jeremiah sent to the rest of the elders of the captivity who were in Babylon. All the ancient Versions acknowledge this verse; and it is found in all MSS. hitherto collated, except one of Dr. Kennicott's numbered 526; and he has included it between lines, as doubting its authenticity. Dr. Blayney supposes that some public teacher during the captivity, deducing it by direct inference from the prophet's words, had it inserted in the margin, and perhaps usually read together with this section, in the assemblies of the people, in order that they might have their answer always ready, whenever they were molested on the point of religion, or importuned to join the idolatrous worship of the Chaldeans.
Dahler has left it entirely out of the text, and introduces it in a note thus: - "After Jer 10:10 the Hebrew text is interrupted by a verse written in the Chaldean or Babylonish tongue. It is thus expressed: -
Ye shall say unto them, Let the gods perish!
Who have not made the heavens and the earth.
Let them be banished from above the earth,
and from under the heavens.
This verse can be considered only as a foreign insertion, not only on account of the difference of the language, but also because it interrupts the natural course of the ideas, and of the connection of the tenth and twelfth verses."
As a curiosity I shall insert it in Hebrew, which the reader may compare with the Chaldee text, which I also subjoin.
כזאת תאמרו להם האלהים אשר לא עשו השמים והארץ יאבדו מן הארץ ומן תחת השמים אלה cazoth tomeru lahem; haelohim asher lo asu hashshamayim vehaarets, yobedu min haarets, umin tachath hashshamayim elleh. כדנא תאמרון להון אלהיא די שמיא וארקא לא עבדו יאבדו מארעא ומן תחות שמיא אלה kidna temerun lehon; elahaiya di shemaiya vearka la abadu, yebadu meara umin techoth shemaiya elleh.
The Hebrew is the translation of Leusden; the Chaldee is that of the common text. Had not all the ancient Versions acknowledged it, I also, principally on account of the strangeness of the language, as being neither Chaldee nor Syriac, should have doubted its authenticity.
Albert Barnes: Notes on the Bible - 1834
10:11: This verse is (in the original) in Chaldee. It was probably a proverbial saying, which Jeremiah inserts in its popular form.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:11: Thus: "In the Chaldean language." The gods. Psa 96:5
they: Jer 10:15, Jer 51:18; Isa 2:18; Zep 2:11; Zac 13:2; Rev 20:2
under: Lam 3:66
Geneva 1599
10:11 Thus shall ye say to them, The gods (g) that have not made the heavens and the earth, [even] they shall perish from the earth, and from under these heavens.
(g) This declares that all that has been spoken of idols in this chapter, was to arm the Jews when they would be in Chaldea among the idolaters, and now with one sentence he instructs them both how to protest their own religion against the idolaters and how to answer them to their shame who would exhort them to idolatry, and therefore he writes this sentence in the Chaldean tongue for a memorial while all the rest of his writing is in Hebrew.
John Gill
10:11 Thus shall ye say unto them,.... The godly Jews to the idolatrous Chaldeans; and therefore this verse alone is written in the Chaldee language. The Targum prefaces it thus,
"this is the copy of the letter, which Jeremiah the prophet sent to the rest of the elders of the captivity in Babylon; and if the people among whom you are should say unto you, serve idols, O house of Israel; then shall ye answer, and so shall ye say unto them, the idols whom ye serve are errors, in whom there is no profit; from heaven they cannot bring down rain, and out of the earth they cannot produce fruit:''
so Jarchi observes: it follows in the text,
the gods that have not made the heavens and the earth, even they shall perish from the earth, and from under these heavens; which the Targum paraphrases thus,
"they and their worshippers shall perish from the earth, and shall be consumed from under these heavens.''
The words may be considered as a prediction that so it would be; or as an imprecation that so it might be, and be read, "let the gods", &c.; and considered either way, being put into the mouth of the godly Jews in Babylon, to be openly pronounced by them in the midst of idolaters, and in answer to them, when they should be enticed to idolatry, show how open and ingenuous men should be in the profession of the true God, and his religion and worship: and it may be observed, against the deniers of the true deity of our Lord Jesus Christ, that if he is not that God that made the heavens and the earth, he lies under this imprecation or prediction.
Robert Jamieson, A. R. Fausset and David Brown
10:11 This verse is in Chaldee, Jeremiah supplying his countrymen with a formula of reply to Chaldee idolaters in the tongue most intelligible to the latter. There may be also derision intended in imitating their barbarous dialect. ROSENMULLER objects to this view, that not merely the words put in the mouths of the Israelites, but Jeremiah's own introductory words, "Thus shall ye say to them," are in Chaldee, and thinks it to be a marginal gloss. But it is found in all the oldest versions. It was an old Greek saying: "Whoever thinks himself a god besides the one God, let him make another world" (Ps 96:5).
shall perish-- (Is 2:18; Zech 13:2).
these heavens--the speaker pointing to them with his fingers.
10:1210:12: Տէ՛ր է՝ որ արար զերկիր զօրութեամբ իւրով, եւ կանգնեաց զտիեզերս իմաստութեամբ իւրով. եւ խորհրդով իւրով ձգեաց զերկինս[11106]. [11106] Ոմանք. Ո՛ է որ արար զերկիր։
12 Տէրն է, որ իր զօրութեամբ ստեղծեց երկիրը, իր իմաստութեամբ հաստատեց տիեզերքը եւ իր հանճարով տարածեց երկինքը:
12 Երկիրը իր զօրութիւնովը շինեց, Աշխարհը իր իմաստութիւնովը հաստատեց։Երկինքը իր խորհրդովը տարածեց։
Տէր է որ արար զերկիր զօրութեամբ իւրով, եւ կանգնեաց զտիեզերս իմաստութեամբ իւրով, եւ խորհրդով իւրով ձգեաց զերկինս:

10:12: Տէ՛ր է՝ որ արար զերկիր զօրութեամբ իւրով, եւ կանգնեաց զտիեզերս իմաստութեամբ իւրով. եւ խորհրդով իւրով ձգեաց զերկինս[11106].
[11106] Ոմանք. Ո՛ է որ արար զերկիր։
12 Տէրն է, որ իր զօրութեամբ ստեղծեց երկիրը, իր իմաստութեամբ հաստատեց տիեզերքը եւ իր հանճարով տարածեց երկինքը:
12 Երկիրը իր զօրութիւնովը շինեց, Աշխարհը իր իմաստութիւնովը հաստատեց։Երկինքը իր խորհրդովը տարածեց։
zohrab-1805▾ eastern-1994▾ western am▾
10:1210:12 Он сотворил землю силою Своею, утвердил вселенную мудростью Своею и разумом Своим распростер небеса.
10:16 οὐκ ου not ἔστιν ειμι be τοιαύτη τοιουτος such; such as these μερὶς μερις portion τῷ ο the Ιακωβ ιακωβ Iakōb; Iakov ὅτι οτι since; that ὁ ο the πλάσας πλασσω contrive; form τὰ ο the πάντα πας all; every αὐτὸς αυτος he; him κληρονομία κληρονομια inheritance αὐτοῦ αυτος he; him κύριος κυριος lord; master ὄνομα ονομα name; notable αὐτῷ αυτος he; him
10:12 עֹשֵׂ֥ה ʕōśˌē עשׂה make אֶ֨רֶץ֙ ʔˈereṣ אֶרֶץ earth בְּ bᵊ בְּ in כֹחֹ֔ו ḵōḥˈô כֹּחַ strength מֵכִ֥ין mēḵˌîn כון be firm תֵּבֵ֖ל tēvˌēl תֵּבֵל world בְּ bᵊ בְּ in חָכְמָתֹ֑ו ḥoḵmāṯˈô חָכְמָה wisdom וּ û וְ and בִ vi בְּ in תְבוּנָתֹ֖ו ṯᵊvûnāṯˌô תְּבוּנָה understanding נָטָ֥ה nāṭˌā נטה extend שָׁמָֽיִם׃ šāmˈāyim שָׁמַיִם heavens
10:12. qui facit terram in fortitudine sua praeparat orbem in sapientia sua et prudentia sua extendit caelosHe that maketh the earth by his power, that prepareth the world by his wisdom, and stretcheth out the heavens by his knowledge.
12. He hath made the earth by his power, he hath established the world by his wisdom, and by his understanding hath he stretched out the heavens:
10:12. He made the earth by his power, he prepared the world in his wisdom, and he stretched out the heavens with his understanding.
10:12. He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heavens by his discretion.
He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heavens by his discretion:

10:12 Он сотворил землю силою Своею, утвердил вселенную мудростью Своею и разумом Своим распростер небеса.
10:16
οὐκ ου not
ἔστιν ειμι be
τοιαύτη τοιουτος such; such as these
μερὶς μερις portion
τῷ ο the
Ιακωβ ιακωβ Iakōb; Iakov
ὅτι οτι since; that
ο the
πλάσας πλασσω contrive; form
τὰ ο the
πάντα πας all; every
αὐτὸς αυτος he; him
κληρονομία κληρονομια inheritance
αὐτοῦ αυτος he; him
κύριος κυριος lord; master
ὄνομα ονομα name; notable
αὐτῷ αυτος he; him
10:12
עֹשֵׂ֥ה ʕōśˌē עשׂה make
אֶ֨רֶץ֙ ʔˈereṣ אֶרֶץ earth
בְּ bᵊ בְּ in
כֹחֹ֔ו ḵōḥˈô כֹּחַ strength
מֵכִ֥ין mēḵˌîn כון be firm
תֵּבֵ֖ל tēvˌēl תֵּבֵל world
בְּ bᵊ בְּ in
חָכְמָתֹ֑ו ḥoḵmāṯˈô חָכְמָה wisdom
וּ û וְ and
בִ vi בְּ in
תְבוּנָתֹ֖ו ṯᵊvûnāṯˌô תְּבוּנָה understanding
נָטָ֥ה nāṭˌā נטה extend
שָׁמָֽיִם׃ šāmˈāyim שָׁמַיִם heavens
10:12. qui facit terram in fortitudine sua praeparat orbem in sapientia sua et prudentia sua extendit caelos
He that maketh the earth by his power, that prepareth the world by his wisdom, and stretcheth out the heavens by his knowledge.
10:12. He made the earth by his power, he prepared the world in his wisdom, and he stretched out the heavens with his understanding.
10:12. He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heavens by his discretion.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
10:12: Discretion - Or, understanding. The three attributes ascribed to the Creator are very remarkable. The creation of the earth, the material world, is an act of "power;" the "establishing," i. e., the ordering and arranging it as a place fit for man's abode, is the work of his "wisdom;" while the spreading out the heavens over it like a tent is an act of "understanding," or skill. Naturally, the consideration of these attributes has led many to see here an allusion to the Holy Trinity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:12: hath made: Jer 32:17, Jer 51:15-19; Gen 1:1, Gen 1:6-9; Job 38:4-7; Psa 33:6, Psa 136:5, Psa 136:6; Psa 146:5, Psa 146:6, Psa 148:4, Psa 148:5; Joh 1:3; Col 1:16
established: Psa 24:2, Psa 78:69, Psa 93:1, Psa 119:90; Pro 3:19, Pro 30:4; Isa 45:18, Isa 49:8
stretched: Job 9:8, Job 26:7; Psa 104:2, Psa 104:24; Isa 40:22, Isa 42:5, Isa 44:24, Isa 45:12, Isa 48:13; Zac 12:1
John Gill
10:12 He hath made the earth by his power,.... The Targum considers these words as a continuation of the answer of the Jews to the Chaldeans, paraphrasing them thus,
"and so shall ye say unto them, `we worship him who hath made the earth by his power':''
who stands opposed to the gods that made not the heavens and the earth, that had no title to deity, nor right to worship; but the true God has both; and his making the earth out of nothing, and hanging it upon nothing, and preserving it firm and stable, are proofs of his almighty power, and so of his deity; and consequently that he ought to be worshipped, and he only.
He hath established the world by his wisdom; upon the rivers and floods; or he hath poised it in the air; or he hath disposed it in an orderly, regular, and beautiful manner, as the word (u) used signifies; by making it terraqueous, partly land, and partly water; by opening in it fountains and rivers; by diversifying it with hills and vales, with wood and arable land, &c.; all which show the wisdom as well as the power of God.
And hath stretched out the heavens by his discretion; as a canopy over the earth, as a tent to dwell in; and which is beautifully bespangled with the luminaries in it; hence it has the name of expanse, or the firmament of heaven.
(u) "aptavit", Cocceius; "preparans", Schmidt; a "aptavit, disposuit", Gussetius.
Robert Jamieson, A. R. Fausset and David Brown
10:12 Continuation of Jer 10:10, after the interruption of the thread of the discourse in Jer 10:11 (Ps 136:5-6).
10:1310:13: եւ ՚ի տալոյ զձայն իւր՝ լնո՛ւ բազմութիւն ջուրցն յերկինս. հանէ զամպս ՚ի ծագաց երկրէ՝ եւ զփայլատակունս իւր յանձրեւս արար. հանէ զհողմս յշտեմարանաց իւրոց[11107]։ [11107] Ոմանք. Եւ հանէ զամպս... ՚ի շտեմարանաց։
13 Իր ձայնն արձակելիս՝ նա երկինքը լցնում է ջրերի առատութեամբ, երկրի ծայրերից ամպեր է բարձրացնում, իր փայլատակումներն անձրեւների վերածում, հողմեր է հանում իր շտեմարաններից:
13 Երբ իր ձայնը տայ, երկնքի մէջ ջուրերու բազմութիւն կ’ըլլայ։Երկրի ծայրերէն շոգիներ կը հանէ. Անձրեւի համար փայլակներ կը շինէ, Հով կը հանէ իր շտեմարաններէն։
եւ ի տալոյ զձայն իւր` լնու բազմութիւն ջուրցն յերկինս. հանէ զամպս ի ծագաց երկրէ, եւ զփայլատակունս իւր յանձրեւս արար, հանէ զհողմս յշտեմարանաց իւրոց:

10:13: եւ ՚ի տալոյ զձայն իւր՝ լնո՛ւ բազմութիւն ջուրցն յերկինս. հանէ զամպս ՚ի ծագաց երկրէ՝ եւ զփայլատակունս իւր յանձրեւս արար. հանէ զհողմս յշտեմարանաց իւրոց[11107]։
[11107] Ոմանք. Եւ հանէ զամպս... ՚ի շտեմարանաց։
13 Իր ձայնն արձակելիս՝ նա երկինքը լցնում է ջրերի առատութեամբ, երկրի ծայրերից ամպեր է բարձրացնում, իր փայլատակումներն անձրեւների վերածում, հողմեր է հանում իր շտեմարաններից:
13 Երբ իր ձայնը տայ, երկնքի մէջ ջուրերու բազմութիւն կ’ըլլայ։Երկրի ծայրերէն շոգիներ կը հանէ. Անձրեւի համար փայլակներ կը շինէ, Հով կը հանէ իր շտեմարաններէն։
zohrab-1805▾ eastern-1994▾ western am▾
10:1310:13 По гласу Его шумят воды на небесах, и Он возводит облака от краев земли, творит молнии среди дождя и изводит ветер из хранилищ Своих.
10:17 συνήγαγεν συναγω gather ἔξωθεν εξωθεν from outside; outer τὴν ο the ὑπόστασίν υποστασις essence; substructure σου σου of you; your κατοικοῦσα κατοικεω settle ἐν εν in ἐκλεκτοῖς εκλεκτος select; choice
10:13 לְ lᵊ לְ to קֹ֨ול qˌôl קֹול sound תִּתֹּ֜ו tittˈô נתן give הֲמֹ֥ון hᵃmˌôn הָמֹון commotion מַ֨יִם֙ mˈayim מַיִם water בַּ ba בְּ in † הַ the שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens וַ wa וְ and יַּעֲלֶ֥ה yyaʕᵃlˌeh עלה ascend נְשִׂאִ֖ים nᵊśiʔˌîm נָשִׂיא fog מִ mi מִן from קְצֵ֣ה qᵊṣˈē קָצֶה end הָ† *hā הַ the אָ֑רֶץארץ *ʔˈāreṣ אֶרֶץ earth בְּרָקִ֤ים bᵊrāqˈîm בָּרָק lightning לַ la לְ to † הַ the מָּטָר֙ mmāṭˌār מָטָר rain עָשָׂ֔ה ʕāśˈā עשׂה make וַ wa וְ and יֹּ֥וצֵא yyˌôṣē יצא go out ר֖וּחַ rˌûₐḥ רוּחַ wind מֵ mē מִן from אֹצְרֹתָֽיו׃ ʔōṣᵊrōṯˈāʸw אֹוצָר supply
10:13. ad vocem suam dat multitudinem aquarum in caelo et elevat nebulas ab extremitatibus terrae fulgura in pluviam facit et educit ventum de thesauris suisAt his voice he giveth a multitude of waters in the heaven, and lifteth up the clouds from the ends of the earth: he maketh lightnings for rain, and bringeth forth the wind out of his treasures.
13. when he uttereth his voice, there is a tumult of waters in the heavens, and he causeth the vapours to ascend from the ends of the earth; he maketh lightnings for the rain, and bringeth forth the wind out of his treasuries.
10:13. At his voice, he grants a multitude of waters in the heavens, and he lifts up the clouds from the ends of the earth. He causes the lightning with the rain, and he leads forth the wind from his storehouses.
10:13. When he uttereth his voice, [there is] a multitude of waters in the heavens, and he causeth the vapours to ascend from the ends of the earth; he maketh lightnings with rain, and bringeth forth the wind out of his treasures.
When he uttereth his voice, [there is] a multitude of waters in the heavens, and he causeth the vapours to ascend from the ends of the earth; he maketh lightnings with rain, and bringeth forth the wind out of his treasures:

10:13 По гласу Его шумят воды на небесах, и Он возводит облака от краев земли, творит молнии среди дождя и изводит ветер из хранилищ Своих.
10:17
συνήγαγεν συναγω gather
ἔξωθεν εξωθεν from outside; outer
τὴν ο the
ὑπόστασίν υποστασις essence; substructure
σου σου of you; your
κατοικοῦσα κατοικεω settle
ἐν εν in
ἐκλεκτοῖς εκλεκτος select; choice
10:13
לְ lᵊ לְ to
קֹ֨ול qˌôl קֹול sound
תִּתֹּ֜ו tittˈô נתן give
הֲמֹ֥ון hᵃmˌôn הָמֹון commotion
מַ֨יִם֙ mˈayim מַיִם water
בַּ ba בְּ in
הַ the
שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens
וַ wa וְ and
יַּעֲלֶ֥ה yyaʕᵃlˌeh עלה ascend
נְשִׂאִ֖ים nᵊśiʔˌîm נָשִׂיא fog
מִ mi מִן from
קְצֵ֣ה qᵊṣˈē קָצֶה end
הָ
*hā הַ the
אָ֑רֶץארץ
*ʔˈāreṣ אֶרֶץ earth
בְּרָקִ֤ים bᵊrāqˈîm בָּרָק lightning
לַ la לְ to
הַ the
מָּטָר֙ mmāṭˌār מָטָר rain
עָשָׂ֔ה ʕāśˈā עשׂה make
וַ wa וְ and
יֹּ֥וצֵא yyˌôṣē יצא go out
ר֖וּחַ rˌûₐḥ רוּחַ wind
מֵ מִן from
אֹצְרֹתָֽיו׃ ʔōṣᵊrōṯˈāʸw אֹוצָר supply
10:13. ad vocem suam dat multitudinem aquarum in caelo et elevat nebulas ab extremitatibus terrae fulgura in pluviam facit et educit ventum de thesauris suis
At his voice he giveth a multitude of waters in the heaven, and lifteth up the clouds from the ends of the earth: he maketh lightnings for rain, and bringeth forth the wind out of his treasures.
10:13. At his voice, he grants a multitude of waters in the heavens, and he lifts up the clouds from the ends of the earth. He causes the lightning with the rain, and he leads forth the wind from his storehouses.
10:13. When he uttereth his voice, [there is] a multitude of waters in the heavens, and he causeth the vapours to ascend from the ends of the earth; he maketh lightnings with rain, and bringeth forth the wind out of his treasures.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: О хранилищах ветра см. Иов XXXVII:22.
Adam Clarke: Commentary on the Bible - 1831
10:13: When he uttereth his voice, there is a multitude of waters - This is a plain allusion to a storm of thunder and lightning, and the abundance of rain which is the consequence. Water is composed of two gases, hydrogen and oxygen: the electric or galvanic spark decomposes them, and they become air; when recomposed, they form water. The lightning acts upon the hydrogen and oxygen, which are found In the atmospheric air: they are decomposed, and water or rain is the consequence; which, being heavier than the air falls down in the form of rain.
This verse and the three following are the same in substance, and nearly in words, as Jer 51:16, and following.
Albert Barnes: Notes on the Bible - 1834
10:13: When ... - i. e., the rushing downpour of rain follows immediately upon the thunder. The rest of the verse is identical with marginal reference; but probably the words belong to Jeremiah, the Psalm being of comparatively late date.
With rain - For the rain Psa 135:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:13: uttereth: Job 37:2-5, Job 38:34, Job 38:35; Psa 18:13, Psa 29:3-10, Psa 68:33
multitude: or, noise
He causeth: Kg1 18:41, Kg1 18:45, Kg1 18:46; Job 36:27-33; Psa 135:7, Psa 147:8
maketh: Exo 9:23; Sa1 12:17, Sa1 12:18; Job 38:25-27, Job 38:34, Job 38:35; Zac 10:1 *marg.
with: or, for
bringeth: Job 38:22; Psa 135:17
John Gill
10:13 When he uttereth his voice,.... Declares his will and pleasure, issues out his commands; or when he thunders, for thunder is his voice, Job 37:2,
there is a multitude of waters in the heavens; they are covered with clouds, and these clouds full of water; which is brought about by the following means:
and he causeth the vapours to ascend from the ends of the earth; from the north and south, as Kimchi observes from the philosophers; or from all parts of the earth, the most distant, and particularly from the sea, the border of the earth, from whence clouds arise, being exhaled by the sun; see 3Kings 18:43.
He maketh lightnings with rain; which very often go together, and the one makes way for the other, Job 28:26, though they are so opposite one to another:
and bringeth forth the wind out of his treasures; the caverns of the earth, or his fists, in which he holds it, Prov 30:4 and lets its loose at his pleasure; he has plenty of it in reserve; he is Lord over it; he sends it forth when he pleases, and it fulfils his will and his word.
John Wesley
10:13 When - As in the former verse he relates God's unspeakable power and wisdom in his creating and fixing the stated order of things, so here he farther sets it forth in his providential ordering and disposing of them.
Robert Jamieson, A. R. Fausset and David Brown
10:13 Literally, "At the voice of His giving forth," that is, when He thunders. (Job 38:34; Ps 29:3-5).
waters-- (Gen 1:7) --above the firmament; heavy rains accompany thunder.
vapours . . . ascend-- (Ps 135:7).
treasures--His stores.
10:1410:14: Յիմարեցաւ ամենայն մարդ ՚ի գիտութենէ. յամօ՛թ եղեն ամենայն ոսկերիչք դրօշելովք իւրեանց. զի սո՛ւտ ձուլեցին, եւ չի՛ք շունչ ՚ի նոսա[11108]. [11108] Ոսկան. Ամենայն մարդ ՚ի գիտութեան։
14 Ամէն մարդ, գիտութիւնից զրկուած, ապուշ դարձաւ, իրենց արձանների պատճառով բոլոր ոսկերիչներն ամօթահար եղան, որովհետեւ սուտ բաներ ձուլեցին, եւ նրանց մէջ շունչ չկայ.
14 Ամէն մարդ գիտութենէն զրկուած՝ անասուն դարձաւ. Ամէն ոսկերիչ իր քանդակած կուռքին պատճառով ամչցաւ, Վասն զի ձուլուած կուռքը ստութիւն է։Անոնք հոգի չունին
Յիմարեցաւ ամենայն մարդ ի գիտութենէ. ամօթ եղեն ամենայն ոսկերիչք դրօշելովք իւրեանց. զի սուտ ձուլեցին, եւ չիք շունչ ի նոսա:

10:14: Յիմարեցաւ ամենայն մարդ ՚ի գիտութենէ. յամօ՛թ եղեն ամենայն ոսկերիչք դրօշելովք իւրեանց. զի սո՛ւտ ձուլեցին, եւ չի՛ք շունչ ՚ի նոսա[11108].
[11108] Ոսկան. Ամենայն մարդ ՚ի գիտութեան։
14 Ամէն մարդ, գիտութիւնից զրկուած, ապուշ դարձաւ, իրենց արձանների պատճառով բոլոր ոսկերիչներն ամօթահար եղան, որովհետեւ սուտ բաներ ձուլեցին, եւ նրանց մէջ շունչ չկայ.
14 Ամէն մարդ գիտութենէն զրկուած՝ անասուն դարձաւ. Ամէն ոսկերիչ իր քանդակած կուռքին պատճառով ամչցաւ, Վասն զի ձուլուած կուռքը ստութիւն է։Անոնք հոգի չունին
zohrab-1805▾ eastern-1994▾ western am▾
10:1410:14 Безумствует всякий человек в своем знании, срамит себя всякий плавильщик истуканом {своим}, ибо выплавленное им есть ложь, и нет в нем духа.
10:18 ὅτι οτι since; that τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἰδοὺ ιδου see!; here I am ἐγὼ εγω I σκελίζω σκελιζω the κατοικοῦντας κατοικεω settle τὴν ο the γῆν γη earth; land ταύτην ουτος this; he ἐν εν in θλίψει θλιψις pressure ὅπως οπως that way; how εὑρεθῇ ευρισκω find ἡ ο the πληγή πληγη plague; stroke σου σου of you; your
10:14 נִבְעַ֤ר nivʕˈar בער be stupid כָּל־ kol- כֹּל whole אָדָם֙ ʔāḏˌām אָדָם human, mankind מִ mi מִן from דַּ֔עַת ddˈaʕaṯ דַּעַת knowledge הֹבִ֥ישׁ hōvˌîš יבשׁ be dry כָּל־ kol- כֹּל whole צֹורֵ֖ף ṣôrˌēf צרף melt מִ mi מִן from פָּ֑סֶל ppˈāsel פֶּסֶל idol כִּ֛י kˈî כִּי that שֶׁ֥קֶר šˌeqer שֶׁקֶר lie נִסְכֹּ֖ו niskˌô נֵסֶךְ molten image וְ wᵊ וְ and לֹא־ lō- לֹא not ר֥וּחַ rˌûₐḥ רוּחַ wind בָּֽם׃ bˈām בְּ in
10:14. stultus factus est omnis homo ab scientia confusus est omnis artifex in sculptili quoniam falsum est quod conflavit et non est spiritus in eisEvery man is become a fool for knowledge, every artist is confounded in his graven idol: for what he hath cast is false, and there is no spirit in them.
14. Every man is become brutish without knowledge; every goldsmith is put to shame by his graven image: for his molten image is falsehood, and there is no breath in them.
10:14. Every man has become a fool concerning knowledge; every artist has been confounded by his graven image. For what he has formed is false, and there is no spirit in these things.
10:14. Every man is brutish in [his] knowledge: every founder is confounded by the graven image: for his molten image [is] falsehood, and [there is] no breath in them.
Every man is brutish in [his] knowledge: every founder is confounded by the graven image: for his molten image [is] falsehood, and [there is] no breath in them:

10:14 Безумствует всякий человек в своем знании, срамит себя всякий плавильщик истуканом {своим}, ибо выплавленное им есть ложь, и нет в нем духа.
10:18
ὅτι οτι since; that
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
σκελίζω σκελιζω the
κατοικοῦντας κατοικεω settle
τὴν ο the
γῆν γη earth; land
ταύτην ουτος this; he
ἐν εν in
θλίψει θλιψις pressure
ὅπως οπως that way; how
εὑρεθῇ ευρισκω find
ο the
πληγή πληγη plague; stroke
σου σου of you; your
10:14
נִבְעַ֤ר nivʕˈar בער be stupid
כָּל־ kol- כֹּל whole
אָדָם֙ ʔāḏˌām אָדָם human, mankind
מִ mi מִן from
דַּ֔עַת ddˈaʕaṯ דַּעַת knowledge
הֹבִ֥ישׁ hōvˌîš יבשׁ be dry
כָּל־ kol- כֹּל whole
צֹורֵ֖ף ṣôrˌēf צרף melt
מִ mi מִן from
פָּ֑סֶל ppˈāsel פֶּסֶל idol
כִּ֛י kˈî כִּי that
שֶׁ֥קֶר šˌeqer שֶׁקֶר lie
נִסְכֹּ֖ו niskˌô נֵסֶךְ molten image
וְ wᵊ וְ and
לֹא־ lō- לֹא not
ר֥וּחַ rˌûₐḥ רוּחַ wind
בָּֽם׃ bˈām בְּ in
10:14. stultus factus est omnis homo ab scientia confusus est omnis artifex in sculptili quoniam falsum est quod conflavit et non est spiritus in eis
Every man is become a fool for knowledge, every artist is confounded in his graven idol: for what he hath cast is false, and there is no spirit in them.
10:14. Every man has become a fool concerning knowledge; every artist has been confounded by his graven image. For what he has formed is false, and there is no spirit in these things.
10:14. Every man is brutish in [his] knowledge: every founder is confounded by the graven image: for his molten image [is] falsehood, and [there is] no breath in them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:14: Every man is brutish - נבער nibar, is a boor, acts as a brute, who may suppose that a stock of a tree, formed like a man, may be an intellectual being; and therefore shuns the form as though it had life. See Isa 44:10, Isa 44:11. Of which verses, by the way, Dr. Blayney gives the following version to correct that of Bishop Lowth: -
Isa 44:10. Who hath formed a god? Or set up a graven image that profiteth not?
Isa 44:11. Behold, all that are connected with it shall be ashamed, And the artificers, they above all men! They shall assemble all of them; they shall stand forth; They shall fear; they shall be ashamed at the same time.
"That is, while they stand before the image they have set up, and worship it with a religious dread, the glaring absurdity of their conduct shall lead to their shame and disgrace."
With due deference to this learned man, I think this interpretation too refined.
Albert Barnes: Notes on the Bible - 1834
10:14: In his knowledge - Rather, "without knowledge; i. e., on comparing his powerless idols with the terrific grandeur of a tropical thunderstorm the man who can still worship them instead of the Creator is destitute of knowledge.
Every founder ... - Or, "every goldsmith is put to shame etc." He has exhausted his skill on what remains an image.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:14: man: Jer 10:8, Jer 51:17, Jer 51:18; Psa 14:2, Psa 92:6, Psa 94:8; Pro 30:2; Isa 44:18-20, Isa 46:7, Isa 46:8; Rom 1:22, Rom 1:23
brutish in his knowledge: or, more brutish than to know, founder. Jer 51:17; Psa 97:7; Isa 42:17, Isa 44:11, Isa 45:16
and: Psa 115:4-8, Psa 135:16-18; Hab 2:18, Hab 2:19
Geneva 1599
10:14 Every man is (h) senseless in [his] knowledge: every goldsmith is confounded by the graven image: for his molten image [is] falsehood, and [there is] no breath in them.
(h) The more man thinks to do anything well by his own wisdom, and not as God instructs him, the more he proves himself to be a vile beast.
John Gill
10:14 Every man is brutish in his knowledge,.... Or science of making an idol, whether it be of wood, or of gold, or silver, or brass; he is no better than a brute, if he thinks, when he has made it, he has made a god: or, "because of knowledge" (w); for want of it; being without the knowledge of God and divine things, he is like the beasts that perish, Ps 49:20,
every founder is confounded by the graven image; or put to shame on account of it; since, after all his art, and care, and trouble, in melting and refining, and casting it into a form, it is no more than a piece of gold, or silver, or brass, and has no deity, nor anything like it, in it:
for his molten image is falsehood; it is a lie, when it is said to be a god; and it deceives those who worship it, and place any confidence in it. Kimchi renders it, "his covering" (x). The covering of the idol with gold and silver, with blue and purple, as in Jer 10:4, is all a piece of deceit, to impose upon the people, and lead them into idolatry:
and there is no breath in them; they are mere stocks and stones, lifeless and inanimate creatures; they have neither life themselves, nor can they give it to others.
(w) "propter scientiam", Pagninus, Montanus; "a scientia", Calvin, Grotius, Schmidt. (x) "tectio, sive obductio ejus", Vatablus.
John Wesley
10:14 Every man - Every idolator.
Robert Jamieson, A. R. Fausset and David Brown
10:14 in his knowledge--"is rendered brutish by his skill," namely, in idol-making (Jer 10:8-9). Thus the parallel, "confounded by the graven image," corresponds (so Jer 51:17). Others not so well translate, "without knowledge," namely, of God (see Is 42:17; Is 45:16; Hos 4:6).
10:1510:15: սնոտի՛ են՝ եւ գործք խաբէութեան. ՚ի ժամանակի այցելութեան իւրեանց կորիցեն։
15 սնոտի ու խաբէական գործեր են դրանք: Երբ նրանց այցելութեան գնան, նրանք կորստեան են մատնուելու:
15 Անոնք ունայնութեան եւ խաբէութեան գործեր են, Անոնց այցելութիւն եղած ատեն անոնք պիտի կորսուին։
Սնոտի են եւ գործք խաբէութեան. ի ժամանակի այցելութեան իւրեանց կորիցեն:

10:15: սնոտի՛ են՝ եւ գործք խաբէութեան. ՚ի ժամանակի այցելութեան իւրեանց կորիցեն։
15 սնոտի ու խաբէական գործեր են դրանք: Երբ նրանց այցելութեան գնան, նրանք կորստեան են մատնուելու:
15 Անոնք ունայնութեան եւ խաբէութեան գործեր են, Անոնց այցելութիւն եղած ատեն անոնք պիտի կորսուին։
zohrab-1805▾ eastern-1994▾ western am▾
10:1510:15 Это совершенная пустота, дело заблуждения; во время посещения их они исчезнут.
10:19 οὐαὶ ουαι woe ἐπὶ επι in; on συντρίμματί συντριμμα fracture σου σου of you; your ἀλγηρὰ αλγηρος the πληγή πληγη plague; stroke σου σου of you; your κἀγὼ καγω and I εἶπα επω say; speak ὄντως οντως real; really τοῦτο ουτος this; he τὸ ο the τραῦμά τραυμα wound μου μου of me; mine καὶ και and; even κατέλαβέν καταλαμβανω apprehend με με me
10:15 הֶ֣בֶל hˈevel הֶבֶל breath הֵ֔מָּה hˈēmmā הֵמָּה they מַעֲשֵׂ֖ה maʕᵃśˌē מַעֲשֶׂה deed תַּעְתֻּעִ֑ים taʕtuʕˈîm תַּעְתֻּעִים mockery בְּ bᵊ בְּ in עֵ֥ת ʕˌēṯ עֵת time פְּקֻדָּתָ֖ם pᵊquddāṯˌām פְּקֻדָּה commission יֹאבֵֽדוּ׃ yōvˈēḏû אבד perish
10:15. vana sunt et opus risu dignum in tempore visitationis suae peribuntThey are vain things, and a ridiculous work: in the time of their visitation they shall perish.
15. They are vanity, a work of delusion: in the time of their visitation they shall perish.
10:15. These things are empty, and they are a work deserving of ridicule. In the time of their visitation, they will perish.
10:15. They [are] vanity, [and] the work of errors: in the time of their visitation they shall perish.
They [are] vanity, [and] the work of errors: in the time of their visitation they shall perish:

10:15 Это совершенная пустота, дело заблуждения; во время посещения их они исчезнут.
10:19
οὐαὶ ουαι woe
ἐπὶ επι in; on
συντρίμματί συντριμμα fracture
σου σου of you; your
ἀλγηρὰ αλγηρος the
πληγή πληγη plague; stroke
σου σου of you; your
κἀγὼ καγω and I
εἶπα επω say; speak
ὄντως οντως real; really
τοῦτο ουτος this; he
τὸ ο the
τραῦμά τραυμα wound
μου μου of me; mine
καὶ και and; even
κατέλαβέν καταλαμβανω apprehend
με με me
10:15
הֶ֣בֶל hˈevel הֶבֶל breath
הֵ֔מָּה hˈēmmā הֵמָּה they
מַעֲשֵׂ֖ה maʕᵃśˌē מַעֲשֶׂה deed
תַּעְתֻּעִ֑ים taʕtuʕˈîm תַּעְתֻּעִים mockery
בְּ bᵊ בְּ in
עֵ֥ת ʕˌēṯ עֵת time
פְּקֻדָּתָ֖ם pᵊquddāṯˌām פְּקֻדָּה commission
יֹאבֵֽדוּ׃ yōvˈēḏû אבד perish
10:15. vana sunt et opus risu dignum in tempore visitationis suae peribunt
They are vain things, and a ridiculous work: in the time of their visitation they shall perish.
10:15. These things are empty, and they are a work deserving of ridicule. In the time of their visitation, they will perish.
10:15. They [are] vanity, [and] the work of errors: in the time of their visitation they shall perish.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
10:15: Rather, "They are vanity, a work of mockery," deserving only ridicule and contempt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:15: vanity: Jer 10:8, Jer 8:19, Jer 14:22, Jer 51:18; Deu 32:21; Sa1 12:21; Isa 41:24, Isa 41:29; Jon 2:8; Act 14:15
in the: Jer 10:11, Jer 8:12; Isa 2:18-21; Zep 1:3, Zep 1:4; Zac 13:2
John Gill
10:15 They are vanity,.... They are the fruit of the vain imagination of men; to worship them shows the vanity of the human mind; and they are vain things to trust to:
and the work of errors; of erroneous men, and which lead men into errors; and are worthy to be laughed at, as the Targum paraphrases it.
In the time of their visitation they shall perish; or in the time that I shall visit upon them their sins, as the Targum; that is, when Babylon should be destroyed by the Medes and Persians, as Kimchi interprets it; when their idols were destroyed also; see Is 46:1.
John Wesley
10:15 Visitation - When God shall come to reckon with Babylon and her idols.
Robert Jamieson, A. R. Fausset and David Brown
10:15 errors--deceptions; from a Hebrew root, "to stutter"; then meaning "to mock."
their visitation they--When God shall punish the idol-worshippers (namely, by Cyrus), the idols themselves shall be destroyed [ROSENMULLER] (Jer 10:11).
10:1610:16: Այլ ո՛չ այնպիսի ինչ է Բաժինն Յակովբայ. զի որ ստեղծն զամենայն՝ նա՛ է բաժին նորա. եւ Իսրայէլ գաւազան ժառանգութեան նորա։ Տէր զօրութեանց անուն է նորա[11109]։ [11109] Բազումք. Ոչ այնպիսի է բա՛՛։
16 Սակայն այդպիսին չէ Յակոբի բաժինը. նրա բաժինը Նա է, ով ստեղծեց ամենայն ինչ, որի ժառանգութեան շառաւիղն է Իսրայէլը, եւ նրա անունը Զօրութիւնների Տէր է:
16 Յակոբին բաժինը ասոնց պէս չէ, Վասն զի անիկա ամէն բան Ստեղծողն է։Իսրայէլ անոր ժառանգութեանը վիճակն է։Անոր անունը Եհովա Սաբաւովթ է։
Այլ ոչ այնպիսի ինչ է Բաժինն Յակոբայ. զի որ ստեղծն զամենայն` նա է [204]բաժին նորա``, եւ Իսրայէլ գաւազան ժառանգութեան նորա. Տէր զօրութեանց անուն է նորա:

10:16: Այլ ո՛չ այնպիսի ինչ է Բաժինն Յակովբայ. զի որ ստեղծն զամենայն՝ նա՛ է բաժին նորա. եւ Իսրայէլ գաւազան ժառանգութեան նորա։ Տէր զօրութեանց անուն է նորա[11109]։
[11109] Բազումք. Ոչ այնպիսի է բա՛՛։
16 Սակայն այդպիսին չէ Յակոբի բաժինը. նրա բաժինը Նա է, ով ստեղծեց ամենայն ինչ, որի ժառանգութեան շառաւիղն է Իսրայէլը, եւ նրա անունը Զօրութիւնների Տէր է:
16 Յակոբին բաժինը ասոնց պէս չէ, Վասն զի անիկա ամէն բան Ստեղծողն է։Իսրայէլ անոր ժառանգութեանը վիճակն է։Անոր անունը Եհովա Սաբաւովթ է։
zohrab-1805▾ eastern-1994▾ western am▾
10:1610:16 Не такова, как их, доля Иакова; ибо {Бог его} есть Творец всего, и Израиль есть жезл наследия Его; имя Его Господь Саваоф.
10:20 ἡ ο the σκηνή σκηνη tent μου μου of me; mine ἐταλαιπώρησεν ταλαιπωρεω wretched ὤλετο ολλυμι and; even πᾶσαι πας all; every αἱ ο the δέρρεις δερρις of me; mine διεσπάσθησαν διασπαω tear apart οἱ ο the υἱοί υιος son μου μου of me; mine καὶ και and; even τὰ ο the πρόβατά προβατον sheep μου μου of me; mine οὔκ ου not εἰσιν ειμι be οὐκ ου not ἔστιν ειμι be ἔτι ετι yet; still τόπος τοπος place; locality τῆς ο the σκηνῆς σκηνη tent μου μου of me; mine τόπος τοπος place; locality τῶν ο the δέρρεών δερρις of me; mine
10:16 לֹֽא־ lˈō- לֹא not כְ ḵᵊ כְּ as אֵ֜לֶּה ʔˈēlleh אֵלֶּה these חֵ֣לֶק ḥˈēleq חֵלֶק share יַעֲקֹ֗ב yaʕᵃqˈōv יַעֲקֹב Jacob כִּֽי־ kˈî- כִּי that יֹוצֵ֤ר yôṣˈēr יצר shape הַ ha הַ the כֹּל֙ kkˌōl כֹּל whole ה֔וּא hˈû הוּא he וְ wᵊ וְ and יִ֨שְׂרָאֵ֔ל yˌiśrāʔˈēl יִשְׂרָאֵל Israel שֵׁ֖בֶט šˌēveṭ שֵׁבֶט rod נַֽחֲלָתֹ֑ו nˈaḥᵃlāṯˈô נַחֲלָה heritage יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service שְׁמֹֽו׃ ס šᵊmˈô . s שֵׁם name
10:16. non est his similis pars Iacob qui enim formavit omnia ipse est et Israhel virga hereditatis eius Dominus exercituum nomen illiThe portion of Jacob is not like these: for it is he who formed all things: and Israel is the rod of his inheritance: the Lord of hosts is his name.
16. The portion of Jacob is not like these; for he is the former of all things; and Israel is the tribe of his inheritance: the LORD of hosts is his name.
10:16. Jacob’s portion is not like their portion. For his portion is from the One who formed all things. And Israel is the staff of his inheritance. The Lord of hosts is his name.
10:16. The portion of Jacob [is] not like them: for he [is] the former of all [things]; and Israel [is] the rod of his inheritance: The LORD of hosts [is] his name.
The portion of Jacob [is] not like them: for he [is] the former of all [things]; and Israel [is] the rod of his inheritance: The LORD of hosts [is] his name:

10:16 Не такова, как их, доля Иакова; ибо {Бог его} есть Творец всего, и Израиль есть жезл наследия Его; имя Его Господь Саваоф.
10:20
ο the
σκηνή σκηνη tent
μου μου of me; mine
ἐταλαιπώρησεν ταλαιπωρεω wretched
ὤλετο ολλυμι and; even
πᾶσαι πας all; every
αἱ ο the
δέρρεις δερρις of me; mine
διεσπάσθησαν διασπαω tear apart
οἱ ο the
υἱοί υιος son
μου μου of me; mine
καὶ και and; even
τὰ ο the
πρόβατά προβατον sheep
μου μου of me; mine
οὔκ ου not
εἰσιν ειμι be
οὐκ ου not
ἔστιν ειμι be
ἔτι ετι yet; still
τόπος τοπος place; locality
τῆς ο the
σκηνῆς σκηνη tent
μου μου of me; mine
τόπος τοπος place; locality
τῶν ο the
δέρρεών δερρις of me; mine
10:16
לֹֽא־ lˈō- לֹא not
כְ ḵᵊ כְּ as
אֵ֜לֶּה ʔˈēlleh אֵלֶּה these
חֵ֣לֶק ḥˈēleq חֵלֶק share
יַעֲקֹ֗ב yaʕᵃqˈōv יַעֲקֹב Jacob
כִּֽי־ kˈî- כִּי that
יֹוצֵ֤ר yôṣˈēr יצר shape
הַ ha הַ the
כֹּל֙ kkˌōl כֹּל whole
ה֔וּא hˈû הוּא he
וְ wᵊ וְ and
יִ֨שְׂרָאֵ֔ל yˌiśrāʔˈēl יִשְׂרָאֵל Israel
שֵׁ֖בֶט šˌēveṭ שֵׁבֶט rod
נַֽחֲלָתֹ֑ו nˈaḥᵃlāṯˈô נַחֲלָה heritage
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
שְׁמֹֽו׃ ס šᵊmˈô . s שֵׁם name
10:16. non est his similis pars Iacob qui enim formavit omnia ipse est et Israhel virga hereditatis eius Dominus exercituum nomen illi
The portion of Jacob is not like these: for it is he who formed all things: and Israel is the rod of his inheritance: the Lord of hosts is his name.
10:16. Jacob’s portion is not like their portion. For his portion is from the One who formed all things. And Israel is the staff of his inheritance. The Lord of hosts is his name.
10:16. The portion of Jacob [is] not like them: for he [is] the former of all [things]; and Israel [is] the rod of his inheritance: The LORD of hosts [is] his name.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:16: The Portion of Jacob is not like them - Every nation had its tutelary god; this was its portion; in reference to this God says Deu 4:19, "He has divided the sun, moon, and stars, to all the nations under the heaven." And the Lord had taken the Israelites to be his portion; for "the Lord's portion is his people," Deu 32:9, and David says, "The Lord is the portion of mine inheritance," Psa 16:5; Psa 119:67. And hence Isaiah terms the smooth stones of the brook, to which Divine honors were paid, the portion of those idolaters, Isa 57:6. But in the text he says, "The Portion, i.e., the God of Jacob is not like them; for he is the former of all things," and they are formed by their foolish worshippers.
Albert Barnes: Notes on the Bible - 1834
10:16: The portion, of Jacob - i. e., Yahweh. He is not like gods made by a carpenter and goldsmith.
Of all things - literally, of the all, the universe.
The rod of his inheritance - See Psa 74:2; compare Isa 63:17. The rod is the scepter, and Israel the people over whom Yahweh especially rules.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:16: portion: Jer 51:19; Psa 16:5, Psa 16:6, Psa 73:26, Psa 119:57, Psa 142:5; Lam 3:24
former: Jer 10:12; Pro 16:4; Isa 45:7
Israel: Exo 19:5; Deu 32:9; Psa 74:2, Psa 135:4; Isa 47:6
The Lord: Jer 31:35, Jer 32:18, Jer 50:34; Isa 47:4, Isa 51:15, Isa 54:5
Geneva 1599
10:16 The (i) portion of Jacob [is] not like them: for he [is] the former of all [things]; and Israel [is] the rod of his inheritance: The LORD of hosts [is] his name.
(i) By these words, portion and rod, he signifies their inheritance, meaning that God would be all sufficient for them: and that their happiness consisted in him alone, and therefore they ought to renounce all other help and comfort as of idols, etc. (Deut 32:9; Ps 16:5).
John Gill
10:16 The portion of Jacob is not like them,.... Like those idols, vain, and the work of errors, or shall perish; even the true God, who is the portion of his people, of Jacob, whom he has chosen and redeemed; who call themselves by the name of Jacob, and are Israelites indeed, and plain hearted ones; and who have seen the insufficiency of all other portions, and the excellency of this; for there is none like it, none so large, so rich, so satisfying, and so durable; for God is the portion of his, in all the perfections of his nature, which all, some way or other, are for their good and advantage; and in all his persons, and under every character; even all he has is theirs, now and hereafter:
for he is the former of all things: which idols are not, being the maker of creatures themselves; wherefore the Creator must be a better portion than they; and as he has all things at his dispose, he bestows them on his people, and they cannot want:
and Israel is the rod of his inheritance; chosen and possessed by him, and dear unto him; and wonderful this is, that on the one side he should be the portion of his people; and, on the other, that they should be his portion and his inheritance, when so few in number, and despised by and among men, and but sinful dust and ashes; and especially when what follows is considered:
the Lord of hosts is his name: his title is the Lord of armies, above and below; he rules both in heaven and in earth, and has the inhabitants of both worlds, angels and men, at his command; and yet he chooses a handful of people to be his possession and inheritance.
John Wesley
10:16 Portion - God, who vouchsafes to be the portion of his people. The former - Idols are things framed or formed, but God is the former of all things. The rod of his inheritance - So called, because the inheritances of Israel were measured by a line, reed, or rod.
Robert Jamieson, A. R. Fausset and David Brown
10:16 portion--from a Hebrew root, "to divide." God is the all-sufficient Good of His people (Num 18:20; Ps 16:5; Ps 73:26; Lam 3:24).
not like them--not like the idols, a vain object of trust (Deut 32:31).
former of all things--the Fashioner (as a potter, Is 64:8) of the universe.
rod of his inheritance--The portion marked off as His inheritance by the measuring rod (Ezek 48:21). As He is their portion, so are they His portion (Deut 32:9). A reciprocal tie (compare Jer 51:19; Ps 74:2, Margin). Others make "rod" refer to the tribal rod or scepter.
10:1710:17: Ժողովեա՛ ՚ի բացուստ զզօրութիւն քո բնակեալդ ՚ի մէջ ընտրելոց[11110]։ [11110] Ոմանք. Ժողովեաց ՚ի բացուստ... բնակեալք ՚ի մէջ ընտ՛՛։
17 Ո՛վ դու, որ բնակւում ես ընտրեալների մէջ[59], հեռուներից հաւաքի՛ր քո զօրութիւնը:[59] 59. Եբրայերէն՝ ամրոցում:
17 Ո՛վ բերդի մէջ բնակող, Քու ապրանքներդ երկրէն հաւաքէ՛
Ժողովեա [205]ի բացուստ զզօրութիւն`` քո, բնակեալդ ի մէջ [206]ընտրելոց:

10:17: Ժողովեա՛ ՚ի բացուստ զզօրութիւն քո բնակեալդ ՚ի մէջ ընտրելոց[11110]։
[11110] Ոմանք. Ժողովեաց ՚ի բացուստ... բնակեալք ՚ի մէջ ընտ՛՛։
17 Ո՛վ դու, որ բնակւում ես ընտրեալների մէջ[59], հեռուներից հաւաքի՛ր քո զօրութիւնը:
[59] 59. Եբրայերէն՝ ամրոցում:
17 Ո՛վ բերդի մէջ բնակող, Քու ապրանքներդ երկրէն հաւաքէ՛
zohrab-1805▾ eastern-1994▾ western am▾
10:1710:17 Убирай с земли имущество твое, имеющая сидеть в осаде;
10:21 ὅτι οτι since; that οἱ ο the ποιμένες ποιμην shepherd ἠφρονεύσαντο αφρονευομαι and; even τὸν ο the κύριον κυριος lord; master οὐκ ου not ἐξεζήτησαν εκζητεω seek out / thoroughly διὰ δια through; because of τοῦτο ουτος this; he οὐκ ου not ἐνόησεν νοεω perceive πᾶσα πας all; every ἡ ο the νομὴ νομη grazing; spreading καὶ και and; even διεσκορπίσθησαν διασκορπιζω disperse; confound
10:17 אִסְפִּ֥י ʔispˌî אסף gather מֵ mē מִן from אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth כִּנְעָתֵ֑ךְ kinʕāṯˈēḵ כִּנְעָה load יֹשֶׁ֖בֶתישׁבתי *yōšˌeveṯ ישׁב sit בַּ ba בְּ in † הַ the מָּצֹֽור׃ ס mmāṣˈôr . s מָצֹור stress
10:17. congrega de terra confusionem tuam quae habitas in obsidioneGather up thy shame out of the land, thou that dwellest in a siege.
17. Gather up thy wares out of the land, O thou that abidest in the siege.
10:17. Gather your shame from the earth, you who are living under siege.”
10:17. Gather up thy wares out of the land, O inhabitant of the fortress.
Gather up thy wares out of the land, O inhabitant of the fortress:

10:17 Убирай с земли имущество твое, имеющая сидеть в осаде;
10:21
ὅτι οτι since; that
οἱ ο the
ποιμένες ποιμην shepherd
ἠφρονεύσαντο αφρονευομαι and; even
τὸν ο the
κύριον κυριος lord; master
οὐκ ου not
ἐξεζήτησαν εκζητεω seek out / thoroughly
διὰ δια through; because of
τοῦτο ουτος this; he
οὐκ ου not
ἐνόησεν νοεω perceive
πᾶσα πας all; every
ο the
νομὴ νομη grazing; spreading
καὶ και and; even
διεσκορπίσθησαν διασκορπιζω disperse; confound
10:17
אִסְפִּ֥י ʔispˌî אסף gather
מֵ מִן from
אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth
כִּנְעָתֵ֑ךְ kinʕāṯˈēḵ כִּנְעָה load
יֹשֶׁ֖בֶתישׁבתי
*yōšˌeveṯ ישׁב sit
בַּ ba בְּ in
הַ the
מָּצֹֽור׃ ס mmāṣˈôr . s מָצֹור stress
10:17. congrega de terra confusionem tuam quae habitas in obsidione
Gather up thy shame out of the land, thou that dwellest in a siege.
10:17. Gather your shame from the earth, you who are living under siege.”
10:17. Gather up thy wares out of the land, O inhabitant of the fortress.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-25: Пророк предвидит нападение вавилонян на Иерусалим, падение города и отведение народа иудейского в плен. Роптать против такого решения Иеговы не следует, потому что иудеи сами виновны в своей погибели. Притом нельзя смотреть на поражение иудеев как на окончательное.

17: Здесь пророк, очевидно, обращается к жителям Иерусалима.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
17 Gather up thy wares out of the land, O inhabitant of the fortress. 18 For thus saith the LORD, Behold, I will sling out the inhabitants of the land at this once, and will distress them, that they may find it so. 19 Woe is me for my hurt! my wound is grievous: but I said, Truly this is a grief, and I must bear it. 20 My tabernacle is spoiled, and all my cords are broken: my children are gone forth of me, and they are not: there is none to stretch forth my tent any more, and to set up my curtains. 21 For the pastors are become brutish, and have not sought the LORD: therefore they shall not prosper, and all their flocks shall be scattered. 22 Behold, the noise of the bruit is come, and a great commotion out of the north country, to make the cities of Judah desolate, and a den of dragons. 23 O LORD, I know that the way of man is not in himself: it is not in man that walketh to direct his steps. 24 O LORD, correct me, but with judgment; not in thine anger, lest thou bring me to nothing. 25 Pour out thy fury upon the heathen that know thee not, and upon the families that call not on thy name: for they have eaten up Jacob, and devoured him, and consumed him, and have made his habitation desolate.
In these verses,
I. The prophet threatens, in God's name, the approaching ruin of Judah and Jerusalem, v. 17, 18. The Jews that continued in their own land, after some were carried into captivity, were very secure; they thought themselves inhabitants of a fortress; their country was their strong hold, and, in their own conceit, impregnable; but they are here told to think of leaving it: they must prepare to go after their brethren, and pack up their effects in expectation of it: "Gather up thy wares out of the land; contract your affairs, and bring them into as small a compass as you can. Arise, depart, this is not your rest," Mic. ii. 10. Let not what you have lie scattered, for the Chaldeans will be upon you again, to be the executioners of the sentence God has passed upon you (v. 18): "Behold, I will sling out the inhabitants of the land at this once; they have hitherto dropped out, by a few at a time, but one captivity more shall make a thorough riddance, and they shall be slung out as a stone out of a sling, so easily, so thoroughly shall they be cast out; nothing of them shall remain. They shall be thrown out with violence, and driven to a place at a great distance off, in a little time." See this comparison used to signify an utter destruction, 1 Sam. xxv. 29. Yet once more God will shake their land, and shake the wicked out of it, Heb. xii. 26. He adds, And I will distress them, that they may find it so. He will not only throw them out hence (that he may do and yet they may be easy elsewhere); but, whithersoever they go, trouble shall follow them; they shall be continually perplexed and straitened, and at a loss within themselves: and who or what can make those easy whom God will distress, whom he will distress that they may find it so, that they may feel that which they would not believe? They were often told of the weight of God's wrath and their utter inability to make head against it, or bear up under it. They were told that their sin would be their ruin, and they would not regard nor credit what was told them; but now they shall find it so; and therefore God will pursue them with his judgments, that they may find it so, and be forced to acknowledge it. Note, sooner or later sinners will find it just as the word of God has represented things to them, and no better, and that the threatenings were not bugbears.
II. He brings in the people sadly lamenting their calamities (v. 19): Woe is me for my hurt! Some make this the prophet's own lamentation, not for himself, but for the calamities and desolations of his country. He mourned for those that would not be persuaded to mourn for themselves; and, since there were none that had so much sense as to join with them, he weeps in secret, and cries out, Woe is me! In mournful times it becomes us to be of a mournful spirit. But it may be taken as the language of the people, considered as a body, and therefore speaking as a single person. The prophet puts into their mouths the words they should say; whether they would say them or no, they should have cause to say them. Some among them would thus bemoan themselves, and all of them, at last, would be forced to do it. 1. They lament that the affliction is very great, and it is very hard to them to bear it, the more hard because they had not been used to trouble and now did not expect it: "Woe is me for my hurt, not for what I fear, but for what I feel;" for they are not, as some are, worse frightened than hurt. Nor is it a slight hurt, but a wound, a wound that is grievous, very painful, and very threatening. 2. That there is no remedy but patience. They cannot help themselves, but must sit still, and abide it: But I said, when I was about to complain of my wound, To what purpose is it to complain? This is a grief, and I must bear it as well as I can. This is the language rather of a sullen than of a gracious submission, of a patience per force, not a patience by principle. When I am in affliction I should say, "This is an evil, and I will bear it, because it is the will of God that I should, because his wisdom has appointed this for me and his grace will make it work for good to me." This is receiving evil at the hand of God, Job ii. 10. But to say, "This is an evil, and I must bear it, because I cannot help it," is but a brutal patience, and argues a want of those good thoughts of God which we should always have, even under our afflictions, saying, not only, God can and will do what he pleases, but, Let him do what he pleases. 3. That the country was quite ruined and wasted (v. 20): My tabernacle is spoiled. Jerusalem, though a strong city, now proves as weak and moveable as a tabernacle or tent, when it is taken down, and all its cords, that should keep it together, are broken. Or by the tabernacle here may be meant the temple, the sanctuary, which at first was but a tabernacle, and is now called so, as then it was sometimes called a temple. Their church is ruined, and all the supports of it fail. It was a general destruction of church and state, city and country, and there were none to repair these desolations. "My children have gone forth of me; some have fled, others are slain, others carried into captivity, so that as to me, they are not; I am likely to be an outcast, and to perish for want of shelter; for there is none to stretch forth my tent any more, none of my children that used to do it for me, none to set up my curtains, none to do me any service." Jerusalem has none to guide her of all her sons, Isa. li. 18. 4. That the rulers took no care, nor any proper measures, for the redress of their grievances and the re-establishing of heir ruined state (v. 21): The pastors have become brutish. When the tents, the shepherds' tents, were spoiled (v. 20), it concerned the shepherds to look after them; but they were foolish shepherds. Their kings and princes had no regard at all for the public welfare, seemed to have no sense of the desolations of the land, but were quite besotted and infatuated. The priests, the pastors of God's tabernacle, did a great deal towards the ruin of religion, but nothing towards the repair of it. They are brutish indeed, for they have not sought the Lord; they have neither made their peace with him nor their prayer to him; they had no eye to him and his providence, in their management of affairs; they neither acknowledged the judgment, nor expected the deliverance, to come from his hand. Note, Those are brutish people that do not seek the Lord, that live without prayer, and live without God in the world. Every man is either a saint or a brute. But it is sad indeed with a people when their pastors, that should feed them with knowledge and understanding, are themselves thus brutish. And what comes of it? Therefore they shall not prosper; none of their attempts for the public safety shall succeed. Note, Those cannot expect to prosper who do not by faith and prayer take God along with them in all their ways. And, when the pastors are brutish, what else can be expected but that all their flocks should be scattered? For, if the blind lead the blind, both will fall into the ditch. The ruin of a people is often owing to the brutishness of their pastors. 5. That the report of the enemy's approach was very dreadful (v. 22): The noise of the bruit has come, of the report which at first was but whispered and bruited abroad, as wanting confirmation. It now proves too true: A great commotion arises out of the north country, which threatens to make all the cities of Judah desolate and a den of dragons; for they must all expect to be sacrificed to the avarice and fury of the Chaldean army. And what else can that place expect but to be made a den of dragons which has by sin made itself a den of thieves?
III. He turns to God, and addresses himself to him, finding it to little purpose to speak to the people. It is some comfort to poor ministers that, if men will not hear them, God will; and to him they have liberty of access at all times. Let them close their preaching with prayer, as the prophet, and then they shall have no reason to say that they have laboured in vain.
1. The prophet here acknowledges the sovereignty and dominion of the divine Providence, that by it, and not by their own will and wisdom, the affairs both of nations and particular persons are directed and determined, v. 23. This is an article of our faith which it is very proper for us to make confession of at the throne of grace when we are complaining of an affliction or suing for a mercy: "O Lord, I know, and believe, that the way of man is not in himself; Nebuchadnezzar did not come of himself against our land, but by the direction of a divine Providence." We cannot of ourselves do any thing for our own relief, unless God work with us and command deliverance for us; for it is not in man that walketh to direct his steps, though he seem in his walking to be perfectly at liberty and to choose his own way. Those that had promised themselves a long enjoyment of their estates and possessions were made to know, by sad experience, when they were thrown out by the Chaldeans, that the way of man is not in himself; he designs which men lay deep, and think well-formed, are dashed to pieces in a moment. We must all apply this to ourselves, and mix faith with it, that we are not at our own disposal, but under a divine direction; the event is often overruled so as to be quite contrary to our intention and expectation. We are not masters of our own way, nor can we think that every thing should be according to our mind; we must therefore refer ourselves to God and acquiesce in his will. Some think that the prophet here mentions this with a design to make this comfortable use of it, that, the way of the Chaldean army being not in themselves, they can do no more than God permits them; he can set bounds to thee proud waves, and say, Hitherto they shall come, and no further. And a quieting consideration it is that the most formidable enemies have no power against us but what is given them from above.
2. He deprecates the divine wrath, that it might not fall upon God's Israel, v. 24. He speaks not for himself only, but on the behalf of his people: O Lord, correct me, but with judgment (in measure and with moderation, and in wisdom, no more than is necessary for driving out of the foolishness that is bound up in our hearts), not in thy anger (how severe soever the correction be, let it come from thy love, and be designed for our good and made to work for good), not to bring us to nothing, but to bring us home to thyself. Let it not be according to the desert of our sins, but according to the design of thy grace. Note, (1.) We cannot pray in faith that we may never be corrected, while we are conscious to ourselves that we need correction and deserve it, and know that as many as God loves he chastens. (2.) The great thing we should dread in affliction is the wrath of God. Say not, Lord, do not correct me, but, Lord, do not correct me in anger; for that will infuse wormwood and gall into the affliction and misery that will bring us to nothing. We may bear the smart of his rod, but we cannot bear the weight of his wrath.
3. He imprecates the divine wrath against the oppressors and persecutors of Israel (v. 25): Pour out thy fury upon the heathen that know thee not. This prayer does not come from a spirit of malice or revenge, nor is it intended to prescribe to God whom he should execute his judgments upon, or in what order; but, (1.) It is an appeal to his justice. As if he had said, "Lord, we are a provoking people; but are there not other nations that are more so? And shall we only be punished? We are thy children, and may expect a fatherly correction; but they are thy enemies, and against them we have reason to think thy indignation should be, not against us." This is God's usual method. The cup put into the hands of God's people is full of mixtures, mixtures of mercy; but the dregs of the cup are reserved for the wicked of the earth, let them wring them out, Ps. lxxv. 8. (2.) It is a prediction of God's judgments upon all the impenitent enemies of his church and kingdom. If judgment begin thus at the house of God, what shall be the end of those that obey not his gospel? 1 Pet. iv. 17. See how the heathen are described, on whom God's fury shall be poured out. [1.] They are strangers to God, and are content to be so. They know him not, nor desire to know him. They are families that live without prayer, that have nothing of religion among them; they call not on God's name. Those that restrain prayer prove that they know not God; for those that know him will seek to him and entreat his favour. [2.] They are persecutors of the people of God and are resolved to be so. They have eaten up Jacob with as much greediness as those that are hungry eat their necessary food; nay, with more, they have devoured him, and consumed him, and made his habitation desolate, that is, the land in which he lives, or the temple of God, which is his habitation among them. Note, What the heathen, in their rage and malice, do against the people of God, though therein he makes use of them as the instruments of his correction, yet he will, for that, make them the objects of his indignation. This prayer is taken from Ps. lxxix. 6, 7.
Adam Clarke: Commentary on the Bible - 1831
10:17: Gather up thy wares - Pack up your goods, or what necessaries of life your enemies will permit you to carry away; for,
Albert Barnes: Notes on the Bible - 1834
10:17: The prophet now returns to the main subject of his sermon, the conquest of Judaea.
Thy wares - Rather, thy bundle, which could contain a few articles for necessary use, and be carried in the hand. They are going into exile.
O inhabitant of the fortress - i. e., thou that art besieged, that inhabitest a besieged town.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:17: am 3404, bc 600
thy wares: Jer 6:1; Eze 12:3-12; Mic 2:10; Mat 24:15
inhabitant: Heb. inhabitress, Jer 21:13 *marg.
Carl Friedrich Keil and Franz Delitzsch
10:17
The captivity of the people, their lamentation for the devastation of the land, and entreaty that the punishment may be mitigated. - Jer 10:17. "Gather up thy bundle out of the land, thou that sittest in the siege. Jer 10:18. For thus hath Jahveh spoken: Behold, I hurl forth the inhabitants of the land this time, and press them hard, that they may find them. Jer 10:19. Woe is me for my hurt! grievous is my stroke! yet I think: This is my suffering, and I will bear it! Jer 10:20. My tent is despoiled, and all my cords are rent asunder. My sons have forsaken me, and are gone: none stretches forth my tent any more, or hangs up my curtains. Jer 10:21. For the shepherds are become brutish, and have not sought Jahveh; therefore they have not dealt wisely, and the whole flock is scattered. - Jer 10:22. Hark! a rumour: behold, it comes, and great commotion from the land of midnight, to make the cities of Judah a desolation, an abode of jackals. - Jer 10:23. I know, Jahveh, that the way of man is not in himself, nor in the man that walketh to fix his step. Jer 10:24. Chasten me, Jahveh, but according to right; not in Thine anger, lest Thou make me little. Jer 10:25. Pour out Thy fury upon the peoples that know Thee not, and upon the races that call not upon Thy name! for they have devoured Jacob, have devoured him and made an end of him, and laid his pastures waste."
Jer 10:17-20
In Jer 10:17 the congregation of the people is addressed, and captivity in a foreign land is announced to them. This announcement stands in connection with Jer 9:25, in so far as captivity is the accomplishment of the visitation of Judah threatened in Jer 9:24. That connection is not, however, quite direct; the announcement is led up to by the warning against idolatry of vv. 1-16, inasmuch as it furnishes confirmation of the threat uttered in Jer 10:15, that the idols shall perish in the day of their visitation, and shows besides how, by its folly in the matter of idolatry, Judah has drawn judgment down on itself. The confession in Jer 10:21 : the shepherds are become brutish, points manifestly back to the description in Jer 10:14 of the folly of the idolaters, and exhibits the connection of Jer 10:17-25 with the preceding warning against idolatry. For "gather up," etc., Hitz. translates: gather thy trumpery from the ground; so that the expression would have a contemptuous tone. But the meaning of rubbish cannot be proved to belong to כּנעה; and the mockery that would lie in the phrase is out of place. כּנעה, from Arab. kǹ, contrahere, constipare, means that which is put together, packed up, one's bundle. The connection of אסף and מארץ is pregnant: put up thy bundle and carry it forth of the land. As N. G. Schroeder suspected, there is about the expression something of the nature of a current popular phrase, like the German Schnr dein Bndel, pack up, i.e., make ready fore the road. She who sits in the siege. The daughter of Zion is meant, but we must not limit the scope to the population of Jerusalem; as is clear from "inhabitants of the land," Jer 10:18, the population of the whole land are comprised in the expression. As to the form יושׁבתי, see at Jer 22:23. אספּי with dag. lene after the sibilant, as in Is 47:2. "I hurl forth" expresses the violent manner of the captivity; cf. Is 22:17. "This time;" hitherto hostile invasions ended with plundering and the imposition of a tribute: 4Kings 14:14; 4Kings 16:5; 4Kings 18:13. - And I press them hard, or close them in, למען ימצאוּ. These words are variously explained, because there is no object expressed, and there may be variety of opinion as to what is the subject. Hitz., Umbr., Ng., take the verb find in the sense of feel, and so the object צרה would easily be supplied from the verb הצרתי: so that they may feel it, i.e., I will press them sensibly. But we cannot make sure of this meaning for מצא either from Jer 17:9 or from Eccles 8:17, where know (ידע) and מצא are clearly identical conceptions. Still less is Graf entitled to supply as object: that which they seek and are to find, namely, God. His appeal in support of this to passages like Ps 32:6; Deut 4:27 and Deut 4:29, proves nothing; for in such the object is manifestly suggested by the contest, which is not the case here. A just conclusion is obtained when we consider that הצרתי contains a play on בּמּצור in Jer 10:17, and cannot be understood otherwise than as a hemming in by means of a siege. The aim of the siege is to bring those hemmed in under the power of the besiegers, to get at, reach them, or find them. Hence we must take the enemy as subject to "find," while the object is given in להם: so that they (the enemy) may find them (the besieged). Thus too Jerome, who translates the disputed verb passively: et tribulabo eos ut inveniantur; while he explains the meaning thus: sic eos obsideri faciam, sicque tribulabo et coangustabo, ut omnes in urbe reperiantur et effugere nequeant malum. Taken thus, the second clause serves to strengthen the first: I will hurl forth the inhabitants of this land into a foreign land, and none shall avoid this fate, for I will so hem them in that none shall be able to escape.
This harassment will bring the people to their senses, so that they shall humble themselves under the mighty hand of God. Such feelings the prophet utters at Jer 10:19., in the name of the congregation, as he did in the like passage Jer 4:19. As from the hearts of those who had been touched by their affliction, he exclaims: Woe is me for my breach! i.e., my crushing overthrow. The breach is that sustained by the state in its destruction, see at Jer 4:6. נחלה, grown sick, i.e., grievous, incurable is the stroke that has fallen upon me. For this word we have in Jer 15:18 אנוּשׁה, which is explained by "refuseth to be healed." ואני introduces an antithesis: but I say, sc. in my heart, i.e., I think. Hitz. gives אך the force of a limitation = nothing further than this, but wrongly; and, taking the perf. אמרתּי as a preterite, makes out the import to be: "in their state of careless security they had taken the matter lightly, saying as it were, If no further calamity than this menace us, we may be well content;" a thought quite foreign to the context. For "this my suffering" can be nothing else than the "hurt" on account of which the speaker laments, or the stroke which he calls dangerous, incurable. אך has, besides, frequently the force of positive asseveration: yea, certainly (cf. Ew. 354, a), a force readily derived from that of only, nothing else than. And so here: only this, i.e., even this is my suffering. חלי, sickness, here suffering in general, as in Hos 5:13; Is 53:3., etc. The old translators took the Yod as pronoun (my suffering), whence it would be necessary to point חלי, like גּוי, Zeph 2:9; cf. Ew. 293, b, Rem. - The suffering which the congregation must bear consists in the spoliation of the land and the captivity of the people, represented in Jer 10:20 under the figure of a destruction of their tent and the disappearance of their sons. The Chald. has fairly paraphrased the verse thus: my land is laid waste and all my cities are plundered, my people has gone off (into exile) and is no longer here. יצאני construed with the accus. like egredi urbem; cf. Ge. 54:4, etc. - From "my sons have forsaken me" Ng. draws the inference that Jer 10:19 and Jer 10:20 are the words of the country personified, since neither the prophet could so speak, nor the people, the latter being indeed identical with the sons, and so not forsaken, but forsaking. This inference rests on a mistaken view of the figure of the daughter of Zion, in which is involved the conception of the inhabitants of a land as the children of the land when personified as mother. Nor is there any evidence that the land is speaking in the words: I think, This is my suffering, etc. It is besides alleged that the words give no expression to any sense of guilt; they are said, on the contrary, to give utterance to a consolation which only an innocent land draws from the fact that a calamity is laid upon it, a calamity which must straightway be borne. This is neither true in point of fact, nor does it prove the case. The words, This is my suffering, etc., indicate resignation to the inevitable, not innocence or undeserved suffering. Hereon Graf remarks: "The suffering was unmerited, in so far as the prophet and the godly amongst the people were concerned; but it was inevitable that he and they should take it upon their shoulders, along with the rest." Asserted with so great width, this statement cannot be admitted. The present generation bears the punishment not only for the sins of many past generations, but for its own sins; nor were the godly themselves free from sin and guilt, for they acknowledge the justice of God's chastisement, and pray God to chasten them בּמשׁפּט, not in anger (Jer 10:24). Besides, we cannot take the words as spoken by the prophet or by the godly as opposed to the ungodly, since it is the sons of the speaker ("my sons") that are carried captive, who can certainly not be the sons of the godly alone.
Jer 10:21-25
The cause of this calamity is that the shepherds, i.e., the princes and leaders of the people (see on Jer 2:8; Jer 3:15), are become brutish, have not sought Jahveh, i.e., have not sought wisdom and guidance from the Lord. And so they could not deal wisely, i.e., rule the people with wisdom. השׂכּיל is here not merely: have prosperity, but: show wisdom, deal wisely, securing thus the blessed results of wisdom. This is shown both by the contrasted "become brutish" and by the parallel passage, Jer 3:15. מרעיתם, their pasturing, equivalent to "flock of their pasturing," their flock, Jer 23:1.
The calamity over which the people mourns is drawing near, Jer 10:22. Already is heard the tremendous din of a mighty host which approaches from the north to make the cities of Judah a wilderness. קול שׁמוּעה is an exclamation: listen to the rumour, it is coming near. From a grammatical point of view the subject to "comes" is "rumour," but in point of sense it is that of which the rumour gives notice. Graf weakens the sense by gathering the words into one assertory clause: "They hear a rumour come." The "great commotion" is that of an army on the march, the clattering of the weapons, the stamping and neighing of the war-horses; cf. Jer 6:23; Jer 8:16. From the land of midnight, the north, cf. Jer 1:14; Jer 4:6, etc. "To make the cities," etc., cf. Jer 4:7; Jer 9:10. - The rumour of the enemy's approach drives the people to prayer, Jer 10:23-25. The prayer of these verses is uttered in the name of the congregation. It begins with the confession: Not with man is his way, i.e., it is not within man's power to arrange the course of his life, nor in the power of the man who walks to fix his step (וbefore הכין merely marking the connection of the thought: cf. Ew. 348, a). The antithesis to לאדם and לאישׁ is ליהוה, with God; cf. Ps 37:23; Prov 16:9 : Man's heart deviseth his way, but Jahveh establisheth the steps. The thought is not: it is not in man's option to walk in straight or crooked, good or evil ways, but: the directing of man, the way by which he must go, lies not in his own but in God's power. Hitz. justly finds here the wisdom that admits: "Mit unserer Macht ist nichts getan," - man's destiny is ordained not by himself, but by God. Upon this acquiescence in God's dispensation of events follows the petition: Chasten me, for I have deserved punishment, but chasten בּמשׁפּט, acc. to right, not in Thine anger; cf. Ps 6:2; Ps 38:2. A chastening in anger is the judgment of wrath that shall fall on obstinate sinners and destroy them. A chastening acc. to right is one such as is demanded by right (judgment), as the issue of God's justice, in order to the reclamation and conversion of the repentant sinner. "Lest Thou make me little," insignificant, puny; not merely, diminish me, make me smaller than I now am. For such a decrease of the people would result even from a gentle chastisement. There is no comparative force in the words. To make small, in other words, reduce to a small, insignificant people. This would be at variance with "right," with God's ordained plan in regard to His people. The expression is not equivalent to: not to make an utter end, Jer 30:11, etc. The people had no call to pray that they might escape being made an utter end of; thus much had been promised by God, Jer 4:27; Jer 5:10. - God is asked to pour forth His fury upon the heathen who know not the Lord nor call upon His name, because they seek to extirpate Jacob (the people of Israel) as the people of God, at this time found in Judah alone. The several words in Jer 10:25 suggest the fury with which the heathen proceed to the destruction of Israel. The present verse is reproduced in Ps 79:6-7, a psalm written during the exile, or at least after the destruction of Jerusalem by the Chaldeans; but in the reproduction the energetic expansion of the "devoured" is omitted.
Geneva 1599
10:17 (k) Gather up thy wares out of the land, O inhabitant of the fortress.
(k) The prophet wills the Jews to prepare themselves for this captivity, showing that it was now at hand that they would feel the things of which he had told them.
John Gill
10:17 Gather up thy wares out of the land,.... Or thy merchandise, as the Targum; or thy substance, as the Septuagint; all valuable effects and goods that are movable, which might be carried from place to place. The meaning is, that the Jews would gather up their riches from the several parts of the land of Judea, and bring them to Jerusalem, a fortified place; or they would be in danger of falling into the hands of the enemy. Kimchi interprets the words as if spoken of Babylon, and directed to the Chaldeans, not to be elated with the captivity of Israel; and because the word signifies "to humble and subdue" he takes the sense to be,
"gather in or contract thine humiliation or subjection;''
that is, of other nations; refrain thyself, or cease from subduing kingdoms; that is now at an end, it shall be no more so; but the words manifestly respect the people of the Jews, as is clear from the next verse.
O inhabitant of the fortress; of the fortress of Zion, or the fortified city, Jerusalem. The Targum is,
"O thou that dwellest in the strong place, in the fortified cities.''
Tit may be rendered, "that dwellest in the siege" (y); in the besieged city, Jerusalem.
(y) "quae habitas in obsidione", V. L. Cocceius, Schmidt.
John Wesley
10:17 Gather up - The prophet now enters upon another subject. Thy wares - Every thing thou hast any advantage by, all thy merchandise, as men use to do in case of invasion by an enemy. The fortress - The inhabitants of Jerusalem, the chief place of security in Judea.
Robert Jamieson, A. R. Fausset and David Brown
10:17 wares--thine effects or movable goods (Ezek 12:3). Prepare for migrating as captives to Babylon. The address is to Jerusalem, as representative of the whole people.
inhabitant of the fortress--rather, "inhabitress of the fortress." Though thou now seemest to inhabit an impregnable fortress, thou shalt have to remove. "The land" is the champaign region opposed to the "fortified" cities. The "fortress" being taken, the whole "land" will share the disaster. HENDERSON translates, "Gather up thy packages from the ground." ROSENMULLER, for "fortress," translates, "siege," that is, the besieged city. The various articles, in this view, are supposed to be lying about in confusion on the ground during the siege.
10:1810:18: Ա՛յսպէս ասէ Տէր. Ահաւասիկ ես քարընդոտնե՛մ զբնակիչս երկրիդ այդորիկ նեղութեամբ. եւ նեղեցի՛ց զնոսա զի մի՛ գտցին[11111]։ [11111] Ոմանք. Զի այսպէս ասէ Տէր... զի մի՛ գտցեն։
18 Այսպէս է ասում Տէրը. «Ահա ես նեղութիւնն իբրեւ խոչընդոտ քար եմ դնելու այդ երկրի բնակիչների ոտքերի տակ եւ հալածելու եմ նրանց, որ չգտնուեն»:
18 Քանզի Տէրը այսպէս կ’ըսէ.«Ահա ես այս անգամ երկրին բնակիչները դուրս պիտի նետեմ Ու զանոնք նեղութեան մէջ պիտի ձգեմ, որպէս զի զգան»։
Զի այսպէս ասէ Տէր. Ահաւասիկ ես քարընդոտնեմ զբնակիչս երկրիդ այդորիկ [207]նեղութեամբ, եւ նեղեցից զնոսա զի մի՛ գտցեն:

10:18: Ա՛յսպէս ասէ Տէր. Ահաւասիկ ես քարընդոտնե՛մ զբնակիչս երկրիդ այդորիկ նեղութեամբ. եւ նեղեցի՛ց զնոսա զի մի՛ գտցին[11111]։
[11111] Ոմանք. Զի այսպէս ասէ Տէր... զի մի՛ գտցեն։
18 Այսպէս է ասում Տէրը. «Ահա ես նեղութիւնն իբրեւ խոչընդոտ քար եմ դնելու այդ երկրի բնակիչների ոտքերի տակ եւ հալածելու եմ նրանց, որ չգտնուեն»:
18 Քանզի Տէրը այսպէս կ’ըսէ.«Ահա ես այս անգամ երկրին բնակիչները դուրս պիտի նետեմ Ու զանոնք նեղութեան մէջ պիտի ձգեմ, որպէս զի զգան»։
zohrab-1805▾ eastern-1994▾ western am▾
10:1810:18 ибо так говорит Господь: вот, Я выброшу жителей сей земли на сей раз и загоню их в тесное место, чтобы схватили их.
10:22 φωνὴ φωνη voice; sound ἀκοῆς ακοη hearing; report ἰδοὺ ιδου see!; here I am ἔρχεται ερχομαι come; go καὶ και and; even σεισμὸς σεισμος earthquake μέγας μεγας great; loud ἐκ εκ from; out of γῆς γη earth; land βορρᾶ βορρας north wind τοῦ ο the τάξαι τασσω arrange; appoint τὰς ο the πόλεις πολις city Ιουδα ιουδα Iouda; Iutha εἰς εις into; for ἀφανισμὸν αφανισμος obscurity καὶ και and; even κοίτην κοιτη lying down; relations στρουθῶν στρουθος sparrow
10:18 כִּֽי־ kˈî- כִּי that כֹה֙ ḵˌō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH הִנְנִ֥י hinnˌî הִנֵּה behold קֹולֵ֛עַ qôlˈēₐʕ קלע sling forth אֶת־ ʔeṯ- אֵת [object marker] יֹושְׁבֵ֥י yôšᵊvˌê ישׁב sit הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth בַּ ba בְּ in † הַ the פַּ֣עַם ppˈaʕam פַּעַם foot הַ ha הַ the זֹּ֑את zzˈōṯ זֹאת this וַ wa וְ and הֲצֵרֹ֥ותִי hᵃṣērˌôṯî צרר wrap, be narrow לָהֶ֖ם lāhˌem לְ to לְמַ֥עַן lᵊmˌaʕan לְמַעַן because of יִמְצָֽאוּ׃ ס yimṣˈāʔû . s מצא find
10:18. quia haec dicit Dominus ecce ego longe proiciam habitatores terrae in hac vice et tribulabo eos ita ut invenianturFor thus saith he Lord: Behold I will cast away far off the inhabitants of the land at this time: and I will afflict them, so that they may be found.
18. For thus saith the LORD, Behold, I will sling out the inhabitants of the land at this time, and will distress them, that they may feel .
10:18. For thus says the Lord: “Behold, in this turn, I will cast the inhabitants of the land far away. And I will afflict them no matter where they may be found.”
10:18. For thus saith the LORD, Behold, I will sling out the inhabitants of the land at this once, and will distress them, that they may find [it so].
For thus saith the LORD, Behold, I will sling out the inhabitants of the land at this once, and will distress them, that they may find:

10:18 ибо так говорит Господь: вот, Я выброшу жителей сей земли на сей раз и загоню их в тесное место, чтобы схватили их.
10:22
φωνὴ φωνη voice; sound
ἀκοῆς ακοη hearing; report
ἰδοὺ ιδου see!; here I am
ἔρχεται ερχομαι come; go
καὶ και and; even
σεισμὸς σεισμος earthquake
μέγας μεγας great; loud
ἐκ εκ from; out of
γῆς γη earth; land
βορρᾶ βορρας north wind
τοῦ ο the
τάξαι τασσω arrange; appoint
τὰς ο the
πόλεις πολις city
Ιουδα ιουδα Iouda; Iutha
εἰς εις into; for
ἀφανισμὸν αφανισμος obscurity
καὶ και and; even
κοίτην κοιτη lying down; relations
στρουθῶν στρουθος sparrow
10:18
כִּֽי־ kˈî- כִּי that
כֹה֙ ḵˌō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
הִנְנִ֥י hinnˌî הִנֵּה behold
קֹולֵ֛עַ qôlˈēₐʕ קלע sling forth
אֶת־ ʔeṯ- אֵת [object marker]
יֹושְׁבֵ֥י yôšᵊvˌê ישׁב sit
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
בַּ ba בְּ in
הַ the
פַּ֣עַם ppˈaʕam פַּעַם foot
הַ ha הַ the
זֹּ֑את zzˈōṯ זֹאת this
וַ wa וְ and
הֲצֵרֹ֥ותִי hᵃṣērˌôṯî צרר wrap, be narrow
לָהֶ֖ם lāhˌem לְ to
לְמַ֥עַן lᵊmˌaʕan לְמַעַן because of
יִמְצָֽאוּ׃ ס yimṣˈāʔû . s מצא find
10:18. quia haec dicit Dominus ecce ego longe proiciam habitatores terrae in hac vice et tribulabo eos ita ut inveniantur
For thus saith he Lord: Behold I will cast away far off the inhabitants of the land at this time: and I will afflict them, so that they may be found.
10:18. For thus says the Lord: “Behold, in this turn, I will cast the inhabitants of the land far away. And I will afflict them no matter where they may be found.”
10:18. For thus saith the LORD, Behold, I will sling out the inhabitants of the land at this once, and will distress them, that they may find [it so].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:18: I will sling out the inhabitants of the land - I will project you with violence from your country. I will send you all into captivity. This discourse, from Jer 10:17, is supposed to have been delivered in the eleventh year of Jehoiakim.
Albert Barnes: Notes on the Bible - 1834
10:18: Sling out - A similar metaphor for violent ejection occurs in Isa 22:18 (see the note).
At this once - Or, "at this time." PRev_ious invasions had ended either in deliverance, or at most in temporary misfortune. God's long-suffering is exhausted, and this time Judaea must cease to be an independent nation.
That they may find it so - Omit "so," and explain either
(1) "I will distress them" with the rigors of a siege "that they may feel it, i. e., the distress; or,
(2) "that they may find" Me, God, that which alone is worth finding.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:18: I will: Jer 15:1, Jer 15:2, Jer 16:13; Deu 28:63, Deu 28:64; Sa1 25:29
that: Jer 23:20; Eze 6:10; Zac 1:6
John Gill
10:18 For thus saith the Lord,.... This is a reason enforcing the exhortation in the preceding verse, and shows that the same people that are spoken of here are addressed there.
Behold, I will sling out the inhabitants of the land at this once; meaning the inhabitants of the land of Judea; or otherwise the prophet would never have expressed such a concern for them as he does in the following verse. Their captivity is signified by the slinging of a stone out of a sling, and shows how sudden, swift, and certain, it would be: and that it would as easily and swiftly be done, and with equal force and rapidity, as a stone is slung out of a sling; and that it would be done by the Lord himself, whoever were the instruments:
and will distress them; or "straiten" (z) them, on every side; it seems to intend the siege; or bring them into great straits and difficulties, through the pestilence, famine, sword, and captivity:
that they may find it; so as he had spoken by his prophets, it coming to pass exactly as they had foretold. The Targum is,
"that they may receive the punishment of their sins;''
and so the Septuagint and Arabic versions, "that thy stroke may be found"; but the Syriac version is very different from either, "that they may seek me and find"; which is an end that is sometimes answered by afflictive dispensations.
(z) "oblidere faciana eos", some in Vatablus; "et angustabo, vel obsidebo eos", Schmidt; "faciam ut obsideant eos", Calvin; "arctum ipsis facium", Cocceius.
John Wesley
10:18 Sing out - It denotes with how much violence and ease the Chaldeans shall hurry away the people into Babylon. And therefore it is said at this once, I will make one thorough quick work of it. May find it so - Though they would never believe it, yet they shall actually find the truth of my threatenings.
Robert Jamieson, A. R. Fausset and David Brown
10:18 sling out--expressing the violence and suddenness of the removal to Babylon. A similar image occurs in Jer 16:13; 1Kings 25:29; Is 22:17-18.
at this once--at this time, now.
find it so--find it by experience, that is, feel it (Ezek 6:10). MICHAELIS translates, "I will bind them together (as in a sling) that they may reach the goal" (Babylon). English Version is best: "that they may find it so as I have said" (Num 23:19; Ezek 6:10).
10:1910:19: Վա՛յ ՚ի վերայ բեկման քոյ, զի ցաւագի՛ն են հարուածք քո. եւ ասեմ. Արդարեւ ա՛յդ իսկ են վէրք իմ, եւ եհաս յիս[11112]։ [11112] Յօրինակին պակասէր. Ա՛յդ իսկ են վէրք իմ։
19 Վա՜յ քո կործանումին, քանզի ցաւալի են քո վէրքերը. իսկ ես ասում եմ. «Արդարեւ հէնց դրանք են իմ վէրքերը, որ վիճակուեցին ինձ.
19 Վա՜յ ինծի իմ հարուածիս համար, Իմ վէրքս անդարմանելի է Եւ ես ըսի. «Իրաւցնէ ասիկա ցաւ է Ու զանիկա պիտի կրեմ»։
[208]Վա՜յ ի վերայ բեկման [209]քո, զի ցաւագին են հարուածք [210]քո. եւ ասեմ. Արդարեւ այդ իսկ են վէրք իմ, եւ [211]եհաս յիս:

10:19: Վա՛յ ՚ի վերայ բեկման քոյ, զի ցաւագի՛ն են հարուածք քո. եւ ասեմ. Արդարեւ ա՛յդ իսկ են վէրք իմ, եւ եհաս յիս[11112]։
[11112] Յօրինակին պակասէր. Ա՛յդ իսկ են վէրք իմ։
19 Վա՜յ քո կործանումին, քանզի ցաւալի են քո վէրքերը. իսկ ես ասում եմ. «Արդարեւ հէնց դրանք են իմ վէրքերը, որ վիճակուեցին ինձ.
19 Վա՜յ ինծի իմ հարուածիս համար, Իմ վէրքս անդարմանելի է Եւ ես ըսի. «Իրաւցնէ ասիկա ցաւ է Ու զանիկա պիտի կրեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
10:1910:19 Горе мне в моем сокрушении; мучительна рана моя, но я говорю {сам в себе}:
10:23 οἶδα οιδα aware κύριε κυριος lord; master ὅτι οτι since; that οὐχὶ ουχι not; not actually τοῦ ο the ἀνθρώπου ανθρωπος person; human ἡ ο the ὁδὸς οδος way; journey αὐτοῦ αυτος he; him οὐδὲ ουδε not even; neither ἀνὴρ ανηρ man; husband πορεύσεται πορευομαι travel; go καὶ και and; even κατορθώσει κατορθοω travel; journey αὐτοῦ αυτος he; him
10:19 אֹ֥וי ʔˌôy אֹוי woe לִי֙ lˌî לְ to עַל־ ʕal- עַל upon שִׁבְרִ֔י šivrˈî שֶׁבֶר breaking נַחְלָ֖ה naḥlˌā חלה become weak מַכָּתִ֑י makkāṯˈî מַכָּה blow וַ wa וְ and אֲנִ֣י ʔᵃnˈî אֲנִי i אָמַ֔רְתִּי ʔāmˈartî אמר say אַ֛ךְ ʔˈaḵ אַךְ only זֶ֥ה zˌeh זֶה this חֳלִ֖י ḥᵒlˌî חֳלִי sickness וְ wᵊ וְ and אֶשָּׂאֶֽנּוּ׃ ʔeśśāʔˈennû נשׂא lift
10:19. vae mihi super contritione mea pessima plaga mea ego autem dixi plane haec infirmitas mea est et portabo illamWoe is me for my destruction, my wound is very grievous. But I said: Truly this is my own evil, and I will bear it.
19. Woe is me for my hurt! my wound is grievous: but I said, Truly this is grief, and I must bear it.
10:19. Woe to me, concerning my destruction! My wound is very grievous. And yet I said: Clearly, this infirmity is mine, and I will carry it.
10:19. Woe is me for my hurt! my wound is grievous: but I said, Truly this [is] a grief, and I must bear it.
Woe is me for my hurt! my wound is grievous: but I said, Truly this [is] a grief, and I must bear it:

10:19 Горе мне в моем сокрушении; мучительна рана моя, но я говорю {сам в себе}: <<подлинно, это моя скорбь, и я буду нести ее;
10:23
οἶδα οιδα aware
κύριε κυριος lord; master
ὅτι οτι since; that
οὐχὶ ουχι not; not actually
τοῦ ο the
ἀνθρώπου ανθρωπος person; human
ο the
ὁδὸς οδος way; journey
αὐτοῦ αυτος he; him
οὐδὲ ουδε not even; neither
ἀνὴρ ανηρ man; husband
πορεύσεται πορευομαι travel; go
καὶ και and; even
κατορθώσει κατορθοω travel; journey
αὐτοῦ αυτος he; him
10:19
אֹ֥וי ʔˌôy אֹוי woe
לִי֙ lˌî לְ to
עַל־ ʕal- עַל upon
שִׁבְרִ֔י šivrˈî שֶׁבֶר breaking
נַחְלָ֖ה naḥlˌā חלה become weak
מַכָּתִ֑י makkāṯˈî מַכָּה blow
וַ wa וְ and
אֲנִ֣י ʔᵃnˈî אֲנִי i
אָמַ֔רְתִּי ʔāmˈartî אמר say
אַ֛ךְ ʔˈaḵ אַךְ only
זֶ֥ה zˌeh זֶה this
חֳלִ֖י ḥᵒlˌî חֳלִי sickness
וְ wᵊ וְ and
אֶשָּׂאֶֽנּוּ׃ ʔeśśāʔˈennû נשׂא lift
10:19. vae mihi super contritione mea pessima plaga mea ego autem dixi plane haec infirmitas mea est et portabo illam
Woe is me for my destruction, my wound is very grievous. But I said: Truly this is my own evil, and I will bear it.
10:19. Woe to me, concerning my destruction! My wound is very grievous. And yet I said: Clearly, this infirmity is mine, and I will carry it.
10:19. Woe is me for my hurt! my wound is grievous: but I said, Truly this [is] a grief, and I must bear it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Моя скорбь — т. е. она заслужена мною. Пророк говорит от лица лучшей части иудейского народа.
Adam Clarke: Commentary on the Bible - 1831
10:19: This is a grief, and I must bear it - Oppressive as it is, I have deserved it, and worse; but even in this judgment God remembers mercy.
Albert Barnes: Notes on the Bible - 1834
10:19
Grievous - Rather, "mortal," i. e., fatal, incurable.
A grief - Or, "my grief."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:19: Woe: Jer 4:19, Jer 4:31, Jer 8:21, Jer 9:1, Jer 17:13; Lam 1:2, Lam 1:12-22, Lam 2:11-22, Lam 3:48
Truly: Psa 39:9, Psa 77:10; Isa 8:17; Lam 3:18-21, Lam 3:39, Lam 3:40; Mic 7:9
Geneva 1599
10:19 Woe is me for my hurt! my wound is grievous: but I said, Truly this (l) [is] a grief, and I must bear it.
(l) It is my just plague, and therefore I will take it patiently: by which he teaches the people how to behave themselves toward God.
John Gill
10:19 Woe is me for my hurt!.... Or "breach" (a); which was made upon the people of the Jews, when besieged, taken, and carried captive; with whom the prophet heartily sympathized, and considered their calamities and distresses as his own; for these are the words of the prophet, lamenting the sad estate of his people.
My wound is grievous; causes grief, is very painful, and hard to be endured:
but I said; within himself, after he had thoroughly considered the matter:
this is a grief; an affliction, a trial, and exercise:
and I must bear it; patiently and quietly, since it is of God, and is justly brought upon the people for their sins.
(a) "propter confractionem meam", Cocceius Schmidt,
John Wesley
10:19 Woe is me - Here the prophet personates the complaint of the people of the land.
Robert Jamieson, A. R. Fausset and David Brown
10:19 Judea bewails its calamity.
wound--the stroke I suffer under.
I must bear--not humble submission to God's will (Mic 7:9), but sullen impenitence. Or, rather, it is prophetical of their ultimate acknowledgment of their guilt as the cause of their calamity (Lam 3:39).
10:2010:20: Խորանն իմ չուառացաւ, կորեաւ. եւ ամենայն խորանափեղկք իմ քակտեցա՛ն. որդիք իմ եւ խաշինք իմ ո՛չ ուրեք էին, եւ ո՛չ եւս գոյ տեղի խորանի իմոյ, եւ ո՛չ տեղի խորանափեղկաց իմոց[11113]։ [11113] Բազումք. Ոչ ուրեք են. եւ ո՛չ։
20 խորանն իմ խորտակուեց, վերացաւ, իմ վրանի բոլոր վարագոյրները քանդուեցին, իմ որդիներն ու հօտերը ոչ մի տեղ չեն երեւում. այլեւս չկայ իմ խորանի տեղը, չկայ եւ իմ վարագոյրների տեղը»:
20 Իմ վրանս կործանուեցաւ եւ բոլոր չուաններս փրթան. Տղաքներս ինձմէ հեռացան ու չկան. Ասկէ յետոյ վրանս կանգնեցնող Ու վարագոյրներս կախող չկայ։
Խորանն իմ չուառացաւ, կորեաւ, եւ ամենայն խորանափեղկք իմ քակտեցան. որդիք իմ եւ խաշինք իմ ոչ ուրեք են, եւ ոչ եւս գոյ տեղի խորանի իմոյ, եւ ոչ տեղի խորանափեղկաց իմոց:

10:20: Խորանն իմ չուառացաւ, կորեաւ. եւ ամենայն խորանափեղկք իմ քակտեցա՛ն. որդիք իմ եւ խաշինք իմ ո՛չ ուրեք էին, եւ ո՛չ եւս գոյ տեղի խորանի իմոյ, եւ ո՛չ տեղի խորանափեղկաց իմոց[11113]։
[11113] Բազումք. Ոչ ուրեք են. եւ ո՛չ։
20 խորանն իմ խորտակուեց, վերացաւ, իմ վրանի բոլոր վարագոյրները քանդուեցին, իմ որդիներն ու հօտերը ոչ մի տեղ չեն երեւում. այլեւս չկայ իմ խորանի տեղը, չկայ եւ իմ վարագոյրների տեղը»:
20 Իմ վրանս կործանուեցաւ եւ բոլոր չուաններս փրթան. Տղաքներս ինձմէ հեռացան ու չկան. Ասկէ յետոյ վրանս կանգնեցնող Ու վարագոյրներս կախող չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
10:2010:20 шатер мой опустошен, и все веревки мои порваны; дети мои ушли от меня, и нет их: некому уже раскинуть шатра моего и развесить ковров моих,
10:24 παίδευσον παιδευω discipline ἡμᾶς ημας us κύριε κυριος lord; master πλὴν πλην besides; only ἐν εν in κρίσει κρισις decision; judgment καὶ και and; even μὴ μη not ἐν εν in θυμῷ θυμος provocation; temper ἵνα ινα so; that μὴ μη not ὀλίγους ολιγος few; sparse ἡμᾶς ημας us ποιήσῃς ποιεω do; make
10:20 אָהֳלִ֣י ʔohᵒlˈî אֹהֶל tent שֻׁדָּ֔ד šuddˈāḏ שׁדד despoil וְ wᵊ וְ and כָל־ ḵol- כֹּל whole מֵיתָרַ֖י mêṯārˌay מֵיתָר string נִתָּ֑קוּ nittˈāqû נתק pull off בָּנַ֤י bānˈay בֵּן son יְצָאֻ֨נִי֙ yᵊṣāʔˈunî יצא go out וְ wᵊ וְ and אֵינָ֔ם ʔênˈām אַיִן [NEG] אֵין־ ʔên- אַיִן [NEG] נֹטֶ֥ה nōṭˌeh נטה extend עֹוד֙ ʕôḏ עֹוד duration אָהֳלִ֔י ʔohᵒlˈî אֹהֶל tent וּ û וְ and מֵקִ֖ים mēqˌîm קום arise יְרִיעֹותָֽי׃ yᵊrîʕôṯˈāy יְרִיעָה curtain
10:20. tabernaculum meum vastatum est omnes funiculi mei disrupti sunt filii mei exierunt a me et non subsistunt non est qui extendat ultra tentorium meum et erigat pelles measMy tabernacle is laid waste, all my cords are broken: my children are gone out from me, and they are not: there is none to stretch forth my tent any more, and to set up my curtains.
20. My tent is spoiled, and all my cords are broken: my children are gone forth of me, and they are not: there is none to stretch forth my tent any more, and to set up my curtains.
10:20. My tent has been destroyed. All my cords have been broken. My sons have gone away from me; they did not remain. There is no one to stretch out my tent any more, nor to set up my curtains.
10:20. My tabernacle is spoiled, and all my cords are broken: my children are gone forth of me, and they [are] not: [there is] none to stretch forth my tent any more, and to set up my curtains.
My tabernacle is spoiled, and all my cords are broken: my children are gone forth of me, and they [are] not: [there is] none to stretch forth my tent any more, and to set up my curtains:

10:20 шатер мой опустошен, и все веревки мои порваны; дети мои ушли от меня, и нет их: некому уже раскинуть шатра моего и развесить ковров моих,
10:24
παίδευσον παιδευω discipline
ἡμᾶς ημας us
κύριε κυριος lord; master
πλὴν πλην besides; only
ἐν εν in
κρίσει κρισις decision; judgment
καὶ και and; even
μὴ μη not
ἐν εν in
θυμῷ θυμος provocation; temper
ἵνα ινα so; that
μὴ μη not
ὀλίγους ολιγος few; sparse
ἡμᾶς ημας us
ποιήσῃς ποιεω do; make
10:20
אָהֳלִ֣י ʔohᵒlˈî אֹהֶל tent
שֻׁדָּ֔ד šuddˈāḏ שׁדד despoil
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
מֵיתָרַ֖י mêṯārˌay מֵיתָר string
נִתָּ֑קוּ nittˈāqû נתק pull off
בָּנַ֤י bānˈay בֵּן son
יְצָאֻ֨נִי֙ yᵊṣāʔˈunî יצא go out
וְ wᵊ וְ and
אֵינָ֔ם ʔênˈām אַיִן [NEG]
אֵין־ ʔên- אַיִן [NEG]
נֹטֶ֥ה nōṭˌeh נטה extend
עֹוד֙ ʕôḏ עֹוד duration
אָהֳלִ֔י ʔohᵒlˈî אֹהֶל tent
וּ û וְ and
מֵקִ֖ים mēqˌîm קום arise
יְרִיעֹותָֽי׃ yᵊrîʕôṯˈāy יְרִיעָה curtain
10:20. tabernaculum meum vastatum est omnes funiculi mei disrupti sunt filii mei exierunt a me et non subsistunt non est qui extendat ultra tentorium meum et erigat pelles meas
My tabernacle is laid waste, all my cords are broken: my children are gone out from me, and they are not: there is none to stretch forth my tent any more, and to set up my curtains.
10:20. My tent has been destroyed. All my cords have been broken. My sons have gone away from me; they did not remain. There is no one to stretch out my tent any more, nor to set up my curtains.
10:20. My tabernacle is spoiled, and all my cords are broken: my children are gone forth of me, and they [are] not: [there is] none to stretch forth my tent any more, and to set up my curtains.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:20: My tabernacle is spoiled - The city is taken, and all our villages ruined and desolated.
Albert Barnes: Notes on the Bible - 1834
10:20
tabernacle - i. e., "tent." Jerusalem laments that her tent is plundered and her children carried into exile, and so "are not," are dead Mat 2:18, either absolutely, or dead to her in the remote land of their captivity. They can aid the widowed mother no longer in pitching her tent, or in hanging up the curtains round about it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:20: tabernacle: Jer 4:20; Isa 54:2; Lam 2:4-6
my children: Jer 31:15; Job 7:8; Pro 12:7; Isa 49:20-22
there: Jer 4:20; Isa 51:16
Geneva 1599
10:20 (m) My tabernacle is laid waste, and all my cords are broken: my children are gone from me, and they [are] not: [there is] none to stretch forth my tent any more, and to set up my curtains.
(m) He shows how Jerusalem will lament.
John Gill
10:20 My tabernacle is spoiled,.... Not the temple at Jerusalem only, rather Jerusalem itself, as Kimchi; or the whole land, as the Targum,
"my land is wasted:''
the allusion is to the tents of shepherds, and denotes the unstable condition of the Jewish nation:
and all my cords are broken: all the rest of the cities of the land are destroyed, as Kimchi; and so the Targum,
"my cities are spoiled:''
as the cords are what the parts of the tabernacle or tent are fastened and kept together with, they may intend the strength of the nation, which lay in its wealth, its fortresses, and the numbers of its people, now weakened, loosed, and broke.
My children are gone forth of me; into captivity, as the Targum interprets it; the prophet, representing Jerusalem, and the cities of Judah. The Septuagint adds, "and my sheep"; keeping on the metaphor of a shepherd, his tent, and flock.
And they are not; either not in the world, being destroyed by one judgment or another; or rather not in their own land, being carried captive.
There is none to stretch forth my tent any more, and to set up my curtains; which shows the great destruction and desolation of the land, and its inhabitants, that there would be none to set up a shepherd's tent; perhaps the rebuilding of Jerusalem, and the rest of the cities, may be meant.
John Wesley
10:20 My tabernacle - He describes the overthrow of the land, or Jerusalem, by the breaking of the cords of a tabernacle, the use whereof is to fasten it on every side to stakes in the ground, which cords being broken the tabernacle falls.
Robert Jamieson, A. R. Fausset and David Brown
10:20 tabernacle is spoiled--metaphor from the tents of nomadic life; as these are taken down in a few moments, so as not to leave a vestige of them, so Judea (Jer 4:20).
cords--with which the coverings of the tent are extended.
curtains--tent-curtains.
10:2110:21: Զի հովիւքն անմտացան, եւ զՏէր ո՛չ խնդրեցին. վասն այնորիկ ո՛չ իմացան ամենայն արօտականքն, եւ ցրուեցան։
21 Հովիւները խելքի չեկան եւ Տիրոջը չփնտռեցին, դրա համար էլ բոլոր հօտերը չճանաչեցին նրանց ու ցիրուցան եղան:
21 Վասն զի հովիւները յիմարացան Եւ Տէրը չխնդրեցին. Անոր համար յաջողութիւն չգտան Ու անոնց բոլոր հօտը ցրուեցաւ։
Զի հովիւքն անմտացան, եւ զՏէր ոչ խնդրեցին. վասն այնորիկ ոչ իմացան, եւ ամենայն [212]արօտականքն, եւ`` ցրուեցան:

10:21: Զի հովիւքն անմտացան, եւ զՏէր ո՛չ խնդրեցին. վասն այնորիկ ո՛չ իմացան ամենայն արօտականքն, եւ ցրուեցան։
21 Հովիւները խելքի չեկան եւ Տիրոջը չփնտռեցին, դրա համար էլ բոլոր հօտերը չճանաչեցին նրանց ու ցիրուցան եղան:
21 Վասն զի հովիւները յիմարացան Եւ Տէրը չխնդրեցին. Անոր համար յաջողութիւն չգտան Ու անոնց բոլոր հօտը ցրուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
10:2110:21 ибо пастыри сделались бессмысленными и не искали Господа, а потому они и поступали безрассудно, и все стадо их рассеяно>>.
10:25 ἔκχεον εκχεω pour out; drained τὸν ο the θυμόν θυμος provocation; temper σου σου of you; your ἐπὶ επι in; on ἔθνη εθνος nation; caste τὰ ο the μὴ μη not εἰδότα οιδα aware σε σε.1 you καὶ και and; even ἐπὶ επι in; on γενεὰς γενεα generation αἳ ος who; what τὸ ο the ὄνομά ονομα name; notable σου σου of you; your οὐκ ου not ἐπεκαλέσαντο επικαλεω invoke; nickname ὅτι οτι since; that κατέφαγον κατεσθιω consume; eat up τὸν ο the Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even ἐξανήλωσαν εξαναλισκω he; him καὶ και and; even τὴν ο the νομὴν νομη grazing; spreading αὐτοῦ αυτος he; him ἠρήμωσαν ερημοω desolate; desert
10:21 כִּ֤י kˈî כִּי that נִבְעֲרוּ֙ nivʕᵃrˌû בער be stupid הָֽ hˈā הַ the רֹעִ֔ים rōʕˈîm רעה pasture וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לֹ֣א lˈō לֹא not דָרָ֑שׁוּ ḏārˈāšû דרשׁ inquire עַל־ ʕal- עַל upon כֵּן֙ kˌēn כֵּן thus לֹ֣א lˈō לֹא not הִשְׂכִּ֔ילוּ hiśkˈîlû שׂכל prosper וְ wᵊ וְ and כָל־ ḵol- כֹּל whole מַרְעִיתָ֖ם marʕîṯˌām מַרְעִית pasturage נָפֹֽוצָה׃ ס nāfˈôṣā . s פוץ disperse
10:21. quia stulte egerunt pastores et Dominum non quaesierunt propterea non intellexerunt et omnis grex eorum dispersus estBecause the pastors have done foolishly, and have not sought the Lord: therefore have they not understood, and all their flock is scattered.
21. For the shepherds are become brutish, and have not inquired of the LORD: therefore they have not prospered, and all their flocks are scattered.
10:21. For the pastors have acted foolishly, and they have not sought the Lord. Because of this, they have not understood, and all their flock has been dispersed.
10:21. For the pastors are become brutish, and have not sought the LORD: therefore they shall not prosper, and all their flocks shall be scattered.
For the pastors are become brutish, and have not sought the LORD: therefore they shall not prosper, and all their flocks shall be scattered:

10:21 ибо пастыри сделались бессмысленными и не искали Господа, а потому они и поступали безрассудно, и все стадо их рассеяно>>.
10:25
ἔκχεον εκχεω pour out; drained
τὸν ο the
θυμόν θυμος provocation; temper
σου σου of you; your
ἐπὶ επι in; on
ἔθνη εθνος nation; caste
τὰ ο the
μὴ μη not
εἰδότα οιδα aware
σε σε.1 you
καὶ και and; even
ἐπὶ επι in; on
γενεὰς γενεα generation
αἳ ος who; what
τὸ ο the
ὄνομά ονομα name; notable
σου σου of you; your
οὐκ ου not
ἐπεκαλέσαντο επικαλεω invoke; nickname
ὅτι οτι since; that
κατέφαγον κατεσθιω consume; eat up
τὸν ο the
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
ἐξανήλωσαν εξαναλισκω he; him
καὶ και and; even
τὴν ο the
νομὴν νομη grazing; spreading
αὐτοῦ αυτος he; him
ἠρήμωσαν ερημοω desolate; desert
10:21
כִּ֤י kˈî כִּי that
נִבְעֲרוּ֙ nivʕᵃrˌû בער be stupid
הָֽ hˈā הַ the
רֹעִ֔ים rōʕˈîm רעה pasture
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לֹ֣א lˈō לֹא not
דָרָ֑שׁוּ ḏārˈāšû דרשׁ inquire
עַל־ ʕal- עַל upon
כֵּן֙ kˌēn כֵּן thus
לֹ֣א lˈō לֹא not
הִשְׂכִּ֔ילוּ hiśkˈîlû שׂכל prosper
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
מַרְעִיתָ֖ם marʕîṯˌām מַרְעִית pasturage
נָפֹֽוצָה׃ ס nāfˈôṣā . s פוץ disperse
10:21. quia stulte egerunt pastores et Dominum non quaesierunt propterea non intellexerunt et omnis grex eorum dispersus est
Because the pastors have done foolishly, and have not sought the Lord: therefore have they not understood, and all their flock is scattered.
10:21. For the pastors have acted foolishly, and they have not sought the Lord. Because of this, they have not understood, and all their flock has been dispersed.
10:21. For the pastors are become brutish, and have not sought the LORD: therefore they shall not prosper, and all their flocks shall be scattered.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:21: The pastors are become brutish - The king and his counselors, who, by refusing to pay the promised tribute to Nebuchadnezzar, had kindled a new war.
Albert Barnes: Notes on the Bible - 1834
10:21
Therefore they shall not prosper - Rather, "therefore they have not governed wisely." "The pastors," i. e., the kings and rulers Jer 2:8, having sunk to the condition of barbarous and untutored men, could not govern wisely.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:21: the pastors: Jer 10:8, Jer 10:14, Jer 2:8, Jer 5:31, Jer 8:9, Jer 12:10, Jer 23:9-32; Isa 56:10-12; Eze 22:25-30; Eze 34:2-10; Joh 10:12, Joh 10:13; Zac 10:3
their: Jer 23:1, Jer 49:32, Jer 50:17; Eze 34:5, Eze 34:6, Eze 34:12; Zac 13:7
Geneva 1599
10:21 For the shepherds (n) have become senseless, and have not sought the LORD: therefore they shall not prosper, and all their flocks shall be scattered.
(n) The governors and ministers.
John Gill
10:21 For the pastors are become brutish,.... The "kings" of Judah, so the Targum, Jarchi, and Kimchi, as Jehoiakim and Zedekiah; though it need not be restrained to these only, but may include all inferior civil magistrates, and even all ecclesiastical rulers, who were the shepherds of the people; but these being like the brute beasts, and without understanding of civil and religious things, and not knowing how to govern the people either in a political or ecclesiastical way, were the cause of their ruin.
And have not sought the Lord; this is an instance of their brutishness and stupidity, and opens the source of all their mistakes and misfortunes; they did not seek the Lord for counsel, by whom kings reign well, and princes decree justice; nor doctrine from the Lord, as the Targum, as the priests and prophets should have done, in order to instruct the people, and feed them with knowledge and understanding; nor did either of them seek the glory of God in what they did, but their own interest, worldly advantage, or applause:
therefore they shall not prosper; in their kingdom, and in the several offices and stations in which they were. Some render the words, "therefore they do not act prudently" (b); not consulting the Lord, nor warning the people, nor giving them notice of approaching danger:
and all their flocks shall be scattered; the people of the Jews that were under their government, civil or ecclesiastical, should be dispersed in several nations, and especially in Chaldee; wherefore it follows:
(b) "non egerunt prudenter", Vatablus, Tigurine version; "non intellexerunt", Pagninus, Montanus.
John Wesley
10:21 The pastors - The rulers of church and state.
Robert Jamieson, A. R. Fausset and David Brown
10:21 pastors--the rulers, civil and religious. This verse gives the cause of the impending calamity.
10:2210:22: Ձայն գուժի եկեսցէ, եւ շարժումն մե՛ծ յերկրէ հիւսւսոյ, կարգել զքաղաքս Յուդայ յապականութիւն՝ եւ ՚ի դադարս ջայլամանց։
22 Բօթաբեր ձայն է գալու եւ մեծ դղրդում՝ հիւսիսի երկրից, որպէսզի Յուդայի երկրի քաղաքներն աւերածութեան ենթարկի եւ դարձնի ջայլամների[60] կայան:[60] 60. Եբրայերէն՝ վիշապների:
22 Ահա հիւսիսի երկրէն գուժի ձայն Եւ մեծ խռովութիւն կու գայ, Որպէս զի Յուդայի քաղաքները աւերակ Ու չագալներու բնակարան ընէ։
Ձայն գուժի [213]եկեսցէ, եւ շարժումն մեծ յերկրէ հիւսիսոյ, կարգել զքաղաքս Յուդայ յապականութիւն եւ ի դադարս [214]ջայլամանց:

10:22: Ձայն գուժի եկեսցէ, եւ շարժումն մե՛ծ յերկրէ հիւսւսոյ, կարգել զքաղաքս Յուդայ յապականութիւն՝ եւ ՚ի դադարս ջայլամանց։
22 Բօթաբեր ձայն է գալու եւ մեծ դղրդում՝ հիւսիսի երկրից, որպէսզի Յուդայի երկրի քաղաքներն աւերածութեան ենթարկի եւ դարձնի ջայլամների[60] կայան:
[60] 60. Եբրայերէն՝ վիշապների:
22 Ահա հիւսիսի երկրէն գուժի ձայն Եւ մեծ խռովութիւն կու գայ, Որպէս զի Յուդայի քաղաքները աւերակ Ու չագալներու բնակարան ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
10:2210:22 Несется слух: вот он идет, и большой шум от страны северной, чтобы города Иудеи сделать пустынею, жилищем шакалов.
10:22 קֹ֤ול qˈôl קֹול sound שְׁמוּעָה֙ šᵊmûʕˌā שְׁמוּעָה report הִנֵּ֣ה hinnˈē הִנֵּה behold בָאָ֔ה vāʔˈā בוא come וְ wᵊ וְ and רַ֥עַשׁ rˌaʕaš רַעַשׁ quaking גָּדֹ֖ול gāḏˌôl גָּדֹול great מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth צָפֹ֑ון ṣāfˈôn צָפֹון north לָ lā לְ to שׂ֞וּם śˈûm שׂים put אֶת־ ʔeṯ- אֵת [object marker] עָרֵ֧י ʕārˈê עִיר town יְהוּדָ֛ה yᵊhûḏˈā יְהוּדָה Judah שְׁמָמָ֖ה šᵊmāmˌā שְׁמָמָה desolation מְעֹ֥ון mᵊʕˌôn מָעֹון dwelling תַּנִּֽים׃ ס tannˈîm . s תַּן jackal
10:22. vox auditionis ecce venit et commotio magna de terra aquilonis ut ponat civitates Iuda solitudinem et habitaculum draconumBehold the sound of a noise cometh, a great commotion out of the land of the north: to make the cities of Juda a desert, and a dwelling for dragons.
22. The voice of a rumour, behold it cometh, and a great commotion out of the north country, to make the cities of Judah a desolation, a dwelling place of jackals.
10:22. Behold, the sound of a voice approaches, a great commotion from the land of the north: so that he may make the cities of Judah into a wilderness and into a dwelling place for serpents.
10:22. Behold, the noise of the bruit is come, and a great commotion out of the north country, to make the cities of Judah desolate, [and] a den of dragons.
Behold, the noise of the bruit is come, and a great commotion out of the north country, to make the cities of Judah desolate, [and] a den of dragons:

10:22 Несется слух: вот он идет, и большой шум от страны северной, чтобы города Иудеи сделать пустынею, жилищем шакалов.
10:22
קֹ֤ול qˈôl קֹול sound
שְׁמוּעָה֙ šᵊmûʕˌā שְׁמוּעָה report
הִנֵּ֣ה hinnˈē הִנֵּה behold
בָאָ֔ה vāʔˈā בוא come
וְ wᵊ וְ and
רַ֥עַשׁ rˌaʕaš רַעַשׁ quaking
גָּדֹ֖ול gāḏˌôl גָּדֹול great
מֵ מִן from
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
צָפֹ֑ון ṣāfˈôn צָפֹון north
לָ לְ to
שׂ֞וּם śˈûm שׂים put
אֶת־ ʔeṯ- אֵת [object marker]
עָרֵ֧י ʕārˈê עִיר town
יְהוּדָ֛ה yᵊhûḏˈā יְהוּדָה Judah
שְׁמָמָ֖ה šᵊmāmˌā שְׁמָמָה desolation
מְעֹ֥ון mᵊʕˌôn מָעֹון dwelling
תַּנִּֽים׃ ס tannˈîm . s תַּן jackal
10:22. vox auditionis ecce venit et commotio magna de terra aquilonis ut ponat civitates Iuda solitudinem et habitaculum draconum
Behold the sound of a noise cometh, a great commotion out of the land of the north: to make the cities of Juda a desert, and a dwelling for dragons.
10:22. Behold, the sound of a voice approaches, a great commotion from the land of the north: so that he may make the cities of Judah into a wilderness and into a dwelling place for serpents.
10:22. Behold, the noise of the bruit is come, and a great commotion out of the north country, to make the cities of Judah desolate, [and] a den of dragons.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:22: The noise of the bruit is come - How this silly French word bruit, which signifies noise, got in here, I cannot imagine. The simple translation is this: "The voice of the report! behold, it is come; yea, great commotion from the land of the north; (Chaldea); to make the cities of Judea a desolation, a habitation of wild beasts." That is, the report we had heard of the projected invasion of Judea by Nebuchadnezzar is confirmed. He has entered the land; the Chaldeans are at the doors, and the total desolation of Judea is their sole object.
Albert Barnes: Notes on the Bible - 1834
10:22
The "great commotion" is the confused noise of the army on its march (see Jer 8:16).
Dragons - i. e., jackals; see the marginal reference.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:22: the noise: Jer 1:15, Jer 4:6, Jer 5:15, Jer 6:1, Jer 6:22; Hab 1:6-9
a den: Jer 9:11; Mal 1:3
Geneva 1599
10:22 Behold, the sound of a rumour is come, and a great commotion from the (o) north country, to make the cities of Judah desolate, [and] a den of dragons.
(o) Read (Jer 4:15).
John Gill
10:22 Behold the noise of the bruit is come,.... Or, "the voice of hearing" (c); that is, the voice heard; the report that was made that the king of Babylon had invaded the land, and was coming up to besiege Jerusalem: "and a great commotion out of the north country"; a large army from Babylon, which lay north of Judea, which came with great noise, and caused a great trembling and shaking among the inhabitants of the land whither they were coming:
to make the cities of Judah desolate, and a den of dragons; this shows that the whole paragraph is to be understood of the Jewish nation, and of their destruction. See Gill on Jer 9:11.
(c) "vox auditionis", Pagninus, Montanus; "vox auditus", Vatablus, Calvin; "vox famae", Schmidt.
John Wesley
10:22 Noise - Rumour, report.
Robert Jamieson, A. R. Fausset and David Brown
10:22 bruit--rumor of invasion. The antithesis is between the voice of God in His prophets to whom they turned a deaf ear, and the cry of the enemy, a new teacher, whom they must hear [CALVIN].
north country--Babylon (Jer 1:15).
10:2310:23: Գիտե՛մ Տէր՝ զի ո՛չ մարդոյ է ճանապարհ իւր. եւ ո՛չ այր գնասցէ, եւ յաջողեսցէ զճանապարհս իւր։
23 Գիտեմ, Տէ՛ր, որ մարդու ուղին իրենից կախուած չէ, այր մարդն ի վիճակի չէ տնօրինելու իր ճանապարհի յաջողութիւնը:
23 Գիտեմ, ո՛վ Տէր, թէ մարդուն ճամբան իր ձեռքը չէ, Քալող մարդը իր քալուածքը շտկելու կարող չէ։
Գիտեմ, Տէր, զի ոչ մարդոյ է ճանապարհ իւր. եւ ոչ [215]այր գնասցէ եւ յաջողեսցէ զճանապարհս`` իւր:

10:23: Գիտե՛մ Տէր՝ զի ո՛չ մարդոյ է ճանապարհ իւր. եւ ո՛չ այր գնասցէ, եւ յաջողեսցէ զճանապարհս իւր։
23 Գիտեմ, Տէ՛ր, որ մարդու ուղին իրենից կախուած չէ, այր մարդն ի վիճակի չէ տնօրինելու իր ճանապարհի յաջողութիւնը:
23 Գիտեմ, ո՛վ Տէր, թէ մարդուն ճամբան իր ձեռքը չէ, Քալող մարդը իր քալուածքը շտկելու կարող չէ։
zohrab-1805▾ eastern-1994▾ western am▾
10:2310:23 Знаю, Господи, что не в воле человека путь его, что не во власти идущего давать направление стопам своим.
10:23 יָדַ֣עְתִּי yāḏˈaʕtî ידע know יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כִּ֛י kˈî כִּי that לֹ֥א lˌō לֹא not לָ lā לְ to † הַ the אָדָ֖ם ʔāḏˌām אָדָם human, mankind דַּרְכֹּ֑ו darkˈô דֶּרֶךְ way לֹֽא־ lˈō- לֹא not לְ lᵊ לְ to אִ֣ישׁ ʔˈîš אִישׁ man הֹלֵ֔ךְ hōlˈēḵ הלך walk וְ wᵊ וְ and הָכִ֖ין hāḵˌîn כון be firm אֶֽת־ ʔˈeṯ- אֵת [object marker] צַעֲדֹֽו׃ ṣaʕᵃḏˈô צַעַד marching
10:23. scio Domine quia non est hominis via eius nec viri est ut ambulet et dirigat gressus suosI know, O Lord, that the way of a man is not his: neither is it in a man to walk, and to direct his steps.
23. O LORD, I know that the way of man is not in himself: it is not in man that walketh to direct his steps.
10:23. I know, O Lord, that the way of man is not his own. Neither is it given to man to walk and to direct his own steps.
10:23. O LORD, I know that the way of man [is] not in himself: [it is] not in man that walketh to direct his steps.
O LORD, I know that the way of man [is] not in himself: [it is] not in man that walketh to direct his steps:

10:23 Знаю, Господи, что не в воле человека путь его, что не во власти идущего давать направление стопам своим.
10:23
יָדַ֣עְתִּי yāḏˈaʕtî ידע know
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כִּ֛י kˈî כִּי that
לֹ֥א lˌō לֹא not
לָ לְ to
הַ the
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
דַּרְכֹּ֑ו darkˈô דֶּרֶךְ way
לֹֽא־ lˈō- לֹא not
לְ lᵊ לְ to
אִ֣ישׁ ʔˈîš אִישׁ man
הֹלֵ֔ךְ hōlˈēḵ הלך walk
וְ wᵊ וְ and
הָכִ֖ין hāḵˌîn כון be firm
אֶֽת־ ʔˈeṯ- אֵת [object marker]
צַעֲדֹֽו׃ ṣaʕᵃḏˈô צַעַד marching
10:23. scio Domine quia non est hominis via eius nec viri est ut ambulet et dirigat gressus suos
I know, O Lord, that the way of a man is not his: neither is it in a man to walk, and to direct his steps.
10:23. I know, O Lord, that the way of man is not his own. Neither is it given to man to walk and to direct his own steps.
10:23. O LORD, I know that the way of man [is] not in himself: [it is] not in man that walketh to direct his steps.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:23: O Lord, I know that the way of man is not in himself - I will not pretend to dispute with thee; thou dost every thing wisely and justly; we have sinned, and thou hast a right to punish; and to choose that sort of punishment thou thinkest will best answer the ends of justice. We cannot choose; thou hast appointed us to captivity; we must not repine: yet,
Albert Barnes: Notes on the Bible - 1834
10:23
At the rumour of the enemy's approach Jeremiah utters in the name of the nation a supplication appropriate to men overtaken by the divine justice.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:23: Psa 17:5, Psa 37:23, Psa 119:116, Psa 119:117; Pro 16:1, Pro 20:24
Geneva 1599
10:23 O LORD, I know that (p) the way of man [is] not in himself: [it is] not in man that walketh to direct his steps.
(p) He speaks this because Nebuchadnezzar purposed to have made war against the Moabites and Ammonites, but hearing of Zedekiah's rebellion he turned his power to go against Jerusalem, (Ezek 21:21) therefore the prophet says that this was the Lord's direction.
John Gill
10:23 O Lord, I know that the way of man is not in himself,.... Kimchi and Ben Melech interpret it of that well known man Nebuchadnezzar, whose way was not in himself, and was not master of his own resolutions, but was under the influence and direction of divine Providence: when he set out of Babylon, he thought to have gone against the Ammonites; but when he came to a place where two ways met; the one leading to the children of Ammon, the other to Jerusalem; God changed his mind, and he steered his course to Jerusalem, to chastise Zedekiah for the breach of his oath: but the words seem to have a more general meaning; and the sense to be, that the prophet knew that it was not with him, nor with any of the godly, to escape the judgments that were coming upon them; that they were entirely in the hands of the Lord, to be guided, directed, and disposed of at his pleasure. The words may be accommodated to spiritual things and the affair of salvation; and be rendered thus, "I know, O Lord, that not for man is his way" (d); his own way is not good for him; not his sinful way, for this is opposite to God's way, and a going out of it; it is not according to his word; it is after the course of the world; and it is a dark and crooked way, and leads to, and ends in, destruction and death, if grace prevent not: nor the way of his own righteousness; this is no way of access to God, no way of acceptance with him, no way of justification before him, no way of salvation, no way to heaven, and eternal happiness; that which is the good and right way, the only way of salvation, is not of man, in him, or with him naturally; it is not of his devising and contriving, and much less of his effecting; it is not even within his knowledge; and so far as he knows anything of it, he does not approve of it: but it is of God; the scheme of it is of his forming; it is a work wrought out by Christ; it is a way of salvation revealed in the Gospel; and the thing itself is savingly made known, and applied by the Spirit of God; all which is known and owned when men are spiritually enlightened:
Tit is not in man that walketh to direct his steps; as not in natural and civil things, much less in religious ones; a good man is one that "walks", which supposes life and strength, without which there can be no walking; and a progression, a going on in a way; which ways are Christ, and his ordinances the path of doctrine and of duty; yet it is not even in this good man "to direct" and order "his steps" of himself; it is the Lord that must do it, and does; he can take no step aright without him; he is guided by him and his Spirit, both in the path of truth and of obedience; and hence it is that the saints persevere unto the end; see Ps 37:23.
(d) "novi, Jehovah, quod non sit homini via ejus", Schmidt; so Vatablus, Cocceius.
John Wesley
10:23 It is not - Lord we know it is not in our power to divert these judgments that are coming upon us, but thou canst moderate, and limit them as thou pleasest.
Robert Jamieson, A. R. Fausset and David Brown
10:23 Despairing of influencing the people, he turns to God.
way of man not in himself-- (Prov 16:1; Prov 20:24; Jas 4:13-14). I know, O Jehovah, that the march of the Babylonian conqueror against me (Jeremiah identifying himself with his people) is not at his own discretion, but is overruled by Thee (Is 10:5-7; compare Jer 10:19).
that walketh--when he walketh, that is, sets out in any undertaking.
direct . . . steps--to give a prosperous issue to (Ps 73:23).
10:2410:24: Խրատեա՛ զմեզ Տէր. բայց իրաւա՛մբք, եւ մի՛ ցասմամբ. զի մի՛ սակաւաւո՛րս արասցես զմեզ[11114]։ [11114] Օրինակ մի. Զի մի՛ սակաւ աւուրս արասցես։
24 Խրատի՛ր մեզ, Տէ՛ր, բայց արդարութեամբ եւ ոչ թէ ցասմամբ, որ մեզ սակաւաթիւ չդարձնես:
24 Ո՛վ Տէր, զիս խրատէ, բայց չափաւորութեամբ, Ո՛չ թէ քու բարկութիւնովդ, չըլլայ թէ զիս սպառես։
Խրատեա [216]զմեզ, Տէր, բայց իրաւամբք, եւ մի՛ ցասմամբ. զի մի՛ սակաւաւորս արասցես [217]զմեզ:

10:24: Խրատեա՛ զմեզ Տէր. բայց իրաւա՛մբք, եւ մի՛ ցասմամբ. զի մի՛ սակաւաւո՛րս արասցես զմեզ[11114]։
[11114] Օրինակ մի. Զի մի՛ սակաւ աւուրս արասցես։
24 Խրատի՛ր մեզ, Տէ՛ր, բայց արդարութեամբ եւ ոչ թէ ցասմամբ, որ մեզ սակաւաթիւ չդարձնես:
24 Ո՛վ Տէր, զիս խրատէ, բայց չափաւորութեամբ, Ո՛չ թէ քու բարկութիւնովդ, չըլլայ թէ զիս սպառես։
zohrab-1805▾ eastern-1994▾ western am▾
10:2410:24 Наказывай меня, Господи, но по правде, не во гневе Твоем, чтобы не умалить меня.
10:24 יַסְּרֵ֥נִי yassᵊrˌēnî יסר admonish יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אַךְ־ ʔaḵ- אַךְ only בְּ bᵊ בְּ in מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice אַל־ ʔal- אַל not בְּ bᵊ בְּ in אַפְּךָ֖ ʔappᵊḵˌā אַף nose פֶּן־ pen- פֶּן lest תַּמְעִטֵֽנִי׃ tamʕiṭˈēnî מעט be little
10:24. corripe me Domine verumtamen in iudicio et non in furore tuo ne forte ad nihilum redigas meCorrect me, O Lord, but yet with judgment: and not in thy fury, lest thou bring me to nothing.
24. O LORD, correct me, but with judgment; not in thine anger, lest thou bring me to nothing.
10:24. Correct me, O Lord, yet truly, do so with judgment, and not in your fury. Otherwise, you will reduce me to nothing.
10:24. O LORD, correct me, but with judgment; not in thine anger, lest thou bring me to nothing.
O LORD, correct me, but with judgment; not in thine anger, lest thou bring me to nothing:

10:24 Наказывай меня, Господи, но по правде, не во гневе Твоем, чтобы не умалить меня.
10:24
יַסְּרֵ֥נִי yassᵊrˌēnî יסר admonish
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אַךְ־ ʔaḵ- אַךְ only
בְּ bᵊ בְּ in
מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice
אַל־ ʔal- אַל not
בְּ bᵊ בְּ in
אַפְּךָ֖ ʔappᵊḵˌā אַף nose
פֶּן־ pen- פֶּן lest
תַּמְעִטֵֽנִי׃ tamʕiṭˈēnî מעט be little
10:24. corripe me Domine verumtamen in iudicio et non in furore tuo ne forte ad nihilum redigas me
Correct me, O Lord, but yet with judgment: and not in thy fury, lest thou bring me to nothing.
10:24. Correct me, O Lord, yet truly, do so with judgment, and not in your fury. Otherwise, you will reduce me to nothing.
10:24. O LORD, correct me, but with judgment; not in thine anger, lest thou bring me to nothing.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: Народ умоляет Бога об уменьшении меры заслуженного им наказания.

Особые замечания. Отдел с 1: по 16-й ст. является вполне самостоятельным, тогда как 17–25. ст. по форме и содержание явно примыкают к предыдущим изречениям из времен Иосии и Иоакима и, может быть, образуют заключение к храмовой речи, заключающейся в VI–IX гл. — В тексте LXX не имеются 6, 7, 8: и 10: ст. Довольно сильно различие между подлинным текстом и текстом LXX и в отделе с 17: по 25: ст.
Adam Clarke: Commentary on the Bible - 1831
10:24: Correct me, but with judgment - Let not the punishment be to the uttermost of the demerit of the offense; else we shall be brought to nothing - totally and irrecoverably ruined.
Albert Barnes: Notes on the Bible - 1834
10:24
With judgment - In Jer 30:11; Jer 46:28, the word "judgment" (with a different preposition) is rendered "in measure." The contrast therefore is between punishment inflicted in anger, and that inflicted as a duty of justice, of which the object is the criminal's reformation. Jeremiah prays that God would punish Jacob so far only as would bring him to true repentance, but that he would pour forth his anger upon the pagan, as upon that which opposes itself to God Jer 10:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:24: correct: Jer 30:11; Psa 6:1, Psa 38:1; Hab 3:2
lest: Job 6:18; Isa 40:23, Isa 41:11, Isa 41:12
bring me to nothing: Heb. diminish me
Geneva 1599
10:24 O LORD, correct me, but with (q) judgment; not in thy anger, lest thou bring me to nothing.
(q) Considering that God had revealed to him the certainty of their captivity (Jer 7:16) he only prays that he would punish them with mercy which Isaiah calls in measure, (Is 27:8) measuring his rods by their infirmity (1Cor 10:13) for here by judgment is meant not only the punishment but also the merciful moderation of the same as in (Jer 30:11).
John Gill
10:24 O Lord, correct me, but with judgment,.... The prophet here represents the body of the Jewish nation, especially the godly among them; he considers the troubles coming upon the nation as a correction and chastisement of the Lord; he does not refuse it, or desire it might not come upon them; he knew the chastisements of a father are for good; he only entreats it might be "with judgment"; not in strict justice, as his and the sins of his people deserved, then they would not be able to bear it; but in measure and moderation, with a mixture of mercy and tenderness in it; and in a distinguishing manner, so as to make a difference between his own people and others, in the correction of them; see Ezek 34:16,
not in thine anger; in vindictive wrath, and hot displeasure, which is elsewhere deprecated by the saints, Ps 6:1,
lest thou bring me to nothing; or "lessen me" (e), or "make me little"; or make us few, as the Arabic version; or bring to a small number, as the Syriac; and so to utter ruin.
(e) "ne imminuas me", Munster, Calvin, Cocceius; "ne diminuere facias me", Pagninus, Montanus; "ne paucum reddas me", Schmidt.
John Wesley
10:24 Correct me - Seeing thou wilt punish us, let it be a correction only, not a destruction. Let it be in measure; in the midst of judgment remember mercy. Anger - Lest if thou shouldst let out thy fury upon me, thou wouldst utterly consume me.
Robert Jamieson, A. R. Fausset and David Brown
10:24 Since I (my nation) must be corrected (justice requiring it because of the deep guilt of the nation), I do not deprecate all chastisement, but pray only for moderation in it (Jer 30:11; Ps 6:1; Ps 38:1); and that the full tide of Thy fury may be poured out on the heathen invaders for their cruelty towards Thy people. Ps 79:6-7, a psalm to be referred to the time of the captivity, its composer probably repeated this from Jeremiah. The imperative, "Pour out," is used instead of the future, expressing vividly the certainty of the prediction, and that the word of God itself effects its own declarations. Accordingly, the Jews were restored after correction; the Babylonians were utterly extinguished.
know thee . . . call . . . on thy name--Knowledge of God is the beginning of piety; calling on Him the fruit.
heathen . . . Jacob--He reminds God of the distinction He has made between His people whom Jacob represents, and the heathen aliens. Correct us as Thy adopted sons, the seed of Jacob; destroy them as outcasts (Zech 1:14-15, Zech 1:21).
10:2510:25: Հե՛ղ զբարկութիւն քո ՚ի վերայ հեթանոսաց որ ո՛չ գիտեն զքեզ, եւ ՚ի վերայ ազգաց որ զանուն քո ո՛չ կարդացին. զի կերան զՅակովբ՝ եւ սպառեցին զնա. եւ վախճանեցին զնա, եւ զարօտս նորա աւերեցին։
25 Քո բարկութիւնը թափիր հեթանոսների՛ վրայ, որոնք չեն ճանաչում քեզ, եւ այն ազգերի վրայ, որոնք չճանաչեցին քո անունը, որովհետեւ նրանք յօշոտեցին Յակոբին, սպառեցին նրան, վախճանի հասցրին նրան եւ աւերեցին նրա արօտավայրերը:
25 Քու սրտմտութիւնդ քեզ չճանչցող ազգերուն վրայ եւ քու անունդ չկանչող Ազգատոհմերուն վրայ թափէ. վասն զի Յակոբը կերան։Զանիկա կերան ու հատցուցին Եւ անոր բնակավայրը աւերակ դարձուցին։
Հեղ զբարկութիւն քո ի վերայ հեթանոսաց որ ոչ գիտեն զքեզ, եւ ի վերայ ազգաց որ զանուն քո ոչ կարդացին. զի կերան զՅակոբ եւ սպառեցին զնա, եւ վախճանեցին զնա, եւ [218]զարօտս նորա աւերեցին:

10:25: Հե՛ղ զբարկութիւն քո ՚ի վերայ հեթանոսաց որ ո՛չ գիտեն զքեզ, եւ ՚ի վերայ ազգաց որ զանուն քո ո՛չ կարդացին. զի կերան զՅակովբ՝ եւ սպառեցին զնա. եւ վախճանեցին զնա, եւ զարօտս նորա աւերեցին։
25 Քո բարկութիւնը թափիր հեթանոսների՛ վրայ, որոնք չեն ճանաչում քեզ, եւ այն ազգերի վրայ, որոնք չճանաչեցին քո անունը, որովհետեւ նրանք յօշոտեցին Յակոբին, սպառեցին նրան, վախճանի հասցրին նրան եւ աւերեցին նրա արօտավայրերը:
25 Քու սրտմտութիւնդ քեզ չճանչցող ազգերուն վրայ եւ քու անունդ չկանչող Ազգատոհմերուն վրայ թափէ. վասն զի Յակոբը կերան։Զանիկա կերան ու հատցուցին Եւ անոր բնակավայրը աւերակ դարձուցին։
zohrab-1805▾ eastern-1994▾ western am▾
10:2510:25 Излей ярость Твою на народы, которые не знают Тебя, и на племена, которые не призывают имени Твоего; ибо они съели Иакова, пожрали его и истребили его, и жилище его опустошили.
10:25 שְׁפֹ֣ךְ šᵊfˈōḵ שׁפך pour חֲמָתְךָ֗ ḥᵃmāṯᵊḵˈā חֵמָה heat עַל־ ʕal- עַל upon הַ ha הַ the גֹּויִם֙ ggôyˌim גֹּוי people אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not יְדָע֔וּךָ yᵊḏāʕˈûḵā ידע know וְ wᵊ וְ and עַל֙ ʕˌal עַל upon מִשְׁפָּחֹ֔ות mišpāḥˈôṯ מִשְׁפָּחָה clan אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in שִׁמְךָ֖ šimᵊḵˌā שֵׁם name לֹ֣א lˈō לֹא not קָרָ֑אוּ qārˈāʔû קרא call כִּֽי־ kˈî- כִּי that אָכְל֣וּ ʔāḵᵊlˈû אכל eat אֶֽת־ ʔˈeṯ- אֵת [object marker] יַעֲקֹ֗ב yaʕᵃqˈōv יַעֲקֹב Jacob וַ wa וְ and אֲכָלֻ֨הוּ֙ ʔᵃḵālˈuhû אכל eat וַ wa וְ and יְכַלֻּ֔הוּ yᵊḵallˈuhû כלה be complete וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] נָוֵ֖הוּ nāwˌēhû נָוֶה pasture הֵשַֽׁמּוּ׃ פ hēšˈammû . f שׁמם be desolate
10:25. effunde indignationem tuam super gentes quae non cognoverunt te et super provincias quae nomen tuum non invocaverunt quia comederunt Iacob et devoraverunt eum et consumpserunt illum et decus eius dissipaveruntPour out thy indignation upon the nations that have not known thee, and upon the provinces that have not called upon thy name: because they have eaten up Jacob, and devoured him, and consumed him, and have destroyed his glory.
25. Pour out thy fury upon the heathen that know thee not, and upon the families that call not on thy name: for they have devoured Jacob, yea, they have devoured him and consumed him, and have laid waste his habitation.
10:25. Pour out your indignation upon the nations that have not known you, and upon the provinces that have not invoked your name. For they have fed upon Jacob, and devoured him, and consumed him, and they have utterly destroyed his honor.
10:25. Pour out thy fury upon the heathen that know thee not, and upon the families that call not on thy name: for they have eaten up Jacob, and devoured him, and consumed him, and have made his habitation desolate.
Pour out thy fury upon the heathen that know thee not, and upon the families that call not on thy name: for they have eaten up Jacob, and devoured him, and consumed him, and have made his habitation desolate:

10:25 Излей ярость Твою на народы, которые не знают Тебя, и на племена, которые не призывают имени Твоего; ибо они съели Иакова, пожрали его и истребили его, и жилище его опустошили.
10:25
שְׁפֹ֣ךְ šᵊfˈōḵ שׁפך pour
חֲמָתְךָ֗ ḥᵃmāṯᵊḵˈā חֵמָה heat
עַל־ ʕal- עַל upon
הַ ha הַ the
גֹּויִם֙ ggôyˌim גֹּוי people
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
יְדָע֔וּךָ yᵊḏāʕˈûḵā ידע know
וְ wᵊ וְ and
עַל֙ ʕˌal עַל upon
מִשְׁפָּחֹ֔ות mišpāḥˈôṯ מִשְׁפָּחָה clan
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
שִׁמְךָ֖ šimᵊḵˌā שֵׁם name
לֹ֣א lˈō לֹא not
קָרָ֑אוּ qārˈāʔû קרא call
כִּֽי־ kˈî- כִּי that
אָכְל֣וּ ʔāḵᵊlˈû אכל eat
אֶֽת־ ʔˈeṯ- אֵת [object marker]
יַעֲקֹ֗ב yaʕᵃqˈōv יַעֲקֹב Jacob
וַ wa וְ and
אֲכָלֻ֨הוּ֙ ʔᵃḵālˈuhû אכל eat
וַ wa וְ and
יְכַלֻּ֔הוּ yᵊḵallˈuhû כלה be complete
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
נָוֵ֖הוּ nāwˌēhû נָוֶה pasture
הֵשַֽׁמּוּ׃ פ hēšˈammû . f שׁמם be desolate
10:25. effunde indignationem tuam super gentes quae non cognoverunt te et super provincias quae nomen tuum non invocaverunt quia comederunt Iacob et devoraverunt eum et consumpserunt illum et decus eius dissipaverunt
Pour out thy indignation upon the nations that have not known thee, and upon the provinces that have not called upon thy name: because they have eaten up Jacob, and devoured him, and consumed him, and have destroyed his glory.
10:25. Pour out your indignation upon the nations that have not known you, and upon the provinces that have not invoked your name. For they have fed upon Jacob, and devoured him, and consumed him, and they have utterly destroyed his honor.
10:25. Pour out thy fury upon the heathen that know thee not, and upon the families that call not on thy name: for they have eaten up Jacob, and devoured him, and consumed him, and have made his habitation desolate.
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Adam Clarke: Commentary on the Bible - 1831
10:25: Pour out thy fury upon the heathen - Even those who are now the executors of thy justice upon us will, in their turn, feel its scourge; for if judgment begins at us, who have been called thy house and thy people, shall they who have not acknowledged thee escape? It is impossible. The families and tribes which invoke thee not shall have thy fury poured out upon them, and especially they who "have eaten up Jacob and consumed him, and have made his habitation desolate." This was fulfilled in the Chaldeans. Nebuchadnezzar was punished with madness, his son was slain in his revels, and the city was taken and sacked by Cyrus; and the Babylonish empire was finally destroyed! This verse has been often quoted against those ungodly families who set not up the worship of God in their houses. These are spiritual Chaldeans, worse indeed than the Chaldeans ever were: they acknowledge God and his Christ; and yet neither worship nor serve him. How can that family expect the blessing of God, where the worship of God is not daily performed? No wonder their servants are wicked, their children profligate, and their goods cursed! What an awful reckoning shall such heads of families have with the Judge in the great day, who have refused to petition for that mercy which they might have had for the asking.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:25: Pour: Psa 79:6, Psa 79:7
that know: Job 18:21; Joh 17:25; Act 17:23; Co1 15:34; Th1 4:5; Th2 1:8
call: Psa 14:4; Isa 43:22, Isa 64:7; Zep 1:6
eaten: Jer 8:16, Jer 50:7, Jer 50:17, Jer 51:34, Jer 51:35; Psa 27:2; Lam 2:22; Eze 25:6-8, Eze 35:5-10; Oba 1:10-16; Zac 1:15
Geneva 1599
10:25 Pour out (r) thy fury upon the nations that know thee not, and upon the families that call not on thy name: for they have eaten up Jacob, and devoured him, and consumed him, and have made his habitation desolate.
(r) As God cannot only be known and glorified by his mercy that he uses toward his Church, but also by his justice in punishing his enemies, he prays that this glory may fully appear both in the one and the other, (Ps 79:6).
John Gill
10:25 Pour out thy fury upon the Heathen that know thee not,.... Make a difference between thy people that know thee, and make a profession of thy name, and worship thee, and the Heathen, the nations of the world who are ignorant of God, and worship stocks and stones; while thou correctest thine own people in measure, in love, and not in wrath, pour out without measure all thy fury upon the Gentiles that know not God, and are guilty of the grossest idolatry:
and upon the families that call not on thy name; this does not signify single families, commonly so called; but kingdoms, as the Targum interprets it; Heathen kingdoms and nations, that call not upon or worship the God of Israel, but their own idols; such as the family of Egypt, Zech 14:17 and so it is expressed in a parallel place, Ps 79:6, which is either taken from hence, or this from thence:
for they have eaten up Jacob, and devoured him, and consumed him, and have made his habitation desolate; a heap of words to express the great destruction and desolation of the land of Israel, of Jerusalem, and the cities of Judah; and of their houses and dwelling places, private and public; and of their spoiling them of all their goods, substance, wealth, and riches; which is given as a reason of the above imprecation.
John Wesley
10:25 The Heathen - Such as do not acknowledge thee for their God. Call not - One part of worship put for the whole. If thou wilt pour out thy fury, let the effects of it be to thine enemies, not unto thine own people.