Երեմիա / Jeremiah - 17 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1–4. За грехи свои народ иудейский необходимо должен понести наказание. 5–11. Ложная и истинная уверенность. 12–13. Упование самого пророка. 19–27. О соблюдении субботы
1-4: Господь не может забыть о преступлении Иуды, в котором Иуда даже и не желает раскаяться. Поэтому Он отдаст страну иудейскую на опустошение, а народ отдаст в плен.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter, I. God convicts the Jews of the sin of idolatry by the notorious evidence of the fact, and condemns them to captivity for it, ver. 1-4. II. He shows them the folly of all their carnal confidences, which should stand them in no stead when God's time came to contend with them, and that this was one of the sins upon which his controversy with them was grounded, ver. 5-11. III. The prophet makes his appeal and address to God upon occasion of the malice of his enemies against him, committing himself to the divine protection, and begging of God to appear for him, ver. 12-18. IV. God, by the prophet, warns the people to keep holy the sabbath day, assuring them that, if they did, it should be the lengthening out of their tranquility, but that, if not, God would by some desolating judgment assert the honour of his sabbaths, ver. 19-27.
Adam Clarke: Commentary on the Bible - 1831
This chapter begins with setting forth the very strong bias which the people of Judah had to idolatry, with the fatal consequences, Jer 17:1-4. The happiness of the man that trusted in Jehovah is then beautifully contrasted with the opposite character, Jer 17:5-8. God alone knows the deceitfulness and wretchedness of the heart of man, Jer 17:9, Jer 17:10. The comparison of a bird's hatching the eggs of another of a different species, which will soon forsake her, is highly expressive of the vanity of ill-acquired riches, which often disappoint the owner, Jer 17:11. The prophet continues the same subject in his own person, appeals to God for his sincerity, and prays that the evil intended him by his enemies may revert on their own heads, Jer 17:12-18. The remaining part of the chapter is a distinct prophecy relating to the due observance of the Sabbath, enforced both by promises and threatenings, Jer 17:19-27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jer 17:1, The captivity of Judah for her sin; Jer 17:5, Trust in man is cursed; Jer 17:7, in God is blessed; Jer 17:9, The deceitful heart cannot deceive God; Jer 17:12, The salvation of God; Jer 17:15, The prophet complains of the mockers of his prophecy; Jer 17:19, He is sent to renew the covenant in hallowing the sabbath.
John Gill
INTRODUCTION TO JEREMIAH 17
This chapter is a further prophecy of the destruction of the Jews, with the causes of it, their sins, as their idolatry, which was notorious; of which their own consciences, their altars, and their children, were witnesses, Jer 17:1 for which they are threatened with the spoil of their substance and treasure, and discontinuance in their land, Jer 17:3 as also their confidence in an arm of flesh, which brought the curse of God upon them, when such are blessed that trust in him; and the difference between those that trust in men and those that trust in the Lord is illustrated by very apt similes, Jer 17:5, the source of which vain confidence is the wicked heart of man, known to none but God, Jer 17:9 and the vanity of it is exposed by a partridge sitting on eggs without hatching them, Jer 17:11, and their departure from God, by trusting in the creature, and in outward things, is aggravated by their temple being the throne and seat of the divine Majesty; by what God is to his people that trust in him; and by the shame and ruin that follow an apostasy from him, Jer 17:12, wherefore the prophet, sensible of his own backslidings, prays to be healed and saved by the Lord, who should have all the praise and glory, Jer 17:14 and then relates the scoffs of the people at the word of God by him, another cause of their ruin; declares his own innocence and integrity; prays for protection and security from fear in a time of trouble; and for confusion, terror, and destruction to his persecutors, Jer 17:15, then follows an order to him from the Lord, to go and stand in the gate of the city, and exhort all ranks of men to the observation of the sabbath, with directions how to keep it, which had not been observed by their fathers, and which was another cause of their ruin, Jer 17:19, and the chapter is closed with promises of blessings in city, court, and country, in church and state, should they religiously observe the sabbath day; but if they profaned it, the city of Jerusalem, and its palaces, should be burnt with fire, Jer 17:24.
17:117:1: Մեղք Յուդայ գրեալ են գրչա՛ւ երկաթեաւ, ադամանտեա՛յ եղեգամբ. մածեալ է ՚ի տախտակս սրտից նոցա, եւ յեղջեւրս սեղանոց ձերոց[11209] [11209] Ոմանք. Անդամանդեայ եղե՛՛։
1 «Յուդայի երկրի մեղքերը գրուած են երկաթէ գրչով, ադամանդէ գրչածայրով, որոնք փորագրուած պիտի լինեն նրանց սրտերի տախտակներին եւ նրանց զոհասեղանների եղջիւրներին, մինչեւ այն ժամանակ,
17 Յուդային մեղքը երկաթէ գրիչով Ու ադամանդի ծայրով գրուած է։Անոնց սրտին տախտակին վրայ Եւ անոնց սեղաններուն եղջիւրներուն վրայ փորուած է,
Մեղք Յուդայ գրեալ են գրչաւ երկաթեաւ, ադամանդեայ եղեգամբ. մածեալ է ի տախտակս սրտից նոցա, եւ յեղջեւրս սեղանոց [289]ձերոց:

17:1: Մեղք Յուդայ գրեալ են գրչա՛ւ երկաթեաւ, ադամանտեա՛յ եղեգամբ. մածեալ է ՚ի տախտակս սրտից նոցա, եւ յեղջեւրս սեղանոց ձերոց[11209]
[11209] Ոմանք. Անդամանդեայ եղե՛՛։
1 «Յուդայի երկրի մեղքերը գրուած են երկաթէ գրչով, ադամանդէ գրչածայրով, որոնք փորագրուած պիտի լինեն նրանց սրտերի տախտակներին եւ նրանց զոհասեղանների եղջիւրներին, մինչեւ այն ժամանակ,
17 Յուդային մեղքը երկաթէ գրիչով Ու ադամանդի ծայրով գրուած է։Անոնց սրտին տախտակին վրայ Եւ անոնց սեղաններուն եղջիւրներուն վրայ փորուած է,
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17:117:1 Грех Иуды написан железным резцом, алмазным острием начертан на скрижали сердца их и на рогах жертвенников их.
17:5 ἐπικατάρατος επικαταρατος cursed ὁ ο the ἄνθρωπος ανθρωπος person; human ὃς ος who; what τὴν ο the ἐλπίδα ελπις hope ἔχει εχω have; hold ἐπ᾿ επι in; on ἄνθρωπον ανθρωπος person; human καὶ και and; even στηρίσει στηριζω steady; steadfast σάρκα σαρξ flesh βραχίονος βραχιων arm αὐτοῦ αυτος he; him ἐπ᾿ επι in; on αὐτόν αυτος he; him καὶ και and; even ἀπὸ απο from; away κυρίου κυριος lord; master ἀποστῇ αφιστημι distance; keep distance ἡ ο the καρδία καρδια heart αὐτοῦ αυτος he; him
17:1 חַטַּ֣את ḥaṭṭˈaṯ חַטָּאת sin יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah כְּתוּבָ֛ה kᵊṯûvˈā כתב write בְּ bᵊ בְּ in עֵ֥ט ʕˌēṭ עֵט stylus בַּרְזֶ֖ל barzˌel בַּרְזֶל iron בְּ bᵊ בְּ in צִפֹּ֣רֶן ṣippˈōren צִפֹּרֶן nail שָׁמִ֑יר šāmˈîr שָׁמִיר diamond חֲרוּשָׁה֙ ḥᵃrûšˌā חרשׁ plough עַל־ ʕal- עַל upon ל֣וּחַ lˈûₐḥ לוּחַ tablet לִבָּ֔ם libbˈām לֵב heart וּ û וְ and לְ lᵊ לְ to קַרְנֹ֖ות qarnˌôṯ קֶרֶן horn מִזְבְּחֹותֵיכֶֽם׃ mizbᵊḥôṯêḵˈem מִזְבֵּחַ altar
17:1. peccatum Iuda scriptum est stilo ferreo in ungue adamantino exaratum super latitudinem cordis eorum et in cornibus ararum eorumThe sin of Juda is written with a pen of iron, with the point of a diamond, it is graven upon the table of their heart, upon the horns of their altars.
1. The sin of Judah is written with a pen of iron, with the point of a diamond: it is graven upon the table of their heart, and upon the horns of your altars;
17:1. “The sin of Judah has been written with a pen of iron and a point of diamond. It has been engraved upon the breadth of their heart and upon the horns of their shrines.
17:1. The sin of Judah [is] written with a pen of iron, [and] with the point of a diamond: [it is] graven upon the table of their heart, and upon the horns of your altars;
The sin of Judah [is] written with a pen of iron, [and] with the point of a diamond: [it is] graven upon the table of their heart, and upon the horns of your altars:

17:1 Грех Иуды написан железным резцом, алмазным острием начертан на скрижали сердца их и на рогах жертвенников их.
17:5
ἐπικατάρατος επικαταρατος cursed
ο the
ἄνθρωπος ανθρωπος person; human
ὃς ος who; what
τὴν ο the
ἐλπίδα ελπις hope
ἔχει εχω have; hold
ἐπ᾿ επι in; on
ἄνθρωπον ανθρωπος person; human
καὶ και and; even
στηρίσει στηριζω steady; steadfast
σάρκα σαρξ flesh
βραχίονος βραχιων arm
αὐτοῦ αυτος he; him
ἐπ᾿ επι in; on
αὐτόν αυτος he; him
καὶ και and; even
ἀπὸ απο from; away
κυρίου κυριος lord; master
ἀποστῇ αφιστημι distance; keep distance
ο the
καρδία καρδια heart
αὐτοῦ αυτος he; him
17:1
חַטַּ֣את ḥaṭṭˈaṯ חַטָּאת sin
יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah
כְּתוּבָ֛ה kᵊṯûvˈā כתב write
בְּ bᵊ בְּ in
עֵ֥ט ʕˌēṭ עֵט stylus
בַּרְזֶ֖ל barzˌel בַּרְזֶל iron
בְּ bᵊ בְּ in
צִפֹּ֣רֶן ṣippˈōren צִפֹּרֶן nail
שָׁמִ֑יר šāmˈîr שָׁמִיר diamond
חֲרוּשָׁה֙ ḥᵃrûšˌā חרשׁ plough
עַל־ ʕal- עַל upon
ל֣וּחַ lˈûₐḥ לוּחַ tablet
לִבָּ֔ם libbˈām לֵב heart
וּ û וְ and
לְ lᵊ לְ to
קַרְנֹ֖ות qarnˌôṯ קֶרֶן horn
מִזְבְּחֹותֵיכֶֽם׃ mizbᵊḥôṯêḵˈem מִזְבֵּחַ altar
17:1. peccatum Iuda scriptum est stilo ferreo in ungue adamantino exaratum super latitudinem cordis eorum et in cornibus ararum eorum
The sin of Juda is written with a pen of iron, with the point of a diamond, it is graven upon the table of their heart, upon the horns of their altars.
17:1. “The sin of Judah has been written with a pen of iron and a point of diamond. It has been engraved upon the breadth of their heart and upon the horns of their shrines.
17:1. The sin of Judah [is] written with a pen of iron, [and] with the point of a diamond: [it is] graven upon the table of their heart, and upon the horns of your altars;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Как гравер алмазным острием вырезает на металле или на хрустале ясные и четкие буквы, так грех Иуды отпечатлелся на сердце его и на рогах его жертвенников. Господь таким образом видит в глубине сердца у Иуды тяготение к язычеству. Что касается алтарей в честь языческих богов, то они, конечно, уже были уничтожены при царе Иосии, но тем не менее Господь не забыл о них и об украшавших их рогах, сделанных по подобию рогов на истинном жертвеннике храма Иеговы.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 The sin of Judah is written with a pen of iron, and with the point of a diamond: it is graven upon the table of their heart, and upon the horns of your altars; 2 Whilst their children remember their altars and their groves by the green trees upon the high hills. 3 O my mountain in the field, I will give thy substance and all thy treasures to the spoil, and thy high places for sin, throughout all thy borders. 4 And thou, even thyself, shalt discontinue from thine heritage that I gave thee; and I will cause thee to serve thine enemies in the land which thou knowest not: for ye have kindled a fire in mine anger, which shall burn for ever.
The people had asked (ch. xvi. 10), What is our iniquity, and what is our sin? as if they could not be charged with any thing worth speaking of, for which God should enter into judgment with them; their challenge was answered there, but here we have a further reply to it, in which,
I. The indictment is fully proved upon the prisoners, both the fact and the fault; their sin is too plain to be denied and too bad to be excused, and they have nothing to plead either in extenuation of the crime or in arrest and mitigation of the judgment. 1. They cannot plead, Not guilty, for their sins are upon record in the book of God's omniscience and their own conscience; nay, and they are obvious to the eye and observation of the world, v. 1, 2. They are written before God in the most legible and indelible characters, and sealed among his treasures, never to be forgotten, Deut. xxxii. 34. They are written there with a pen of iron and with the point of a diamond; what is so written will not be worn out by time, but is, as Job speaks, graven in the rock for ever. Note, The sin of sinners is never forgotten till it is forgiven. It is ever before God, till by repentance it comes to be ever before us. It is graven upon the table of their heart; their own consciences witness against them, and are instead of a thousand witnesses. What is graven on the heart, though it may be covered and closed up for a time, yet, being graven, it cannot be erased, but will be produced in evidence when the books shall be opened. Nay, we need not appeal to the tables of the heart, perhaps they will not own the convictions of their consciences. We need go no further, for proof of the charge, than the horns of their altars, on which the blood of their idolatrous sacrifices was sprinkled, and perhaps the names of the idols to whose honour they were erected were inscribed. Their neighbours will witness against them, and all the creatures they have abused by using them in the service of their lusts. To complete the evidence, their own children shall be witnesses against them; they will tell truth when their fathers dissemble and prevaricate; they remember the altars and the groves to which their parents took them when they were little, v. 2. It appears that they were full of them, and acquainted with them betimes, they talked of them so frequently, so familiarly, and with so much delight. 2. They cannot plead that they repent, or are brought to a better mind. No, as the guilt of their sin is undeniable, so their inclination to sin is invincible and incurable. In this sense many understand v. 1, 2. Their sin is deeply engraven as with a pen of iron in the tables of their hearts. They have a rooted affection to it; it is woven into their very nature; their sin is dear to them, as that is dear to us of which we say, It is engraven on our hearts. The bias of their minds is still as strong as ever towards their idols, and they are not wrought upon either by the word or rod of God to forget them and abate their affection to them. It is written upon the horns of their altars, for they have given up their names to their idols and resolve to abide by what they have done; they have bound themselves, as with cords, to the horns of their altars. And v. 2 may be read fully to this sense: As they remember their children, so remember they their altars and their groves; they are as fond of them and take as much pleasure in them as men do in their own children, and are as loth to part with them; they will live and die with their idols, and can no more forget them than a woman can forget her sucking child.
II. The indictment being thus fully proved, the judgment is affirmed and the sentence ratified, v. 3, 4. Forasmuch as they are thus wedded to their sins, and will not part with them, 1. They shall be made to part with their treasures, and those shall be given into the hands of strangers. Jerusalem is God's mountain in the field; it was built on a hill in the midst of a plain. All the treasures of that wealthy city will God give to the spoil. Or, My mountains with the fields, thy wealth and all thy treasures will I expose to spoil; both the products of the country and the stores of the city shall be seized by the Chaldeans. Justly are men stripped of that which they have served their idols with and have made the food and the fuel of their lusts. My mountain (so the whole land was, Ps. lxxviii. 54, Deut. xi. 11) you have turned into your high places for sin, have worshipped your idols upon the high hills (v. 2), and now they shall be give for a spoil in all your borders. What we make for a sin God will make for a spoil; for what comfort can we expect in that wherewith God is dishonoured? 2. They shall be made to part with their inheritance, and shall be carried captives into a strange land (v. 4): Thou, even thyself (or thou thyself and those that are in thee, all the inhabitants), shall discontinue from thy heritage that I gave thee. God owns that it was their heritage, and that he gave it to them; they had an unquestionable title to it, which was an aggravation of their folly in throwing themselves out of the possession of it. It is through thyself (so some read it), through thy own default, that thou art disseised. Thou shalt discontinue, or intermit, the occupation of thy land. The law appointed them to let their land rest (it is the word here used) one year in seven, Exod. xxiii. 11. They did not observe that law, and now God would compel them to let it rest (the land shall enjoy her sabbaths, Lev. xxvi. 34); and yet it shall be not rest to them; they shall serve their enemies in a land they know not. Observe, (1.) Sin works a discontinuance of our comforts and deprives us of the enjoyment of that which God has given us. Yet, (2.) A discontinuance of the possession is not a defeasance of the right, but it is intimated that upon their repentance they shall recover possession again. For the present, you have kindled a fire in my anger, which burns so fiercely that it seems as if it would burn for ever; and so it will unless you repent, for it is the anger of an everlasting God fastening upon the immortal souls, and who knows the power of that anger?
Adam Clarke: Commentary on the Bible - 1831
17:1: The sin of Judah - Idolatry.
Is written with a pen of iron - It is deeply and indelibly written in their heart, and shall be as indelibly written in their punishment. Writing with the point of a diamond must refer to glass, or some vitrified substance, as it is distinguished here from engraving with a steel burine, or graver. Their altars show what the deities are which they worship. There may be reference here to the different methods of recording events in those days: -
1. A pen or stile of iron, for engraving on lead or wood.
2. A point of a diamond, for writing on vitreous substances.
3. Writing on tables of brass or copper.
4. Writing on the horns of the altars the names of the deities worshipped there. This is probable.
In several parts of India, and all through Ceylon, an iron or steel pen is used universally; with these the natives form the letters by incisions on the outer rind of the palm leaf. Books written in this way are very durable. This pen is broad at the top, has a very fine sharp point, and is sharp at one side as a knife, to shave and prepare the palm leaf. A pen of this description now lies before me.
Albert Barnes: Notes on the Bible - 1834
17:1: This section Jer 17:1-4 is inseparably connected with the preceding. Judah's sin had been described Jer 16:19 as one of which the very Gentiles will become ashamed. and for which she will shortly be punished by, an intervention of God's hand more marked than anything in her pRev_ious history. Jeremiah now dwells upon the indelible nature of her sin.
A pen of iron - i. e., an iron chisel for cutting inscriptions upon tables of stone.
The point of a diamond - The ancients were well acquainted with the cutting powers of the diamond.
Altars - Not Yahweh's one altar, but the many altars which the Jews had set up to Baalim Jer 11:13. Though Josiah had purged the land of these, yet in the eleven years of Jehoiakim's reign they had multiplied again, and were the external proofs of Judah's idolatry, as the table of her heart was the internal witness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:1: written: Job 19:23, Job 19:24
point: Heb. nail
graven: Pro 3:3, Pro 7:3; Co2 3:3
and upon: Lev 4:17, Lev 4:18, Lev 4:25; Hos 12:11
Carl Friedrich Keil and Franz Delitzsch
17:1
Judah's sin is ineffaceably stamped upon the hearts of the people and on their altars. These four verses are closely connected with the preceding, and show why it is necessary that Judah be cast forth amidst the heathen, by reason of its being perfectly stepped in idolatry. Jer 17:1. "The sin of Judah is written with an iron pen, with the point of a diamond graven on the table of their hearts and on the horns of your altars. Jer 17:2. As they remember their children, so do they their altars and their Astartes by the green tree upon the high hills. Jer 17:3. My mountain in the field, thy substance, all thy treasures give I for a prey, thy high places for sin in all thy borders. Jer 17:4. And thou shalt discontinue, and that of thine own self, from thine inheritance that I gave thee, and I cause thee to serve thine enemies in a land which thou knowest not; for a fire have ye kindled in mine anger, for ever it burneth."
The sin of Judah (Jer 17:1) is not their sinfulness, their proneness to sin, but their sinful practices, idolatry. This is written upon the tables of the hearts of them of Judah, i.e., stamped on them (cf. for this figure Prov 3:3; Prov 7:3), and that deep and firmly. This is intimated by the writing with an iron pen and graving with a diamond. צפּרן, from צפר, scratch, used in Deut 21:12 for the nail of the finger, here of the point of the style or graving-iron, the diamond pencil which gravers use for carving in iron, steel, and stone.
(Note: Cf. Plinii hist. n. xxxvii. 15: crustae adamantis expetuntur a sculptoribus ferroque includuntur, nullam non duritiem ex facili excavantes.)
שׁמיר, diamond, not emery as Boch. and Ros. supposed; cf. Ezek 3:9; Zech 7:12. The things last mentioned are so to be distributed that "on the table of their heart" shall belong to "written with a pen of iron," and "on the horns of their altars" to "with the point of a diamond grave." The iron style was used only for writing or carving letters in a hard material, Job 19:24. If with it one wrote on tables, it was for the purpose of impressing the writing very deeply, so that it could not easily be effaced. The having of sin engraved upon the tables of the heart does not mean that a sense of unatoned sin could not be got rid of (Graf); for with a sense of sin we have here nothing to do, but with the deep and firm root sin has taken in the heart. To the tables of the heart as the inward seat of sin are opposed the horns of their altars (at "altars" the discourse is directly addressed to the Jews). By altars are generally understood idolatrous altars, partly because of the plural, "since the altar of Jahveh was but one," partly because of Jer 17:2, where the altars in question are certainly those of the idols. But the first reason proves nothing, since the temple of the Lord itself contained two altars, on whose horns the blood of the sacrifice was sprinkled. The blood of the sin-offering was put not merely on the altar of burnt-offering, but also on the horns of the altar of incense, Lev 4:7-8; Lev 16:16. Nor is the second reason conclusive, since there is no difficulty in taking it to be the altars of Jahveh as defiled by idolatry. This, indeed, we must do, since Josiah had destroyed the altars of the false gods, whereas here the altars are spoken of as existing monuments of idolatry. The question, in how far the sin of Judah is ineffaceably engraven upon the horns of her altars, is variously answered by comm., and the answer depends on the view taken of Jer 17:2, which is itself disputed. It is certainly wrong to join Jer 17:2 as protasis with Jer 17:3 as apodosis, for it is incompatible with the beginning of Jer 17:3, הררי. Ew. therefore proposes to attach "my mountain in the field" to Jer 17:2, and to change הררי into הררי: upon the high hills, the mountains in the field - a manifest makeshift. Umbr. translates: As their children remember their altars...so will I my mountain in the field, thy possession...give for a prey; and makes out the sense to be: "in proportion to the strength and ineffaceableness of the impressions, such as are to be found in the children of idolatrous fathers, must be the severity of the consequent punishment from God." But if this were the force, then כּן could not possibly be omitted before the apodosis; apart altogether from the suddenness of such a transition from the sins of the people (Jer 17:1) to the sins of the children.
Jer 17:2-3
Jer 17:2 is plainly meant to be a fuller and clearer disclosure of the sins written on the tables of Judah's heart, finding therein its point of connection with Jer 17:1. The verse has no verbum finit., and besides it is a question whether "their children" is subject or object to "remember." The rule, that in calm discourse the subject follows the verb, does not decide for us; for the object very frequently follows next, and in the case of the infinitive the subject is often not mentioned, but must be supplied from the context. Here we may either translate: as their sons remember (Chald. and Jerome), or: as they remember their sons. As already said, the first translation gives no sense in keeping with the context. Rashi, Kimchi, J. D. Mich., Maur., Hitz. follow the other rendering: as they remember their children, so do they their altars. On this view, the verb. fin. יזכּרוּ is supplied from the infin. זכר, and the two accusatives are placed alongside, as in Is 66:3 after the participle, without the particle of comparison demanded by the sense, cf. also Ps 92:8; Job 27:15. Ng. calls this construction very harsh; but it has analogues in the passages cited, and gives the very suitable sense: Their altars, Astartes, are as dear to them as their children. Hitz. takes the force to be this: "Whenever they think of their children, they remember, and cannot but remember, the altars to whose horns the blood of their sacrificed children adheres. And so in the case of a green tree upon the heights; i.e., when they light upon such an one, they cannot help calling to mind the Asherahs, which were such trees." But this interpretation is clearly wrong; for it takes the second clause על עץ as object to זכר, which is grammatically quite indefensible, and which is besides incompatible with the order of the words. Besides, the idea that they remember the altars because the blood of their children stuck to the horns of them, is put into the words; and the putting of it in is made possible only by Hitz.'s arbitrarily separating "their Astartes" from "their altars," and from the specification of place in the next clause: "by the green tree." The words mean: As they remember their children, so do they their altars and Asherahs by every green tree. The co-ordination of Asherahs and altars makes it clear that it is not sacrifices to Moloch that are meant by altars; for the Asherahs have no connection with the worship of Moloch. Ng.'s assertions, that אשׁרים is the name for male images of Baal, and that there can be no doubt of their connection with child-slaughtering Moloch-worship, are unfounded and erroneous. The word means images of Asherah; see on 3Kings 14:23 and Deut 16:21. Graf says that ר' על־עץdoes not belong to "altars and Asherahs," because in that case it would need to be ר' עץ תּחת, as in Jer 2:20; Jer 3:6, Jer 3:13; Is 57:5; Deut 12:2; 4Kings 16:4; 4Kings 17:10, but that it depends on זכר. This remark is not correctly expressed, and Graf himself gives על a local force, thus: by every green tree and on every high hill they think of the altars and Asherahs. This local relation cannot be spoken of as a "dependence" upon the verb; nor does it necessarily exclude the connection with "altars and Asherahs," since we can quite well think of the altars and Asherahs as being by or beside every green tree and on the hills. At the same time, we hold it better to connect the local reference with the verb, because it gives the stronger sense - namely, that the Jews not merely think of the altars and Asherahs which are by every green tree and upon the high hills, but that by every green tree and on the high hills they think of their altars and Asherahs, even when there are no such things to be seen there. Thus we can now answer the question before thrown out, in what respects the sin was ineffaceably engraven on the horns of the altar: It was because the altars and images of the false gods had entwined themselves as closely about their hearts as their children, so that they brought the sin of their idolatry along with their sacrifices to the altars of Jahveh. The offerings which they bring, in this state of mind, to the Lord are defiled by idolatry and carry their sins to the altar, so that, in the blood which is sprinkled on its horns, the sins of the offerers are poured out on the altar. Hence it appears unmistakeably that Jer 17:1 does not deal with the consciousness of sin as not yet cancelled or forgiven, but with the sin of idolatry, which, ineradicably implanted in the hearts of the people and indelibly recorded before God on the horns of the altar, calls down God's wrath in punishment as announced in Jer 17:3 and Jer 17:4.
"My mountain in the field" is taken by most comm. as a name for Jerusalem or Zion. But it is a question whether the words are vocative, or whether they are accusative; and so with the rest of the objects, "thy substance," etc., dependent on אתּן. If we take them to be vocative, so that Jerusalem is addressed, then we must hold "thy substance" and "thy treasures" to be the goods and gear of Jerusalem, while the city will be regarded as representative of the kingdom, or rather of the population of Judah. But the second clause, "thy high places in all thy borders," does not seem to be quite in keeping with this, and still less Jer 17:4 : thou shalt discontinue from thine inheritance, which is clearly spoken of the people of Judah. Furthermore, if Jerusalem were the party addressed, we should expect feminine suffixes, since Jerusalem is everywhere else personified as a woman, as the daughter of Zion. We therefore hold "my mountain" to be accusative, and, under "the mountain of Jahveh in the field," understand, not the city of Jerusalem, but Mount Zion as the site of the temple, the mountain of the house of Jahveh, Is 2:3; Zech 8:3; Ps 24:3. The addition בּשׂדה may not be translated: with the field (Ges., de W., Ng.); for בּ denotes the means or instrument, or an accessory accompanying the principal thing or action and subservient to it (Ew. 217, f. 3), but not the mere external surroundings or belongings. Ng.'s assertion, that בּ, amidst = together with, is due to an extreme position in an empirical mode of treating language. בּשׂדה means "in the field," and "mountain in the field" is like the "rock of the plain," Jer 21:13. But whether it denotes "the clear outstanding loftiness of the mountain, so that for it we might say: My mountain commanding a wide prospect" (Umbr., Graf), is a question. שׂדה, field, denotes not the fruitful fields lying round Mount Zion, but, like "field of the Amalekites," Gen 14:7, "field of Edom" (Gen 32:4), the land or country; see on Ezek 21:2; and so here: my mountain in the land (of Judah or Israel). The land is spoken of as a field, as a level or plain (Jer 21:13), in reference to the spiritual height of the temple mountain or mountain of God above the whole land; not in reference to the physical pre-eminence of Zion, which cannot be meant, since Zion is considerably exceeded in height of the highlands of Judah. By its choice to be the site of the Lord's throne amid His people, Mount Zion was exalted above the whole land as is a mountain in the field; and it is hereafter to be exalted above all mountains (Is 2:2; Mic 4:1), while the whole land is to be lowered to the level of a plain (Zech 14:10). The following objects are ranged alongside as asyndetons: the Mount Zion as His peculiar possession and the substance of the people, all their treasures will the Lord give for a prey to the enemy. "Thy high places" is also introduced, with rhetorical effect, without copula. "Thy high places," i.e., the heights on which Judah had practised idolatry, will He give up, for their sins' sake, throughout the whole land. The whole clause, from "thy high places" to "thy borders," is an apposition to the first half of the verse, setting forth the reason why the whole land, the mountain of the Lord, and all the substance of the people, are to be delivered to the enemy; because, viz., the whole land has been defiled by idolatry. Hitz. wrongly translates בּחטּאת for sin, i.e., for a sin-offering.
Jer 17:4
And thou shalt discontinue from thine inheritance. There is in שׁמטתּה an allusion to the law in Ex 23:11, to let the ground lie untilled in the seventh year, and in Deut 15:2, to let loans go, not to exact from one's neighbour what has been lent to him. Because Judah has transgressed this law, the Lord will compel the people to let go their hold of their inheritance, i.e., He will cast them out of it. וּבך seems strange, interposed between the verb and the "from thine inheritance" dependent on it. The later Greek translators (for the entire passage Jer 17:1-4 is wanting in the lxx) render it μόνη, and Jerome sola. Ew. therefore conjectures לבדד, but without due reason, since the translation is only a free rendering of: and that by thyself. J. D. Mich., Gr., and Ng. propose to read ידך, on the ground of the connection wrongly made between שׁמט and ידו, to let go his hand, Deut 15:2, given in Ges. Lex. s.v. For ידו in this case is not object to שׁמט, but belongs to משׁה, hand-lending; and in Deut 15:3 ידך is subject to תּשׁמט, the hand shall quit hold. וּבך sig. and that by thee, i.e., by thine own fault; cf. Ezek 22:16. Meaning: by thine own fault thou must needs leave behind thee thine inheritance, thy land, and serve thine enemies in a foreign land. On the last clause, "for a fire," etc., cf. Jer 15:14, where is also discussed the relation of the present Jer 17:3 and Jer 17:4 to Jer 15:13-14. For ever burns the fire, i.e., until the sin is blotted out by the punishment, and for ever inasmuch as the wicked are to be punished for ever.
Geneva 1599
17:1 The sin of Judah [is] (a) written with a pen of iron, [and] with the point of a diamond: [it is] graven upon the (b) tablet of their heart, and upon the horns of your (c) altars;
(a) The remembrance of their contempt of God cannot pass, although for a time he defers the punishment, for it will be revealed to men and angels.
(b) Instead of the law of God, they have written idolatry and all abomination in their heart.
(c) Your sins appear in all the altars that you have erected to idols.
John Gill
17:1 The sin of Judah is written with a pen of iron,.... Or an iron tool, such as engravers use in working on hard matter:
and with the point of a diamond; such as glaziers use in cutting their glass; though this is not the word used for a diamond in Ex 28:18, this word is elsewhere translated an adamant, Ezek 3:9. Bothart (h) takes it to be the smiris, which jewellers use in polishing their gems. Jarchi makes mention of a Midrash, or exposition, which explains the iron pen of Jeremiah, and the point of the adamant, or diamond, of Ezekiel, because of what is said of them, Jer 1:18. Kimchi thinks the word "shamir", rendered "diamond", is expressive of the subject matter on which their sin is said to be written, and not of the instrument with which; and then it is to be read thus,
"the sin of Judah is written with an iron pen (with an iron claw, or nail, of which mention is made in some Jewish writings) upon "shamir", or an adamant stone;''
which is no other than their stony heart, as it follows:
Tit is graven upon the table of their heart; where it is so fixed that it cannot be rooted out, and will never be forgotten by them, but always remembered and desired; for which they have the strongest affections, having a place, and having made deep impressions there: or this may denote the evidence of it in their own consciences, which bore witness to it, and which they could not deny:
and upon the horns of your altars; on which the names of their idols were engraven or inscribed, Acts 17:23, so that their idolatry was notorious; their consciences within, and their altars without, were testimonies of it and besides, the blood of the sacrifices was poured upon the horns of the altar, Lev 4:7 and which, as it was done at the offering of sacrifices appointed of God, so very probably at the offering of sacrifices to idols, and which made their sin notorious; yea, even all the sacrifices of the ceremonial law were a standing testimony of their being sinners, and carried in them a confession of sin, and that they were deserving of death, and so were a handwriting against them; for there is no need to limit the sin of Judah here to idolatry, but it may include all their sins; and so the Targum expresses it in the plural number,
"the sins of Judah;''
though, if any particular sin is intended, it seems to be idolatry, by what follows.
(h) Hierozoic. par. 2. l. 6. c. 11, col. 842. of which stone, see Dioseorides, Hesychius, & Stephanus in ib.
John Wesley
17:1 Graven - Nor is it a thing done in secret, but it is engraven upon the horns of their altars. God's altar was four - square, and at each corner there was a rising part made of brass, these were called the horns of the altar. Now their sin is said to be engraven upon the horns of the altar, because the blood of the sacrifices which they offered to idols was sprinkled there, or because their altars had some inscription upon them, declaring to what idol that altar was consecrated.
Robert Jamieson, A. R. Fausset and David Brown
17:1 THE JEWS' INVETERATE LOVE OF IDOLATRY. (Jer. 17:1-27)
The first of the four clauses relates to the third, the second to the fourth, by alternate parallelism. The sense is: They are as keen after idols as if their propensity was "graven with an iron pen (Job 19:24) on their hearts," or as if it were sanctioned by a law "inscribed with a diamond point" on their altars. The names of their gods used to be written on "the horns of the altars" (Acts 17:23). As the clause "on their hearts" refers to their inward propensity, so "on . . . altars," the outward exhibition of it. Others refer "on the horns of . . . altars" to their staining them with the blood of victims, in imitation of the Levitical precept (Ex 29:12; Lev 4:7, Lev 4:18), but "written . . . graven," would thus be inappropriate.
table of . . . heart--which God intended to be inscribed very differently, namely, with His truths (Prov 3:3; 2Cor 3:3).
your--Though "their" preceded, He directly addresses them to charge the guilt home to them in particular.
17:217:2: ՚ի ժամանակի յորում յիշեսցեն որդիք նոցա զմեղանս իւրեանց, եւ զանտա՛ռս իւրեանց ՚ի վերայ ծառոց վարսաւորաց՝ եւ ՚ի վերայ բլրոց բարձանց[11210], [11210] Ոմանք. ՚Ի ժամանակի յորժամ յիշեսցեն... եւ յանտառս իւրեանց։
2 քանի դեռ նրանց որդիները կը յիշեն իրենց մեղքերը եւ իրենց պաշտամունքի անտառները՝ վարսաւոր ծառերի տակ, բարձր բլուրների եւ ամայի լեռների վրայ:
2 Որպէս զի անոնց տղաքը մտքերնին բերեն Անոնց սեղաններն ու անոնց Աստարովթի կուռքերը, Որոնք կանանչ ծառերուն քով բարձր բլուրներու վրայ շինուած էին։
[290]ի ժամանակի յորում`` յիշեսցեն որդիք նոցա զսեղանս իւրեանց, եւ զանտառս իւրեանց ի վերայ ծառոց վարսաւորաց եւ ի վերայ բլրոց բարձանց:

17:2: ՚ի ժամանակի յորում յիշեսցեն որդիք նոցա զմեղանս իւրեանց, եւ զանտա՛ռս իւրեանց ՚ի վերայ ծառոց վարսաւորաց՝ եւ ՚ի վերայ բլրոց բարձանց[11210],
[11210] Ոմանք. ՚Ի ժամանակի յորժամ յիշեսցեն... եւ յանտառս իւրեանց։
2 քանի դեռ նրանց որդիները կը յիշեն իրենց մեղքերը եւ իրենց պաշտամունքի անտառները՝ վարսաւոր ծառերի տակ, բարձր բլուրների եւ ամայի լեռների վրայ:
2 Որպէս զի անոնց տղաքը մտքերնին բերեն Անոնց սեղաններն ու անոնց Աստարովթի կուռքերը, Որոնք կանանչ ծառերուն քով բարձր բլուրներու վրայ շինուած էին։
zohrab-1805▾ eastern-1994▾ western am▾
17:217:2 Как о сыновьях своих, воспоминают они о жертвенниках своих и дубравах своих у зеленых дерев, на высоких холмах.
17:6 καὶ και and; even ἔσται ειμι be ὡς ως.1 as; how ἡ ο the ἀγριομυρίκη αγριομυρικη the ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness οὐκ ου not ὄψεται οραω view; see ὅταν οταν when; once ἔλθῃ ερχομαι come; go τὰ ο the ἀγαθά αγαθος good καὶ και and; even κατασκηνώσει κατασκηνοω nest; camp ἐν εν in ἁλίμοις αλιμον and; even ἐν εν in ἐρήμῳ ερημος lonesome; wilderness ἐν εν in γῇ γη earth; land ἁλμυρᾷ αλμυρος who; that οὐ ου not κατοικεῖται κατοικεω settle
17:2 כִּ ki כְּ as זְכֹּ֤ר zᵊkkˈōr זכר remember בְּנֵיהֶם֙ bᵊnêhˌem בֵּן son מִזְבְּחֹותָ֔ם mizbᵊḥôṯˈām מִזְבֵּחַ altar וַ wa וְ and אֲשֵׁרֵיהֶ֖ם ʔᵃšērêhˌem אֲשֵׁרָה asherah עַל־ ʕal- עַל upon עֵ֣ץ ʕˈēṣ עֵץ tree רַֽעֲנָ֑ן rˈaʕᵃnˈān רַעֲנָן luxuriant עַ֖ל ʕˌal עַל upon גְּבָעֹ֥ות gᵊvāʕˌôṯ גִּבְעָה hill הַ ha הַ the גְּבֹהֹֽות׃ ggᵊvōhˈôṯ גָּבֹהַּ high
17:2. cum recordati fuerint filii eorum ararum suarum et lucorum lignorumque frondentium in montibus excelsisWhen their children shall remember their altars, and their groves, and their green trees upon the high mountains,
2. whilst their children remember their altars and their Asherim by the green trees upon the high hills.
17:2. And their sons make a remembrance of their shrines, and their sacred groves, and their leafy trees on high mountains,
17:2. Whilst their children remember their altars and their groves by the green trees upon the high hills.
Whilst their children remember their altars and their groves by the green trees upon the high hills:

17:2 Как о сыновьях своих, воспоминают они о жертвенниках своих и дубравах своих у зеленых дерев, на высоких холмах.
17:6
καὶ και and; even
ἔσται ειμι be
ὡς ως.1 as; how
ο the
ἀγριομυρίκη αγριομυρικη the
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
οὐκ ου not
ὄψεται οραω view; see
ὅταν οταν when; once
ἔλθῃ ερχομαι come; go
τὰ ο the
ἀγαθά αγαθος good
καὶ και and; even
κατασκηνώσει κατασκηνοω nest; camp
ἐν εν in
ἁλίμοις αλιμον and; even
ἐν εν in
ἐρήμῳ ερημος lonesome; wilderness
ἐν εν in
γῇ γη earth; land
ἁλμυρᾷ αλμυρος who; that
οὐ ου not
κατοικεῖται κατοικεω settle
17:2
כִּ ki כְּ as
זְכֹּ֤ר zᵊkkˈōr זכר remember
בְּנֵיהֶם֙ bᵊnêhˌem בֵּן son
מִזְבְּחֹותָ֔ם mizbᵊḥôṯˈām מִזְבֵּחַ altar
וַ wa וְ and
אֲשֵׁרֵיהֶ֖ם ʔᵃšērêhˌem אֲשֵׁרָה asherah
עַל־ ʕal- עַל upon
עֵ֣ץ ʕˈēṣ עֵץ tree
רַֽעֲנָ֑ן rˈaʕᵃnˈān רַעֲנָן luxuriant
עַ֖ל ʕˌal עַל upon
גְּבָעֹ֥ות gᵊvāʕˌôṯ גִּבְעָה hill
הַ ha הַ the
גְּבֹהֹֽות׃ ggᵊvōhˈôṯ גָּבֹהַּ high
17:2. cum recordati fuerint filii eorum ararum suarum et lucorum lignorumque frondentium in montibus excelsis
When their children shall remember their altars, and their groves, and their green trees upon the high mountains,
17:2. And their sons make a remembrance of their shrines, and their sacred groves, and their leafy trees on high mountains,
17:2. Whilst their children remember their altars and their groves by the green trees upon the high hills.
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: Современники Иеремии жалеют об отмененном при царе Иосии идолослужении, и жертвенники языческие, рощи, холмы, где приносились языческие жертвы, дороги им по воспоминаниям как бы родные дети.
Adam Clarke: Commentary on the Bible - 1831
17:2: Whilst their children remember - Even the rising generation have their imagination stocked with idol images, and their memories with the frantic rites and ceremonies which they saw their parents observe in this abominable worship.
Albert Barnes: Notes on the Bible - 1834
17:2: While their children remember their altars - Perhaps an allusion to their sacrifices of children to Moloch. Present perhaps at some such blood-stained rite, its horrors would be engraven foRev_er upon the memory.
Groves - "Asherahs," i. e., wooden images of Astarte (see Exo 34:13 note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:2: their children: Jer 7:18; Hos 4:13, Hos 4:14
their altars: Jer 2:20; Jdg 3:7; Ch2 24:18, Ch2 33:3, Ch2 33:19; Psa 78:58; Isa 1:29, Isa 17:8; Eze 20:28
Geneva 1599
17:2 (d) While their children remember their altars and their idols by the green trees upon the high hills.
(d) Some read, "So that their children remember their altars", that is, follow their father's wickedness.
John Gill
17:2 Whilst their children remember their altars,.... Which is a further proof of their long continuance in idolatrous practices, and a fresh witness against them; they trained up their children in them; who, when grown up, could not forget them, but imitated them, and went on in the same evil ways. Some render the words, "as they remember their children, so they remember their altars (i), and their groves, by the green trees upon the high hills"; they had the same love to their idols, and the worship of them, as they had to their children. This sense is received by Kimchi (k); yea, they had a greater affection for their idols than for their children; since they made their children pass through the fire to Moloch, and burnt their sons and their daughters to Baal. The Targum renders it, "their groves under every green tree": see Jer 2:20. Kimchi and Ben Melech connect green trees not with groves but with altars; and take the sense to be, that their altars were by green trees; since groves and green trees were the same, and which altars also were upon high hills.
(i) "sicut recordantur filiorum suorum, ita recordantur ararum suarum"; so some in Vatablus. (k) So in T. Bab. Sanhedrin, fol. 63. 2. & Gloss in ib.
John Wesley
17:2 Their children - This shewed how inveterate they were in this sin of idolatry, that they taught it their children.
Robert Jamieson, A. R. Fausset and David Brown
17:2 children remember--Instead of forsaking the idolatries of their fathers, they keep them up (Jer 7:18). This is given as proof that their sin is "graven upon . . . altars" (Jer 17:1), that is, is not merely temporary. They corrupt their posterity after them. CASTALIO less probably translates, "They remember their altars as (fondly as) they do their children."
groves--rather, "images of Astarte," the goddess of the heavenly hosts, represented as a sacred tree, such as is seen in the Assyrian sculptures (4Kings 21:7; 2Chron 24:18). "Image of the grove." The Hebrew for "grove" is Asherah, that is, Assarak, Astarte, or Ashtaroth.
by the green trees--that is, near them: the sacred trees (idol symbols) of Astarte being placed in the midst of natural trees: "green trees" is thus distinguished from "groves," artificial trees. HENDERSON, to avoid taking the same Hebrew particle in the same sentence differently, "by . . . upon" translates "images of Astarte on the green trees." But it is not probable that images, in the form of a sacred tree, should be hung on trees, rather than near them.
17:317:3: եւ ՚ի վերայ լերանց վայրի. զզօրութիւն քո, եւ զամենայն գանձս քո բաշխեցի՛ց յաւարի. զբարձունս քո մեղօք յամենայն սահմանս քո։
3 Քո զօրութիւնը, քո բոլոր գանձերը եւ քո մեղսառիթ բարձունքները, քո բոլոր սահմանների մէջ, աւարի պիտի մատնեմ:
3 Ո՛վ իմ լեռս*, որ դաշտի մէջ ես, Քու ստացուածքդ, քու բոլոր գանձերդ, Բոլոր սահմաններուդ մէջ մեղքի համար շինուած բարձր տեղերդ Յափշտակութեան պիտի մատնեմ։
[291]եւ ի վերայ լերանց`` վայրի, զզօրութիւն քո եւ զամենայն գանձս քո բաշխեցից յաւարի, զբարձունս քո մեղօք յամենայն սահմանս քո:

17:3: եւ ՚ի վերայ լերանց վայրի. զզօրութիւն քո, եւ զամենայն գանձս քո բաշխեցի՛ց յաւարի. զբարձունս քո մեղօք յամենայն սահմանս քո։
3 Քո զօրութիւնը, քո բոլոր գանձերը եւ քո մեղսառիթ բարձունքները, քո բոլոր սահմանների մէջ, աւարի պիտի մատնեմ:
3 Ո՛վ իմ լեռս*, որ դաշտի մէջ ես, Քու ստացուածքդ, քու բոլոր գանձերդ, Բոլոր սահմաններուդ մէջ մեղքի համար շինուած բարձր տեղերդ Յափշտակութեան պիտի մատնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
17:317:3 Гору Мою в поле, имущество твое и все сокровища твои отдам на расхищение, и все высоты твои за грехи во всех пределах твоих.
17:7 καὶ και and; even εὐλογημένος ευλογεω commend; acclaim ὁ ο the ἄνθρωπος ανθρωπος person; human ὃς ος who; what πέποιθεν πειθω persuade ἐπὶ επι in; on τῷ ο the κυρίῳ κυριος lord; master καὶ και and; even ἔσται ειμι be κύριος κυριος lord; master ἐλπὶς ελπις hope αὐτοῦ αυτος he; him
17:3 הֲרָרִי֙ hᵃrārˌî הַר mountain בַּ ba בְּ in † הַ the שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field חֵילְךָ֥ ḥêlᵊḵˌā חַיִל power כָל־ ḵol- כֹּל whole אֹוצְרֹותֶ֖יךָ ʔôṣᵊrôṯˌeʸḵā אֹוצָר supply לָ lā לְ to בַ֣ז vˈaz בַּז spoiling אֶתֵּ֑ן ʔettˈēn נתן give בָּמֹתֶ֕יךָ bāmōṯˈeʸḵā בָּמָה high place בְּ bᵊ בְּ in חַטָּ֖את ḥaṭṭˌāṯ חַטָּאת sin בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole גְּבוּלֶֽיךָ׃ gᵊvûlˈeʸḵā גְּבוּל boundary
17:3. sacrificantes in agro fortitudinem tuam et omnes thesauros tuos in direptionem dabo excelsa tua propter peccata in universis finibus tuisSacrificing in the field: I will give thy strength, and all thy treasures to the spoil, and thy high places for sin in all thy borders.
3. O my mountain in the field, I will give thy substance and all thy treasures for a spoil, thy high places, because of sin, throughout all thy borders.
17:3. by sacrificing in the field. And so, I will give over your strength and all your treasures to be despoiled, along with your exalted places of sin, within all your borders.
17:3. O my mountain in the field, I will give thy substance [and] all thy treasures to the spoil, [and] thy high places for sin, throughout all thy borders.
O my mountain in the field, I will give thy substance [and] all thy treasures to the spoil, [and] thy high places for sin, throughout all thy borders:

17:3 Гору Мою в поле, имущество твое и все сокровища твои отдам на расхищение, и все высоты твои за грехи во всех пределах твоих.
17:7
καὶ και and; even
εὐλογημένος ευλογεω commend; acclaim
ο the
ἄνθρωπος ανθρωπος person; human
ὃς ος who; what
πέποιθεν πειθω persuade
ἐπὶ επι in; on
τῷ ο the
κυρίῳ κυριος lord; master
καὶ και and; even
ἔσται ειμι be
κύριος κυριος lord; master
ἐλπὶς ελπις hope
αὐτοῦ αυτος he; him
17:3
הֲרָרִי֙ hᵃrārˌî הַר mountain
בַּ ba בְּ in
הַ the
שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field
חֵילְךָ֥ ḥêlᵊḵˌā חַיִל power
כָל־ ḵol- כֹּל whole
אֹוצְרֹותֶ֖יךָ ʔôṣᵊrôṯˌeʸḵā אֹוצָר supply
לָ לְ to
בַ֣ז vˈaz בַּז spoiling
אֶתֵּ֑ן ʔettˈēn נתן give
בָּמֹתֶ֕יךָ bāmōṯˈeʸḵā בָּמָה high place
בְּ bᵊ בְּ in
חַטָּ֖את ḥaṭṭˌāṯ חַטָּאת sin
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
גְּבוּלֶֽיךָ׃ gᵊvûlˈeʸḵā גְּבוּל boundary
17:3. sacrificantes in agro fortitudinem tuam et omnes thesauros tuos in direptionem dabo excelsa tua propter peccata in universis finibus tuis
Sacrificing in the field: I will give thy strength, and all thy treasures to the spoil, and thy high places for sin in all thy borders.
17:3. by sacrificing in the field. And so, I will give over your strength and all your treasures to be despoiled, along with your exalted places of sin, within all your borders.
17:3. O my mountain in the field, I will give thy substance [and] all thy treasures to the spoil, [and] thy high places for sin, throughout all thy borders.
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
3: Гора Божия — это Иерусалим, видимый издалека для идущих по окружающей его равнине. Впрочем, еврейское выражение, переведенное в русском тексте словами: "гору Мою", можно относить к предыдущему стиху и переводить так: "на горах поля".
Adam Clarke: Commentary on the Bible - 1831
17:3: O my mountain in the field - The prophet here addresses the land of Judea, which was a mountainous country, Deu 3:25; but Jerusalem itself may be meant, which is partly built upon hills which, like itself, are elevated above the rest of the country.
Albert Barnes: Notes on the Bible - 1834
17:3: O my mountain in the field - i. e., Jerusalem or Zion, called the Rock of the Plain in Jer 21:13. "The field" is the open unenclosed country, here contrasted with the privileged height of Zion.
Or sin - i. e., because of thy sin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:3: my: Jer 26:18; Isa 2:2, Isa 2:3; Lam 5:17, Lam 5:18; Mic 3:12, Mic 4:1, Mic 4:2
I will: Jer 15:13, Jer 52:15-20; Kg2 24:13, Kg2 25:13-16; Isa 39:4-6; Lam 1:10; Eze 7:20-22
and thy: Jer 12:12; Lev 26:30; Isa 27:9; Eze 6:3, Eze 16:39; Mic 1:5-7
Geneva 1599
17:3 (e) O my mountain in the field, I will give thy substance [and] all thy treasures to the spoil, [and] thy high places for sin, throughout all thy borders.
(e) Zion that was my mountain, will now be left as a waste field.
John Gill
17:3 O my mountain in the midst of the field,.... Meaning either the temple, called the mountain of the house, and of the Lord's house, Mic 3:12, or else Jerusalem, which stood on a hill in the midst of a plain, surrounded with fruitful fields and gardens; or in the midst of a land like a field. The Targum is,
"because thou worshippest idols upon the mountains in the field:''
I will give thy substance and all thy treasures to the spoil; all the riches of the city and temple to be the spoil and plunder of the enemy; See Gill on Jer 15:13.
and thy high places for sin, throughout all thy borders. The sense is, that all their substance and treasure throughout their borders, the riches of the whole land, as well as of the city and temple, Jer 15:13 and all their high places throughout the land, which were used for sin, for idolatrous practices, on account thereof, should become the spoil of the enemy.
John Wesley
17:3 My mountain - Jerusalem stood at the foot of an hill, and part of it on the side of it, upon the top of which hills, were many pleasant fields.
Robert Jamieson, A. R. Fausset and David Brown
17:3 mountain--Jerusalem, and especially Zion and the temple.
in the field--As Jerusalem was surrounded by mountains (Ps 125:2), the sense probably is, Ye rely on your mountainous position (Jer 3:23), but I will make "My mountain" to become as if it were in a plain (field), so as to give thy substance an easy prey to the enemy [CALVIN]. "Field" may, however, mean all Judea; it and "My mountain" will thus express the country and its capital. (GESENIUS translates, "together with," instead of "in"; as the Hebrew is translated in Jer 11:19; Hos 5:6; but this is not absolutely needed), "the substance" of both of which God "will give to the spoil."
thy high places--corresponding in parallelism to "My mountain" (compare Is 11:9), as "all thy borders," to "the field" (which confirms the view that "field" means all Judea).
for sin--connected with high places" in English Version, namely, frequented for sin, that is, for idolatrous sacrifices. But Jer 15:13 makes the rendering probable, "I will give thy substance . . . to . . . spoil . . . on account of thy sin throughout all thy borders."
17:417:4: Եւ լքջիր եւ նկո՛ւն լիջիր ՚ի ժառանգութենէ քումմէ զոր ետո՛ւ քեզ. եւ հանի՛ց զքեզ ՚ի ձեռս թշնամեաց քոց յերկիր զոր ո՛չ գիտիցես. զի հուր վառեա՛լ է ՚ի սրտմտութեան իմում. մինչեւ յաւիտեա՛ն բորբոքեսցի[11211]։ [11211] Ոմանք. Մինչեւ յաւիտեանս։
4 Թող նկուն լինես ու զրկուես քո ժառանգութիւնից, որ քեզ տուեցի: Քո թշնամիների ձեռքով քեզ պիտի արտաքսեմ մի երկիր, որը չգիտես դու, քանզի իմ բարկութեան մէջ կրակ է վառուել եւ այն յաւիտեան պիտի բորբոքուի»:
4 Դուն պիտի զրկուիս քու ժառանգութենէդ, որ քեզի տուի։Անծանօթ երկրի մէջ Քու թշնամիներուդ ծառայ պիտի ընեմ քեզ, Վասն զի իմ բարկութեանս մէջ կրակ մը վառուեցաւ, Որ յաւիտեան պիտի բորբոքի»։
Եւ լքջիր եւ նկուն լիջիր ի ժառանգութենէ քումմէ զոր ետու քեզ. եւ [292]հանից զքեզ ի ձեռս`` թշնամեաց քոց յերկիր զոր ոչ գիտիցես. զի հուր [293]վառեալ է`` ի սրտմտութեան իմում, մինչեւ յաւիտեան բորբոքեսցի:

17:4: Եւ լքջիր եւ նկո՛ւն լիջիր ՚ի ժառանգութենէ քումմէ զոր ետո՛ւ քեզ. եւ հանի՛ց զքեզ ՚ի ձեռս թշնամեաց քոց յերկիր զոր ո՛չ գիտիցես. զի հուր վառեա՛լ է ՚ի սրտմտութեան իմում. մինչեւ յաւիտեա՛ն բորբոքեսցի[11211]։
[11211] Ոմանք. Մինչեւ յաւիտեանս։
4 Թող նկուն լինես ու զրկուես քո ժառանգութիւնից, որ քեզ տուեցի: Քո թշնամիների ձեռքով քեզ պիտի արտաքսեմ մի երկիր, որը չգիտես դու, քանզի իմ բարկութեան մէջ կրակ է վառուել եւ այն յաւիտեան պիտի բորբոքուի»:
4 Դուն պիտի զրկուիս քու ժառանգութենէդ, որ քեզի տուի։Անծանօթ երկրի մէջ Քու թշնամիներուդ ծառայ պիտի ընեմ քեզ, Վասն զի իմ բարկութեանս մէջ կրակ մը վառուեցաւ, Որ յաւիտեան պիտի բորբոքի»։
zohrab-1805▾ eastern-1994▾ western am▾
17:417:4 И ты чрез себя лишишься наследия твоего, которое Я дал тебе, и отдам тебя в рабство врагам твоим, в землю, которой ты не знаешь, потому что вы воспламенили огонь гнева Моего; он будет гореть во веки.
17:8 καὶ και and; even ἔσται ειμι be ὡς ως.1 as; how ξύλον ξυλον wood; timber εὐθηνοῦν ευθηνεω from; by ὕδατα υδωρ water καὶ και and; even ἐπὶ επι in; on ἰκμάδα ικμας moisture βαλεῖ βαλλω cast; throw ῥίζας ριζα root αὐτοῦ αυτος he; him καὶ και and; even οὐ ου not φοβηθήσεται φοβεω afraid; fear ὅταν οταν when; once ἔλθῃ ερχομαι come; go καῦμα καυμα heat καὶ και and; even ἔσται ειμι be ἐπ᾿ επι in; on αὐτῷ αυτος he; him στελέχη στελεχος in ἐνιαυτῷ ενιαυτος cycle; period ἀβροχίας αβροχια not φοβηθήσεται φοβεω afraid; fear καὶ και and; even οὐ ου not διαλείψει διαλειπω cease ποιῶν ποιεω do; make καρπόν καρπος.1 fruit
17:4 וְ wᵊ וְ and שָׁמַטְתָּ֗ה šāmaṭtˈā שׁמט let loose וּ û וְ and בְךָ֙ vᵊḵˌā בְּ in מִ mi מִן from נַּחֲלָֽתְךָ֙ nnaḥᵃlˈāṯᵊḵā נַחֲלָה heritage אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] נָתַ֣תִּי nāṯˈattî נתן give לָ֔ךְ lˈāḵ לְ to וְ wᵊ וְ and הַעֲבַדְתִּ֨יךָ֙ haʕᵃvaḏtˈîḵā עבד work, serve אֶת־ ʔeṯ- אֵת [object marker] אֹ֣יְבֶ֔יךָ ʔˈōyᵊvˈeʸḵā איב be hostile בָּ bā בְּ in † הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not יָדָ֑עְתָּ yāḏˈāʕᵊttā ידע know כִּֽי־ kˈî- כִּי that אֵ֛שׁ ʔˈēš אֵשׁ fire קְדַחְתֶּ֥ם qᵊḏaḥtˌem קדח be kindled בְּ bᵊ בְּ in אַפִּ֖י ʔappˌî אַף nose עַד־ ʕaḏ- עַד unto עֹולָ֥ם ʕôlˌām עֹולָם eternity תּוּקָֽד׃ ס tûqˈāḏ . s יקד burn
17:4. et relinqueris sola ab hereditate tua quam dedi tibi et servire te faciam inimicis tuis in terra quam ignoras quoniam ignem succendisti in furore meo usque in aeternum ardebitAnd thou shalt be left stripped of thy inheritance, which I gave thee: and I will make thee serve thy enemies in a land which thou knowest not: because thou hast kindled a fire in my wrath, it shall burn for ever.
4. And thou, even of thyself, shalt discontinue from thine heritage that I gave thee; and I will cause thee to serve thine enemies in the land which thou knowest not: for ye have kindled a fire in mine anger which shall burn for ever.
17:4. And you will be left behind without your inheritance, which I gave to you. And I will cause you to serve your enemies in a land that you do not know. For you have kindled a fire in my fury; it shall burn, even unto eternity.”
17:4. And thou, even thyself, shalt discontinue from thine heritage that I gave thee; and I will cause thee to serve thine enemies in the land which thou knowest not: for ye have kindled a fire in mine anger, [which] shall burn for ever.
And thou, even thyself, shalt discontinue from thine heritage that I gave thee; and I will cause thee to serve thine enemies in the land which thou knowest not: for ye have kindled a fire in mine anger, [which] shall burn for ever:

17:4 И ты чрез себя лишишься наследия твоего, которое Я дал тебе, и отдам тебя в рабство врагам твоим, в землю, которой ты не знаешь, потому что вы воспламенили огонь гнева Моего; он будет гореть во веки.
17:8
καὶ και and; even
ἔσται ειμι be
ὡς ως.1 as; how
ξύλον ξυλον wood; timber
εὐθηνοῦν ευθηνεω from; by
ὕδατα υδωρ water
καὶ και and; even
ἐπὶ επι in; on
ἰκμάδα ικμας moisture
βαλεῖ βαλλω cast; throw
ῥίζας ριζα root
αὐτοῦ αυτος he; him
καὶ και and; even
οὐ ου not
φοβηθήσεται φοβεω afraid; fear
ὅταν οταν when; once
ἔλθῃ ερχομαι come; go
καῦμα καυμα heat
καὶ και and; even
ἔσται ειμι be
ἐπ᾿ επι in; on
αὐτῷ αυτος he; him
στελέχη στελεχος in
ἐνιαυτῷ ενιαυτος cycle; period
ἀβροχίας αβροχια not
φοβηθήσεται φοβεω afraid; fear
καὶ και and; even
οὐ ου not
διαλείψει διαλειπω cease
ποιῶν ποιεω do; make
καρπόν καρπος.1 fruit
17:4
וְ wᵊ וְ and
שָׁמַטְתָּ֗ה šāmaṭtˈā שׁמט let loose
וּ û וְ and
בְךָ֙ vᵊḵˌā בְּ in
מִ mi מִן from
נַּחֲלָֽתְךָ֙ nnaḥᵃlˈāṯᵊḵā נַחֲלָה heritage
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
נָתַ֣תִּי nāṯˈattî נתן give
לָ֔ךְ lˈāḵ לְ to
וְ wᵊ וְ and
הַעֲבַדְתִּ֨יךָ֙ haʕᵃvaḏtˈîḵā עבד work, serve
אֶת־ ʔeṯ- אֵת [object marker]
אֹ֣יְבֶ֔יךָ ʔˈōyᵊvˈeʸḵā איב be hostile
בָּ בְּ in
הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
יָדָ֑עְתָּ yāḏˈāʕᵊttā ידע know
כִּֽי־ kˈî- כִּי that
אֵ֛שׁ ʔˈēš אֵשׁ fire
קְדַחְתֶּ֥ם qᵊḏaḥtˌem קדח be kindled
בְּ bᵊ בְּ in
אַפִּ֖י ʔappˌî אַף nose
עַד־ ʕaḏ- עַד unto
עֹולָ֥ם ʕôlˌām עֹולָם eternity
תּוּקָֽד׃ ס tûqˈāḏ . s יקד burn
17:4. et relinqueris sola ab hereditate tua quam dedi tibi et servire te faciam inimicis tuis in terra quam ignoras quoniam ignem succendisti in furore meo usque in aeternum ardebit
And thou shalt be left stripped of thy inheritance, which I gave thee: and I will make thee serve thy enemies in a land which thou knowest not: because thou hast kindled a fire in my wrath, it shall burn for ever.
17:4. And you will be left behind without your inheritance, which I gave to you. And I will cause you to serve your enemies in a land that you do not know. For you have kindled a fire in my fury; it shall burn, even unto eternity.”
17:4. And thou, even thyself, shalt discontinue from thine heritage that I gave thee; and I will cause thee to serve thine enemies in the land which thou knowest not: for ye have kindled a fire in mine anger, [which] shall burn for ever.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
17:4: The verb rendered "discontinue" is that used of letting the land rest Exo 23:11, and of releasing creditors Deu 15:2 in the sabbatical year. As Judah had not kept these sabbatical years she must now discontinue the tillage of God's inheritance until the land had had its rest. "Even thyself may mean and that through thyself," through thine own fault.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:4: thyself: Heb. in thyself
shalt: Jer 16:13, Jer 25:9-11; Lev 26:31-34; Deu 4:26, Deu 4:27, Deu 28:25; Jos 23:15, Jos 23:16; Kg1 9:7; Kg2 25:21
and I: Jer 5:29, Jer 27:12, Jer 27:13; Deu 28:47, Deu 28:48; Neh 9:28; Isa 14:3
for: Jer 7:20, Jer 15:14; Deu 29:26-28, Deu 32:22-25; Isa 5:25, Isa 30:33, Isa 66:24; Lam 1:12; Eze 20:47, Eze 20:48, Eze 21:31; Nah 1:5, Nah 1:6; Mar 9:43-49
Geneva 1599
17:4 And thou, even (f) thyself, shall discontinue from thy heritage that I gave thee; and I will cause thee to serve thy enemies in the land which thou knowest not: for ye have kindled a fire in my anger, [which] shall burn for ever.
(f) Because you would not give the land rest, at such times, days and years as I appointed, you will after this be carried away and it will rest for lack of labourers.
John Gill
17:4 And thou, even thyself,.... Or, "thou, and in thee" (l); that is, thou and those that are in thee, all the inhabitants of Jerusalem and Judea; or, "thou even through thyself" (m); through thine own fault, by reason of thy sins and iniquities:
shalt discontinue from thine heritage that I gave thee; be removed from it, and no longer enjoy it: or, "shalt intermit from thine heritage" (n); shall not till the land, plough and sow, and reap, and gather the fruits of it: this was enjoined on every seventh year, when the land was to have its rest, or sabbath, Ex 23:10, but this law they did not observe; and now, therefore, whether they would or not, the land should be intermitted, and not tilled and enjoyed by them. The Targum takes in the whole of the sense,
"and I will bring an enemy upon your land; and it shall be desolate as in the year of intermission: and I will take vengeance of judgment upon you, until I remove you from your inheritance which I have given unto you;''
the land of Canaan, which was given them for an inheritance:
I will cause thee to serve thine enemies in the land which thou knowest not; the Babylonians in Chaldea; or, as Jerom thinks; the Romans. Of the different reading of these words; see Gill on Jer 15:13,
for ye have I kindled a fire in mine anger; or by their sins had caused the anger of the Lord to burn like fire:
which shall burn for ever; as it will in hell, and therefore called everlasting fire: here it only means until these people and their country were consumed by the enemy; perhaps some reference is had to the burning of the city and temple by the Babylonians, or Romans, or both. These first four verses are left out by the Septuagint interpreters, Jerom thinks, to spare their own people.
(l) "qui sunt apud te", Junius & Tremellius. (m) "Per te", Piscator. (n) "ita intermissionen facies", Junius & Tremellius; so Schmidt.
John Wesley
17:4 For ever - For a long time; so the word ever is often taken.
Robert Jamieson, A. R. Fausset and David Brown
17:4 even thyself--rather, "owing to thyself," that is, by thy own fault (Jer 15:13).
discontinue from--be dispossessed of. Not only thy substance, but thyself shall be carried off to a strange land (Jer 15:14).
17:517:5: Ա՛յսպէս ասէ Տէր. Անիծեա՛լ լիցի մարդ որ արասցէ զյոյս իւր ՚ի մարդ, եւ ապաստան լինիցի ՚ի մարմին բազկի նորա. եւ ապստամբիցէ ՚ի Տեառնէ սիրտ նորա[11212]։ [11212] Ոմանք. Եւ ապաստան լիցի... եւ ապստամբ իցէ։
5 Այսպէս է ասում Տէրը. «Թող անիծեալ լինի այն մարդը, որ իր յոյսը կը դնի մարդու վրայ՝ ապաւինելով նրա մարմնին ու բազկին, իսկ նրա սիրտը կ’ապստամբի Տիրոջ դէմ:
5 Տէրը այսպէս կ’ըսէ.«Անիծեալ ըլլայ այն մարդը, որ մարդու կ’ապաւինի Ու մարմինը իրեն բազուկ կ’ընէ։Որուն սիրտը Տէրոջմէն կը խոտորի։
Այսպէս ասէ Տէր. Անիծեալ լիցի մարդ որ արասցէ զյոյս իւր ի մարդ, եւ ապաստան լինիցի ի մարմին բազկի նորա, եւ ապստամբիցէ ի Տեառնէ սիրտ նորա:

17:5: Ա՛յսպէս ասէ Տէր. Անիծեա՛լ լիցի մարդ որ արասցէ զյոյս իւր ՚ի մարդ, եւ ապաստան լինիցի ՚ի մարմին բազկի նորա. եւ ապստամբիցէ ՚ի Տեառնէ սիրտ նորա[11212]։
[11212] Ոմանք. Եւ ապաստան լիցի... եւ ապստամբ իցէ։
5 Այսպէս է ասում Տէրը. «Թող անիծեալ լինի այն մարդը, որ իր յոյսը կը դնի մարդու վրայ՝ ապաւինելով նրա մարմնին ու բազկին, իսկ նրա սիրտը կ’ապստամբի Տիրոջ դէմ:
5 Տէրը այսպէս կ’ըսէ.«Անիծեալ ըլլայ այն մարդը, որ մարդու կ’ապաւինի Ու մարմինը իրեն բազուկ կ’ընէ։Որուն սիրտը Տէրոջմէն կը խոտորի։
zohrab-1805▾ eastern-1994▾ western am▾
17:517:5 Так говорит Господь: проклят человек, который надеется на человека и плоть делает своею опорою, и которого сердце удаляется от Господа.
17:9 βαθεῖα βαθυς deep ἡ ο the καρδία καρδια heart παρὰ παρα from; by πάντα πας all; every καὶ και and; even ἄνθρωπός ανθρωπος person; human ἐστιν ειμι be καὶ και and; even τίς τις.1 who?; what? γνώσεται γινωσκω know αὐτόν αυτος he; him
17:5 כֹּ֣ה׀ kˈō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אָר֤וּר ʔārˈûr ארר curse הַ ha הַ the גֶּ֨בֶר֙ ggˈever גֶּבֶר vigorous man אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יִבְטַ֣ח yivṭˈaḥ בטח trust בָּֽ bˈā בְּ in † הַ the אָדָ֔ם ʔāḏˈām אָדָם human, mankind וְ wᵊ וְ and שָׂ֥ם śˌām שׂים put בָּשָׂ֖ר bāśˌār בָּשָׂר flesh זְרֹעֹ֑ו zᵊrōʕˈô זְרֹועַ arm וּ û וְ and מִן־ min- מִן from יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH יָס֥וּר yāsˌûr סור turn aside לִבֹּֽו׃ libbˈô לֵב heart
17:5. haec dicit Dominus maledictus homo qui confidit in homine et ponit carnem brachium suum et a Domino recedit cor eiusThus saith the Lord: Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord.
5. Thus saith the LORD: Cursed is the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the LORD.
17:5. Thus says the Lord: “Cursed is a man who trusts in man, and who establishes what is flesh as his right arm, and whose heart withdraws from the Lord.
17:5. Thus saith the LORD; Cursed [be] the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the LORD.
Thus saith the LORD; Cursed [be] the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the LORD:

17:5 Так говорит Господь: проклят человек, который надеется на человека и плоть делает своею опорою, и которого сердце удаляется от Господа.
17:9
βαθεῖα βαθυς deep
ο the
καρδία καρδια heart
παρὰ παρα from; by
πάντα πας all; every
καὶ και and; even
ἄνθρωπός ανθρωπος person; human
ἐστιν ειμι be
καὶ και and; even
τίς τις.1 who?; what?
γνώσεται γινωσκω know
αὐτόν αυτος he; him
17:5
כֹּ֣ה׀ kˈō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
אָר֤וּר ʔārˈûr ארר curse
הַ ha הַ the
גֶּ֨בֶר֙ ggˈever גֶּבֶר vigorous man
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יִבְטַ֣ח yivṭˈaḥ בטח trust
בָּֽ bˈā בְּ in
הַ the
אָדָ֔ם ʔāḏˈām אָדָם human, mankind
וְ wᵊ וְ and
שָׂ֥ם śˌām שׂים put
בָּשָׂ֖ר bāśˌār בָּשָׂר flesh
זְרֹעֹ֑ו zᵊrōʕˈô זְרֹועַ arm
וּ û וְ and
מִן־ min- מִן from
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
יָס֥וּר yāsˌûr סור turn aside
לִבֹּֽו׃ libbˈô לֵב heart
17:5. haec dicit Dominus maledictus homo qui confidit in homine et ponit carnem brachium suum et a Domino recedit cor eius
Thus saith the Lord: Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord.
17:5. Thus says the Lord: “Cursed is a man who trusts in man, and who establishes what is flesh as his right arm, and whose heart withdraws from the Lord.
17:5. Thus saith the LORD; Cursed [be] the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-11: Несчастен тот, кто надеется на людей, а не на Бога. Если он чего и достигнет, то Бог отнимет это у него. Напротив, надеющийся на Бога будет благоденствовать, как дерево, растущее при воде.

5: Очень вероятно, что пророк имеет здесь в виду царя Иоакима, который возлагал большие надежды на помощь со стороны египтян и, вопреки советам пророка Иеремии, вступал в заговоры против Вавилонского царя.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 Thus saith the LORD; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the LORD. 6 For he shall be like the heath in the desert, and shall not see when good cometh; but shall inhabit the parched places in the wilderness, in a salt land and not inhabited. 7 Blessed is the man that trusteth in the LORD, and whose hope the LORD is. 8 For he shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit. 9 The heart is deceitful above all things, and desperately wicked: who can know it? 10 I the LORD search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings. 11 As the partridge sitteth on eggs, and hatcheth them not; so he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool.
It is excellent doctrine that is preached in these verses, and of general concern and use to us all, and it does not appear to have any particular reference to the present state of Judah and Jerusalem. The prophet's sermons were not all prophetical, but some of them practical; yet this discourse, which probably we have here only the heads of, would be of singular use to them by way of caution not to misplace their confidence in the day of their distress. Let us all learn what we are taught here,
I. Concerning the disappointment and vexation those will certainly meet with who depend upon creatures for success and relief when they are in trouble (v. 5, 6): Cursed be the man that trusts in man. God pronounces him cursed for the affront he thereby puts upon him. Or, Cursed (that is, miserable) is the man that does so, for he leans upon a broken reed, which will not only fail him, but will run into his hand and pierce it. Observe, 1. The sin here condemned; it is trusting in man, putting that confidence in the wisdom and power, the kindness and faithfulness, of men, which should be placed in those attributes of God only, making our applications to men and raising our expectations from them as principal agents, whereas they are but instruments in the hand of Providence. It is making flesh the arm we stay upon, the arm we work with and with which we hope to work our point, the arm under which we shelter ourselves and on which we depend for protection. God is his people's arm, Isa. xxxii. 2. We must not think to make any creature to be that to us which God has undertaken to be. Man is called flesh, to show the folly of those that make him their confidence; he is flesh, weak and feeble as flesh without bones or sinews, that has no strength at all in it; he is inactive as flesh without spirit, which is a dead thing; he is mortal and dying as flesh, which soon putrefies and corrupts, and is continually wasting. Nay, he is false and sinful, and has lost his integrity; so his being flesh signifies, Gen. vi. 3. The great malignity there is in this sin; it is the departure of the evil heart of unbelief from the living God. Those that trust in man perhaps draw nigh to God with their mouth and honour him with their lips, they call him their hope and say that they trust in him, but really their heart departs from him; they distrust him, despise him, and decline a correspondence with him. Cleaving to the cistern is leaving the fountain, and is resented accordingly. 3. The fatal consequences of this sin. He that puts a confidence in man puts a cheat upon himself; for (v. 6) he shall be like the heath in the desert, a sorry shrub, the product of barren ground, sapless, useless, and worthless; his comforts shall all fail him and his hopes be blasted; he shall wither, be dejected in himself and trampled on by all about him. When good comes he shall not see it, he shall not share in it; when the times mend they shall not mend with him, but he shall inhabit the parched places in the wilderness; his expectation shall be continually frustrated; when others have a harvest he shall have none. Those that trust to their own righteousness and strength, and think they can do well enough without the merit and grace of Christ, thus make flesh their arm, and their souls cannot prosper in graces or comforts; they can neither produce the fruits of acceptable services to God nor reap the fruits of saving blessings from him; they dwell in a dry land.
II. Concerning the abundant satisfaction which those have, and will have, who make God their confidence, who live by faith in his providence and promise, who refer themselves to him and his guidance at all times and repose themselves in him and his love in the most unquiet times, v. 7, 8. Observe, 1. The duty required of us--to trust in the Lord, to do our duty to him and then depend upon him to bear us out in doing it--when creatures and second causes either deceive or threaten us, either are false to us or fierce against us, to commit ourselves to God as all-sufficient both to fill up the place of those who fail us and to protect us from those who set upon us. It is to make the Lord our hope, his favour the good we hope for and his power the strength we hope in. 2. The comfort that attends the doing of this duty. He that does so shall be as a tree planted by the waters, a choice tree, about which great care has been taken to set it in the best soil, so far from being like the heath in the wilderness; he shall be like a tree that spreads out its roots, and thereby is firmly fixed, spreads them out by the rivers, whence it draws abundance of sap, which denotes both the establishment and the comfort which those have who make God their hope; they are easy, they are pleasant, and enjoy a continual security and serenity of mind. A tree thus planted, thus watered, shall not see when heat comes, shall not sustain any damage from the most scorching heats of summer; it is so well moistened from its roots that it shall be sufficiently guarded against drought. Those that make God their hope, (1.) They shall flourish in credit and comfort, like a tree that is always green, whose leaf does not wither; they shall be cheerful to themselves and beautiful in the eyes of others. Those who thus give honour to God by giving him credit God will put honour upon, and make them the ornament and delight of the places where they live, as green trees are. (2.) They shall be fixed in an inward peace and satisfaction: They shall not be careful in a year of drought, when there is want of rain; for, as the tree has seed in itself, so it has its moisture. Those who make God their hope have enough in him to make up the want of all creature-comforts. We need not be solicitous about the breaking of a cistern as long as we have the fountain. (3.) They shall be fruitful in holiness, and in all good works. Those who trust in God, and by faith derive strength and grace from him, shall not cease from yielding fruit; they shall still be enabled to do that which will redound to the glory of God, the benefit of others, and their own account.
III. Concerning the sinfulness of man's heart, and the divine inspection it is always under, v. 9, 10. It is folly to trust in man, for he is not only frail, but false and deceitful. We are apt to think that we trust in God, and are entitled to the blessings here promised to those who do so. But this is a thing about which our own hearts deceive us as much as any thing. We think that we trust in God when really we do not, as appears by this, that our hopes and fears rise or fall according as second causes smile or frown.
1. It is true in general. (1.) There is that wickedness in our hearts which we ourselves are not aware of and do not suspect to be there; nay, it is a common mistake among the children of men to think themselves, their own hearts at least, a great deal better than they really are. The heart, the conscience of man, in his corrupt and fallen state, is deceitful above all things. It is subtle and false; it is apt to supplant (so the word properly signifies); it is that from which Jacob had his name, a supplanter. It calls evil good and good evil, puts false colours upon things, and cries peace to those to whom peace does not belong. When men say in their hearts (that is, suffer their hearts to whisper to them) that there is no God, or he does not see, or he will not require, or they shall have peace though they go on; in these, and a thousand similar suggestions the heart is deceitful. It cheats men into their own ruin; and this will be the aggravation of it, that they are self-deceivers, self-destroyers. Herein the heart is desperately wicked; it is deadly, it is desperate. The case is bad indeed, and in a manner deplorable and past relief, if the conscience which should rectify the errors of the other faculties is itself a mother of falsehood and a ring-leader in the delusion. What will become of a man if that in him which should be the candle of the Lord give a false light, if God's deputy in the soul, that is entrusted to support his interests, betrays them? Such is the deceitfulness of the heart that we may truly say, Who can know it? Who can describe how bad the heart is? We cannot know our own hearts, not what they will do in an hour of temptation (Hezekiah did not, Peter did not), not what corrupt dispositions there are in them, nor in how many things they have turned aside; who can understand his errors? Much less can we know the hearts of others, or have any dependence upon them. But, (2.) Whatever wickedness there is in the heart God sees it, and knows it, is perfectly acquainted with it and apprised of it: I the Lord search the heart. This is true of all that is in the heart, all the thoughts of it, the quickest, and those that are most carelessly overlooked by ourselves--all the intents of it, the closest, and those that are most artfully disguised, and industriously concealed from others. Men may be imposed upon, but God cannot. He not only searches the heart with a piercing eye, but he tries the reins, to pass a judgment upon what he discovers, to give every thing its true character and due weight. He tries it, as the gold is tried whether it be standard or no, as the prisoner is tried whether he be guilty or no. And this judgment which he makes of the heart is in order to his passing judgment upon the man; it is to give to every man according to his ways (according to the desert and the tendency of them, life to those that walked in the ways of life, and death to those that persisted in the paths of the destroyer) and according to the fruit of his doings, the effect and influence his doings have had upon others, or according to what is settled by the word of God to be the fruit of men's doings, blessings to the obedient and curses to the disobedient. Note, Therefore God is Judge himself, and he alone, because he, and none besides, knows the hearts of the children of men.
2. It is true especially of all the deceitfulness and wickedness of the heart, all its corrupt devices, desires, and designs. God observes and discerns them; and (which is more than any man can do) he judges of the overt act by the heart. Note, God knows more evil of us than we do of ourselves, which is a good reason why we should not flatter ourselves, but always stand in awe of the judgment of God.
IV. Concerning the curse that attends wealth unjustly gotten. Fraud and violence had been reigning crying sins in Judah and Jerusalem; now the prophet would have those who had been guilty of these sins, and were now stripped of all they had, to read their sin in their punishment (v. 11): He that gets riches and not by right, though he may make them his hope, shall never have joy of them. Observe, It is possible that those who use unlawful means to get wealth may succeed therein and prosper for a time; and it is a temptation to many to defraud and oppress their neighbours when there is money to be got by it. He who has got treasures by vanity and a lying tongue may hug himself in his success, and say, I am rich; nay, and I am innocent too (Hos. xii. 8), but he shall leave them in the midst of his days; they shall be taken from him, or he from them; God shall cut him off with some surprising stroke then when he says, Soul, take thy ease, thou hast goods laid up for many years, Luke xii. 19, 20. He shall leave them to he knows not whom, and shall not be able to take any of his riches away with him. It intimates what a great vexation it is to a worldly man at death that he must leave his riches behind him; and justly may it be a terror to those who got them unjustly, for, though the wealth will not follow them to another world, the guilt will, and the torment of an everlasting, Son, remember, Luke xvi. 25. Thus, at his end, he shall be a fool, a Nabal, whose wealth did him no good, which he had so sordidly hoarded, when his heart became dead as a stone. He was a fool all along; sometimes perhaps his own conscience told him so, but at his end he will appear to be so. Those are fools indeed who are fools in their latter end; and such multitudes will prove who were applauded as wise men, that did well for themselves, Ps. xlix. 13, 18. Those that get grace will be wise in the latter end, will have the comfort of it in death and the benefit of it to eternity (Prov. xix. 20); but those that place their happiness in the wealth of the world, and, right or wrong, will be rich, will rue the folly of it when it is too late to rectify the fatal mistake. This is like the partridge that sits on eggs and hatches them not, but they are broken (as Job xxxix. 15), or stolen (as Isa. x. 14), or they become addle: some sort of fowl there was, well known among the Jews, whose case this commonly was. The rich man takes a great deal of pains to get an estate together, and sits brooding upon it, but never has any comfort nor satisfaction in it; his projects to enrich himself by sinful courses miscarry and come to nothing. Let us therefore be wise in time--what we get to get it honestly, and what we have to use it charitably, that we may lay up in store a good foundation and be wise for eternity.
Adam Clarke: Commentary on the Bible - 1831
17:5: Cursed be the man that trusteth in man - This reprehends their vain confidence in trusting in Egypt, which was too feeble itself to help, and, had it been otherwise, too ill disposed towards them to help them heartily. An arm of flesh is put here for a weak and ineffectual support. And he who, in reference to the salvation of his soul, trusts in an arm of flesh - in himself or others, or in any thing he has done or suffered, will inherit a curse instead of a blessing.
Albert Barnes: Notes on the Bible - 1834
17:5: In the rest of the prophecy Jeremiah dwells upon the moral faults which had led to Judah's ruin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:5: Cursed: Psa 62:9, Psa 118:8, Psa 118:9, Psa 146:3, Psa 146:4; Isa 2:22, Isa 30:1-7, Isa 31:1-9, Isa 36:6; Eze 29:6, Eze 29:7
flesh: Ch2 32:8; Isa 31:3
whose: Psa 18:21; Isa 59:15; Eze 6:9; Hos 1:2, Heb 3:12
Carl Friedrich Keil and Franz Delitzsch
17:5
Further Confirmation of this Announcement in General Reflections concerning the Sources of Ruin and of well-being. - This portion falls into two halves: a. On the sources of ruin and of well-being (Jer 17:5-18); b. On the way to life (Jer 17:18-27). The reflections of the first half show the curse of confidence in man and the blessings of confidence in God the Lord, Jer 17:5-13; to which is joined, Jer 17:14-18, a prayer of the prophet for deliverance from his enemies.
Jer 17:5-6
"Thus saith Jahveh: Cursed is the man that trusteth in man and maketh flesh his arm, while his heart departeth from Jahveh. Jer 17:6. He shall be as a destitute man in the wilderness, and shall not see that good cometh; he shall inhabit parched places in the desert, a salt land and uninhabited. Jer 17:7. Blessed is the man that trusteth in Jahve, and whose trust Jahveh is. Jer 17:8. He shall be as a tree planted by the water, and shall by the river spread out his roots, and shall not fear when heat cometh; his leaves shall be green, and in the year of drought he shall not have care, neither cease from yielding fruit. Jer 17:9. Deceitful is the heart above all, and corrupt it is, who can know it? Jer 17:10. I Jahveh search the heart and try the reins, even to give every one according to his way, according to the fruit of his doings. Jer 17:11. The partridge hatCheth the egg which it laid not; there is that getteth riches and not by right. In the midst of his days they forsake him, and at his end he shall be a fool. Jer 17:12. Thou throne of glory, loftiness from the beginning, thou place of our sanctuary. Jer 17:13. Thou hope of Israel, Jahveh, all that forsake Thee come to shame. They that depart from me shall be written in the earth, for they have forsaken the fountain of living water, Jahveh."
Trust in man and departure from God brings only mischief (Jer 17:5 and Jer 17:6); trust in the Lord brings blessing only (Jer 17:7, Jer 17:8). These truths are substantiated in Jer 17:9-13, and elucidated by illustrations.
Trust in man is described according to the nature of it in the second clause: he that maketh flesh his arm, i.e., has strength. Flesh, the antithesis to spirit (cf. Is 31:3), sets forth the vanity and perishableness of man and of all other earthly beings; cf. besides Is 31:3, also Job 10:4; Ps 56:5. In Jer 17:6 we are shown the curse of this trusting in man. One who so does is as ערער in the steppe. This word, which is found beside only in Ps 102:18, and in the form ערוער Jer 48:6, is rendered by the old translators by means of words which mean desert plants or thorny growths (lxx ἀγριομυρίκη; Jerome, myrice; similarly in Chald. and Syr.); so Ew., arid shrub; Umbr., a bare tree. All these renderings are merely guesses from the context; and the latter, indeed, tells rather against than for a bush or tree, since the following clause, "he shall not see," can be said only of a man. So in Ps 102:18, where we hear of the prayer of the ערער. The word is from ערר, to be naked, made bare, and denotes the destitute man, who lacks all the means of subsistence. It is not the homeless or outcast (Graf, Hitz.). He shall not see, i.e., experience that good comes, i.e., he shall have no prosperity, but shall inhabit "burnt places," tracts in the desert parched by the sun's heat. Salt-land, i.e., quite unfruitful land; cf. Deut 29:22. לא תשׁב is a relative clause: and which is not inhabited = uninhabitable. Dwelling in parched tracts and salt regions is a figure for the total want of the means of life (equivalent to the German: auf keinen grnen Zweig kommen).
Jer 17:7-8
Jer 17:7 and Jer 17:8 show the companion picture, the blessings of trusting in the Lord. "That trusteth in Jahveh" is strengthened by the synonymous "whose trust Jahveh is;" cf. Ps 40:5. The portrayal of the prosperity of him that trusts in the Lord is an extension of the picture in Ps 1:3-4, of the man that hath his delight in the law of the Lord. The form יוּבל is ἁπ. λεγ., equivalent to יבל, water-brook, which, moreover, occurs only in the plural (יבלי), Is 30:25; Is 44:4. He spreads forth his roots by the brook, to gain more and more strength for growth. The Chet. ירא is imperf. from ירא, and is to be read ירא. The Keri gives יראה from ראה, corresponding to the יראה in Jer 17:6. The Chet. is unqualifiedly right, and לא ירא correspond to לא ידאג. As to בּצּרת, see on Jer 14:1. He has no fear for the heat in the year of drought, because the brook by which he grows does not dry up.
Jer 17:9
To bring this truth home to the people, the prophet in Jer 17:9 discloses the nature of the human heart, and then shows in Jer 17:10 how God, as the Searcher of hearts, requites man according to his conduct. Trust in man has its seat in the heart, which seeks thereby to secure to itself success and prosperity. But the heart of man is more deceitful, cunning than all else עקב, from the denom. עקב .moned , to deal treacherously). אנוּשׁ, lit., dangerously sick, incurable, cf. Jer 15:18; here, sore wounded by sin, corrupt or depraved. Who can know it? i.e., fathom its nature and corruptness. Therefore a man must not trust the suggestions and illusions of his own heart.
Jer 17:10-11
Only God searches the heart and tries the reins, the seat of the most hidden emotions and feelings, cf. Jer 11:20; Jer 12:3, and deals accordingly, requiting each according to his life and his doings. The ו before לתת, which is wanting in many MSS and is not expressed by the old translators, is not to be objected to. It serves to separate the aim in view from the rest, and to give it the prominence due to an independent thought; cf. Ew. 340, b. As to the truth itself, cf. Jer 32:19. With this is joined the common saying as to the partridge, Jer 17:11. The aim is not to specify greed as another root of the corruption of the heart, or to give another case of false confidence in the earthly (Ng., Graf); but to corroborate by a common saying, whose truth should be obvious to the people, the greater truth, that God, as Searcher of hearts, requites each according to his works. The proverb ran: He that gains riches, and that by wrong, i.e., in an unjust, dishonourable manner, is like a partridge which hatches eggs it has not laid. In the Proverbs we often find comparisons, as here, without the כּ similit.: a gainer of riches is a partridge (Rephuhn, properly Rphuhn from rpen = rufen, to call or cry); a bird yet found in plenty in the tribe of Judah; cf. Robinson, Palestine. All other interpretations are arbitrary. It is true that natural history has not proved the fact of this peculiarity of the partridge, on which the proverb was founded; testimonies as to this habit of the creature are found only in certain Church fathers, and these were probably deduced from this passage (cf. Winer, bibl. R. W., art. Rebhuhn). But the proverb assumes only the fact that such was the widespread popular belief amongst the Israelites, without saying anything as to the correctness of it. "HatCheth and layeth not" are to be taken relatively. דּגר, the Targum word in Job 39:14 for חמּם, fovere, sig. hatch, lit., to hold eggs close together, cover eggs; see on Is 34:15. ילד, to bring forth, here of laying eggs. As to the Kametz in both words, see Ew. 100, c. The point of the comparison, that the young hatched out of another bird's eggs forsake the mother, is brought out in the application of the proverb. Hence is to be explained "forsake him:" the riches forsake him, instead of: are lost to him, vanish, in the half of his days, i.e., in the midst of life; and at the end of his life he shall be a fool, i.e., the folly of his conduct shall fully appear.
Jer 17:12-13
In Jer 17:12 and Jer 17:13 Jeremiah concludes this meditation with an address to the Lord, which the Lord corroborates by His own word.
Verse 12 is taken by many ancient comm. as a simple statement: a throne of glory, loftiness from the beginning, is the place of our sanctuary. This is grammatically defensible; but the view preferred by almost all moderns, that it is an apostrophe, is more in keeping with the tension of feeling in the discourse. The "place of our sanctuary" is the temple as the spot where God sits throned amidst His people, not the heaven as God's throne: Is 66:1. This the pronoun our does not befit, since heaven is never spoken of as the sanctuary of Israel. Hence we must refer both the preceding phrases to the earthly throne of God in the temple on Zion. The temple is in Jer 14:21 called throne of the כּבוד יהוה, because in it Jahveh is enthroned above the ark; Ex 25:22; Ps 80:2; Ps 99:1. מראשׁון has here the sig. of מראשׁ, Is 40:21; Is 41:4, Is 41:26; Is 48:16 : from the beginning onwards, from all time. Heaven as the proper throne of God is often called מרום, loftiness; cf. Is 57:15; Ps 7:8; but so also is Mount Zion as God's earthly dwelling-place; cf. Ezek 17:23; Ezek 20:40. Zion is called loftiness from the beginning, i.e., from immemorial time, as having been from eternity chosen to be the abode of God's glory upon earth; cf. Ex 15:17, where in the song of Moses by the Red Sea, Mount Zion is pointed out prophetically as the place of the abode of Jahveh, inasmuch as it had been set apart thereto by the sacrifice of Isaac; see the expos. of Ex 15:17. Nor does מראשׁ always mean the beginning of the world, but in Is 41:26 and Is 48:16 it is used of the beginning of the things then under discussion. From the place of Jahveh's throne amongst His people, Jer 17:13, the discourse passes to Him who is there enthroned: Thou hope of Israel, Jahveh (cf. Jer 14:8), through whom Zion and the temple had attained to that eminence. The praise of God's throne prepares only the transition to praise of the Lord, who there makes known His glory. The address to Jahveh: Thou hope of Israel, is not a prayer directed to Him, so as to justify the objection against the vocative acceptation of Jer 17:12, that it were unseemly to address words of prayer to the temple. The juxtaposition of the sanctuary as the throne of God and of Jahveh, the hope of Israel, involves only that the forsaking of the sanctuary on Zion is a forsaking of Jahveh, the hope of Israel. It needs hardly be observed that this adverting to the temple as the seat of Jahve's throne, whence help may come, is not in contradiction to the warning given in Jer 7:4, Jer 7:9. against false confidence in the temple as a power present to protect. That warning is aimed against the idolaters, who believed that God's presence was so bound up with the temple, that the latter was beyond the risk of harm. The Lord is really present in the temple on Zion only to those who draw near Him in the confidence of true faith. All who forsake the Lord come to shame. This word the Lord confirms through the mouth of the prophet in the second part of the verse. יסוּרי, according to the Chet., is a substantive from סוּר, formed like יריב from ריב (cf. Ew. 162, a); the Keri וסוּרי is partic. from סוּר with ו cop. - an uncalled-for conjecture. My departers = those that depart from me, shall be written in the earth, in the loose earth, where writing speedily disappears. ארץ, synonymous with עפר, cf. Job 14:8, suggesting death. The antithesis to this is not the graving in rock, Job 19:24, but being written in the book of life; cf. Dan 12:1 with Ex 32:32. In this direction the grounding clause points: they have forsaken the fountain of living water (Jer 2:13); for without water one must pine and perish. - On this follows directly,
Jer 17:14-16
The prophet's prayer for rescue from his enemies. - Jer 17:14. "Heal me, Jahveh, that I may be healed; help me, that I may be holpen, for Thou art my praise. Jer 17:15. Behold, they say to me, Where is the word of Jahveh? let it come, now. Jer 17:16. I have not withdrawn myself from being a shepherd after Thee, neither wished for the day of trouble, Thou knowest; that which went forth of my lips was open before Thy face. Jer 17:17. Be not to me a confusion, my refuge art Thou in the day of evil. Jer 17:18. Let my persecutors be put to shame, but let not me be put to shame; let them be confounded, but let not me be confounded; bring upon them the day of evil, and break them with a double breach."
The experience Jeremiah had had in his calling seemed to contradict the truth, that trust in the Lord brings blessing (Jer 17:7.); for his preaching of God's word had brought him nothing but persecution and suffering. Therefore he prays the Lord to remove this contradiction and to verify that truth in his case also. The prayer of Jer 17:14, "heal me," reminds one of Ps 6:3; Ps 30:3. Thou art תּהלּתי, the object of my praises; cf. Ps 71:6; Deut 10:21. - The occasion for this prayer is furnished by the attacks of his enemies, who ask in scorn what then has become of that which he proclaims as the word of the Lord, why it does not come to pass. Hence we see that the discourse, of which this complaint is the conclusion, was delivered before the first invasion of Judah by the Chaldeans. So long as his announcements were not fulfilled, the unbelieving were free to persecute him as a false prophet (cf. Deut 18:22), and to give out that his prophecies were inspired by his own spite against his people. He explains, on the contrary, that in his calling he has neither acted of his own accord, nor wished for misfortune to the people, but that he has spoken by the inspiration of God alone. 'לא אצתּי cannot mean: I have not pressed myself forward to follow Thee as shepherd, i.e., pressed myself forward into Thy service in vain and overweening self-conceit (Umbr.). For although this sense would fall very well in with the train of thought, yet it cannot be grammatically justified. אוּץ, press, press oneself on to anything, is construed with ל, cf.Josh. Jer 10:13; with מן it can only mean: press oneself away from a thing. מרעה may stand for מהיות , cf. Jer 48:2, 1Kings 15:23; 3Kings 15:13 : from being a shepherd after Thee, i.e., I have not withdrawn myself from following after Thee as a shepherd. Against this rendering the fact seems to weigh, that usually it is not the prophets, but only the kings and princes, that are entitled the shepherds of the people; cf. Jer 23:1. For this reason, it would appear, Hitz. and Graf have taken רעה in the sig. to seek after a person or thing, and have translated: I have not pressed myself away from keeping after Thee, or from being one that followed Thee faithfully. For this appeal is made to places like Prov 13:20; Prov 28:7; Ps 37:3, where רעה does mean to seek after a thing, to take pleasure in it. But in this sig. רעה is always construed with the accus. of the thing or person, not with אחרי, as here. Nor does it by any means follow, from the fact of shepherds meaning usually kings or rulers, that the idea of "shepherd" is exhausted in ruling and governing people. According to Ps 23:1, Jahveh is the shepherd of the godly, who feeds them in green pastures and leads them to the refreshing water, who revives their soul, etc. In this sense prophets, too, feed the people, if they, following the Lord as chief shepherd, declare God's word to the people. We cannot in any case abide by Ng.'s rendering, who, taking רעה in its literal sense, puts the meaning thus: I have not pressed myself away from being a shepherd, in order to go after Thee. For the assumption that Jeremiah had, before his call, been, like Amos, a herd of cattle, contradicts Jer 1:1; nor from the fact, that the cities of the priests and of the Levites were provided with grazing fields (מגרשׁים), does it at all follow that the priests themselves tended their flocks. "The day of trouble," the ill, disastrous day, is made out by Ng. to be the day of his entering upon the office of prophet - a view that needs no refutation. It is the day of destruction for Jerusalem and Judah, which Jeremiah had foretold. When Ng. says: "He need not have gone out of his way to affirm that he did not desire the day of disaster for the whole people," he has neglected to notice that Jeremiah is here defending himself against the charges of his enemies, who inferred from his prophecies of evil that he found a pleasure in his people's calamity, and wished for it to come. For the truth of his defence, Jeremiah appeals to the omniscience of God: "Thou knowest it." That which goes from my lips, i.e., the word that came from my lips, was נך פּניך, before or over against thy face, i.e., manifest to Thee.
Jer 17:17-18
On this he founds his entreaty that the Lord will not bring him to confusion and shame by leaving his prophecies as to Judah unfulfilled, and gives his encouragement to pray in the clause: Thou art my refuge in the day of evil, in evil times; cf. Jer 15:11. May God rather put his persecutors to shame and confusion by the accomplishment of the calamity foretold, Jer 17:18. תּהיה pointed with Tsere instead of the abbreviation תּהי, cf. Ew. 224, c. הביא is imperat. instead of הבא, as in 1Kings 20:40, where the Masoretes have thus pointed even the הביא. But in the Hiph. the i has in many cases maintained itself against the , so that we are neither justified in regarding the form before us as scriptio plena, nor yet in reading הביאה. - Break them with a double breach, i.e., let the disaster fall on them doubly. "A double breach," pr. something doubled in the way of breaking or demolition. שׁבּרון is not subordinated to משׁנה in stat. constr., but is added as accus. of kind; cf. Ew. 287, h.
Jer 17:19-25
Of the hallowing of the Sabbath. - Jer 17:19. "Thus said Jahveh unto me: Go and stand in the gate of the sons of the people, by which the kings of Judah come in and by which they go out, and in all gates of Jerusalem, Jer 17:20. And say unto them: Hear the word of Jahveh, ye kings of Judah, and all Judah, and all inhabitants of Jerusalem, that go in by these gates: Jer 17:21. Thus hath Jahveh said: Take heed for your souls, and bear no burden on the Sabbath-day, and bring it in by the gates of Jerusalem. Jer 17:22. And carry forth no burden out of your houses on the Sabbath-day, and do no work, and hallow the Sabbath-day, as I commanded your fathers. Jer 17:23. But they hearkened not, neither inclined their ear, and made their neck stiff, that they might not hear nor take instruction. Jer 17:24. But if ye will really hearken unto me, saith Jahveh, to bring in no burden by the gates of the city on the Sabbath-day, and to hallow the Sabbath-day, to do no work thereon, Jer 17:25. Then shall there go through the gates of the city kings and princes, who sit on the throne of David, riding in chariots and on horses, they and their princes, the men of Judah and the inhabitants of Jerusalem, ad this city shall be inhabited for ever. Jer 17:26. And they shall come from the cities of Judah and the outskirts of Jerusalem, from the land of Benjamin and from the lowland, from the hill-country and from the south, that bring burnt-offering and slain-offering, meat-offering and incense, and that bring praise into the house of Jahveh. Jer 17:27. But if ye hearken not to me, to hallow the Sabbath-day, and not to bear a burden, and to come into the gates of Jerusalem on the Sabbath-day, then will I kindle fire in her gates, so that it shall devour the palaces of Jerusalem, and not be quenched."
The introduction, Jer 17:19, shows that this passage has, in point of form, but a loose connection with what precedes. It is, however, not a distinct and independent prophecy; for it wants the heading, "The word of Jahveh which came," etc., proper to all the greater discourses. Besides, in point of subject-matter, it may very well be joined with the preceding general reflections as to the springs of mischief and of well-being; inasmuch as it shows how the way of safety appointed to the people lies in keeping the decalogue, as exemplified in one of its fundamental precepts. - The whole passage contains only God's command to the prophet; but the execution of it, i.e., the proclamation to the people of what was commanded, is involved in the nature of the case. Jeremiah is to proclaim this word of the Lord in all the gates of Jerusalem, that it may be obeyed in them all. The locality of the gate of the sons of the people is obscure and difficult to determine, that by which the kings of Judah go and come. בּני עם seems to stand for בּני העם, as the Keri would have it. In Jer 25:23 and 4Kings 23:6, "sons of the people" means the common people as opposed to the rich and the notables; in 2Chron 35:5, 2Chron 35:7., the people as opposed to the priests and Levites, that is, the laity. The first sig. of the phrase seems here to be excluded by the fact, that the kings come and go by this gate; for there is not the smallest probability that a gate so used could have borne the name of "gate of the common people." But we might well pause to weigh the second sig. of the word, if we could but assume that it was a gate of the temple that was meant. Ng. concludes that it was so, on the ground that we know of no city gate through which only the kings and the dregs of the people were free to go, or the kings and the mass of their subjects, to the exclusion of the priests. But this does not prove his point; for we are not informed as to the temple, that the kings and the laity were permitted to go and come by one gate only, while the others were reserved for priests and Levites. Still it is much more likely that the principal entrance to the outer court of the temple should have obtained the name of "people's gate," or "laymen's gate," than that a city gate should have been so called; and that by that "people's gate" the kings also entered into the court of the temple, while the priests and Levites came and went by side gates which were more at hand for the court of the priests. Certainly Ng. is right when he further remarks, that the name was not one in general use, but must have been used by the priests only. On the other hand, there is nothing to support clearly the surmise that the gate יסוד, 2Chron 23:5, was so called; the east gate of the outer court is much more likely. We need not be surprised at the mention of this chief gate of the temple along with the city gates; for certainly there would be always a great multitude of people to be found at this gate, even if what Ng. assumes were not the case, that by the sale and purchase of things used in the temple, this gate was the scene of a Sabbath-breaking trade. But if, with the majority of comm., we are to hold that by "people's gate" a city gate was meant, then we cannot determine which it was. Of the suppositions that it was the Benjamin-gate, or the well-gate, Neh 2:14 (Maur.), or the gate of the midst which led through the northern wall of Zion from the upper city into the lower city (Hitz.), or the water-gate, Neh 3:26 (Graf), each is as unfounded as another. From the plural: the kings of Judah (Jer 17:20), Hitz. infers that more kings than one were then existing alongside one another, and that thus the name must denote the members of the royal family. But his idea has been arbitrarily forced into the text. The gates of the city, as well as of the temple, did not last over the reign of but one king, Jer 17:21. השּׁמר בּנפשׁות, to take heed for the souls, i.e., take care of the souls, so as not to lose life (cf. Mal 2:15), is a more pregnant construction than that with ל, Deut 4:15, although it yields the same sense. Ng. seeks erroneously to explain the phrase according to 2Kings 20:10 (נשׁמר בּחרב, take care against the sword) and Deut 24:8, where השּׁׁמר ought not to be joined at all with בּנגע. The bearing of burdens on the Sabbath, both into the city and out of one's house, seems to point most directly at market trade and business, cf. Neh 13:15., but is used only as one instance of the citizens' occupations; hence are appended the very words of the law: to do no work, Ex 12:16; Ex 20:10; Deut 5:14, and: to hallow the Sabbath, namely, by cessation from all labour, cf. Jer 17:24. The remark in Jer 17:23, that the fathers have already transgressed God's law, is neither contrary to the aim in view, as Hitz. fancies, nor superfluous, but serves to characterize the transgression censured as an old and deeply-rooted sin, which God must at length punish unless the people cease therefrom. The description of the fathers' disobedience is a verbal repetition of Jer 7:26. The Chet. שׁומע cannot be a participle, but is a clerical error for שׁמוע (infin. constr. with (scriptio plena), as in Jer 11:10 and Jer 19:15. See a similar error in Jer 2:25 and Jer 8:6. On "nor take instruction," cf. Jer 2:30.
In the next verses the observance of this commandment is enforced by a representation of the blessings which the hallowing of the Sabbath will bring to the people (Jer 17:24-26), and the curse upon its profanation (Jer 2:27). If they keep the Sabbath holy, the glory of the dynasty of David and the prosperity of the people will acquire permanence, and Jerusalem remain continually inhabited, and the people at large will bring thank-offerings to the Lord in His temple. Hitz., Graf, and Ng. take objection to the collocation: kings and princes (Jer 2:25), because princes do not sit on the throne of David, nor can they have other "princes" dependent on them, as we must assume from the "they and their princes." But although the ושׂרים be awanting in the parallel, Jer 22:4, yet this passage cannot be regarded as the standard; for whereas the discourse in Jer 22 is addressed to the king, the present is to the inhabitants of Jerusalem, or rather the people of Judah. The ושׂרים is subordinate to the kings, so that the sitting on the throne of David is to be referred only to the kings, the following ושׂריהם helping further to define them. "Riding" is to be joined both with "in chariots" and "on horses," since רכב means either driving or riding. The driving and riding of the kings and their princes through the gates of Jerusalem is a sign of the undiminished splendour of the rule of David's race.
Jer 17:26
Besides the blessing of the continuance of the Davidic monarchy, Jerusalem will also have to rejoice in the continued spiritual privilege of public worship in the house of the Lord. From the ends of the kingdom the people will come with offerings to the temple, to present thank-offerings for benefits received. The rhetorical enumeration of the various parts of the country appears again in Jer 32:44. The cities of Judah and the outskirts of Jerusalem denote the part of the country which bordered on Jerusalem; then we have the land of Benjamin, the northern province of the kingdom, and three districts into which the tribal domain of Judah was divided: the Shephelah in the west on the Mediterranean Sea, the hill-country, and the southland; see on Josh 15:21, Josh 15:33, and Josh 15:48. The desert of Judah (Josh 15:61) is not mentioned, as being comprehended under the hill-country. The offerings are divided into two classes: bloody, burnt and slain offerings, and unbloody, meat-offerings and frankincense, which was strewed upon the meat-offering (Lev 2:1). The latter is not the incense-offering (Graf), which is not called לבונה, but קטרת, cf. Ex 30:7., although frankincense was one of the ingredients of the incense prepared for burning (Ex 30:34). These offerings they will bring as "praise-offering" into the house of the Lord. תּודה is not here used for זבח תּודה, praise-offering, as one species of slain-offering, but is, as we see from Jer 33:11, a general designation for the praise and thanks which they desire to express by means of the offerings specified.
Jer 17:27
In the event of the continuance of this desecration of the Sabbath, Jerusalem is to be burnt up with fire, cf. Jer 21:14, and, as regards the expressions used, Amos 1:14; Hos 8:14.
Geneva 1599
17:5 Thus saith the LORD; (g) Cursed [be] the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the LORD.
(g) The Jews were given to worldly policies and thought to make themselves strong by the friendship of the Egyptians, (Is 31:3) and strangers and in the mean time did not depend on God, and therefore he denounces God's plagues against them, showing that they prefer corruptible man to God, who is immortal, (Is 2:22; Jer 48:6-7).
John Gill
17:5 Thus saith the Lord,.... Here begins a new discourse, or part of one; or, however, another cause or reason of the ruin and destruction of the Jews is suggested; namely, their trust in man, or confidence in the creature, which is resented and condemned:
cursed be the man that trusteth in man; as the Jews did in the Egyptians and Assyrians; see Jer 2:36, and in Abraham their father, and in being his seed, as they did in Christ's time; and which was trusting in the flesh; and as all such may be said to do who trust in their natural descent from good men, Mt 3:9, they also trusted in Moses, in the law of Moses, and in their having, hearing, and obeying it; which pronounces every man cursed that does not perfectly perform it: they trusted in themselves, and in their own righteousness; despised others, and rejected Christ and his righteousness; and brought an anathema upon them, Jn 5:45 and all such that trust in their own hearts, and in their own works, trust in man, in the creature, in creature acts, and involve themselves in the curse here denounced. The Jews also, to this day, expect the Messiah to come as a mere man, and so trust in him as such; and all those that call themselves Christians, and take Christ to be a mere creature, as the Arians, and a mere man, as the Socinians, may be said to trust in man, and entail a curse upon themselves; though we trust in Christ, yet not as a man, but as he is the true and living God:
and maketh flesh his arm; or his confidence, as the Targum, to lean upon, and be protected by; man is but flesh, feeble, weak and inactive; frail and mortal; sinful and corrupt; and so very unfit to make an arm of, or to depend upon: God, and an arm of flesh, are opposed to each other; as are also rejoicing in Christ Jesus, and having confidence in the flesh, 2Chron 32:8,
and whose heart departeth from the Lord: as men's hearts may, under the greatest show of outward religion and righteousness; and as they always do, when they put their trust in such things; every act of unbelief and distrust of the Lord, and every act of trust and confidence in the creature, carry the heart off from God; every such act is a departing from the living God; see Is 29:13.
Robert Jamieson, A. R. Fausset and David Brown
17:5 Referring to the Jews' proneness to rely on Egypt, in its fear of Assyria and Babylon (Is 31:1, Is 31:3).
trusteth--This word is emphatic. We may expect help from men, so far as God enables them to help us, but we must rest our trust in God alone (Ps 62:5).
17:617:6: Եւ եղիցի իբրեւ զմոշավայրի՛ յանապատի. եւ մի՛ տեսցէ յորժամ գայցէ բարութիւն. եւ բնակեսցէ յաղտաղտուկս անապատի, յերկի՛ր աղտաղտուկ՝ ուր ո՛չ երբէք բնակիցին[11213]։ [11213] Յօրինակին պակասէր. Աղտաղտուկ՝ ուր ոչ երբէք բնակիցին։
6 Նա կը լինի ինչպէս վայրի մոշին անապատում եւ, երբ բարիքը գայ, չի նկատի. կը բնակուի անապատի աղուտներում, մի աղտաղտուկ երկրում, ուր երբեք չեն ապրի:
6 Անիկա անապատի մէջ մոշենիի պէս պիտի ըլլայ Ու երբ աղէկութիւն գայ պիտի չտեսնէ Եւ անապատին այրուած տեղերը, Աղի ու անբնակ երկրի մէջ պիտի բնակի։
Եւ եղիցի իբրեւ զմոշա վայրի յանապատի, եւ մի՛ տեսցէ յորժամ գայցէ բարութիւն. եւ բնակեսցէ յաղտաղտուկս անապատի, յերկիր աղտաղտուկ` ուր ոչ երբեք բնակիցին:

17:6: Եւ եղիցի իբրեւ զմոշավայրի՛ յանապատի. եւ մի՛ տեսցէ յորժամ գայցէ բարութիւն. եւ բնակեսցէ յաղտաղտուկս անապատի, յերկի՛ր աղտաղտուկ՝ ուր ո՛չ երբէք բնակիցին[11213]։
[11213] Յօրինակին պակասէր. Աղտաղտուկ՝ ուր ոչ երբէք բնակիցին։
6 Նա կը լինի ինչպէս վայրի մոշին անապատում եւ, երբ բարիքը գայ, չի նկատի. կը բնակուի անապատի աղուտներում, մի աղտաղտուկ երկրում, ուր երբեք չեն ապրի:
6 Անիկա անապատի մէջ մոշենիի պէս պիտի ըլլայ Ու երբ աղէկութիւն գայ պիտի չտեսնէ Եւ անապատին այրուած տեղերը, Աղի ու անբնակ երկրի մէջ պիտի բնակի։
zohrab-1805▾ eastern-1994▾ western am▾
17:617:6 Он будет как вереск в пустыне и не увидит, когда придет доброе, и поселится в местах знойных в степи, на земле бесплодной, необитаемой.
17:10 ἐγὼ εγω I κύριος κυριος lord; master ἐτάζων εταζω heart καὶ και and; even δοκιμάζων δοκιμαζω assay; assess νεφροὺς νεφρος emotion τοῦ ο the δοῦναι διδωμι give; deposit ἑκάστῳ εκαστος each κατὰ κατα down; by τὰς ο the ὁδοὺς οδος way; journey αὐτοῦ αυτος he; him καὶ και and; even κατὰ κατα down; by τοὺς ο the καρποὺς καρπος.1 fruit τῶν ο the ἐπιτηδευμάτων επιτηδευμα he; him
17:6 וְ wᵊ וְ and הָיָה֙ hāyˌā היה be כְּ kᵊ כְּ as עַרְעָ֣ר ʕarʕˈār עַרְעָר juniper בָּֽ bˈā בְּ in † הַ the עֲרָבָ֔ה ʕᵃrāvˈā עֲרָבָה desert וְ wᵊ וְ and לֹ֥א lˌō לֹא not יִרְאֶ֖ה yirʔˌeh ראה see כִּי־ kî- כִּי that יָבֹ֣וא yāvˈô בוא come טֹ֑וב ṭˈôv טֹוב good וְ wᵊ וְ and שָׁכַ֤ן šāḵˈan שׁכן dwell חֲרֵרִים֙ ḥᵃrērîm חֲרֵרִים lava desert בַּ ba בְּ in † הַ the מִּדְבָּ֔ר mmiḏbˈār מִדְבָּר desert אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מְלֵחָ֖ה mᵊlēḥˌā מְלֵחָה salt country וְ wᵊ וְ and לֹ֥א lˌō לֹא not תֵשֵֽׁב׃ ס ṯēšˈēv . s ישׁב sit
17:6. erit enim quasi myrice in deserto et non videbit cum venerit bonum sed habitabit in siccitate in deserto in terra salsuginis et inhabitabiliFor he shall be like tamaric in the desert, and he shall not see when good shall come: but he shall dwell in dryness in the desert in a salt land, and not inhabited.
6. For he shall be like the heath in the desert, and shall not see when good cometh; but shall inhabit the parched places in the wilderness, a salt land and not inhabited.
17:6. For he will be like a saltcedar tree in the desert. And he will not perceive it, when what is good has arrived. Instead, he will live in dryness, in a desert, in a land of salt, which is uninhabitable.
17:6. For he shall be like the heath in the desert, and shall not see when good cometh; but shall inhabit the parched places in the wilderness, [in] a salt land and not inhabited.
For he shall be like the heath in the desert, and shall not see when good cometh; but shall inhabit the parched places in the wilderness, [in] a salt land and not inhabited:

17:6 Он будет как вереск в пустыне и не увидит, когда придет доброе, и поселится в местах знойных в степи, на земле бесплодной, необитаемой.
17:10
ἐγὼ εγω I
κύριος κυριος lord; master
ἐτάζων εταζω heart
καὶ και and; even
δοκιμάζων δοκιμαζω assay; assess
νεφροὺς νεφρος emotion
τοῦ ο the
δοῦναι διδωμι give; deposit
ἑκάστῳ εκαστος each
κατὰ κατα down; by
τὰς ο the
ὁδοὺς οδος way; journey
αὐτοῦ αυτος he; him
καὶ και and; even
κατὰ κατα down; by
τοὺς ο the
καρποὺς καρπος.1 fruit
τῶν ο the
ἐπιτηδευμάτων επιτηδευμα he; him
17:6
וְ wᵊ וְ and
הָיָה֙ hāyˌā היה be
כְּ kᵊ כְּ as
עַרְעָ֣ר ʕarʕˈār עַרְעָר juniper
בָּֽ bˈā בְּ in
הַ the
עֲרָבָ֔ה ʕᵃrāvˈā עֲרָבָה desert
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יִרְאֶ֖ה yirʔˌeh ראה see
כִּי־ kî- כִּי that
יָבֹ֣וא yāvˈô בוא come
טֹ֑וב ṭˈôv טֹוב good
וְ wᵊ וְ and
שָׁכַ֤ן šāḵˈan שׁכן dwell
חֲרֵרִים֙ ḥᵃrērîm חֲרֵרִים lava desert
בַּ ba בְּ in
הַ the
מִּדְבָּ֔ר mmiḏbˈār מִדְבָּר desert
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מְלֵחָ֖ה mᵊlēḥˌā מְלֵחָה salt country
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
תֵשֵֽׁב׃ ס ṯēšˈēv . s ישׁב sit
17:6. erit enim quasi myrice in deserto et non videbit cum venerit bonum sed habitabit in siccitate in deserto in terra salsuginis et inhabitabili
For he shall be like tamaric in the desert, and he shall not see when good shall come: but he shall dwell in dryness in the desert in a salt land, and not inhabited.
17:6. For he will be like a saltcedar tree in the desert. And he will not perceive it, when what is good has arrived. Instead, he will live in dryness, in a desert, in a land of salt, which is uninhabitable.
17:6. For he shall be like the heath in the desert, and shall not see when good cometh; but shall inhabit the parched places in the wilderness, [in] a salt land and not inhabited.
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
6: Вереск в пустыне — растение, посаженное в степи, конечно, растет плохо, потому что не имеет орошения.
Adam Clarke: Commentary on the Bible - 1831
17:6: Be shall be like the heath in the desert - כערער kearar; or, like a blasted tree, without moisture, parched and withered.
Shall not see when good cometh - Shall not be sensible of it: the previous drought having rendered it incapable of absorbing any more vegetable juices.
A salt land - Barren; and therefore unfit to be inhabited.
Albert Barnes: Notes on the Bible - 1834
17:6
Like the heath - Or, "like a destitute man" Psa 102:17. The verbs "he shall see" (or fear) and "shall inhabit" plainly show that a man is here meant and not a plant.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:6: like: Jer 48:6; Job 8:11-13, Job 15:30-34; Psa 1:4, Psa 92:7, Psa 129:6-8; Isa 1:30
and shall: Kg2 7:2, Kg2 7:19, Kg2 7:20; Job 20:17
a salt: Deu 29:23; Jdg 9:45; Eze 47:11; Zep 2:9
John Gill
17:6 For he shall be like the heath in the desert,.... The Vulgate Latin version renders it, "myrice": and so the Latin interpreter of the Targum; but the word that paraphrase makes use of according to R. Hai, mentioned by Kimchi, signifies something that is thorny without, and eatable within; but this is not likely to be intended here. The Septuagint version renders it, "wild myrice"; it seems to be the same that is called "erice", or "ling", and "heath"; which delights to grow in wild and waste places; hence such with us are called "heaths", whether this grows upon them or not. It is a low shrub, fruitless and useless; and, because neither bears fruit nor seed, is reckoned by Pliny (o) among unhappy plants, and such as are condemned or forbid religious uses; and very fit to represent such persons as truest in men and in themselves, and not in the Lord:
and shall not see when good cometh; perceive or receive any advantage by rain coming upon it; as such persons do not receive any good by the pure ministration of the word, compared to rain; and so the self-righteous Jews did not see when the Messiah came, who is goodness itself; nor see him, and embrace him, nor his righteousness; but rejected him and that; went about to establish their own, and did not submit to his; nor did they attain to righteousness, or enjoy eternal life; as is the case of all self-justiciaries:
but shall inhabit the parched places in the wilderness, in a salt land, and not inhabited: which became literally true of the land of Judea, for the rejection of the Messiah, and trust in themselves; see Deut 29:23 and may fitly represent the barren pastures of a man's own works of righteousness, which such as trust in themselves feed upon. All the characters are expressive of barrenness, as a wilderness, places parched with heat, and where salt is; for, as Pliny (p) says, where salt is found, it is barren, and produces nothing.
(o) Nat. Hist. l. 13. c. 21. & l. 16. c. 26. & l. 24. c. 9. (p) Nat. Hist. l. 31. c. 7.
Robert Jamieson, A. R. Fausset and David Brown
17:6 heath--In Ps 102:17; Is 32:11; Hab 3:9, the Hebrew is translated, "bare," "naked," "destitute"; but as the parallel in Jer 17:8 is "tree," some plant must be meant of which this is the characteristic epithet (Jer 48:6, Margin), "a naked tree." ROBINSON translates, "the juniper tree," found in the Arabah or Great Valley, here called "the desert," south of the Dead Sea. The "heath" was one of the plants, according to PLINY (13.21; 16.26), excluded from religious uses, because it has neither fruit nor seed, and is neither sown nor planted.
not see . . . good-- (Job 20:17).
salt land-- (Deut 29:23), barren ground.
17:717:7: Եւ օրհնեա՛լ լիցի մարդն որ յուսացաւ ՚ի Տէր, եւ եղիցի Տէր յոյս նորա։
7 Բայց թող օրհնեալ լինի այն մարդը, որ յոյսը Տիրոջ վրայ կը դնի, որ Տէրը նրա յոյսը կը դառնայ:
7 «Օրհնեալ ըլլայ այն մարդը, որ Տէրոջը կ’ապաւինի Ու որուն յոյսը Տէրն է։
Օրհնեալ լիցի մարդն որ յուսացաւ ի Տէր, եւ եղիցի Տէր յոյս նորա:

17:7: Եւ օրհնեա՛լ լիցի մարդն որ յուսացաւ ՚ի Տէր, եւ եղիցի Տէր յոյս նորա։
7 Բայց թող օրհնեալ լինի այն մարդը, որ յոյսը Տիրոջ վրայ կը դնի, որ Տէրը նրա յոյսը կը դառնայ:
7 «Օրհնեալ ըլլայ այն մարդը, որ Տէրոջը կ’ապաւինի Ու որուն յոյսը Տէրն է։
zohrab-1805▾ eastern-1994▾ western am▾
17:717:7 Благословен человек, который надеется на Господа, и которого упование Господь.
17:11 ἐφώνησεν φωνεω call; crow πέρδιξ περδιξ gather ἃ ος who; what οὐκ ου not ἔτεκεν τικτω give birth; produce ποιῶν ποιεω do; make πλοῦτον πλουτος wealth; richness αὐτοῦ αυτος he; him οὐ ου not μετὰ μετα with; amid κρίσεως κρισις decision; judgment ἐν εν in ἡμίσει ημισυς half ἡμερῶν ημερα day αὐτοῦ αυτος he; him ἐγκαταλείψουσιν εγκαταλειπω abandon; leave behind αὐτόν αυτος he; him καὶ και and; even ἐπ᾿ επι in; on ἐσχάτων εσχατος last; farthest part αὐτοῦ αυτος he; him ἔσται ειμι be ἄφρων αφρων senseless
17:7 בָּר֣וּךְ bārˈûḵ ברך bless הַ ha הַ the גֶּ֔בֶר ggˈever גֶּבֶר vigorous man אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יִבְטַ֖ח yivṭˌaḥ בטח trust בַּֽ bˈa בְּ in יהוָ֑ה [yhwˈāh] יְהוָה YHWH וְ wᵊ וְ and הָיָ֥ה hāyˌā היה be יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH מִבְטַחֹֽו׃ mivṭaḥˈô מִבְטָח trust
17:7. benedictus vir qui confidit in Domino et erit Dominus fiducia eiusBlessed be the man that trusteth in the Lord, and the Lord shall be his confidence.
7. Blessed is the man that trusteth in the LORD, and whose hope the LORD is.
17:7. Blessed is the man who trusts in the Lord, for the Lord will be his confidence.
17:7. Blessed [is] the man that trusteth in the LORD, and whose hope the LORD is.
Blessed [is] the man that trusteth in the LORD, and whose hope the LORD is:

17:7 Благословен человек, который надеется на Господа, и которого упование Господь.
17:11
ἐφώνησεν φωνεω call; crow
πέρδιξ περδιξ gather
ος who; what
οὐκ ου not
ἔτεκεν τικτω give birth; produce
ποιῶν ποιεω do; make
πλοῦτον πλουτος wealth; richness
αὐτοῦ αυτος he; him
οὐ ου not
μετὰ μετα with; amid
κρίσεως κρισις decision; judgment
ἐν εν in
ἡμίσει ημισυς half
ἡμερῶν ημερα day
αὐτοῦ αυτος he; him
ἐγκαταλείψουσιν εγκαταλειπω abandon; leave behind
αὐτόν αυτος he; him
καὶ και and; even
ἐπ᾿ επι in; on
ἐσχάτων εσχατος last; farthest part
αὐτοῦ αυτος he; him
ἔσται ειμι be
ἄφρων αφρων senseless
17:7
בָּר֣וּךְ bārˈûḵ ברך bless
הַ ha הַ the
גֶּ֔בֶר ggˈever גֶּבֶר vigorous man
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יִבְטַ֖ח yivṭˌaḥ בטח trust
בַּֽ bˈa בְּ in
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
הָיָ֥ה hāyˌā היה be
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
מִבְטַחֹֽו׃ mivṭaḥˈô מִבְטָח trust
17:7. benedictus vir qui confidit in Domino et erit Dominus fiducia eius
Blessed be the man that trusteth in the Lord, and the Lord shall be his confidence.
17:7. Blessed is the man who trusts in the Lord, for the Lord will be his confidence.
17:7. Blessed [is] the man that trusteth in the LORD, and whose hope the LORD is.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:7: Psa 2:12, Psa 34:8, Psa 84:12, Psa 125:1, Psa 146:5; Pro 16:20; Isa 26:3, Isa 26:4, Isa 30:18; Eph 1:12
John Gill
17:7 Blessed is the man that trusteth in the Lord,.... In the Word of the Lord, as the Targum, in Christ the essential Word of God; see Ps 2:12 who have a spiritual knowledge of him, and so trust in him, Ps 9:10 who have seen the vanity and emptiness of all other objects of trust, there being no salvation in them, only in him; who betake themselves to him as their only refuge; lay hold, rest, and rely upon him, as their Saviour; commit their all unto him; trust him with all their concerns, respecting life and salvation, and with their immortal souls; and expect all from him, grace here, and glory hereafter: who trust in his person for their acceptance with God; in his righteousness for their justification; in his blood for the pardon of their sins; in his fulness for the supply of their wants; in his power for protection and preservation; and in all for eternal life and happiness: and such are blessed persons; for they are in the utmost safety; they are as Mount Zion, which can never be removed; they shall want no good thing, temporal or spiritual, proper for them; they enjoy great peace now, and in the world to come everlasting glory:
and whose hope the Lord is; the Word of the Lord, according to the Targum, as before: Christ, who is the Hope of Israel, our hope, and Christ in us the hope of glory, Jer 14:8, whose hope is from the Lord, of which he is the author and giver; and is a good hope, through his grace; and which has the Lord Jesus Christ for its object; who turn in to him as prisoners of hope; and lay hold on him, the hope set before them; and do hope in him for pardoning mercy, salvation, and eternal life. Blessed men! their hope shall not make them ashamed; they shall not be disappointed, Ps 146:5.
Robert Jamieson, A. R. Fausset and David Brown
17:7 (Ps 34:8; Prov 16:20; Is 30:18). Jeremiah first removed the weeds (false trusts), so that there might be room for the good grain [CALVIN].
17:817:8: Եւ եղիցի իբրեւ զծառ զուարճացեալ ՚ի գնացս ջուրց. եւ ընդ գնացս ջուրց ձգտեցուսցէ զարմատս իւր. եւ մի՛ երկիցէ յորժամ հասանիցէ տօթ. եւ եղիցի ստեղն նորա անտառացեալ շուրջ զնովաւ. յամէ երաշտութեան մի՛ երկիցէ, եւ մի՛ կասեսցէ ՚ի տալոյ զպտուղ[11214]։ [11214] Ոմանք. Ջուրցն ձկտեցուսցէ... յամի երաշտութեան... եւ մի՛ կասեսցի ՚ի տալոյ։
8 Նա կը լինի ինչպէս հոսող ջրերի մօտ աճած ծառ եւ իր արմատները կը ձգի դէպի ջրերի հոսանքը. երբ տօթը հասնի՝ չի վախենայ. նրա սաղարթն անտառի պէս կը տարածուի իր շուրջը[74]. երաշտ տարուց չի վախենայ եւ չի դադարի պտուղ տալուց:[74] 74. Եբրայերէն՝ նրա տերեւը միշտ կանաչ է:
8 Անիկա ջուրերու քով տնկուած ծառի պէս պիտի ըլլայ, Որ իր արմատները գետի քով երկնցնելով՝ Տաքութեան գալը չի տեսներ. Հապա անոր տերեւը կանանչ կ’ըլլայ Ու երաշտութեան տարին նեղութիւն չի քաշեր Ու միշտ պտուղ պիտի տայ»։
Եւ եղիցի իբրեւ զծառ զուարճացեալ ի գնացս ջուրց. եւ ընդ գնացս ջուրց ձգտեցուսցէ զարմատս իւր, եւ մի՛ երկիցէ յորժամ հասանիցէ տօթ. եւ եղիցի [294]ստեղն նորա անտառացեալ շուրջ զնովաւ``. յամէ երաշտութեան մի՛ երկիցէ, եւ մի՛ կասեսցէ ի տալոյ զպտուղ:

17:8: Եւ եղիցի իբրեւ զծառ զուարճացեալ ՚ի գնացս ջուրց. եւ ընդ գնացս ջուրց ձգտեցուսցէ զարմատս իւր. եւ մի՛ երկիցէ յորժամ հասանիցէ տօթ. եւ եղիցի ստեղն նորա անտառացեալ շուրջ զնովաւ. յամէ երաշտութեան մի՛ երկիցէ, եւ մի՛ կասեսցէ ՚ի տալոյ զպտուղ[11214]։
[11214] Ոմանք. Ջուրցն ձկտեցուսցէ... յամի երաշտութեան... եւ մի՛ կասեսցի ՚ի տալոյ։
8 Նա կը լինի ինչպէս հոսող ջրերի մօտ աճած ծառ եւ իր արմատները կը ձգի դէպի ջրերի հոսանքը. երբ տօթը հասնի՝ չի վախենայ. նրա սաղարթն անտառի պէս կը տարածուի իր շուրջը[74]. երաշտ տարուց չի վախենայ եւ չի դադարի պտուղ տալուց:
[74] 74. Եբրայերէն՝ նրա տերեւը միշտ կանաչ է:
8 Անիկա ջուրերու քով տնկուած ծառի պէս պիտի ըլլայ, Որ իր արմատները գետի քով երկնցնելով՝ Տաքութեան գալը չի տեսներ. Հապա անոր տերեւը կանանչ կ’ըլլայ Ու երաշտութեան տարին նեղութիւն չի քաշեր Ու միշտ պտուղ պիտի տայ»։
zohrab-1805▾ eastern-1994▾ western am▾
17:817:8 Ибо он будет как дерево, посаженное при водах и пускающее корни свои у потока; не знает оно, когда приходит зной; лист его зелен, и во время засухи оно не боится и не перестает приносить плод.
17:12 θρόνος θρονος throne δόξης δοξα glory ὑψωμένος υψοω elevate; lift up ἁγίασμα αγιασμα our
17:8 וְ wᵊ וְ and הָיָ֞ה hāyˈā היה be כְּ kᵊ כְּ as עֵ֣ץ׀ ʕˈēṣ עֵץ tree שָׁת֣וּל šāṯˈûl שׁתל transplant עַל־ ʕal- עַל upon מַ֗יִם mˈayim מַיִם water וְ wᵊ וְ and עַל־ ʕal- עַל upon יוּבַל֙ yûvˌal יוּבַל canal יְשַׁלַּ֣ח yᵊšallˈaḥ שׁלח send שָֽׁרָשָׁ֔יו šˈorāšˈāʸw שֹׁרֶשׁ root וְ wᵊ וְ and לֹ֤א lˈō לֹא not יִרְאֶה֙ירא *yirʔˌeh ראה see כִּֽי־ kˈî- כִּי that יָבֹ֣א yāvˈō בוא come חֹ֔ם ḥˈōm חֹם heat וְ wᵊ וְ and הָיָ֥ה hāyˌā היה be עָלֵ֖הוּ ʕālˌēhû עָלֶה leafage רַֽעֲנָ֑ן rˈaʕᵃnˈān רַעֲנָן luxuriant וּ û וְ and בִ vi בְּ in שְׁנַ֤ת šᵊnˈaṯ שָׁנָה year בַּצֹּ֨רֶת֙ baṣṣˈōreṯ בַּצֹּרֶת drought לֹ֣א lˈō לֹא not יִדְאָ֔ג yiḏʔˈāḡ דאג be afraid וְ wᵊ וְ and לֹ֥א lˌō לֹא not יָמִ֖ישׁ yāmˌîš מושׁ depart מֵ mē מִן from עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make פֶּֽרִי׃ pˈerî פְּרִי fruit
17:8. et erit quasi lignum quod transplantatur super aquas quod ad humorem mittit radices suas et non timebit cum venerit aestus et erit folium eius viride et in tempore siccitatis non erit sollicitum nec aliquando desinet facere fructumAnd he shall be as a tree that is planted by the waters, that spreadeth out its roots towards moisture: and it shall not fear when the heat cometh. And the leaf thereof shall be green, and in the time of drought it shall not be solicitous, neither shall it cease at any time to bring forth fruit.
8. For he shall be as a tree planted by the waters, and that spreadeth out his roots by the river, and shall not fear when heat cometh, but his leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit.
17:8. And he will be like a tree planted beside waters, which sends out its roots to moist soil. And it will not fear when the heat arrives. And its leaves will be green. And in the time of drought, it will not be anxious, nor will it cease at any time to bear fruit.
17:8. For he shall be as a tree planted by the waters, and [that] spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit.
For he shall be as a tree planted by the waters, and [that] spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit:

17:8 Ибо он будет как дерево, посаженное при водах и пускающее корни свои у потока; не знает оно, когда приходит зной; лист его зелен, и во время засухи оно не боится и не перестает приносить плод.
17:12
θρόνος θρονος throne
δόξης δοξα glory
ὑψωμένος υψοω elevate; lift up
ἁγίασμα αγιασμα our
17:8
וְ wᵊ וְ and
הָיָ֞ה hāyˈā היה be
כְּ kᵊ כְּ as
עֵ֣ץ׀ ʕˈēṣ עֵץ tree
שָׁת֣וּל šāṯˈûl שׁתל transplant
עַל־ ʕal- עַל upon
מַ֗יִם mˈayim מַיִם water
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
יוּבַל֙ yûvˌal יוּבַל canal
יְשַׁלַּ֣ח yᵊšallˈaḥ שׁלח send
שָֽׁרָשָׁ֔יו šˈorāšˈāʸw שֹׁרֶשׁ root
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
יִרְאֶה֙ירא
*yirʔˌeh ראה see
כִּֽי־ kˈî- כִּי that
יָבֹ֣א yāvˈō בוא come
חֹ֔ם ḥˈōm חֹם heat
וְ wᵊ וְ and
הָיָ֥ה hāyˌā היה be
עָלֵ֖הוּ ʕālˌēhû עָלֶה leafage
רַֽעֲנָ֑ן rˈaʕᵃnˈān רַעֲנָן luxuriant
וּ û וְ and
בִ vi בְּ in
שְׁנַ֤ת šᵊnˈaṯ שָׁנָה year
בַּצֹּ֨רֶת֙ baṣṣˈōreṯ בַּצֹּרֶת drought
לֹ֣א lˈō לֹא not
יִדְאָ֔ג yiḏʔˈāḡ דאג be afraid
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יָמִ֖ישׁ yāmˌîš מושׁ depart
מֵ מִן from
עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make
פֶּֽרִי׃ pˈerî פְּרִי fruit
17:8. et erit quasi lignum quod transplantatur super aquas quod ad humorem mittit radices suas et non timebit cum venerit aestus et erit folium eius viride et in tempore siccitatis non erit sollicitum nec aliquando desinet facere fructum
And he shall be as a tree that is planted by the waters, that spreadeth out its roots towards moisture: and it shall not fear when the heat cometh. And the leaf thereof shall be green, and in the time of drought it shall not be solicitous, neither shall it cease at any time to bring forth fruit.
17:8. And he will be like a tree planted beside waters, which sends out its roots to moist soil. And it will not fear when the heat arrives. And its leaves will be green. And in the time of drought, it will not be anxious, nor will it cease at any time to bear fruit.
17:8. For he shall be as a tree planted by the waters, and [that] spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit.
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
17:8: A s a tree planted by the waters - Which is sufficiently supplied with moisture, though the heat be intense, and there be no rain; for the roots being spread out by the river, they absorb from it all the moisture requisite for the flourishing vegetation of the tree.
Shall not see when heat cometh - Shall not feel any damage by drought, for the reason already assigned. It shall be strong and vigorous, its leaf always green; and shall produce plenty of fruit in its season.
Albert Barnes: Notes on the Bible - 1834
17:8
The river - Or, "water-course" Isa 30:25, made for purposes of irrigation.
Shall not see - Or, "shall not fear Jer 17:6." God's people feel trouble as much as other people, but they do not fear it because they know
(1) that it is for their good, and
(2) that God will give them strength to bear it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:8: he shall: Job 8:16; Psa 1:3, Psa 92:10-15; Isa 58:11; Eze 31:4-10, Eze 47:12
drought: or, restraint, Jer 14:1 *marg.
Geneva 1599
17:8 (h) For he shall be as a tree planted by the waters, and [that] spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be anxious in the year of drought, neither shall cease from yielding fruit.
(h) Read (Ps 1:3).
John Gill
17:8 For he shall be as a tree planted by the waters,.... Not as a "heath or shrub", but as a "tree", a green olive tree, a palm tree, a cedar in Lebanon, a fruitful flourishing tree; and he is one that really is a tree of righteousness, that is filled with the fruits of righteousness; and not like one of the trees of the wood, that grows wild, or as a wild olive tree, but as one "planted" in a garden, vineyard, or field; and is one that is planted in Christ, in the likeness of his death and resurrection, and in the house of the Lord; and that not only by means of the ingrafted word, and of Gospel ministers, who plant and water instrumentally; but by the Lord himself, as the efficient cause; and therefore called "the planting of the Lord"; and such plants as shall never be plucked up, Is 60:21 and not like the earth in the wilderness, or trees in dry and barren soils; but like such that are planted "by the waters", which run about their roots, and make them fruitful; by which may be meant the love of God, and the streams of it; the fulness of grace in Christ, and the word and ordinances, the still waters of the sanctuary, Ps 23:2,
and that spreadeth out her roots by the river; and which is the cause of the spreading of them: such an one is rooted in Christ, and in the love of God, which is as a river; with which being watered, he casts out his roots as Lebanon, as the cedars there; and is both firm and fruitful; see Hos 14:5,
and shall not see when heat cometh; shall perceive it, nor be affected with it, being planted so near a river: or "shall not fear"; which is the Cetib, or writing of the Hebrew text; and is followed by the Septuagint, Syriac, and Arabic versions; though the Keri, or marginal reading, is, "shall not see"; which is followed by the Targum, and by us, and others. The man that trusts in the Lord, he is not afraid of the heat of persecution when it comes, nor is he hurt by it; he does not perceive it, but grows the more under it; when a hypocrite and formal professor is withered by it; see Mt 13:6,
but her leaf shall be green; neither fail, nor lose its colour: a profession of faith is held without wavering; there being a radical moisture, the truth of grace, a well of living water, springing up into everlasting life, to supply and support it:
and shall not be careful in the year of drought; for lack of moisture, having a sufficiency. The man that trusts in the Lord is, or ought to be, and may he, careful for nothing, but cast all his care on the Lord, that careth for him: whether this year of drought is to be understood of famine, in a literal sense; of carelessness in which, or strength of faith, Habakkuk is a famous instance, Hab 3:17 or of a famine of the word, in a spiritual sense, through the persecutions of men; yet even the believer is not solicitous, or in anxious distress; God provides food for him, and nourishes him, as he does his church, though forced to fly into the wilderness:
neither shall cease from yielding fruit; the fruits of grace and righteousness, the fruits of good works, and which are brought forth by the good man, the believer in Christ, even unto old age, Ps 92:14 with the whole compare Ps 1:3, to which there seems to be an allusion.
Robert Jamieson, A. R. Fausset and David Brown
17:8 (Ps 1:3).
shall not see--that is, feel. Answering to Jer 17:6; whereas the unbelievers "shall not see (even) when good cometh," the believer "shall not see (so as to be overwhelmed by it even) when heat (fiery trial) cometh." Trials shall come upon him as on all, nay, upon him especially (Heb 12:6); but he shall not sink under them, because the Lord is his secret strength, just as the "roots spread out by a river" (or, "water-course") draw hidden support from it (2Cor 4:8-11).
careful--anxious, as one desponding (Lk 12:29; 1Pet 5:7).
drought--literally, "withholding," namely, of rain (Jer 14:1); he here probably alludes to the drought which had prevailed, but makes it the type of all kinds of distress.
17:917:9: Խորի՛ն է սիրտ քան զամենայն, եւ մա՛րդ է՝ եւ ո՞վ ծանիցէ զնա։
9 Սիրտը խոր է, քան ամէն բան[75]. մարդ արարած է, ո՞վ կարող է ճանաչել նրան:[75] 75. Եբրայերէն՝ նենգաւոր է:
9 Սիրտը ամէն բանէն աւելի խաբեբայ ու խիստ չար է, Զանիկա ո՞վ կրնայ գիտնալ։
[295]Խորին է սիրտ քան զամենայն եւ [296]մարդ է``, եւ ո՞վ ծանիցէ զնա:

17:9: Խորի՛ն է սիրտ քան զամենայն, եւ մա՛րդ է՝ եւ ո՞վ ծանիցէ զնա։
9 Սիրտը խոր է, քան ամէն բան[75]. մարդ արարած է, ո՞վ կարող է ճանաչել նրան:
[75] 75. Եբրայերէն՝ նենգաւոր է:
9 Սիրտը ամէն բանէն աւելի խաբեբայ ու խիստ չար է, Զանիկա ո՞վ կրնայ գիտնալ։
zohrab-1805▾ eastern-1994▾ western am▾
17:917:9 Лукаво сердце {человеческое} более всего и крайне испорчено; кто узнает его?
17:13 ὑπομονὴ υπομονη endurance Ισραηλ ισραηλ.1 Israel κύριε κυριος lord; master πάντες πας all; every οἱ ο the καταλιπόντες καταλειπω leave behind; remain σε σε.1 you καταισχυνθήτωσαν καταισχυνω shame; put to shame ἀφεστηκότες αφιστημι distance; keep distance ἐπὶ επι in; on τῆς ο the γῆς γη earth; land γραφήτωσαν γραφω write ὅτι οτι since; that ἐγκατέλιπον εγκαταλειπω abandon; leave behind πηγὴν πηγη well; fountain ζωῆς ζωη life; vitality τὸν ο the κύριον κυριος lord; master
17:9 עָקֹ֥ב ʕāqˌōv עָקֹב something knobby הַ ha הַ the לֵּ֛ב llˈēv לֵב heart מִ mi מִן from כֹּ֖ל kkˌōl כֹּל whole וְ wᵊ וְ and אָנֻ֣שׁ ʔānˈuš אָנוּשׁ incurable ה֑וּא hˈû הוּא he מִ֖י mˌî מִי who יֵדָעֶֽנּוּ׃ yēḏāʕˈennû ידע know
17:9. pravum est cor omnium et inscrutabile quis cognoscet illudThe heart is perverse above all things, and unsearchable, who can know it?
9. The heart is deceitful above all things, and it is desperately sick: who can know it?
17:9. The heart is depraved above all things, and it is unsearchable, who can know it?
17:9. The heart [is] deceitful above all [things], and desperately wicked: who can know it?
The heart [is] deceitful above all [things], and desperately wicked: who can know it:

17:9 Лукаво сердце {человеческое} более всего и крайне испорчено; кто узнает его?
17:13
ὑπομονὴ υπομονη endurance
Ισραηλ ισραηλ.1 Israel
κύριε κυριος lord; master
πάντες πας all; every
οἱ ο the
καταλιπόντες καταλειπω leave behind; remain
σε σε.1 you
καταισχυνθήτωσαν καταισχυνω shame; put to shame
ἀφεστηκότες αφιστημι distance; keep distance
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
γραφήτωσαν γραφω write
ὅτι οτι since; that
ἐγκατέλιπον εγκαταλειπω abandon; leave behind
πηγὴν πηγη well; fountain
ζωῆς ζωη life; vitality
τὸν ο the
κύριον κυριος lord; master
17:9
עָקֹ֥ב ʕāqˌōv עָקֹב something knobby
הַ ha הַ the
לֵּ֛ב llˈēv לֵב heart
מִ mi מִן from
כֹּ֖ל kkˌōl כֹּל whole
וְ wᵊ וְ and
אָנֻ֣שׁ ʔānˈuš אָנוּשׁ incurable
ה֑וּא hˈû הוּא he
מִ֖י mˌî מִי who
יֵדָעֶֽנּוּ׃ yēḏāʕˈennû ידע know
17:9. pravum est cor omnium et inscrutabile quis cognoscet illud
The heart is perverse above all things, and unsearchable, who can know it?
17:9. The heart is depraved above all things, and it is unsearchable, who can know it?
17:9. The heart [is] deceitful above all [things], and desperately wicked: who can know 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
9-10: Пророк и здесь имеет в виду хитрые замыслы иудейских политиков, которые однако Господь ясно видит.
Adam Clarke: Commentary on the Bible - 1831
17:9: The heart is deceitful - עקב הלב akob halleb, "the heart is supplanting - tortuous - full of windings - insidious;" lying ever at the catch; striving to avail itself of every favorable circumstance to gratify its propensities to pride, ambition, evil desire, and corruption of all kinds.
And desperately wicked - ואנש הוא veanush hu, and is wretched, or feeble; distressed beyond all things, in consequence of the wickedness that is in it. I am quite of Mr. Parkhurst's opinion, that this word is here badly translated as אנש anash is never used in Scripture to denote wickedness of any kind. My old MS. Bible translates thus: - Schrewid is the herte of a man: and unserchable: who schal knowen it?
Who can know it? - It even hides itself from itself; so that its owner does not know it. A corrupt heart is the worst enemy the fallen creature can have; it is full of evil devices, - of deceit, of folly, and abomination, and its owner knows not what is in him till it boils over, and is often past remedy before the evil is perceived. Therefore trust not in man whose purposes are continually changing, and who is actuated only by motives of self-interest.
Albert Barnes: Notes on the Bible - 1834
17:9
The train of thought is apparently this: If the man is so blessed Jer 17:7-8 who trusts in Yahweh, what is the reason why men so generally "make flesh their arm"? And the answer is: Because man's heart is incapable of seeing things in a straightforward manner, but is full of shrewd guile, and ever seeking to overreach others.
Desperately wicked - Rather, mortally sick.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:9: Jer 16:12; Gen 6:5, Gen 8:21; Job 15:14-16; Psa 51:5, Psa 53:1-3; Pro 28:26; Ecc 9:3; Mat 15:19; Mar 7:21, Mar 7:22; Heb 3:12; Jam 1:14, Jam 1:15
Geneva 1599
17:9 (i) The heart [is] deceitful above all [things], and desperately wicked: who can know it?
(i) Because the wicked always have some excuse to defend their doings he shows that their own lewd imaginations deceive them and bring them to these hardships: but God will examine their deeds by the malice of their hearts, (1Kings 16:7, 1Chron 28:9, Ps 7:10, Jer 11:20, Jer 10:12, Rev_ 2:13).
John Gill
17:9 The heart is deceitful above all things,.... This is the source of the idolatry and creature confidence of the Jews, sins which were the cause of their ruin; and though what is here said is particularly applicable to their hearts, yet is in general true of the heart of every man; which is "deceitful", and deceiving; and puts a cheat upon the man himself whose it is: it deceives him with respect to sin; it proposes it to him under the notion of pleasure; it promises him a great deal in it, but does not yield a real pleasure to him; it is all fancy and imagination; a mere illusion and a dream; and what it gives is very short lived; it is but for a season, and ends in bitterness and death: or it proposes it under the notion of profit; it promises him riches, by such and such sinful ways it suggests; but, when he has got them, he is the loser by them; these deceitful riches choke the word, cause him to err from the faith, pierce him through with many sorrows, and endanger the loss of his soul: it promises honour and preferment in the world, but promotes him to shame; it promises him liberty, but brings him into bondage; it promises him impunity, peace, and security, when sudden destruction comes: it deceives him in point of knowledge; it persuades him that he is a very knowing person, when he is blind and ignorant, and knows nothing as he ought to know; and only deceives himself; for there is no true knowledge but of God in Christ, and of a crucified Christ, and salvation by him; see 1Cor 3:18 it deceives in the business of religion; it makes a man believe that he is a very holy and righteous man, and in a fair way for heaven, when he is far from that, and the character it gives him; in order to this, it suggests to him that concupiscence or lust, or the inward workings of the mind, are not sin; and it is only on this principle that it can be accounted for, that Saul, before conversion, or any other man, should be led into such a mistake, as to conclude that, touching the righteousness of the law, he was blameless: it represents other sins as mere peccadillos, as little sins, and not to be regarded; and even puts the name of virtue on vices; profuseness and prodigality it calls liberality, and doing public good; and covetousness has the name of frugality and good economy: it directs men to compare themselves and their outward conduct with others, that are very profane and dissolute; and from thence to form a good character of themselves, as better than others; and as it buoys up with the purity of human nature, so with the power of man's freewill to do that which is good, and particularly to repent at pleasure; and it puts the profane sinner upon trusting to the absolute mercy of God, and hides from him his justice and holiness; and it puts others upon depending upon the outward acts of religion, or upon speculative notions, to the neglect of real godliness; see Jas 1:22. The man of a deceitful heart, the hypocrite, tries to deceive God himself, but he cannot; he oftentimes deceives men, and always himself; so do the profane sinner, the self-righteous man, and the false teacher; who attempts to deceive the very elect, but cannot; yea, a good man may be deceived by his own heart, of which Peter is a sad instance, Mt 26:33. The heart is deceitful to a very great degree, it is superlatively so; "above all", above all creatures; the serpent and the fox are noted for their subtlety, and wicked men are compared to them for it; but these comparisons fall short of expressing the wicked subtlety and deceit in men's hearts; yea, it is more deceitful to a man than the devil, the great deceiver himself; because it is nearer to a man, and can come at him, and work upon him, when Satan cannot: or "about", or "concerning all things" (q); it is so in everything in which it is concerned, natural, civil, or religious, and especially the latter. The Septuagint version renders it "deep"; it is an abyss, a bottomless one; there is no fathoming of it; the depths of sin are in it; see Ps 64:6 and, seeing it is so deceitful, it should not be trusted in; a man should neither trust in his own heart, nor in another's, Prov 28:26, "and desperately wicked": everything in it is wicked; the thoughts of it are evil; the imaginations of the thoughts are so; even every imagination, and that only, and always, Gen 6:5 the affections are inordinate; the mind and conscience are defiled; the understanding darkened, so dark as to call evil good, and good evil; and the will obstinate and perverse: all manner of sin and wickedness is in it; it is the cage of every unclean bird, and the hold of every foul spirit; all sin is forged and framed in it; and all manner of evil comes out of it, Rev_ 18:1 yea, it is wickedness itself, Ps 5:9, it is so even to desperation; it is "incurably wicked" (r), as it may be rendered; it is so without the grace of God, and blood of Christ:
who can know it? angels do not, Satan cannot; only the spirit of a man can know the things of a man within him; though the natural man does not know the plague of his own heart; the Pharisee and perfectionist do not, or they would not say they were without sin; such rant arises from the ignorance of their own hearts; only a spiritual man knows his own heart, the plague of it, the deceitfulness and wickedness in it; and he does not know it all; God only knows it fully, as is expressed in the next words, which are an answer to the question; see 1Cor 2:11.
(q) "de omnibus", vid. Noldium, p. 548. (r) "et immedicabili malo affectum", Gussetius; "incurabiliter aegrum", Cocceius.
John Wesley
17:9 The heart - There is nothing so false and deceitful as the heart of man; deceitful in its apprehensions of things, in the hopes and promises which it nourishes, in the assurances that it gives us; unsearchable by others, deceitful with reference to ourselves, and abominably wicked, so that neither can a man know his own heart, nor can any other know that of his neighbour's.
Robert Jamieson, A. R. Fausset and David Brown
17:9 deceitful--from a root, "supplanting," "tripping up insidiously by the heel," from which Jacob (Hos 12:3) took his name. In speaking of the Jews' deceit of heart, he appropriately uses a term alluding to their forefather, whose deceit, but not whose faith, they followed. His "supplanting" was in order to obtain Jehovah's blessing. They plant Jehovah for "trust in man" (Jer 17:5), and then think to deceive God, as if it could escape His notice, that it is in man, not in Him, they trust.
desperately wicked--"incurable" [HORSLEY], (Mic 1:9). Trust in one's own heart is as foolish as in our fellow man (Prov 28:26).
17:1017:10: Ես Տէր քննեմ զսիրտս՝ եւ փորձեմ զերիկամունս, տա՛լ իւրաքանչիւր ըստ ճանապարհաց իւրոց, եւ ըստ պտղոյ գործոց իւրոց։
10 Ես՝ Տէրս, քննում եմ սրտերը եւ փորձում երիկամները, որպէսզի իւրաքանչիւրին հատուցեմ ըստ իր ընթացքի եւ ըստ իր գործերի արդիւնքի»:
10 «Ես՝ Տէրս՝ միտքը կը քննեմ, Սրտերը կը փորձեմ, Որպէս զի մարդուն՝ իր ճամբաներուն համեմատ Ու իր գործերուն պտուղին համեմատ հատուցում ընեմ»։
Ես Տէր քննեմ զսիրտս եւ փորձեմ զերիկամունս, տալ իւրաքանչիւր ըստ ճանապարհաց իւրոց եւ ըստ պտղոյ գործոց իւրոց:

17:10: Ես Տէր քննեմ զսիրտս՝ եւ փորձեմ զերիկամունս, տա՛լ իւրաքանչիւր ըստ ճանապարհաց իւրոց, եւ ըստ պտղոյ գործոց իւրոց։
10 Ես՝ Տէրս, քննում եմ սրտերը եւ փորձում երիկամները, որպէսզի իւրաքանչիւրին հատուցեմ ըստ իր ընթացքի եւ ըստ իր գործերի արդիւնքի»:
10 «Ես՝ Տէրս՝ միտքը կը քննեմ, Սրտերը կը փորձեմ, Որպէս զի մարդուն՝ իր ճամբաներուն համեմատ Ու իր գործերուն պտուղին համեմատ հատուցում ընեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
17:1017:10 Я, Господь, проникаю сердце и испытываю внутренности, чтобы воздать каждому по пути его и по плодам дел его.
17:14 ἴασαί ιαομαι heal με με me κύριε κυριος lord; master καὶ και and; even ἰαθήσομαι ιαομαι heal σῶσόν σωζω save με με me καὶ και and; even σωθήσομαι σωζω save ὅτι οτι since; that καύχημά καυχημα boast; reason for boasting μου μου of me; mine σὺ συ you εἶ ειμι be
17:10 אֲנִ֧י ʔᵃnˈî אֲנִי i יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH חֹקֵ֥ר ḥōqˌēr חקר explore לֵ֖ב lˌēv לֵב heart בֹּחֵ֣ן bōḥˈēn בחן examine כְּלָיֹ֑ות kᵊlāyˈôṯ כִּלְיָה kidney וְ wᵊ וְ and לָ lā לְ to תֵ֤ת ṯˈēṯ נתן give לְ lᵊ לְ to אִישׁ֙ ʔîš אִישׁ man כִּכ *ki כְּ as דְרָכָ֔יודרכו *ḏᵊrāḵˈāʸw דֶּרֶךְ way כִּ ki כְּ as פְרִ֖י fᵊrˌî פְּרִי fruit מַעֲלָלָֽיו׃ ס maʕᵃlālˈāʸw . s מַעֲלָל deed
17:10. ego Dominus scrutans cor et probans renes qui do unicuique iuxta viam et iuxta fructum adinventionum suarumI am the Lord who search the heart, and prove the reins: who give to every one according to his way, and according to the fruit of his devices.
10. I the LORD search the heart, I try the reins, even to give every man according to his ways, according to the fruit of his doings.
17:10. I am the Lord, who examines the heart and tests the temperament, who gives to each one according to his way and according to the fruit of his own decisions.
17:10. I the LORD search the heart, [I] try the reins, even to give every man according to his ways, [and] according to the fruit of his doings.
I the LORD search the heart, [I] try the reins, even to give every man according to his ways, [and] according to the fruit of his doings:

17:10 Я, Господь, проникаю сердце и испытываю внутренности, чтобы воздать каждому по пути его и по плодам дел его.
17:14
ἴασαί ιαομαι heal
με με me
κύριε κυριος lord; master
καὶ και and; even
ἰαθήσομαι ιαομαι heal
σῶσόν σωζω save
με με me
καὶ και and; even
σωθήσομαι σωζω save
ὅτι οτι since; that
καύχημά καυχημα boast; reason for boasting
μου μου of me; mine
σὺ συ you
εἶ ειμι be
17:10
אֲנִ֧י ʔᵃnˈî אֲנִי i
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
חֹקֵ֥ר ḥōqˌēr חקר explore
לֵ֖ב lˌēv לֵב heart
בֹּחֵ֣ן bōḥˈēn בחן examine
כְּלָיֹ֑ות kᵊlāyˈôṯ כִּלְיָה kidney
וְ wᵊ וְ and
לָ לְ to
תֵ֤ת ṯˈēṯ נתן give
לְ lᵊ לְ to
אִישׁ֙ ʔîš אִישׁ man
כִּכ
*ki כְּ as
דְרָכָ֔יודרכו
*ḏᵊrāḵˈāʸw דֶּרֶךְ way
כִּ ki כְּ as
פְרִ֖י fᵊrˌî פְּרִי fruit
מַעֲלָלָֽיו׃ ס maʕᵃlālˈāʸw . s מַעֲלָל deed
17:10. ego Dominus scrutans cor et probans renes qui do unicuique iuxta viam et iuxta fructum adinventionum suarum
I am the Lord who search the heart, and prove the reins: who give to every one according to his way, and according to the fruit of his devices.
17:10. I am the Lord, who examines the heart and tests the temperament, who gives to each one according to his way and according to the fruit of his own decisions.
17:10. I the LORD search the heart, [I] try the reins, even to give every man according to his ways, [and] according to the fruit of his doings.
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
17:10: I the Lord search the heart - The Lord is called by his apostles, Act 1:24, Καρδιογνωστης, the Knower of the heart. To him alone can this epithet be applied; and it is from him alone that we can derive that instruction by which we can in any measure know ourselves.
Albert Barnes: Notes on the Bible - 1834
17:10
The answer to the question, "who can know it?" To himself a man's heart is an inscrutable mystery: God alone can fathom it.
Ways - Rather, way, his course of life. The "and" must be omitted, for the last clause explains what is meant "by man's way," when he comes before God for judgment. It is "the fruit," the final result "of his doings, i. e., his real character as formed by the acts and habits of his life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:10: the Lord: Jer 11:20, Jer 20:12; Sa1 16:7; Ch1 28:9, Ch1 29:17; Ch2 6:30; Psa 7:9; Psa 139:1, Psa 139:2, Psa 139:23, Psa 139:24; Pro 17:3; Joh 2:25; Rom 8:27; Heb 4:12, Heb 4:13; Rev 2:23
even: Jer 32:19; Psa 62:12; Mat 16:27; Rom 2:6-8; Rev 20:12, Rev 22:12
fruit: Jer 21:14, Jer 32:19; Isa 3:10, Isa 3:11; Mic 7:13; Rom 6:21; Gal 6:7, Gal 6:8
John Gill
17:10 I the Lord search the heart,.... The inward parts of it, every room and corner in it; and know the thoughts of it; all its intents, purposes, designs, contrivances, and imaginations; all the secret motions of it, and the wickedness that is in it; so that this is an answer to the question in the preceding verse; and therefore, though the heart is deceitful, it cannot deceive him, because he judges not according to outward appearance; he sees and knows the heart; and none but the Lord, or he who is Jehovah, can so search the heart as thus to know it; wherefore, since Christ is said to search the reins and the heart, and to know the thoughts of men, and to be a discerner of the thoughts and intents of the heart, he must be Jehovah, and the true God, Rev_ 2:23,
I try the reins; the most inward and remote parts, covered with fat, and out of sight: these are the seat of the affections; and the Lord tries these, whether they are towards him or not; and whether sincere or hypocritical; Christ the omniscient God knew Peter's love to him, and the sincerity of it; for which he appeals to him as such, Jn 21:17,
even to give every man accordions to his ways, and according to the fruit of his doings; to do which it is necessary to search the heart, and try the reins, the fountain of all actions; and in which the principles of them are, and according to which they are denominated and judged of: in the future judgment every secret thing will be brought into account; the counsels of the heart will be made manifest; the book of conscience will be opened; and out of it, as well as other books, men will be judged according to their ways and works; and therefore it is requisite that the Judge should be the Lord God omniscient, the searcher and trier of the hearts and reins, as Christ is.
Robert Jamieson, A. R. Fausset and David Brown
17:10 Lest any should infer from Jer 17:9, "who can know it?" that even the Lord does not know, and therefore cannot punish, the hidden treachery of the heart, He says, "I the Lord search the heart," &c. (1Chron 28:9; Ps 7:9; Prov 17:3; Rev_ 2:23).
even to give--and that in order that I may give (Jer 32:19).
17:1117:11: Ձա՛յն արար կաքաւ. ժողովեա՛ց զոր ո՛չ իւր ծնեալ. որ ժողովէ զմեծութիւն առանց իրաւանց, ՚ի կէ՛ս աւուրց իւրոց թողցէ զնա, եւ ՚ի վախճանի իւրում եղիցի անզգա՛մ[11215]։ [11215] Ոմանք. Եւ ժողովեաց զոր ոչ։ Յօրինակին. Եղիցի անսգամ։
11 Կաքաւը ձայն տուեց, հաւաքեց նրանց, որոնց ինքը չէր ծնել. այնպէս էլ նա, ով անարդար ճանապարհով հարստութիւն է դիզում, իր օրերի կէսին պիտի թողնի այն ու իր վախճանի ժամին պիտի զգայ իր անմտութիւնը:
11 Անիրաւութեամբ հարստութիւն դիզողը՝ Իր չածած հաւկիթներով թուխսի նստող կաքաւի պէս է։Զանիկա իր օրերուն կիսուն պիտի թողու Ու վերջը անմիտ պիտի ըլլայ։
[297]Ձայն արար կաքաւ, ժողովեաց զոր ոչ իւր ծնեալ,`` որ ժողովէ զմեծութիւն առանց իրաւանց, ի կէս աւուրց իւրոց թողցէ զնա, եւ ի վախճանի իւրում եղիցի անզգամ:

17:11: Ձա՛յն արար կաքաւ. ժողովեա՛ց զոր ո՛չ իւր ծնեալ. որ ժողովէ զմեծութիւն առանց իրաւանց, ՚ի կէ՛ս աւուրց իւրոց թողցէ զնա, եւ ՚ի վախճանի իւրում եղիցի անզգա՛մ[11215]։
[11215] Ոմանք. Եւ ժողովեաց զոր ոչ։ Յօրինակին. Եղիցի անսգամ։
11 Կաքաւը ձայն տուեց, հաւաքեց նրանց, որոնց ինքը չէր ծնել. այնպէս էլ նա, ով անարդար ճանապարհով հարստութիւն է դիզում, իր օրերի կէսին պիտի թողնի այն ու իր վախճանի ժամին պիտի զգայ իր անմտութիւնը:
11 Անիրաւութեամբ հարստութիւն դիզողը՝ Իր չածած հաւկիթներով թուխսի նստող կաքաւի պէս է։Զանիկա իր օրերուն կիսուն պիտի թողու Ու վերջը անմիտ պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
17:1117:11 Куропатка садится на яйца, которых не несла; таков приобретающий богатство неправдою: он оставит его на половине дней своих, и глупцом останется при конце своем.
17:15 ἰδοὺ ιδου see!; here I am αὐτοὶ αυτος he; him λέγουσι λεγω tell; declare πρός προς to; toward με με me ποῦ που.1 where? ἐστιν ειμι be ὁ ο the λόγος λογος word; log κυρίου κυριος lord; master ἐλθάτω ερχομαι come; go
17:11 קֹרֵ֤א qōrˈē קֹרֵא partridge דָגַר֙ ḏāḡˌar דגר [uncertain] וְ wᵊ וְ and לֹ֣א lˈō לֹא not יָלָ֔ד yālˈāḏ ילד bear עֹ֥שֶׂה ʕˌōśeh עשׂה make עֹ֖שֶׁר ʕˌōšer עֹשֶׁר riches וְ wᵊ וְ and לֹ֣א lˈō לֹא not בְ vᵊ בְּ in מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice בַּ ba בְּ in חֲצִ֤י ḥᵃṣˈî חֲצִי half יָמָיו֙ימו *yāmāʸw יֹום day יַעַזְבֶ֔נּוּ yaʕazᵊvˈennû עזב leave וּ û וְ and בְ vᵊ בְּ in אַחֲרִיתֹ֖ו ʔaḥᵃrîṯˌô אַחֲרִית end יִהְיֶ֥ה yihyˌeh היה be נָבָֽל׃ nāvˈāl נָבָל stupid
17:11. perdix fovit quae non peperit fecit divitias et non in iudicio in dimidio dierum suorum derelinquet eas et in novissimo suo erit insipiensAs the partridge hath hatched eggs which she did not lay: so is he that hath gathered riches, and not by right: in the midst of his days he shall leave them, and in his latter end he shall be a fool.
11. As the partridge that gathereth which she hath not brought forth, so is he that getteth riches, and not by right; in the midst of his days they shall leave him, and at his end he shall be a fool.
17:11. A partridge has hatched eggs that she did not lay; a man has gathered riches, but without judgment. In the midst of his days, he will leave it all behind, and he will be foolish concerning his very end.”
17:11. [As] the partridge sitteth [on eggs], and hatcheth [them] not; [so] he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool.
the partridge sitteth [on eggs], and hatcheth [them] not; [so] he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool:

17:11 Куропатка садится на яйца, которых не несла; таков приобретающий богатство неправдою: он оставит его на половине дней своих, и глупцом останется при конце своем.
17:15
ἰδοὺ ιδου see!; here I am
αὐτοὶ αυτος he; him
λέγουσι λεγω tell; declare
πρός προς to; toward
με με me
ποῦ που.1 where?
ἐστιν ειμι be
ο the
λόγος λογος word; log
κυρίου κυριος lord; master
ἐλθάτω ερχομαι come; go
17:11
קֹרֵ֤א qōrˈē קֹרֵא partridge
דָגַר֙ ḏāḡˌar דגר [uncertain]
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יָלָ֔ד yālˈāḏ ילד bear
עֹ֥שֶׂה ʕˌōśeh עשׂה make
עֹ֖שֶׁר ʕˌōšer עֹשֶׁר riches
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
בְ vᵊ בְּ in
מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice
בַּ ba בְּ in
חֲצִ֤י ḥᵃṣˈî חֲצִי half
יָמָיו֙ימו
*yāmāʸw יֹום day
יַעַזְבֶ֔נּוּ yaʕazᵊvˈennû עזב leave
וּ û וְ and
בְ vᵊ בְּ in
אַחֲרִיתֹ֖ו ʔaḥᵃrîṯˌô אַחֲרִית end
יִהְיֶ֥ה yihyˌeh היה be
נָבָֽל׃ nāvˈāl נָבָל stupid
17:11. perdix fovit quae non peperit fecit divitias et non in iudicio in dimidio dierum suorum derelinquet eas et in novissimo suo erit insipiens
As the partridge hath hatched eggs which she did not lay: so is he that hath gathered riches, and not by right: in the midst of his days he shall leave them, and in his latter end he shall be a fool.
17:11. A partridge has hatched eggs that she did not lay; a man has gathered riches, but without judgment. In the midst of his days, he will leave it all behind, and he will be foolish concerning his very end.”
17:11. [As] the partridge sitteth [on eggs], and hatcheth [them] not; [so] he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool.
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
11: Здесь пророк говорит о куропатке, высиживающей чужие яйца, с точки зрения тогдашних представлений, которые могут и не сходиться с научными наблюдениями.
Adam Clarke: Commentary on the Bible - 1831
17:11: As the partridge - קרא kore. It is very likely that this was a bird different from our partridge. The text Dr. Blayney translates thus: -
(As) the kore that hatcheth what it doth not lay (So is) he who getteth riches, and not according to right.
"The covetous man," says Dahler, "who heaps up riches by unjust ways, is compared to a bird which hatches the eggs of other fowls. And as the young, when hatched, and able at all to shift for themselves, abandon her who is not their mother, and leave her nothing to compensate her trouble, so the covetous man loses those unjustly-gotten treasures, and the fruit of his labor."
And at his end shall be a fool - Shall be reputed as such. He was a fool all the way through; he lost his soul to get wealth, and this wealth he never enjoyed. To him also are applicable those strong words of the poet: -
"O cursed lust of gold! when for thy sake
The wretch throws up his interest in both worlds.
First starved in this, then damned in that to come."
Blair.
Albert Barnes: Notes on the Bible - 1834
17:11
Rather, "As the partridge hath gathered eggs which it laid not, so ..." The general sense is: the covetous man is as sure to reap finally disappointment only as is the partridge which piles up eggs not of her own laying, and is unable to hatch them.
A fool - A Nabal. See Sa1 25:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:11: sitteth: etc. or gathered young which she hath not brought forth
he that: Jer 5:27, Jer 5:28, Jer 22:13, Jer 22:17; Pro 1:18, Pro 1:19, Pro 13:11, Pro 15:27, Pro 21:6, Pro 28:8, Pro 28:16, Pro 28:20, Pro 28:22; Isa 1:23, Isa 1:24; Eze 22:12, Eze 22:13; Hos 12:7, Hos 12:8; Amo 3:10, Amo 8:4-6; Mic 2:1, Mic 2:2, Mic 2:9; Mic 6:10-12, Mic 7:3; Hab 2:6-12; Zep 1:9; Zac 5:4, Zac 7:9-13; Mal 3:5; Mat 23:14; Ti1 6:9; Tit 1:11; Jam 5:3-5; Pe2 2:3, Pe2 2:14
shall leave: Psa 55:23; Pro 23:5; Ecc 5:13-16
a fool: Luk 12:20
Geneva 1599
17:11 (k) [As] the partridge sitteth [on eggs], and hatcheth [them] not; [so] he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool.
(k) As the patriarch by calling gathered others who forsake her when they see she is not their mother: so the covetous man is forsaken of his riches because he comes by them falsely.
John Gill
17:11 As the partridge sitteth on eggs, and hatcheth them not,.... Here seems to be another sin pointed at, as the cause of the ruin of the Jews; as idolatry and trust in the creature before mentioned; so riches unjustly got, and these boasted of and trusted in; the folly of which is illustrated by the simile of a bird sitting on eggs, and not hatching them; being either addled, or broke by the male through lust, or by the foot of man or beast, being laid on the ground; Or by a bird which "gathers" (s), as some; or "hatches", as others, eggs it has not laid; which being hatched, run away from it, and so not enjoyed by it. The Targum is,
"as the partridge, or "koraah", which gathers eggs that are not its own, and nourishes young ones which will not follow it, so, &c.''
whether the partridge is meant by "kore", the word here used, is uncertain. Bochart (t) thinks the "woodcock", or "snite" or "snipe", is intended. Jarchi interprets it, by the "cuckoo", which is not likely; since that does not take away another's eggs, and sit on them; but lays its own eggs in another's nest, and leaves them to be hatched by it; but it must be understood rather of such an one that gets the eggs of another, and hatches them, but cannot keep the young when hatched; and this is said of the partridge, that when its own eggs are broke, it will get others, and sit upon them, and hatch them; but being hatched, knowing her not to be their dam, and hearing the voice of that which is, run from her to it (u):
so he that getteth riches, and not by right; but by fraud, rapine, and oppression; such are they that will be rich, that are resolved upon it at any rate, right or wrong; and such persons may succeed, and become rich by illicit methods; but then, as such riches may be truly called "mammon of unrighteousness"; so they will not profit in a time to come, in a day of wrath; neither are they of long continuance now: for such a man
shall leave them in the midst of his days; which, according to the common term of life, and course of nature, he might hope to arrive to; he shall die, and not enjoy what he has got together; while he is promising himself much and long happiness, his soul is required of him; and whose his substance shall be, he knows not; the riches he has heaped up together, he knows not who shall gather; nor to whom he leaves them, whether a wise man or a fool: however, this is certain as to himself,
and at his end shall be a fool; he shall appear to be one for getting riches in an unlawful way; for trusting in uncertain riches; for promising himself a great deal of pleasure and felicity in them for a long time, which he could not secure; and for neglecting the true riches of grace and glory; see Lk 12:19. The Targum is,
"at his end he is called a wicked man;''
because of the unjust manner in which he has got his riches, and which appears by his end; every wicked man is a fool. The word here used is "Nabal"; and as is his name, so is he.
(s) "collegit", Vatablus, Pagninus, Junius & Tremellius, Piscator, Cocceius; "collegit", Montanus, Schmidt; so R. Sol. Urbin. Ohel Moed, fol. 82. 1. (t) Hierozoicon, par. 2. l. 1. c. 12. col. 81. (u) Vid. Frantz. Hist. Animal. Sacr. par. 2. c. 11. p. 414.
John Wesley
17:11 Hatcheth them not - Having lost them, either by some man that has taken them from her, or by some vermin or wild beast. A fool - Shall lose it again before he dies, and then shall understand what a fool he was.
Robert Jamieson, A. R. Fausset and David Brown
17:11 partridge-- (1Kings 26:20). Hebrew, korea, from a root, "to call," alluding to its cry; a name still applied to a bustard by the Arabs. Its nest is liable, being on the ground, to be trodden under foot, or robbed by carnivorous animals, notwithstanding all the beautiful manoeuvres of the parent birds to save the brood. The translation, "sitteth on eggs which it has not laid," alludes to the ancient notion that she stole the eggs of other birds and hatched them as her own; and that the young birds when grown left her for the true mother. It is not needful to make Scripture allude to an exploded notion, as if it were true. MAURER thinks the reference is to Jehoiakim's grasping cupidity (Jer 22:13-17). Probably the sense is more general; as previously He condemned trust in man (Jer 17:5), He now condemns another object of the deceitful hearts' trust, unjustly gotten riches (Ps 39:6; Ps 49:16-17; Ps 55:23).
fool-- (Prov 23:5; Lk 12:20); "their folly" (Ps 49:13). He himself, and all, shall at last perceive he was not the wise man he thought he was.
17:1217:12: Աթո՛ռ փառաց բարձրացեալ իսկզբանէ տեղի սրբութեան մերոյ։
12 Ո՛վ Տէր, ակնկալութի՛ւն Իսրայէլի, դու, որ ի սկզբանէ բարձրացած ես մեր սրբարանի փառքի աթոռը,
12 Մեր սրբարանին տեղը Սկիզբէն փառաւոր ու բարձր աթոռ է։
Աթոռ փառաց բարձրացեալ ի սկզբանէ տեղի սրբութեան մերոյ:

17:12: Աթո՛ռ փառաց բարձրացեալ իսկզբանէ տեղի սրբութեան մերոյ։
12 Ո՛վ Տէր, ակնկալութի՛ւն Իսրայէլի, դու, որ ի սկզբանէ բարձրացած ես մեր սրբարանի փառքի աթոռը,
12 Մեր սրբարանին տեղը Սկիզբէն փառաւոր ու բարձր աթոռ է։
zohrab-1805▾ eastern-1994▾ western am▾
17:1217:12 Престол славы, возвышенный от начала, есть место освящения нашего.
17:16 ἐγὼ εγω I δὲ δε though; while οὐκ ου not ἐκοπίασα κοπιαω exhausted; labor κατακολουθῶν κατακολουθεω follow after ὀπίσω οπισω in back; after σου σου of you; your καὶ και and; even ἡμέραν ημερα day ἀνθρώπου ανθρωπος person; human οὐκ ου not ἐπεθύμησα επιθυμεω long for; aspire σὺ συ you ἐπίστῃ επισταμαι well aware; stand over τὰ ο the ἐκπορευόμενα εκπορευομαι emerge; travel out διὰ δια through; because of τῶν ο the χειλέων χειλος lip; shore μου μου of me; mine πρὸ προ before; ahead of προσώπου προσωπον face; ahead of σού σου of you; your ἐστιν ειμι be
17:12 כִּסֵּ֣א kissˈē כִּסֵּא seat כָבֹ֔וד ḵāvˈôḏ כָּבֹוד weight מָרֹ֖ום mārˌôm מָרֹום high place מֵֽ mˈē מִן from רִאשֹׁ֑ון rišˈôn רִאשֹׁון first מְקֹ֖ום mᵊqˌôm מָקֹום place מִקְדָּשֵֽׁנוּ׃ miqdāšˈēnû מִקְדָּשׁ sanctuary
17:12. solium gloriae altitudinis a principio locus sanctificationis nostraeA high and glorious throne from the beginning is the place of our sanctification.
12. A glorious throne, on high from the beginning, is the place of our sanctuary.
17:12. “A high and glorious throne is the place of our sanctification from the beginning.
17:12. A glorious high throne from the beginning [is] the place of our sanctuary.
A glorious high throne from the beginning [is] the place of our sanctuary:

17:12 Престол славы, возвышенный от начала, есть место освящения нашего.
17:16
ἐγὼ εγω I
δὲ δε though; while
οὐκ ου not
ἐκοπίασα κοπιαω exhausted; labor
κατακολουθῶν κατακολουθεω follow after
ὀπίσω οπισω in back; after
σου σου of you; your
καὶ και and; even
ἡμέραν ημερα day
ἀνθρώπου ανθρωπος person; human
οὐκ ου not
ἐπεθύμησα επιθυμεω long for; aspire
σὺ συ you
ἐπίστῃ επισταμαι well aware; stand over
τὰ ο the
ἐκπορευόμενα εκπορευομαι emerge; travel out
διὰ δια through; because of
τῶν ο the
χειλέων χειλος lip; shore
μου μου of me; mine
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
σού σου of you; your
ἐστιν ειμι be
17:12
כִּסֵּ֣א kissˈē כִּסֵּא seat
כָבֹ֔וד ḵāvˈôḏ כָּבֹוד weight
מָרֹ֖ום mārˌôm מָרֹום high place
מֵֽ mˈē מִן from
רִאשֹׁ֑ון rišˈôn רִאשֹׁון first
מְקֹ֖ום mᵊqˌôm מָקֹום place
מִקְדָּשֵֽׁנוּ׃ miqdāšˈēnû מִקְדָּשׁ sanctuary
17:12. solium gloriae altitudinis a principio locus sanctificationis nostrae
A high and glorious throne from the beginning is the place of our sanctification.
17:12. “A high and glorious throne is the place of our sanctification from the beginning.
17:12. A glorious high throne from the beginning [is] the place of our sanctuary.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-18: Противники пророка издеваются над ним, не видя пока исполнения его угроз, и пророк просит Бога придти к нему на помощь и наказать его врагов, так как он был всегда верным исполнителем воли Иеговы.

12: Пророк говорит здесь от лица лучшей части иудейского народа, которая с отвращением относится к языческим алтарям, преклоняясь только пред алтарем истинного Бога, стоящим в Иерусалимском храме.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 A glorious high throne from the beginning is the place of our sanctuary. 13 O LORD, the hope of Israel, all that forsake thee shall be ashamed, and they that depart from me shall be written in the earth, because they have forsaken the LORD, the fountain of living waters. 14 Heal me, O LORD, and I shall be healed; save me, and I shall be saved: for thou art my praise. 15 Behold, they say unto me, Where is the word of the LORD? let it come now. 16 As for me, I have not hastened from being a pastor to follow thee: neither have I desired the woeful day; thou knowest: that which came out of my lips was right before thee. 17 Be not a terror unto me: thou art my hope in the day of evil. 18 Let them be confounded that persecute me, but let not me be confounded: let them be dismayed, but let not me be dismayed: bring upon them the day of evil, and destroy them with double destruction.
Here, as often before, we have the prophet retired for private meditation, and alone with God. Those ministers that would have comfort in their work must be much so. In his converse here with God and his own heart he takes the liberty which devout souls sometimes use in their soliloquies, to pass from one thing to another, without tying themselves too strictly to the laws of method and coherence.
I. He acknowledges the great favour of God to his people in setting up a revealed religion among them, and dignifying them with divine institutions (v. 12): A glorious high throne from the beginning is the place of our sanctuary. The temple at Jerusalem, where God manifested his special presence, where the lively oracles were lodged, where the people paid their homage to their Sovereign, and whither they fled for refuge in distress, was the place of their sanctuary. That was a glorious high throne. It was a throne of holiness, which made it truly glorious; it was God's throne, which made it truly high. Jerusalem is called the city of the great King, not only Israel's King, but the King of the whole earth, so that it might justly be deemed the metropolis, or royal city, of the world. It was from the beginning, so, from the first projecting of it by David and building of it by Solomon, 2 Chron. ii. 9. It was the honour of Israel that God set up such a glorious throne among them. As the glorious and high throne (that is, heaven) is the place of our sanctuary; so some read it. Note, All good men have a high value and veneration for the ordinances of God, and reckon the place of the sanctuary a glorious high throne. Jeremiah here mentions this either as a plea with God for mercy to their land, in honour of the throne of his glory (ch. xiv. 21), or as an aggravation of the sin of his people in forsaking God though his throne was among them, and so profaning his crown and the place of his sanctuary.
II. He acknowledges the righteousness of God in abandoning those to ruin that forsook him and revolted from their allegiance to him, v. 13. He speaks it to God, as subscribing both to the certainty and to the equity of it: O Lord! the hope of those in Israel that adhere to thee, all that forsake thee shall be ashamed. They must of necessity be so, for they forsake thee for lying vanities, which will deceive them and make them ashamed. They will be ashamed, for they shame themselves. They will justly be put to shame, for they have forsaken him who alone can keep them in countenance when troubles come. Let them be ashamed (so some read it); and so it is a pious imprecation of the wrath of God upon them, or a petition for his grace, to make them penitently ashamed. "Those that depart from me, from the word of God which I have preached, do in effect depart from God;" as those that return to God are said to return to the prophet, ch. xv. 19. Those that depart from thee (so some read it) shall be written in the earth. They shall soon be blotted out, as that is which is written in the dust. They shall be trampled upon and exposed to contempt. They belong to the earth, and shall be numbered among earthly people, who lay up their treasure on earth and whose names are not written in heaven. And they deserve to be thus written with the fools in Israel, that their folly may be made manifest unto all, because they have forsaken the Lord, the fountain of living waters (that is, spring waters), and that for broken cisterns. Note, God is to all that are his a fountain of living waters. There is a fulness of comfort in him, an over-flowing ever-flowing fulness, like that of a fountain; it is always fresh, and clear, and clean, like spring water, while the pleasures of sin are puddle-waters. They are free to it; it is not a fountain sealed. They deserve therefore to be condemned, as Adam, to red earth, to which by the corruption of their nature they are allied, because they have forsaken the garden of the Lord, which is so well-watered. Those that depart from God are written in the earth.
III. He prays to God for healing saving mercy for himself. "If the case of those that depart from God be so miserable, let me always draw nigh to him (Ps. lxxiii. 27, 28), and, in order to do that, Lord, heal me, and save me, v. 14. Heal my backslidings, my bent to backslide, and save me from being carried away by the strength of the stream to forsake thee." He was wounded in spirit with grief upon many accounts. "Lord, heal me with thy comforts, and make me easy." He was continually exposed to the malice of unreasonable men. "Lord, save me from them, and let me not fall into their wicked hands. Heal me, that is, sanctify me by thy grace; save me, that is, bring me to thy glory." All that shall be saved hereafter are sanctified now; unless the disease of sin be purged out the soul cannot live. To enforce this petition he pleads, 1. The firm belief he had of God's power: Heal thou me, and then I shall be healed; the cure will certainly be wrought if thou undertake it; it will be a thorough cure and not a palliative one. Those that come to God to be healed ought to be abundantly satisfied in the all-sufficiency of their physician. Save me, and then I shall certainly be saved, be my dangers and enemies ever so threatening. If God hold us up, we shall live; if he protect us, we shall be safe. 2. The sincere regard he had to God's glory: "For thou art my praise, and for that reason I desire to be healed and saved, that I may live and praise thee, Ps. cxix. 175. Thou art he whom I praise, and the praise due to thee I never gave to another. Thou art he whom I glory in, and boast of, for on thee do I depend. Thou art he that furnishes me with continual matter for praise, and I have given thee the praise of the favours already bestowed upon me. Thou shalt be my praise" (so some read it); "heal me, and save me, and thou shalt have the glory of it. My praise shall be continually of thee," Ps. lxxi. 6; lxxix. 13.
IV. He complains of the infidelity and daring impiety of the people to whom he preached. It greatly troubled him, and he shows before God this trouble, as the servant that had slights put upon him by the guests he was sent to invite came and showed his Lord these things. He had faithfully delivered God's message to them; and what answer has he to return to him that sent him? Behold, they say unto me, Where is the word of the Lord? Let it come now, v. 15, Isa. v. 19. They bantered the prophet, and made a jest of that which he delivered with the greatest seriousness. 1. They denied the truth of what he said: "If that be the word of the Lord which thou speakest to us, where is it? Why is it not fulfilled?" Thus the patience of God was impudently abused as a ground to question his veracity. 2. They defied the terror of what he said. "Let God Almighty do his worst; let all he has said come to pass; we shall do well enough; the lion is not so fierce as he is painted," Amos v. 18. "Lord, to what purpose is it to speak to men that will neither believe nor fear?"
V. He appeals to God concerning his faithful discharge of the duty to which he was called, v. 16. The people did all they could to make him weary of his work, to exasperate him and make him uneasy, and to tempt him to prevaricate and alter his message for fear of displeasing them; but, "Lord," says he, "thou knowest I have not yielded to them." 1. He continued constant to his work. His office, instead of being his credit and protection, exposed him to reproach, contempt, and injury. "Yet," says he, "I have not hastened from being a pastor after thee; I have not left my work, nor sued for a discharge or a quietus." Prophets were pastors to the people, to feed them with the good word of God; but they were to be pastors after God, and all ministers must be so, according to his heart (ch. iii. 15), to follow him and the directions and instructions he gives. Such a pastor Jeremiah was; and, though he met with as much difficulty and discouragement as ever any man did, yet he did not fly off as Jonah did, nor desire to be excused from going any more on God's errands. Note, Those that are employed for God, though their success answer nor their expectations, must not therefore throw up their commission. but continue to follow God, though the storm be in their faces. 2. He kept up his affection to the people. Though they were very abusive to him, he was compassionate to them: I have not desired the woeful day. The day of the accomplishment of his prophecies would be a woeful day indeed to Jerusalem, and therefore he deprecated it, and wished it might never come, though, as to himself, it would be the avenging of him upon his persecutors and the proving of him a true prophet (which they had questioned, v. 15), and upon those accounts he might be tempted to desire it. Note, God does not, and therefore ministers must not, desire the death of sinners, but rather that they may turn and live. Though we warn of the woeful day, we must not wish for it, but rather weep because of it, as Jeremiah did. 3. He kept closely to his instructions. Though he might have curried favour with the people, or at least have avoided their displeasure, if he had not been so sharp in his reproofs and severe in his threatenings, yet he would deliver his message faithfully; and that he had done so was a comfort to him. "Lord, thou knowest that that which came out of my lips was right before thee; it exactly agreed with what I received from thee, and therefore thou art reflected upon in their quarrelling with me." Note, If what we say and do be right before God, we may easily despise the reproaches and censures of men. It is a small thing to be judged of their judgment.
VI. He humbly begs of God that he would own him, and protect him, and carry him on cheerfully in that work to which God had so plainly called him and to which he had so sincerely devoted himself. Two things he here desires:-- 1. That he might have comfort in serving the God that sent him (v. 17): Be not thou a terror to me. Surely more is implied than is expressed. "Be thou a comfort to me, and let thy favour rejoice my heart and encourage me, when my enemies do all they can to terrify me and either to drive me from my work or to make me drive on heavily in it." Note, The best have that in them which might justly make God a terror to them, as he was for some time to Job (ch. vi. 4), to Asaph (Ps. lxxvii. 3), to Heman, Ps. lxxxviii. 15. And this is that which good men, knowing the terrors of the Lord, dread and deprecate more than any thing; nay, whatever frightful accidents may befal them, or how formidable soever their enemies may appear to them, they can do well enough so long as God is not a terror to them. He pleads, "Thou art my hope; and then nothing else is my fear, no, not in the day of evil, when it is most threatening, most pressing. My dependence is upon thee; and therefore be not a terror to me." Note, Those that by faith make God their confidence shall have him for their comfort in the worst of times, if it be not their own fault: if we make him our trust, we shall not find him our terror. 2. That he might have courage in dealing with the people to whom he was sent, v. 18. Those persecuted him who should have entertained and encouraged him. "Lord," says he, "let them be confounded (let them be overpowered by the convictions of the word and made ashamed of their obstinacy, or else let the judgments threatened be at length executed upon them), but let not me confounded, let not me be terrified by their menaces, so as to betray my trust." Note, God's ministers have work to do which they need not be either ashamed or afraid to go on in, but they do need to be helped by the divine grace to go on in it without shame or fear. Jeremiah had not desired the woeful day upon his country in general; but as to his persecutors, in a just and holy indignation at their malice, he prays, Bring upon them the day of evil, in hope that the bringing of it upon them might prevent the bringing of it upon the country; if they were taken away, the people would be better; "therefore destroy them with a double destruction; let them be utterly destroyed, root and branch, and let the prospect of that destruction be their present confusion." This the prophet prays, not at all that he might be avenged, nor so much that he might be eased, but that the Lord may be known by the judgments which he executes.
Adam Clarke: Commentary on the Bible - 1831
17:12: A glorious high throne - As he is cursed who trusts in man, so he is blessed who trusts in God. He is here represented as on a throne in his temple; to him in the means of grace all should resort. He is the support, and a glorious support, of all them that trust in him.
Albert Barnes: Notes on the Bible - 1834
17:12 , Jer 17:13
Or, "Thou throne ... thou place ... thou hope ... Yahweh! All that forsake Thee etc." The prophet concludes his prediction with the expression of his own trust in Yahweh, and confidence that the divine justice will finally be vindicated by the punishment of the wicked. The "throne of glory" is equivalent to Him who is enthroned in glory.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:12: Jer 3:17, Jer 14:21; Ch2 2:5, Ch2 2:6; Psa 96:6, Psa 103:19; Isa 6:1, Isa 66:1; Eze 1:26; Eze 43:7; Mat 25:31; Heb 4:16, Heb 12:2; Rev 3:21
Geneva 1599
17:12 A glorious (l) high throne from the beginning [is] the place of our sanctuary.
(l) Showing that the godly ought to glory in nothing, but in God who exalts his, and has left a sign of his favour in his temple.
John Gill
17:12 A glorious high throne from the beginning is the place of our sanctuary. The temple, which was a sanctified place, where the holy God dwelt, his holy worship was observed, and his holy people met together. Here, from the beginning of its erection, from the time of its dedication, the Lord took up his residence; the glory of the Lord filled the house; he set up his throne in it, a high and glorious one; he dwelt between the cherubim, over the mercy seat, typical of the throne of grace. Kimchi and Ben Melech observe that R. Samuel Ben Tibbon is of opinion that the "caph" of similitude is here wanting; and that it should be interpreted thus, "as a glorious high throne", &c.: heaven is the high and glorious throne, where the Lord sits and reigns; and the temple or sanctuary bore some likeness and resemblance to it; it was a figure of it; and every place where God is worshipped, and grants his presence, is no other but "the house of God, and the gate of heaven"; and therefore it was great wickedness and ingratitude in the Jews, who were so highly favoured of God, to forsake him, his house, his worship, his word and ordinances, as the following verses show; and which suggest another reason of their destruction. The words in connection with the following verse may be read thus,
"and thou, whose glorious high throne the place of our sanctuary is, O Lord, the Hope of Israel, &c.''
Robert Jamieson, A. R. Fausset and David Brown
17:12 throne--the temple of Jerusalem, the throne of Jehovah. Having condemned false objects of trust, "high places for sin" (Jer 17:3), and an "arm of flesh," he next sets forth Jehovah, and His temple, which was ever open to the Jews, as the true object of confidence, and sanctuary to flee to. HENDERSON makes Jehovah, in Jer 17:13, the subject, and this verse predicate, "A throne of glory, high from the beginning, the place of our sanctuary, the hope of Israel is Jehovah." "Throne" is thus used for Him who sits on it; compare thrones (Col 1:16). He is called a "sanctuary" to His people (Is 8:14; Ezek 11:16). So Syriac and Arabic.
17:1317:13: Ակնկալութիւն Իսրայէլի Տէր. ամենեքեան որ թողին զքեզ՝ ամաչեսցեն. հեռացեալքն՝ յերկրի գերեսցին, զի թողին զՏէր զաղբեւր ջրոյ կենաց[11216]։[11216] Ոմանք. Զաղբեւր ջուրց կենաց։
13 բոլոր նրանք, որ քեզ թողեցին, պիտի ամաչեն: Քեզնից հեռացածները պիտի կորչեն երկրի խորքում, որովհետեւ լքեցին Տիրոջը՝ կենաց ջրի աղբիւրը:
13 Ով Տէր՝ Իսրայէլի յոյսը՝ Անոնք, որ քեզ կը թողուն, պիտի ամչնան, Քեզմէ հեռացողները երկրի հողին վրայ պիտի գրուին, Վասն զի Տէրը՝ կեանքի ջուրին աղբիւրը՝ թողուցին։
Ակնկալութիւն Իսրայելի, Տէր, ամենեքեան որ թողին զքեզ` ամաչեսցեն. հեռացեալքն[298] յերկրի գրեսցին, զի թողին զՏէր զաղբեւր ջրոյ կենաց:

17:13: Ակնկալութիւն Իսրայէլի Տէր. ամենեքեան որ թողին զքեզ՝ ամաչեսցեն. հեռացեալքն՝ յերկրի գերեսցին, զի թողին զՏէր զաղբեւր ջրոյ կենաց[11216]։
[11216] Ոմանք. Զաղբեւր ջուրց կենաց։
13 բոլոր նրանք, որ քեզ թողեցին, պիտի ամաչեն: Քեզնից հեռացածները պիտի կորչեն երկրի խորքում, որովհետեւ լքեցին Տիրոջը՝ կենաց ջրի աղբիւրը:
13 Ով Տէր՝ Իսրայէլի յոյսը՝ Անոնք, որ քեզ կը թողուն, պիտի ամչնան, Քեզմէ հեռացողները երկրի հողին վրայ պիտի գրուին, Վասն զի Տէրը՝ կեանքի ջուրին աղբիւրը՝ թողուցին։
zohrab-1805▾ eastern-1994▾ western am▾
17:1317:13 Ты, Господи, надежда Израилева; все, оставляющие Тебя, посрамятся. >.
17:17 μὴ μη not γενηθῇς γινομαι happen; become μοι μοι me εἰς εις into; for ἀλλοτρίωσιν αλλοτριωσις spare; refrain μου μου of me; mine ἐν εν in ἡμέρᾳ ημερα day πονηρᾷ πονηρος harmful; malignant
17:13 מִקְוֵ֤ה miqwˈē מִקְוֶה hope יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כָּל־ kol- כֹּל whole עֹזְבֶ֖יךָ ʕōzᵊvˌeʸḵā עזב leave יֵבֹ֑שׁוּ yēvˈōšû בושׁ be ashamed וְי *wᵊ וְ and סוּרַי֙סורי *sûrˌay סוּר backsliding בָּ bā בְּ in † הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth יִכָּתֵ֔בוּ yikkāṯˈēvû כתב write כִּ֥י kˌî כִּי that עָזְב֛וּ ʕāzᵊvˈû עזב leave מְקֹ֥ור mᵊqˌôr מָקֹור well מַֽיִם־ mˈayim- מַיִם water חַיִּ֖ים ḥayyˌîm חַי alive אֶת־ ʔeṯ- אֵת [object marker] יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
17:13. expectatio Israhel Domine omnes qui te derelinquunt confundentur recedentes in terra scribentur quoniam dereliquerunt venam aquarum viventium DominumO Lord, the hope of Israel: all that forsake thee shall be confounded: they that depart from thee, shall be written in the earth: because they have forsaken the Lord, the vein of living waters.
13. O LORD, the hope of Israel, all that forsake thee shall be ashamed; they that depart from me shall be written in the earth, because they have forsaken the LORD, the fountain of living waters.
17:13. O Lord, Hope of Israel: all who forsake you will be confounded. Those who withdraw from you will be written into the earth. For they have abandoned the Lord, the Source of living waters.
17:13. O LORD, the hope of Israel, all that forsake thee shall be ashamed, [and] they that depart from me shall be written in the earth, because they have forsaken the LORD, the fountain of living waters.
O LORD, the hope of Israel, all that forsake thee shall be ashamed, [and] they that depart from me shall be written in the earth, because they have forsaken the LORD, the fountain of living waters:

17:13 Ты, Господи, надежда Израилева; все, оставляющие Тебя, посрамятся. <<Отступающие от Меня будут написаны на прахе, потому что оставили Господа, источник воды живой>>.
17:17
μὴ μη not
γενηθῇς γινομαι happen; become
μοι μοι me
εἰς εις into; for
ἀλλοτρίωσιν αλλοτριωσις spare; refrain
μου μου of me; mine
ἐν εν in
ἡμέρᾳ ημερα day
πονηρᾷ πονηρος harmful; malignant
17:13
מִקְוֵ֤ה miqwˈē מִקְוֶה hope
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כָּל־ kol- כֹּל whole
עֹזְבֶ֖יךָ ʕōzᵊvˌeʸḵā עזב leave
יֵבֹ֑שׁוּ yēvˈōšû בושׁ be ashamed
וְי
*wᵊ וְ and
סוּרַי֙סורי
*sûrˌay סוּר backsliding
בָּ בְּ in
הַ the
אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth
יִכָּתֵ֔בוּ yikkāṯˈēvû כתב write
כִּ֥י kˌî כִּי that
עָזְב֛וּ ʕāzᵊvˈû עזב leave
מְקֹ֥ור mᵊqˌôr מָקֹור well
מַֽיִם־ mˈayim- מַיִם water
חַיִּ֖ים ḥayyˌîm חַי alive
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
17:13. expectatio Israhel Domine omnes qui te derelinquunt confundentur recedentes in terra scribentur quoniam dereliquerunt venam aquarum viventium Dominum
O Lord, the hope of Israel: all that forsake thee shall be confounded: they that depart from thee, shall be written in the earth: because they have forsaken the Lord, the vein of living waters.
17:13. O Lord, Hope of Israel: all who forsake you will be confounded. Those who withdraw from you will be written into the earth. For they have abandoned the Lord, the Source of living waters.
17:13. O LORD, the hope of Israel, all that forsake thee shall be ashamed, [and] they that depart from me shall be written in the earth, because they have forsaken the LORD, the fountain of living waters.
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
13: Написаны на прахе. Как легко изглаживается написанное на песке, так быстро исчезает благополучие отступников от Иеговы.
Adam Clarke: Commentary on the Bible - 1831
17:13: Written on the earth - They shall never come to true honor. Their names shall be written in the dust; and the first wind that blows over it shall mar every letter, and render it illegible.
Albert Barnes: Notes on the Bible - 1834
17:13
Shall be written in the earth - i. e., their names shall quickly disappear, unlike those graven in the rock foRev_er Job 19:24. A board covered with sand is used in the East to this day in schools for giving lessons in writing: but writing inscribed on such materials is intended to be immediately obliterated. Equally fleeting is the existence of those who forsake God. "All men are written somewhere, the saints in heaven, but sinners upon earth" (Origen).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:13: the hope: Jer 17:17, Jer 14:8; Psa 22:4; Joe 3:16; Act 28:20; Ti1 1:1
all that: Jer 2:26, Jer 2:27; Psa 97:7; Isa 45:16, Isa 45:17, Isa 65:11-14, Isa 66:5; Eze 16:63, Eze 36:32; Dan 12:2
they that: Jer 17:5; Psa 73:27; Pro 14:14; Isa 1:28
written: Pro 10:7; Luk 10:20; Joh 8:6-8; Rev 20:15
forsaken: Jer 2:13, Jer 2:17; Psa 36:8, Psa 36:9; Joh 4:10, Joh 4:14, Joh 7:37, Joh 7:38; Rev 7:17, Rev 21:6, Rev 22:1, Rev 22:17
Geneva 1599
17:13 O LORD, the hope of Israel, all that forsake thee shall be ashamed, [and] they that depart from me shall be written (m) in the earth, because they have forsaken the LORD, the fountain of living waters.
(m) Their names will not be registered in the book of life.
John Gill
17:13 O Lord, the Hope of Israel,.... Of all true Israelites; such as are regenerate persons, and true believers in him; Christ is the author and giver of that hope that is in them; the door of it unto them; the object on which it is exercised; the ground and foundation of it, or what gives encouragement to it; and the person they are hoping for; Old Testament saints hoped, waited for, and expected his first coming; and New Testament saints are hoping for his second coming, and to be for ever with him (w):
all that forsake thee shall be ashamed; who forsake him as the Hope of Israel, and place their hope elsewhere; in the creature, in themselves, in their riches, in their righteousness, and profession of religion; such shall be ashamed of their vain hope; whereas a true hope, a hope upon the right object, on Christ the Hope of Israel, makes not ashamed; nor shall the man that has it be ashamed of that. The Targum paraphrases it,
"all who forsake thy worship shall be ashamed;''
for they forsake their own mercies, who forsake the house and ordinances of God, and the assembling of themselves together:
and they that depart from me; the prophet; refusing to hear the word of the Lord by him, which was all one as departing from the Lord. Some render it, "from thee", as the Vulgate Latin and Arabic versions; and so the Targum,
"and the ungodly that transgress thy word;''
whose heart departed from the Lord, as in
Jer 17:1 notwithstanding their show of devotion and religion. Some render the words, "that are chastised by me"; but repent not, and are not reformed thereby; reading not as the Masorites direct, and we, and many others, follow; but according to the letters, and retaining them, (x):
shall be written in the earth; have a name among earthly and carnal men, and be called so, being sensual and carnal, and minding nothing but earth and earthly things; and shall not be written among the living in Jerusalem, or have a name and a place among spiritual men: or they shall be of a short continuance; their memory shall rot; their names be put out for ever; and their memorial perish with them; for things written in the dust do not continue, but are presently destroyed by a puff of wind, or by the treading of the foot upon them; or they shall die, and return to the earth, and be laid in the grave, as Jarchi and Kimchi interpret it; or shall perish eternally, die the second death, being not written in the Lamb's book of life. The Targum is,
"into hell shall they fall.''
The phrase is opposed to a being written, or having names written in heaven, Lk 10:20; which is the same as to be written in the book of life, or to be ordained unto eternal life, Phil 4:3; and what is the case of such who are not written in heaven, but in earth, may be seen in Rev_ 20:15;
because they have forsaken the Lord, the fountain of living waters; See Gill on Jer 2:13.
(w) the word here used, sometimes signifies a confluence or collection of waters, as in Gen 1:10 and elsewhere, a place to bathe in; hence Fortunatus Scacchus, in Sacror. Eleaochr. Myrothec. l. 1. c. 23. col. 159. renders it here, "the bath of Israel", the Lord, the Lord Jesus Christ, whose blood is a fountain opened, in which sinners wash, and are cleansed from their sins, Zech. xiii. 1. and this agrees with the latter part of the verse, where the Lord is called "the fountain of living water"; so De Dieu, on ch. xiv. 8, observes, the word is so used in Exod. vii. 21. and so R. Akiba interprets the words, saying,
"what is "the meaning of it is that which cleanses the unclean; even so God cleanses Israel;''
and it is, adds De Dieu, as if you were to call God the pool of Israel, or a confluence of waters where Israel may be washed from his filth. (x) "Castigati a me", Schmidt; so Stockius, p. 455, 725, Junius & Tremellius follow the same reading, only they render the words, not so properly, "castigationes meae".
John Wesley
17:13 Depart - From what I have revealed to them as thy will, shall have no portion beyond the earth.
Robert Jamieson, A. R. Fausset and David Brown
17:13 me--"Jehovah." Though "Thee" precedes. This sudden transition is usual in the prophetic style, owing to the prophet's continual realization of Jehovah's presence.
all that forsake thee-- (Ps 73:27; Is 1:28).
written in the earth--in the dust, that is, shall be consigned to oblivion. So Jesus' significant writing "on the ground (probably the accusers' names)" (Jn 8:6). Names written in the dust are obliterated by a very slight wind. Their hopes and celebrity are wholly in the earth, not in the heavenly book of life (Rev_ 13:8; Rev_ 20:12, Rev_ 20:15). The Jews, though boasting that they were the people of God, had no portion in heaven, no status before God and His angels. Contrast "written in heaven," that is, in the muster-roll of its blessed citizens (Lk 10:20). Also, contrast "written in a book," and "in the rock for ever" (Job 19:23-24).
living waters-- (Jer 2:13).
17:1417:14: Բժշկեա՛ զիս Տէր՝ եւ բժշկեցա՛յց, փրկեա՛ զիս Տէր՝ եւ փրկեցա՛յց. զի պարծանք իմ դո՛ւ ես։
14 Բժշկի՛ր ինձ, Տէ՛ր, եւ ես բուժուած կը լինեմ, փրկի՛ր ինձ, Տէ՛ր, եւ ես փրկուած կը լինեմ, քանզի դու ես իմ պարծանքը:
14 Ո՛վ Տէր, զիս բժշկէ՛ ու պիտի բժշկուիմ, Զիս փրկէ՛ ու պիտի փրկուիմ. Վասն զի իմ պարծանքս դո՛ւն ես։
Բժշկեա զիս, Տէր, եւ բժշկեցայց, փրկեա զիս, [299]Տէր, եւ փրկեցայց. զի պարծանք իմ դու ես:

17:14: Բժշկեա՛ զիս Տէր՝ եւ բժշկեցա՛յց, փրկեա՛ զիս Տէր՝ եւ փրկեցա՛յց. զի պարծանք իմ դո՛ւ ես։
14 Բժշկի՛ր ինձ, Տէ՛ր, եւ ես բուժուած կը լինեմ, փրկի՛ր ինձ, Տէ՛ր, եւ ես փրկուած կը լինեմ, քանզի դու ես իմ պարծանքը:
14 Ո՛վ Տէր, զիս բժշկէ՛ ու պիտի բժշկուիմ, Զիս փրկէ՛ ու պիտի փրկուիմ. Վասն զի իմ պարծանքս դո՛ւն ես։
zohrab-1805▾ eastern-1994▾ western am▾
17:1417:14 Исцели меня, Господи, и исцелен буду; спаси меня, и спасен буду; ибо Ты хвала моя.
17:18 καταισχυνθήτωσαν καταισχυνω shame; put to shame οἱ ο the διώκοντές διωκω go after; pursue με με me καὶ και and; even μὴ μη not καταισχυνθείην καταισχυνω shame; put to shame ἐγώ εγω I πτοηθείησαν πτοεω frighten αὐτοί αυτος he; him καὶ και and; even μὴ μη not πτοηθείην πτοεω frighten ἐγώ εγω I ἐπάγαγε επαγω instigate; bring on ἐπ᾿ επι in; on αὐτοὺς αυτος he; him ἡμέραν ημερα day πονηράν πονηρος harmful; malignant δισσὸν δισσος fracture σύντριψον συντριβω fracture; smash αὐτούς αυτος he; him
17:14 רְפָאֵ֤נִי rᵊfāʔˈēnî רפא heal יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH וְ wᵊ וְ and אֵ֣רָפֵ֔א ʔˈērāfˈē רפא heal הֹושִׁיעֵ֖נִי hôšîʕˌēnî ישׁע help וְ wᵊ וְ and אִוָּשֵׁ֑עָה ʔiwwāšˈēʕā ישׁע help כִּ֥י kˌî כִּי that תְהִלָּתִ֖י ṯᵊhillāṯˌî תְּהִלָּה praise אָֽתָּה׃ ʔˈāttā אַתָּה you
17:14. sana me Domine et sanabor salvum me fac et salvus ero quoniam laus mea tu esHeal me, O Lord, and I shall be healed: save me, and I shall be saved: for thou art my praise.
14. Heal me, O LORD, and I shall be healed; save me, and I shall be saved: for thou art my praise.
17:14. Heal me, O Lord, and I will be healed. Save me, and I will be saved. For you are my praise.
17:14. Heal me, O LORD, and I shall be healed; save me, and I shall be saved: for thou [art] my praise.
Heal me, O LORD, and I shall be healed; save me, and I shall be saved: for thou [art] my praise:

17:14 Исцели меня, Господи, и исцелен буду; спаси меня, и спасен буду; ибо Ты хвала моя.
17:18
καταισχυνθήτωσαν καταισχυνω shame; put to shame
οἱ ο the
διώκοντές διωκω go after; pursue
με με me
καὶ και and; even
μὴ μη not
καταισχυνθείην καταισχυνω shame; put to shame
ἐγώ εγω I
πτοηθείησαν πτοεω frighten
αὐτοί αυτος he; him
καὶ και and; even
μὴ μη not
πτοηθείην πτοεω frighten
ἐγώ εγω I
ἐπάγαγε επαγω instigate; bring on
ἐπ᾿ επι in; on
αὐτοὺς αυτος he; him
ἡμέραν ημερα day
πονηράν πονηρος harmful; malignant
δισσὸν δισσος fracture
σύντριψον συντριβω fracture; smash
αὐτούς αυτος he; him
17:14
רְפָאֵ֤נִי rᵊfāʔˈēnî רפא heal
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
וְ wᵊ וְ and
אֵ֣רָפֵ֔א ʔˈērāfˈē רפא heal
הֹושִׁיעֵ֖נִי hôšîʕˌēnî ישׁע help
וְ wᵊ וְ and
אִוָּשֵׁ֑עָה ʔiwwāšˈēʕā ישׁע help
כִּ֥י kˌî כִּי that
תְהִלָּתִ֖י ṯᵊhillāṯˌî תְּהִלָּה praise
אָֽתָּה׃ ʔˈāttā אַתָּה you
17:14. sana me Domine et sanabor salvum me fac et salvus ero quoniam laus mea tu es
Heal me, O Lord, and I shall be healed: save me, and I shall be saved: for thou art my praise.
17:14. Heal me, O Lord, and I will be healed. Save me, and I will be saved. For you are my praise.
17:14. Heal me, O LORD, and I shall be healed; save me, and I shall be saved: for thou [art] my praise.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
17:14: Heal me - and I shall be healed - That is, I shall be thoroughly healed, and effectually saved, if thou undertake for me.
Thou art my praise - The whole glory of the work of salvation belongs to thee alone.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:14: Heal: Jer 31:18; Deu 32:39; Psa 6:2, Psa 6:4, Psa 12:4; Isa 6:10, Isa 57:18, Isa 57:19; Luk 4:18
save: Jer 15:20; Psa 60:5, Psa 106:47; Mat 8:25, Mat 14:30
thou: Deu 10:21; Psa 109:1, Psa 148:14
Geneva 1599
17:14 Heal me, O LORD, and I shall be healed; (n) save me, and I shall be saved: for thou [art] my praise.
(n) He desires God to preserve him that he fall not into temptation, considering the great contempt of God's word, and the multitude that fall from God.
John Gill
17:14 Heal me, O Lord, and I shall be healed,.... These are the words of the prophet, sensible of his own sins and backslidings, and of the part which he himself had in these corrupt and declining times; and being conscious of his own impotency to cure himself; and being fully satisfied of the power of the Lord to heal him; and being well assured, if he was healed by him, he should be thoroughly and effectually healed; therefore he applies unto him. Sins are diseases; healing them is the forgiveness of them; God only can grant this: or this may have respect to the consolation of him, whose soul was distressed, grieved, and wounded, with the consideration of the sins of his people, and the calamities coming upon them on that account:
save me, and I shall be saved; with a temporal, spiritual, and eternal salvation; save me from the corruptions of the times, from the designs of my enemies; preserve me to thy kingdom and glory; there are none saved but whom the Lord saves, and those that are saved by him are saved to a purpose; they can never perish:
for thou art my praise; the cause of it, by reason of mercies bestowed; the object of it, whom he did and would praise evermore, because of his favours, particularly the blessings of healing and salvation by him; see Ps 103:1.
John Wesley
17:14 For thou art - He whom alone I have reason to praise for mercies already received.
Robert Jamieson, A. R. Fausset and David Brown
17:14 Prayer of the prophet for deliverance from the enemies whom he excited by his faithful denunciations.
Heal . . . save--not only make me whole (as to the evils of soul as well as body which I am exposed to by contact with ungodly foes, Jer 15:18), but keep me so.
my praise--He whom I have to praise for past favors, and therefore to whom alone I look for the time to come.
17:1517:15: Ահաւանիկ նոքա ասեն ցիս. Ո՞ւր է բան Տեառն, եկեսցէ՛ այսր[11217]։ [11217] Ոմանք. Ահաւասիկ նոքա ասեն։
15 Ահաւասիկ նրանք ինձ ասում են. «Ո՞ւր է Տիրոջ խօսքը, թող այստեղ հասնի»:
15 Ահա անոնք ինծի կ’ըսեն.«Տէրոջը խօսքը ո՞ւր է. հիմա թող գայ»։
Ահաւանիկ նոքա ասեն ցիս. Ո՞ւր է բան Տեառն, եկեսցէ այսր:

17:15: Ահաւանիկ նոքա ասեն ցիս. Ո՞ւր է բան Տեառն, եկեսցէ՛ այսր[11217]։
[11217] Ոմանք. Ահաւասիկ նոքա ասեն։
15 Ահաւասիկ նրանք ինձ ասում են. «Ո՞ւր է Տիրոջ խօսքը, թող այստեղ հասնի»:
15 Ահա անոնք ինծի կ’ըսեն.«Տէրոջը խօսքը ո՞ւր է. հիմա թող գայ»։
zohrab-1805▾ eastern-1994▾ western am▾
17:1517:15 Вот, они говорят мне: >
17:19 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master βάδισον βαδιζω and; even στῆθι ιστημι stand; establish ἐν εν in πύλαις πυλη gate υἱῶν υιος son λαοῦ λαος populace; population σου σου of you; your ἐν εν in αἷς ος who; what εἰσπορεύονται εισπορευομαι intrude; travel into ἐν εν in αὐταῖς αυτος he; him βασιλεῖς βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἐν εν in αἷς ος who; what ἐκπορεύονται εκπορευομαι emerge; travel out ἐν εν in αὐταῖς αυτος he; him καὶ και and; even ἐν εν in πάσαις πας all; every ταῖς ο the πύλαις πυλη gate Ιερουσαλημ ιερουσαλημ Jerusalem
17:15 הִנֵּה־ hinnē- הִנֵּה behold הֵ֕מָּה hˈēmmā הֵמָּה they אֹמְרִ֖ים ʔōmᵊrˌîm אמר say אֵלָ֑י ʔēlˈāy אֶל to אַיֵּ֥ה ʔayyˌē אַיֵּה where דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH יָ֥בֹוא yˌāvô בוא come נָֽא׃ nˈā נָא yeah
17:15. ecce ipsi dicunt ad me ubi est verbum Domini veniatBehold they say to me: Where is the word of the Lord? let it come.
15. Behold, they say unto me, Where is the word of the LORD? let it come now.
17:15. Behold, they themselves are saying to me: ‘Where is the word of the Lord? Let it come.’
17:15. Behold, they say unto me, Where [is] the word of the LORD? let it come now.
Behold, they say unto me, Where [is] the word of the LORD? let it come now:

17:15 Вот, они говорят мне: <<где слово Господне? пусть оно придет!>>
17:19
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
βάδισον βαδιζω and; even
στῆθι ιστημι stand; establish
ἐν εν in
πύλαις πυλη gate
υἱῶν υιος son
λαοῦ λαος populace; population
σου σου of you; your
ἐν εν in
αἷς ος who; what
εἰσπορεύονται εισπορευομαι intrude; travel into
ἐν εν in
αὐταῖς αυτος he; him
βασιλεῖς βασιλευς monarch; king
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
ἐν εν in
αἷς ος who; what
ἐκπορεύονται εκπορευομαι emerge; travel out
ἐν εν in
αὐταῖς αυτος he; him
καὶ και and; even
ἐν εν in
πάσαις πας all; every
ταῖς ο the
πύλαις πυλη gate
Ιερουσαλημ ιερουσαλημ Jerusalem
17:15
הִנֵּה־ hinnē- הִנֵּה behold
הֵ֕מָּה hˈēmmā הֵמָּה they
אֹמְרִ֖ים ʔōmᵊrˌîm אמר say
אֵלָ֑י ʔēlˈāy אֶל to
אַיֵּ֥ה ʔayyˌē אַיֵּה where
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
יָ֥בֹוא yˌāvô בוא come
נָֽא׃ nˈā נָא yeah
17:15. ecce ipsi dicunt ad me ubi est verbum Domini veniat
Behold they say to me: Where is the word of the Lord? let it come.
17:15. Behold, they themselves are saying to me: ‘Where is the word of the Lord? Let it come.’
17:15. Behold, they say unto me, Where [is] the word of the LORD? let it come now.
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
17:15: Where is the word of the Lord? - Where is the accomplishment of his threatenings? Thou hast said that the city and the temple should both be destroyed. No such events have yet taken place. But they did take place, and every tittle of the menace was strictly fulfilled.
Albert Barnes: Notes on the Bible - 1834
17:15
This taunt shows that this prophecy was written before any very signal fulfillment of Jeremiah's words had taken place, and prior therefore to the capture of Jerusalem at the close of Jehoiakim's life. "Now" means "I pray," and is ironical.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:15: Jer 20:7, Jer 20:8; Isa 5:19; Eze 12:22, Eze 12:27, Eze 12:28; Amo 5:18; Pe2 3:3, Pe2 3:4
Geneva 1599
17:15 Behold, (o) they say to me, Where [is] the word of the LORD? let it come now.
(o) The wicked say that my prophecy will not come to pass, because you deferred the time of your vengeance.
John Gill
17:15 Behold, they say unto me,.... Or, "they are saying unto me" (y), continually; these were their daily flouts and jeers:
Where is the word of the Lord? that thou hast so often talked of? thou hast for a long time threatened us with a siege, and famine, pestilence, and the sword, and captivity, but none of these come to pass; where is the accomplishment of them? thou hast pretended to have the word of the Lord for all this; but where is it, or the fulfilment of it? so the Targum,
"where is that which thou hast prophesied in the name of the Lord?''
the judgments, as punishments for sin, he prophesied of. This has been always usual in all ages, that when God's judgments threatened have not been immediately executed, scoffers and mockers have rose up, suggesting they would never come; see Mal 2:17;
let it come now; immediately, or we shall not believe it ever will; a very impudent, daring, and wicked expression: this is like that in Is 5:19. The Targum is,
"let it now be confirmed;''
or fulfilled; declaring as their impiety, so their infidelity; not believing it ever would be fulfilled.
(y) "ecce illi sunt dicentes ad me", Schmidt.
John Wesley
17:15 Where - Daring the vengeance of God.
Robert Jamieson, A. R. Fausset and David Brown
17:15 Where is the word?-- (Is 5:19; Amos 5:18). Where is the fulfilment of the threats which thou didst utter as from God? A characteristic of the last stage of apostasy (2Pet 3:4).
17:1617:16: Բայց ես ո՛չ ձանձրացայց գալ զկնի քո. եւ աւուր մարդոյ ո՛չ ցանկացայ. դո՛ւ իսկ գիտես՝ որ ինչ ելանէ ընդ շրթունս իմ, առաջի երեսա՛ց քոց է։
16 Իսկ ես չձանձրացայ գալ քո յետեւից եւ չցանկացայ մարդու համար աղէտալի օր: Դու ինքդ իսկ գիտես, որ ինչ իմ շուրթերից ելնում է, այդ լինում է քո ներկայութեամբ:
16 Բայց ես քու ետեւէդ՝ հովիւ ըլլալէն չփախայ Ու չարիքի օրուան չցանկացի, ինչպէս դուն գիտես. Իմ շրթունքներէս ելածը քու առջեւդ էր։
Բայց ես ոչ [300]ձանձրացայց գալ`` զկնի քո. եւ աւուր [301]մարդոյ ոչ ցանկացայ, դու իսկ գիտես. որ ինչ ելանէ ընդ շրթունս իմ, առաջի երեսաց քոց է:

17:16: Բայց ես ո՛չ ձանձրացայց գալ զկնի քո. եւ աւուր մարդոյ ո՛չ ցանկացայ. դո՛ւ իսկ գիտես՝ որ ինչ ելանէ ընդ շրթունս իմ, առաջի երեսա՛ց քոց է։
16 Իսկ ես չձանձրացայ գալ քո յետեւից եւ չցանկացայ մարդու համար աղէտալի օր: Դու ինքդ իսկ գիտես, որ ինչ իմ շուրթերից ելնում է, այդ լինում է քո ներկայութեամբ:
16 Բայց ես քու ետեւէդ՝ հովիւ ըլլալէն չփախայ Ու չարիքի օրուան չցանկացի, ինչպէս դուն գիտես. Իմ շրթունքներէս ելածը քու առջեւդ էր։
zohrab-1805▾ eastern-1994▾ western am▾
17:1617:16 Я не спешил быть пастырем у Тебя и не желал бедственного дня, Ты это знаешь; что вышло из уст моих, открыто пред лицем Твоим.
17:20 καὶ και and; even ἐρεῖς ερεω.1 state; mentioned πρὸς προς to; toward αὐτούς αυτος he; him ἀκούσατε ακουω hear λόγον λογος word; log κυρίου κυριος lord; master βασιλεῖς βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha καὶ και and; even πᾶσα πας all; every Ιουδαία ιουδαια Ioudaia; Iuthea καὶ και and; even πᾶσα πας all; every Ιερουσαλημ ιερουσαλημ Jerusalem οἱ ο the εἰσπορευόμενοι εισπορευομαι intrude; travel into ἐν εν in ταῖς ο the πύλαις πυλη gate ταύταις ουτος this; he
17:16 וַ wa וְ and אֲנִ֞י ʔᵃnˈî אֲנִי i לֹא־ lō- לֹא not אַ֣צְתִּי׀ ʔˈaṣtî אוץ urge מֵ mē מִן from רֹעֶ֣ה rōʕˈeh רעה pasture אַחֲרֶ֗יךָ ʔaḥᵃrˈeʸḵā אַחַר after וְ wᵊ וְ and יֹ֥ום yˌôm יֹום day אָנ֛וּשׁ ʔānˈûš אָנוּשׁ incurable לֹ֥א lˌō לֹא not הִתְאַוֵּ֖יתִי hiṯʔawwˌêṯî אוה wish אַתָּ֣ה ʔattˈā אַתָּה you יָדָ֑עְתָּ yāḏˈāʕᵊttā ידע know מֹוצָ֣א môṣˈā מֹוצָא issue שְׂפָתַ֔י śᵊfāṯˈay שָׂפָה lip נֹ֥כַח nˌōḵaḥ נֹכַח straightness פָּנֶ֖יךָ pānˌeʸḵā פָּנֶה face הָיָֽה׃ hāyˈā היה be
17:16. et ego non sum turbatus te pastorem sequens et diem hominis non desideravi tu scis quod egressum est de labiis meis rectum in conspectu tuo fuitAnd I am not troubled, following thee for my pastor, and I have not desired the day of man, thou knowest. That which went out of my lips, hath been right in thy sight.
16. As for me, I have not hastened from being a shepherd after thee; neither have I desired the woeful day; thou knowest: that which came out of my lips was before thy face.
17:16. But I am not troubled; I am following you as my shepherd. And I have not desired the day of man, as you know. That which has gone forth from my lips has been right in your sight.
17:16. As for me, I have not hastened from [being] a pastor to follow thee: neither have I desired the woeful day; thou knowest: that which came out of my lips was [right] before thee.
As for me, I have not hastened from [being] a pastor to follow thee: neither have I desired the woeful day; thou knowest: that which came out of my lips was [right] before thee:

17:16 Я не спешил быть пастырем у Тебя и не желал бедственного дня, Ты это знаешь; что вышло из уст моих, открыто пред лицем Твоим.
17:20
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
πρὸς προς to; toward
αὐτούς αυτος he; him
ἀκούσατε ακουω hear
λόγον λογος word; log
κυρίου κυριος lord; master
βασιλεῖς βασιλευς monarch; king
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
πᾶσα πας all; every
Ιουδαία ιουδαια Ioudaia; Iuthea
καὶ και and; even
πᾶσα πας all; every
Ιερουσαλημ ιερουσαλημ Jerusalem
οἱ ο the
εἰσπορευόμενοι εισπορευομαι intrude; travel into
ἐν εν in
ταῖς ο the
πύλαις πυλη gate
ταύταις ουτος this; he
17:16
וַ wa וְ and
אֲנִ֞י ʔᵃnˈî אֲנִי i
לֹא־ lō- לֹא not
אַ֣צְתִּי׀ ʔˈaṣtî אוץ urge
מֵ מִן from
רֹעֶ֣ה rōʕˈeh רעה pasture
אַחֲרֶ֗יךָ ʔaḥᵃrˈeʸḵā אַחַר after
וְ wᵊ וְ and
יֹ֥ום yˌôm יֹום day
אָנ֛וּשׁ ʔānˈûš אָנוּשׁ incurable
לֹ֥א lˌō לֹא not
הִתְאַוֵּ֖יתִי hiṯʔawwˌêṯî אוה wish
אַתָּ֣ה ʔattˈā אַתָּה you
יָדָ֑עְתָּ yāḏˈāʕᵊttā ידע know
מֹוצָ֣א môṣˈā מֹוצָא issue
שְׂפָתַ֔י śᵊfāṯˈay שָׂפָה lip
נֹ֥כַח nˌōḵaḥ נֹכַח straightness
פָּנֶ֖יךָ pānˌeʸḵā פָּנֶה face
הָיָֽה׃ hāyˈā היה be
17:16. et ego non sum turbatus te pastorem sequens et diem hominis non desideravi tu scis quod egressum est de labiis meis rectum in conspectu tuo fuit
And I am not troubled, following thee for my pastor, and I have not desired the day of man, thou knowest. That which went out of my lips, hath been right in thy sight.
17:16. But I am not troubled; I am following you as my shepherd. And I have not desired the day of man, as you know. That which has gone forth from my lips has been right in your sight.
17:16. As for me, I have not hastened from [being] a pastor to follow thee: neither have I desired the woeful day; thou knowest: that which came out of my lips was [right] before thee.
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
16: Пророк вовсе не имел злобного чувства по отношению к своим согражданам. Ему тяжело было постоянно предсказывать им несчастия.
Adam Clarke: Commentary on the Bible - 1831
17:16: I have not hastened from being a pastor - Dr. Blayney translates thus: "But I have not been in haste to outrun thy guidance." I was obliged to utter thy prediction; but I have not hastened the evil day. For the credit of my prophecy I have not desired the calamity to come speedily; I have rather pleaded for respite. I have followed thy steps, and proclaimed thy truth. I did not desire to be a prophet; but thou hast commanded, and I obeyed.
Albert Barnes: Notes on the Bible - 1834
17:16
I have not hastened from - i. e., I have not sought to escape from.
A pastor to follow thee - Rather, "a shepherd after Thee." "Shepherd" means "ruler, magistrate" (Jer 2:8 note), and belongs to the prophet not as a teacher, but as one invested with authority by God to guide and direct the political course of the nation. So Yahweh guides His people Psa 23:1-2, and the prophet does so "after Him," following obediently His instructions.
The woeful day - literally, "the day of mortal sickness:" the day on which Jerusalem was to be destroyed, and the temple burned.
Right - Omit the word. What Jeremiah asserts is that he spake as in God's presence. They were no words of his own, but had the authority of Him before whom he stood. Compare Jer 15:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:16: I have: Jer 1:4-10, Jer 20:9; Eze 3:14-19, Eze 33:7-9; Amo 7:14, Amo 7:15; Jam 1:19, Jam 3:1
to follow thee: Heb. after thee
neither: Jer 4:19, Jer 4:20, Jer 9:1, Jer 13:17, Jer 14:17-21, Jer 18:20; Rom 9:1-3
that: Act 20:20, Act 20:27; Co2 1:12, Co2 2:17
Geneva 1599
17:16 As for me, (p) I have not hastened from [being] a shepherd to follow thee: neither have I desired the woeful day; thou knowest: that which was uttered by my lips was [right] before thee.
(p) I am assured of my calling, and therefore know that the thing which you speak by me will come to pass, and that I speak not of any worldly affection.
John Gill
17:16 As for me, I have not hastened from being a pastor to follow thee,.... Though he had met with so much ill usage, and was hated by the people for bringing such messages to them, and was jeered and scoffed at because his prophecies were not accomplished; yet he had not been hasty, and solicitous, and importunate with the Lord to dismiss him from his service; but was willing to continue in his office as a pastor or prophet, and to follow the Lord fully, and faithfully perform the work he had called him to, whatever difficulties and discouragements attended him, or reproaches were cast upon him. Some render the words, "I hastened not", or "I have not urged", or "pressed to be a pastor after thee" (z); to which the sense of Kimchi agrees,
"I did not press myself, or was anxious about the matter, that I should be a shepherd after thee, or a prophet;''
he did not run before he was sent; he did not thrust himself into this office; he was not forward, but backward to it, as appears from Jer 1:6; a pastor of the Lord is an under shepherd; one that has his mission and commission from the Lord; who obeys him in all things; follows his directions; goes where and with what he sends him; and such an one was Jeremiah; though it was not what he sought after, and was pressing for; and this he says to take off the edge of the people's resentment against him; to which agree the following words:
neither have I desired the woeful day, thou knowest; he foresaw that reproaches and calumnies would be cast upon him, and that bonds and afflictions would abide him wherever he went with his messages and prophecies; he knew it would be a woeful and miserable day to him, whenever he was sent as a prophet to this people; and that he should meet with nothing but sorrow, and trouble, and vexation of spirit; and therefore it could not be desirable to him, as a man, to be in such an office, or to be sent on such an errand; to be a messenger of such terrible things, and to denounce such woeful judgments; and much less did he desire the execution of them, even though he had prophesied of them; having not so much regard to his own honour and credit, as an affection to the people, and a compassionate concern for their welfare; and for all this he could appeal to the heart searching and rein trying God. The Septuagint, Vulgate Latin, Syriac and Arabic versions, render it, "man's day"; see 1Cor 4:3; but the Targum paraphrases it agreeably to the sense given,
"and the evil day which thou shall bring upon them, I have not desired:''
that which came out of my lips was right before thee; as he could appeal to the omniscient God for the truth of the above, so for this, that he delivered nothing by way of prophecy but what he had from the Lord; and that he delivered out truly and faithfully whatever he had from him; and it was all done openly and publicly, and in his sight, with all sincerity and truth; see 2Cor 2:17.
(z) "ego autem non festinavi ut essem pastor post te", Calvin; "et me (quod attinet) non ursi esse pastor post te", Noldius, p. 567.
John Wesley
17:16 I hastened not - As I did not seek the office of a prophet, so when thou wast pleased to call me to it, I did not decline.
Robert Jamieson, A. R. Fausset and David Brown
17:16 I have not refused Thy call of me to be a prophet (Jon 1:3), however painful to me it was to utter what would be sure to irritate the hearers (Jer 1:4, &c.).; therefore Thou shouldest not forsake me (Jer 15:15, &c.).
to follow thee--literally, "after thee"; as an under-pastor following Thee, the Chief Shepherd (Eccles 12:11; 1Pet 5:4).
neither . . . desired--I have not wished for the day of calamity, though I foretell it as about to come on my countrymen; therefore they have no reason for persecuting me.
thou knowest--I appeal to Thee for the truth of what I assert.
that which came out of my lips--my words (Deut 23:23).
right before thee--rather, "was before Thee"; was known to Thee-- (Prov 5:21).
17:1717:17: Մի՛ լինիր ինձ յօտարութիւն. խնայեա՛ դու յիս յաւուր չարի։
17 Ինձնից մի՛ օտարացիր, չար օրը խնայի՛ր դու ինձ:
17 Ինծի արհաւիրք մի՛ ըլլար. Նեղութեան օրը իմ ապաւէնս դուն ես։
Մի՛ լինիր ինձ [302]յօտարութիւն. խնայեա դու յիս`` յաւուր չարի:

17:17: Մի՛ լինիր ինձ յօտարութիւն. խնայեա՛ դու յիս յաւուր չարի։
17 Ինձնից մի՛ օտարացիր, չար օրը խնայի՛ր դու ինձ:
17 Ինծի արհաւիրք մի՛ ըլլար. Նեղութեան օրը իմ ապաւէնս դուն ես։
zohrab-1805▾ eastern-1994▾ western am▾
17:1717:17 Не будь страшен для меня, Ты надежда моя в день бедствия.
17:21 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master φυλάσσεσθε φυλασσω guard; keep τὰς ο the ψυχὰς ψυχη soul ὑμῶν υμων your καὶ και and; even μὴ μη not αἴρετε αιρω lift; remove βαστάγματα βασταγμα in τῇ ο the ἡμέρᾳ ημερα day τῶν ο the σαββάτων σαββατον Sabbath; week καὶ και and; even μὴ μη not ἐκπορεύεσθε εκπορευομαι emerge; travel out ταῖς ο the πύλαις πυλη gate Ιερουσαλημ ιερουσαλημ Jerusalem
17:17 אַל־ ʔal- אַל not תִּֽהְיֵה־ tˈihyē- היה be לִ֖י lˌî לְ to לִ li לְ to מְחִתָּ֑ה mᵊḥittˈā מְחִתָּה terror מַֽחֲסִי־ mˈaḥᵃsî- מַחְסֶה refuge אַ֖תָּה ʔˌattā אַתָּה you בְּ bᵊ בְּ in יֹ֥ום yˌôm יֹום day רָעָֽה׃ rāʕˈā רָעָה evil
17:17. non sis mihi tu formidini spes mea tu in die adflictionisBe not thou a terror unto me, thou art my hope in the day of affliction.
17. Be not a terror unto me: thou art my refuge in the day of evil.
17:17. May you not be a dread to me. You are my hope in the day of affliction.
17:17. Be not a terror unto me: thou [art] my hope in the day of evil.
Be not a terror unto me: thou [art] my hope in the day of evil:

17:17 Не будь страшен для меня, Ты надежда моя в день бедствия.
17:21
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
φυλάσσεσθε φυλασσω guard; keep
τὰς ο the
ψυχὰς ψυχη soul
ὑμῶν υμων your
καὶ και and; even
μὴ μη not
αἴρετε αιρω lift; remove
βαστάγματα βασταγμα in
τῇ ο the
ἡμέρᾳ ημερα day
τῶν ο the
σαββάτων σαββατον Sabbath; week
καὶ και and; even
μὴ μη not
ἐκπορεύεσθε εκπορευομαι emerge; travel out
ταῖς ο the
πύλαις πυλη gate
Ιερουσαλημ ιερουσαλημ Jerusalem
17:17
אַל־ ʔal- אַל not
תִּֽהְיֵה־ tˈihyē- היה be
לִ֖י lˌî לְ to
לִ li לְ to
מְחִתָּ֑ה mᵊḥittˈā מְחִתָּה terror
מַֽחֲסִי־ mˈaḥᵃsî- מַחְסֶה refuge
אַ֖תָּה ʔˌattā אַתָּה you
בְּ bᵊ בְּ in
יֹ֥ום yˌôm יֹום day
רָעָֽה׃ rāʕˈā רָעָה evil
17:17. non sis mihi tu formidini spes mea tu in die adflictionis
Be not thou a terror unto me, thou art my hope in the day of affliction.
17:17. May you not be a dread to me. You are my hope in the day of affliction.
17:17. Be not a terror unto me: thou [art] my hope in the day of evil.
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
17:17: Be not a terror unto me - Do not command me to predict miseries, and abandon me to them and to my enemies.
Albert Barnes: Notes on the Bible - 1834
17:17
A terror - Rather, "a cause of dismay," or consternation Jer 1:17. By not fulfilling Jeremiah's prediction God Himself seemed to put him to shame.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:17: a terror: Job 31:23; Psa 77:2-9, Psa 88:15, Psa 88:16
thou: Jer 17:7, Jer 17:13, Jer 16:19; Psa 41:1, Psa 59:16; Nah 1:7; Eph 6:13
Geneva 1599
17:17 Be not (q) a terror to me: thou [art] my hope in the day of evil.
(q) However the wicked deal rigorously with me, yet let me find comfort in you.
John Gill
17:17 Be not a terror unto me,.... By deserting him, and leaving him in the hands of his enemies; or by denying him supports under their reproaches and persecution; or by withdrawing his gracious presence from him, than which nothing is more terrible to a good man; or by withholding the comfortable influences of his Spirit; or by suffering terrors to be injected into him from any quarter; and more is meant than is expressed; namely, that God would be a comforter of him, and bear him up under all his troubles:
thou art my hope in the day of evil: the author and object of his hope; the ground and foundation of it, from whom he hoped for deliverance, when it was a time of distress with him, from outward as well as from inward enemies; he was his hope in a time of outward calamity, and in the hour of death and day of judgment.
Robert Jamieson, A. R. Fausset and David Brown
17:17 a terror--namely, by deserting me: all I fear is Thine abandoning me; if Thou art with me, I have no fear of evil from enemies.
17:1817:18: Յամօ՛թ լիցին հալածիչքն իմ, եւ մի՛ ես ամաչեցից. զարհուրեսցին նոքա՝ եւ մի՛ ես զարհուրեցայց. ա՛ծ ՚ի վերայ նոցա օր չար, կրկին բեկմամբ բե՛կ զնոսա[11218]։[11218] Ոմանք. Եւ մի՛ եւս ես ամաչեցից... եւ մի՛ եւս ես զար՛՛։
18 Իմ հալածիչնե՛րը թող ամօթահար լինեն, եւ ոչ թէ ես ամաչեմ, նրա՛նք թող զարհուրեն, եւ ոչ թէ ես զարհուրեմ. սեւ օ՛ր բեր նրանց գլխին, կրկնակի հարուածի ենթարկելով՝ կոտորի՛ր նրանց:
18 Զիս հալածողները թող ամչնան, բայց ես պիտի չամչնամ. Թող անոնք զարհուրին, բայց ես պիտի չզարհուրիմ. Անոնց վրայ թշուառութեան օրը բեր Եւ զանոնք կրկին կոտորածով կոտորէ։
Յամօթ լիցին հալածիչքն իմ, եւ մի՛ ես ամաչեցից. զարհուրեսցին նոքա, եւ մի՛ ես զարհուրեցայց. ած ի վերայ նոցա օր չար, կրկին բեկմամբ բեկ զնոսա:

17:18: Յամօ՛թ լիցին հալածիչքն իմ, եւ մի՛ ես ամաչեցից. զարհուրեսցին նոքա՝ եւ մի՛ ես զարհուրեցայց. ա՛ծ ՚ի վերայ նոցա օր չար, կրկին բեկմամբ բե՛կ զնոսա[11218]։
[11218] Ոմանք. Եւ մի՛ եւս ես ամաչեցից... եւ մի՛ եւս ես զար՛՛։
18 Իմ հալածիչնե՛րը թող ամօթահար լինեն, եւ ոչ թէ ես ամաչեմ, նրա՛նք թող զարհուրեն, եւ ոչ թէ ես զարհուրեմ. սեւ օ՛ր բեր նրանց գլխին, կրկնակի հարուածի ենթարկելով՝ կոտորի՛ր նրանց:
18 Զիս հալածողները թող ամչնան, բայց ես պիտի չամչնամ. Թող անոնք զարհուրին, բայց ես պիտի չզարհուրիմ. Անոնց վրայ թշուառութեան օրը բեր Եւ զանոնք կրկին կոտորածով կոտորէ։
zohrab-1805▾ eastern-1994▾ western am▾
17:1817:18 Пусть постыдятся гонители мои, а я не буду постыжен; пусть они вострепещут, а я буду бестрепетен; наведи на них день бедствия и сокруши их сугубым сокрушением.
17:22 καὶ και and; even μὴ μη not ἐκφέρετε εκφερω bring out / forth; carry out βαστάγματα βασταγμα from; out of οἰκιῶν οικια house; household ὑμῶν υμων your ἐν εν in τῇ ο the ἡμέρᾳ ημερα day τῶν ο the σαββάτων σαββατον Sabbath; week καὶ και and; even πᾶν πας all; every ἔργον εργον work οὐ ου not ποιήσετε ποιεω do; make ἁγιάσατε αγιαζω hallow τὴν ο the ἡμέραν ημερα day τῶν ο the σαββάτων σαββατον Sabbath; week καθὼς καθως just as / like ἐνετειλάμην εντελλομαι direct; enjoin τοῖς ο the πατράσιν πατηρ father ὑμῶν υμων your καὶ και and; even οὐκ ου not ἤκουσαν ακουω hear καὶ και and; even οὐκ ου not ἔκλιναν κλινω bend; tip over τὸ ο the οὖς ους ear αὐτῶν αυτος he; him
17:18 יֵבֹ֤שׁוּ yēvˈōšû בושׁ be ashamed רֹדְפַי֙ rōḏᵊfˌay רדף pursue וְ wᵊ וְ and אַל־ ʔal- אַל not אֵבֹ֣שָׁה ʔēvˈōšā בושׁ be ashamed אָ֔נִי ʔˈānî אֲנִי i יֵחַ֣תּוּ yēḥˈattû חתת be terrified הֵ֔מָּה hˈēmmā הֵמָּה they וְ wᵊ וְ and אַל־ ʔal- אַל not אֵחַ֖תָּה ʔēḥˌattā חתת be terrified אָ֑נִי ʔˈānî אֲנִי i הָבִ֤יא hāvˈî בוא come עֲלֵיהֶם֙ ʕᵃlêhˌem עַל upon יֹ֣ום yˈôm יֹום day רָעָ֔ה rāʕˈā רָעָה evil וּ û וְ and מִשְׁנֶ֥ה mišnˌeh מִשְׁנֶה second שִׁבָּרֹ֖ון šibbārˌôn שִׁבָּרֹון breakdown שָׁבְרֵֽם׃ ס šovrˈēm . s שׁבר break
17:18. confundantur qui persequuntur me et non confundar ego paveant illi et non paveam ego induc super eos diem adflictionis et duplici contritione contere eosLet them be confounded that persecute me, and let not me be confounded: let them be afraid, and let not me be afraid: bring upon them the day of affliction, and with a double destruction, destroy them.
18. Let them be ashamed that persecute me, but let not me be ashamed; let them be dismayed, but let not me be dismayed: bring upon them the day of evil, and destroy them with double destruction.
17:18. May those who persecute me be confounded, but may I not be confounded. May they be fearful, and may I not be fearful. Lead over them the day of affliction, and crush them with a double destruction.”
17:18. Let them be confounded that persecute me, but let not me be confounded: let them be dismayed, but let not me be dismayed: bring upon them the day of evil, and destroy them with double destruction.
Let them be confounded that persecute me, but let not me be confounded: let them be dismayed, but let not me be dismayed: bring upon them the day of evil, and destroy them with double destruction:

17:18 Пусть постыдятся гонители мои, а я не буду постыжен; пусть они вострепещут, а я буду бестрепетен; наведи на них день бедствия и сокруши их сугубым сокрушением.
17:22
καὶ και and; even
μὴ μη not
ἐκφέρετε εκφερω bring out / forth; carry out
βαστάγματα βασταγμα from; out of
οἰκιῶν οικια house; household
ὑμῶν υμων your
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
τῶν ο the
σαββάτων σαββατον Sabbath; week
καὶ και and; even
πᾶν πας all; every
ἔργον εργον work
οὐ ου not
ποιήσετε ποιεω do; make
ἁγιάσατε αγιαζω hallow
τὴν ο the
ἡμέραν ημερα day
τῶν ο the
σαββάτων σαββατον Sabbath; week
καθὼς καθως just as / like
ἐνετειλάμην εντελλομαι direct; enjoin
τοῖς ο the
πατράσιν πατηρ father
ὑμῶν υμων your
καὶ και and; even
οὐκ ου not
ἤκουσαν ακουω hear
καὶ και and; even
οὐκ ου not
ἔκλιναν κλινω bend; tip over
τὸ ο the
οὖς ους ear
αὐτῶν αυτος he; him
17:18
יֵבֹ֤שׁוּ yēvˈōšû בושׁ be ashamed
רֹדְפַי֙ rōḏᵊfˌay רדף pursue
וְ wᵊ וְ and
אַל־ ʔal- אַל not
אֵבֹ֣שָׁה ʔēvˈōšā בושׁ be ashamed
אָ֔נִי ʔˈānî אֲנִי i
יֵחַ֣תּוּ yēḥˈattû חתת be terrified
הֵ֔מָּה hˈēmmā הֵמָּה they
וְ wᵊ וְ and
אַל־ ʔal- אַל not
אֵחַ֖תָּה ʔēḥˌattā חתת be terrified
אָ֑נִי ʔˈānî אֲנִי i
הָבִ֤יא hāvˈî בוא come
עֲלֵיהֶם֙ ʕᵃlêhˌem עַל upon
יֹ֣ום yˈôm יֹום day
רָעָ֔ה rāʕˈā רָעָה evil
וּ û וְ and
מִשְׁנֶ֥ה mišnˌeh מִשְׁנֶה second
שִׁבָּרֹ֖ון šibbārˌôn שִׁבָּרֹון breakdown
שָׁבְרֵֽם׃ ס šovrˈēm . s שׁבר break
17:18. confundantur qui persequuntur me et non confundar ego paveant illi et non paveam ego induc super eos diem adflictionis et duplici contritione contere eos
Let them be confounded that persecute me, and let not me be confounded: let them be afraid, and let not me be afraid: bring upon them the day of affliction, and with a double destruction, destroy them.
17:18. May those who persecute me be confounded, but may I not be confounded. May they be fearful, and may I not be fearful. Lead over them the day of affliction, and crush them with a double destruction.”
17:18. Let them be confounded that persecute me, but let not me be confounded: let them be dismayed, but let not me be dismayed: bring upon them the day of evil, and destroy them with double destruction.
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
17:18: Let them be confounded - They shall be confounded. These words are to be understood as simple predictions, rather than prayers.
Albert Barnes: Notes on the Bible - 1834
17:18
Confounded - Put to shame.
Destroy them ... - Rather, break them with a double breaking: a twofold punishment, the first their general share in the miseries attendant upon their country's fall; the second, a special punishment for their sin in persecuting and mocking God's prophet.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:18: confounded: Jer 20:11; Psa 35:4, Psa 35:26, Psa 35:27, Psa 40:14, Psa 70:2, Psa 83:17, Psa 83:18
but let not me be confounded: Psa 25:2, Psa 25:3, Psa 71:1
the day: Jer 17:16, Jer 18:19-23
destroy them with double destruction: Heb. break them with a double breach, Jer 11:20, Jer 14:17, Jer 16:18; Job 16:14; Rev 18:6
Geneva 1599
17:18 Let them be confounded that persecute me, but let not me be confounded: let them be dismayed, but let not me be dismayed: bring upon them the day of evil, (r) and destroy them with double destruction.
(r) Read (Jer 11:20).
John Gill
17:18 Let them be confounded that persecute me,.... With words with reproaches, with scoffs and jeers, saying, "where is the word of the Lord?" Jer 17:14; let such be ashamed that scoffingly put such a question, by seeing the accomplishment of it:
but let not me be confounded; who have delivered it out as the word of the Lord, that should be surely fulfilled; let not me be brought to shame by the failure of it and be reckoned as a false prophet:
let them be dismayed; terrified and affrighted when they shall see the judgments of God coming upon them, which they have jeeringly called for:
but let not me be dismayed; by their not coming, or when they shall come; but preserve and protect me:
bring upon them the day of evil; of punishment; which they put far away, and scoff at; though the prophet did not desire the woeful day to come upon the people in general, yet upon his persecutors in particular. Jarchi interprets it of the men of Anathoth alone; and which desire of his did not arise from malice towards them, but from indignation at their sin and for the glory of the divine Being, whose name was blasphemed by them:
and destroy them with double destruction; not with two sorts of judgments, sword and famine, as Jerom; but with an utter destruction, with breach after breach, destruction after destruction, until they were entirely destroyed; unless it should have regard to the two times of destruction, first by the Chaldeans, and then by the Romans.
Robert Jamieson, A. R. Fausset and David Brown
17:18 destroy . . . destruction--"break them with a double breach," Hebrew (Jer 14:17). On "double," see on Jer 16:18.
17:1917:19: Ա՛յսպէս ասէ ցիս Տէր. Ե՛րթ կաց ՚ի դրունս ժողովրդեան քոյ՝ ընդ որ մտանեն եւ ելանեն թագաւորքն Յուդայ, եւ յամենայն դրունս Երուսաղեմի.
19 Այսպէս է ասում Տէրը. «Գնա կանգնի՛ր քո ժողովրդի դռներին, որտեղով մտնում ու ելնում են Յուդայի երկրի թագաւորները, նաեւ՝ Երուսաղէմի բոլոր դռներին.
19 Տէրը այսպէս ըսաւ ինծի. «Գնա՛ ժողովուրդին որդիներուն դուռը, ուրկէ Յուդայի թագաւորները կը մտնեն ու կ’ելլեն ու Երուսաղէմի դռները կայնէ՛
Այսպէս ասէ ցիս Տէր. Երթ կաց ի դրունս [303]ժողովրդեան քո`` ընդ որ մտանեն եւ ելանեն թագաւորքն Յուդայ, եւ յամենայն դրունս Երուսաղեմի:

17:19: Ա՛յսպէս ասէ ցիս Տէր. Ե՛րթ կաց ՚ի դրունս ժողովրդեան քոյ՝ ընդ որ մտանեն եւ ելանեն թագաւորքն Յուդայ, եւ յամենայն դրունս Երուսաղեմի.
19 Այսպէս է ասում Տէրը. «Գնա կանգնի՛ր քո ժողովրդի դռներին, որտեղով մտնում ու ելնում են Յուդայի երկրի թագաւորները, նաեւ՝ Երուսաղէմի բոլոր դռներին.
19 Տէրը այսպէս ըսաւ ինծի. «Գնա՛ ժողովուրդին որդիներուն դուռը, ուրկէ Յուդայի թագաւորները կը մտնեն ու կ’ելլեն ու Երուսաղէմի դռները կայնէ՛
zohrab-1805▾ eastern-1994▾ western am▾
17:1917:19 Так сказал мне Господь: пойди и стань в воротах сынов народа, которыми входят цари Иудейские и которыми они выходят, и во всех воротах Иерусалимских,
17:23 καὶ και and; even ἐσκλήρυναν σκληρυνω harden τὸν ο the τράχηλον τραχηλος neck αὐτῶν αυτος he; him ὑπὲρ υπερ over; for τοὺς ο the πατέρας πατηρ father αὐτῶν αυτος he; him τοῦ ο the μὴ μη not ἀκοῦσαί ακουω hear μου μου of me; mine καὶ και and; even τοῦ ο the μὴ μη not δέξασθαι δεχομαι accept; take παιδείαν παιδεια discipline
17:19 כֹּה־ kō- כֹּה thus אָמַ֨ר ʔāmˌar אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֵלַ֗י ʔēlˈay אֶל to הָלֹ֤ךְ hālˈōḵ הלך walk וְ wᵊ וְ and עָֽמַדְתָּ֙ ʕˈāmaḏtā עמד stand בְּ bᵊ בְּ in שַׁ֣עַר šˈaʕar שַׁעַר gate בְּנֵֽי־ bᵊnˈê- בֵּן son הָ† *hā הַ the עָ֔םעם *ʕˈām עַם people אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יָבֹ֤אוּ yāvˈōʔû בוא come בֹו֙ vˌô בְּ in מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah וַ wa וְ and אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] יֵ֣צְאוּ yˈēṣᵊʔû יצא go out בֹ֑ו vˈô בְּ in וּ û וְ and בְ vᵊ בְּ in כֹ֖ל ḵˌōl כֹּל whole שַׁעֲרֵ֥י šaʕᵃrˌê שַׁעַר gate יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
17:19. haec dicit Dominus ad me vade et sta in porta filiorum populi per quam ingrediuntur reges Iuda et egrediuntur et in cunctis portis HierusalemThus saith the Lord to me: Go, and stand in the gate of the children of the people, by which the kings of Juda come in, and go out, and in all the gates of Jerusalem:
19. Thus said the LORD unto me: Go, and stand in the gate of the children of the people, whereby the kings of Judah come in, and by the which they go out, and in all the gates of Jerusalem;
17:19. Thus says the Lord to me: “Go, and stand at the gate of the sons of the people, through which the kings of Judah enter and depart, and at all the gates of Jerusalem.
17:19. Thus said the LORD unto me; Go and stand in the gate of the children of the people, whereby the kings of Judah come in, and by the which they go out, and in all the gates of Jerusalem;
Thus said the LORD unto me; Go and stand in the gate of the children of the people, whereby the kings of Judah come in, and by the which they go out, and in all the gates of Jerusalem:

17:19 Так сказал мне Господь: пойди и стань в воротах сынов народа, которыми входят цари Иудейские и которыми они выходят, и во всех воротах Иерусалимских,
17:23
καὶ και and; even
ἐσκλήρυναν σκληρυνω harden
τὸν ο the
τράχηλον τραχηλος neck
αὐτῶν αυτος he; him
ὑπὲρ υπερ over; for
τοὺς ο the
πατέρας πατηρ father
αὐτῶν αυτος he; him
τοῦ ο the
μὴ μη not
ἀκοῦσαί ακουω hear
μου μου of me; mine
καὶ και and; even
τοῦ ο the
μὴ μη not
δέξασθαι δεχομαι accept; take
παιδείαν παιδεια discipline
17:19
כֹּה־ kō- כֹּה thus
אָמַ֨ר ʔāmˌar אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֵלַ֗י ʔēlˈay אֶל to
הָלֹ֤ךְ hālˈōḵ הלך walk
וְ wᵊ וְ and
עָֽמַדְתָּ֙ ʕˈāmaḏtā עמד stand
בְּ bᵊ בְּ in
שַׁ֣עַר šˈaʕar שַׁעַר gate
בְּנֵֽי־ bᵊnˈê- בֵּן son
הָ
*hā הַ the
עָ֔םעם
*ʕˈām עַם people
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יָבֹ֤אוּ yāvˈōʔû בוא come
בֹו֙ vˌô בְּ in
מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
וַ wa וְ and
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
יֵ֣צְאוּ yˈēṣᵊʔû יצא go out
בֹ֑ו vˈô בְּ in
וּ û וְ and
בְ vᵊ בְּ in
כֹ֖ל ḵˌōl כֹּל whole
שַׁעֲרֵ֥י šaʕᵃrˌê שַׁעַר gate
יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
17:19. haec dicit Dominus ad me vade et sta in porta filiorum populi per quam ingrediuntur reges Iuda et egrediuntur et in cunctis portis Hierusalem
Thus saith the Lord to me: Go, and stand in the gate of the children of the people, by which the kings of Juda come in, and go out, and in all the gates of Jerusalem:
17:19. Thus says the Lord to me: “Go, and stand at the gate of the sons of the people, through which the kings of Judah enter and depart, and at all the gates of Jerusalem.
17:19. Thus said the LORD unto me; Go and stand in the gate of the children of the people, whereby the kings of Judah come in, and by the which they go out, and in all the gates of Jerusalem;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-27: Пророк должен восстановить в сознании народа понятие о святости закона Моисеева, в частности проповедовать всем о необходимости соблюдать закон о субботнем покое. К этому присоединяется обетование благополучия чтущим субботу и угрозы ее нарушителям.

19: Ворота сынов народа. Вместо сынов народа — по евр. benei-am — лучше читать: Вениамином. Слово benei-am может быть признано сокращением слова: Benjamin. Это были ворота городские, устроенные в северной стороне стены — по направлению к колену Вениаминову. — Цари иудейские — см. XXIII:18.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
19 Thus said the LORD unto me; Go and stand in the gate of the children of the people, whereby the kings of Judah come in, and by the which they go out, and in all the gates of Jerusalem; 20 And say unto them, Hear ye the word of the LORD, ye kings of Judah, and all Judah, and all the inhabitants of Jerusalem, that enter in by these gates: 21 Thus saith the LORD; Take heed to yourselves, and bear no burden on the sabbath day, nor bring it in by the gates of Jerusalem; 22 Neither carry forth a burden out of your houses on the sabbath day, neither do ye any work, but hallow ye the sabbath day, as I commanded your fathers. 23 But they obeyed not, neither inclined their ear, but made their neck stiff, that they might not hear, nor receive instruction. 24 And it shall come to pass, if ye diligently hearken unto me, saith the LORD, to bring in no burden through the gates of this city on the sabbath day, but hallow the sabbath day, to do no work therein; 25 Then shall there enter into the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses, they, and their princes, the men of Judah, and the inhabitants of Jerusalem: and this city shall remain for ever. 26 And they shall come from the cities of Judah, and from the places about Jerusalem, and from the land of Benjamin, and from the plain, and from the mountains, and from the south, bringing burnt offerings, and sacrifices, and meat offerings, and incense, and bringing sacrifices of praise, unto the house of the LORD. 27 But if ye will not hearken unto me to hallow the sabbath day, and not to bear a burden, even entering in at the gates of Jerusalem on the sabbath day; then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched.
These verses are a sermon concerning sabbath-sanctification. It is a word which the prophet received from the Lord, and was ordered to deliver in the most solemn and public manner to the people; for they were sent not only to reprove sin, and to press obedience, in general, but they must descend to particulars. This message concerning the sabbath was probably sent in the days of Josiah, for the furtherance of that work of reformation which he set on foot; for the promises here (v. 25, 26) are such as I think we scarcely find when things come nearer to the extremity. This message must be proclaimed in all the places of concourse, and therefore inthe gates, not only because through them people were continually passing and repassing, but because in them they kept their courts and laid up their stores. It must be proclaimed (as the king or queen is usually proclaimed) at the court-gate first, the gate by which the kings of Judah come in and go out, v. 19. Let them be told their duty first, particularly this duty; for, if sabbaths be not sanctified as they should be, the rulers of Judah are to be contended with (so they were, Neh. xiii. 17), for they are certainly wanting in their duty. He must also preach it in all the gates of Jerusalem. It is a matter of great and general concern; therefore let all take notice of it. Let the kings of Judah hear the word of the Lord (for, high as they are, he is above them), and all the inhabitants of Jerusalem, for, mean as they are, he takes notice of them, and of what they say and do on sabbath days. Observe,
I. How the sabbath is to be sanctified, and what is the law concerning it, v. 21, 22. 1. They must rest from their worldly employment on the sabbath day, must do no servile work. They must bear no burden into the city nor out of it, into their houses nor out of them; husbandmen's burdens of corn must not be carried in, nor manure carried out; nor must tradesmen's burdens of wares or merchandises be imported or exported. There must not a loaded horse, or cart, or wagon, be seen on the sabbath day either in the streets or in the roads; the porters must not ply on that day, nor must the servants be suffered to fetch in provisions or fuel. It is a day of rest, and must not be made a day of labour, unless in case of necessity. 2. They must apply themselves to that which is the proper work and business of the day: "Hallow you the sabbath, that is, consecrate it to the honour of God and spend it in his service and worship." It is in order to this that worldly business must be laid aside, that we may be entire for, and intent upon, that work, which requires and deserves the whole man. 3. They must herein be very circumspect: "Take heed to yourselves, watch against every thing that borders upon the profanation of the sabbath." Where God is jealous we must be cautious. "Take heed to yourselves, for it is at your peril if you rob God of that part of your time which he has reserved to himself." Take heed to your souls (so the word is); in order to the right sanctifying of sabbaths, we must look well to the frame of our spirits and have a watchful eye upon all the motions of the inward man. Let not the soul be burdened with the cares of this world on sabbath days, but let that be employed, even all that is within us, in the work of the day. And, 4. He refers them to the law, the statute in this case made and provided: "This is no new imposition upon you, but is what I commanded your fathers; it is an ancient law; it was an article of the original contract; nay, it was a command to the patriarchs."
II. How the sabbath had been profaned (v. 23): "Your fathers were required to keep holy the sabbath day, but they obeyed not; they hardened their necks against this as well as other commands that were given them." This is mentioned to show that there needed a reformation in this matter, and that God had a just controversy with them for the long transgression of this law which they had been guilty of. They hardened their necks against this command, that they might not hear and receive instruction concerning other commands. Where sabbaths are neglected all religion sensibly goes to decay.
III. What blessings God had in store for them if they would make conscience of sabbath-sanctification. Though their fathers had been guilty of the profanation of the sabbath they should not only not smart for it, but their city and nation should recover its ancient glory, if they would keep sabbaths better, v. 24-26. Let them take care to hallow the sabbath and do no work therein; and then, 1. The court shall flourish. Kings in succession, or the many branches of the royal family at the same time, all as great as kings, with the other princes that sit upon the thrones of judgment, the thrones of the house of David (Ps. cxxii. 5), shall ride in great pomp through the gates of Jerusalem, some in chariots and some on horses, attended with a numerous retinue of the men of Judah. Note, The honour of the government is the joy of the kingdom; and the support of religion would contribute greatly to both. 2. The city shall flourish. Let there be a face of religion kept up in Jerusalem, by sabbath-sanctification, that it may answer to its title, the holy city, and then it shall remain for ever, shall for ever be inhabited (so the word may be rendered); it shall not be destroyed and dispeopled, as it is threatened to be. Whatever supports religion tends to establish the civil interests of a land. 3. The country shall flourish: The cities of Judah and the land of Benjamin shall be replenished with vast numbers of inhabitants, and those abounding in plenty and living in peace, which will appear by the multitude and value of their offerings, which they shall present to God. By this the flourishing of a country may be judged of, What does it do for the honour of God? Those that starve their religion either are poor or are in a fair way to be so. 4. The church shall flourish: Meat-offerings, and incense, and sacrifices of praise, shall be brought to the house of the Lord, for the maintenance of the service of that house and the servants that attend it. God's institutions shall be conscientiously observed; no sacrifice nor incense shall be offered to idols, nor alienated from God, but every thing shall go in the right channel. They shall have both occasion and hearts to bring sacrifices of praise to God. This is made an instance of their prosperity. Then a people truly flourish when religion flourishes among them. And this is the effect of sabbath-sanctification; when that branch of religion is kept up other instances of it are kept up likewise; but, when that is lost, devotion is lost either in superstition or in profaneness. It is a true observation, which some have made, that the streams of all religion run either deep or shallow according as the banks of the sabbath are kept up or neglected.
IV. What judgments they must expect would come upon them if they persisted in the profanation of the sabbath (v. 27): "If you will not hearken to me in this matter, to keep the gates shut on sabbath days, so that there may be no unnecessary entering in, or going out, on that day--if you will break through the enclosure of the divine law, and lay that day in common with other days--know that God will kindle a fire in the gates of your city," intimating that it shall be kindled by an enemy besieging the city and assaulting the gates, who shall take this course to force an entrance. Justly shall those gates be fired that are not used as they ought to be to shut out sin and to keep people in to an attendance on their duty. This fire shall devour even the palaces of Jerusalem, where the princes and nobles dwelt, who did not use their power and interest as they ought to have done to keep up the honour of God's sabbaths; but it shall not be quenched until it has laid the whole city in ruins. This was fulfilled by the army of the Chaldeans, ch. lii. 13. The profanation of the sabbath is a sin for which God has often contended with a people by fire.
Adam Clarke: Commentary on the Bible - 1831
17:19: The gate of the children of the people - I suppose the most public gate is meant; that through which there was the greatest thoroughfare.
Albert Barnes: Notes on the Bible - 1834
17:19
The gate of the children of the people - Perhaps the principal entrance of the outer court of the temple. Very probably there was traffic there, as in our Lord's time, in doves and other requisites for sacrifice, and so the warning to keep the Sabbath was as necessary there as at the city gates.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:19: am cir, 3393, bc cir, 611, Jer 7:2, Jer 19:2, Jer 26:2, Jer 36:6, Jer 36:10; Pro 1:20-22, Pro 8:1, Pro 9:3; Act 5:20
Geneva 1599
17:19 Thus said the LORD to me; Go and stand in the (s) gate of the children of the people, by which the kings of Judah come in, and by which they go out, and in all the gates of Jerusalem;
(s) While your doctrine may best be understood both by high and low.
John Gill
17:19 Thus said the Lord unto me,.... Here begins a new sermon or discourse, concerning the sanctification of the sabbath, and a very proper place to begin a new chapter:
Go and stand in the gate of the children of the people; where there were great numbers of people passing and repassing; and whither the people resorted upon one account or another; or where they dwelt. Some particular gate of the city of Jerusalem seems to be meant; and not the gate of the temple, as Abarbinel. Some think the sheep gate, and others the water gate, Neh 3:1; perhaps rather the latter, since the Nethinims dwelt near it, who were the Gibeonites, so called, because given to the congregation of Israel, to be hewers of wood and drawers of water to it; and these were "the children of the people", of the nations of the world, the old Canaanites, as well as they were the servants of the people of Israel: but what particular gate is intended is not certain; it is very likely it was one that was near the court, by what follows:
whereby the kings of Judah come in, and by which they go out; when they went out to war and returned; or went to their country houses and came back; or on any business and occasion whatever. This shows a reason why the prophet was to go and stand in this gate first; because his message was to be first delivered to these great personages, who had a personal concern herein, and who could influence others by their authority and example:
and in all the gates of Jerusalem; after he had been in the former, and delivered his message; for it concerned all the inhabitants of the city, high and low, rich and poor, male and female, young and old; and therefore he was to go to every gate, and stand and proclaim there, as being the most public places of resort and concourse, and where people were continually going and coming.
Robert Jamieson, A. R. Fausset and David Brown
17:19 Delivered in the reign of Jehoiakim, who undid the good effected by Josiah's reformation, especially as to the observance of the Sabbath [EICHORN].
gate of . . . children of . . . people--The gate next the king's palace, called the gate of David, and the gate of the people, from its being the principal thoroughfare: now the Jaffa gate. It is probably the same as "the gate of the fountain" at the foot of Zion, near which were the king's garden and pool (Jer 39:4; 4Kings 25:4; Neh 2:14; Neh 3:15; Neh 12:37).
17:2017:20: եւ ասասցես ցնոսա. Լուարո՛ւք զպատգամս Տեառն թագաւորք Յուդայ, եւ ամենայն Հրէաստան, եւ ամենայն բնակիչքդ Երուսաղեմի որ մտանէք ընդ դրունդ ընդ այդոսիկ[11219]։ [11219] Ոմանք. Զպատգամ Տեառն։ Բազումք. Ընդ դրունսդ ընդ այդոսիկ։
20 ու կ’ասես նրանց. “Լսեցէ՛ք Տիրոջ պատգամները, Յուդայի երկրի թագաւորնե՛ր, համա՛յն Հրէաստան եւ դուք, Երուսաղէմի բոլո՛ր բնակիչներ, որ մտնում էք այդ դռներով”:
20 Եւ անոնց ըսէ՛. ‘Յուդայի թագաւորներ ու բոլոր Յուդա եւ Երուսաղէմի բոլոր բնակիչներ, որ այս դռներէն կը մտնէք, Տէրոջը խօսքին մտիկ ըրէ՛ք. Տէրը այսպէս կ’ըսէ.
եւ ասասցես ցնոսա. Լուարուք զպատգամս Տեառն, թագաւորք Յուդայ եւ ամենայն Հրէաստան, եւ ամենայն բնակիչքդ Երուսաղեմի որ մտանէք ընդ դրունսդ ընդ այդոսիկ:

17:20: եւ ասասցես ցնոսա. Լուարո՛ւք զպատգամս Տեառն թագաւորք Յուդայ, եւ ամենայն Հրէաստան, եւ ամենայն բնակիչքդ Երուսաղեմի որ մտանէք ընդ դրունդ ընդ այդոսիկ[11219]։
[11219] Ոմանք. Զպատգամ Տեառն։ Բազումք. Ընդ դրունսդ ընդ այդոսիկ։
20 ու կ’ասես նրանց. “Լսեցէ՛ք Տիրոջ պատգամները, Յուդայի երկրի թագաւորնե՛ր, համա՛յն Հրէաստան եւ դուք, Երուսաղէմի բոլո՛ր բնակիչներ, որ մտնում էք այդ դռներով”:
20 Եւ անոնց ըսէ՛. ‘Յուդայի թագաւորներ ու բոլոր Յուդա եւ Երուսաղէմի բոլոր բնակիչներ, որ այս դռներէն կը մտնէք, Տէրոջը խօսքին մտիկ ըրէ՛ք. Տէրը այսպէս կ’ըսէ.
zohrab-1805▾ eastern-1994▾ western am▾
17:2017:20 и говори им: слушайте слово Господне, цари Иудейские, и вся Иудея, и все жители Иерусалима, входящие сими воротами.
17:24 καὶ και and; even ἔσται ειμι be ἐὰν εαν and if; unless ἀκοῇ ακοη hearing; report ἀκούσητέ ακουω hear μου μου of me; mine λέγει λεγω tell; declare κύριος κυριος lord; master τοῦ ο the μὴ μη not εἰσφέρειν εισφερω bring in βαστάγματα βασταγμα through; because of τῶν ο the πυλῶν πυλη gate τῆς ο the πόλεως πολις city ταύτης ουτος this; he ἐν εν in τῇ ο the ἡμέρᾳ ημερα day τῶν ο the σαββάτων σαββατον Sabbath; week καὶ και and; even ἁγιάζειν αγιαζω hallow τὴν ο the ἡμέραν ημερα day τῶν ο the σαββάτων σαββατον Sabbath; week τοῦ ο the μὴ μη not ποιεῖν ποιεω do; make πᾶν πας all; every ἔργον εργον work
17:20 וְ wᵊ וְ and אָמַרְתָּ֣ ʔāmartˈā אמר say אֲ֠לֵיהֶם ʔᵃlêhˌem אֶל to שִׁמְע֨וּ šimʕˌû שׁמע hear דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH מַלְכֵ֤י malᵊḵˈê מֶלֶךְ king יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah וְ wᵊ וְ and כָל־ ḵol- כֹּל whole יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and כֹ֖ל ḵˌōl כֹּל whole יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem הַ ha הַ the בָּאִ֖ים bbāʔˌîm בוא come בַּ ba בְּ in † הַ the שְּׁעָרִ֥ים ššᵊʕārˌîm שַׁעַר gate הָ hā הַ the אֵֽלֶּה׃ ס ʔˈēlleh . s אֵלֶּה these
17:20. et dices ad eos audite verbum Domini reges Iuda et omnis Iudaea cunctique habitatores Hierusalem qui ingredimini per portas istasAnd thou shalt say to them: Hear the word of the Lord, ye kings of Juda, and al Juda, and all the inhabitants of Jerusalem, that enter in by these gates.
20. and say unto them, Hear ye the word of the LORD, ye kings of Judah, and all Judah, and all the inhabitants of Jerusalem, that enter in by these gates;
17:20. And you shall say to them: Listen to the word of the Lord, O kings of Judah, and all of Judah, and all the inhabitants of Jerusalem, who enter through these gates.”
17:20. And say unto them, Hear ye the word of the LORD, ye kings of Judah, and all Judah, and all the inhabitants of Jerusalem, that enter in by these gates:
And say unto them, Hear ye the word of the LORD, ye kings of Judah, and all Judah, and all the inhabitants of Jerusalem, that enter in by these gates:

17:20 и говори им: слушайте слово Господне, цари Иудейские, и вся Иудея, и все жители Иерусалима, входящие сими воротами.
17:24
καὶ και and; even
ἔσται ειμι be
ἐὰν εαν and if; unless
ἀκοῇ ακοη hearing; report
ἀκούσητέ ακουω hear
μου μου of me; mine
λέγει λεγω tell; declare
κύριος κυριος lord; master
τοῦ ο the
μὴ μη not
εἰσφέρειν εισφερω bring in
βαστάγματα βασταγμα through; because of
τῶν ο the
πυλῶν πυλη gate
τῆς ο the
πόλεως πολις city
ταύτης ουτος this; he
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
τῶν ο the
σαββάτων σαββατον Sabbath; week
καὶ και and; even
ἁγιάζειν αγιαζω hallow
τὴν ο the
ἡμέραν ημερα day
τῶν ο the
σαββάτων σαββατον Sabbath; week
τοῦ ο the
μὴ μη not
ποιεῖν ποιεω do; make
πᾶν πας all; every
ἔργον εργον work
17:20
וְ wᵊ וְ and
אָמַרְתָּ֣ ʔāmartˈā אמר say
אֲ֠לֵיהֶם ʔᵃlêhˌem אֶל to
שִׁמְע֨וּ šimʕˌû שׁמע hear
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
מַלְכֵ֤י malᵊḵˈê מֶלֶךְ king
יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
וְ wᵊ וְ and
כֹ֖ל ḵˌōl כֹּל whole
יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit
יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
הַ ha הַ the
בָּאִ֖ים bbāʔˌîm בוא come
בַּ ba בְּ in
הַ the
שְּׁעָרִ֥ים ššᵊʕārˌîm שַׁעַר gate
הָ הַ the
אֵֽלֶּה׃ ס ʔˈēlleh . s אֵלֶּה these
17:20. et dices ad eos audite verbum Domini reges Iuda et omnis Iudaea cunctique habitatores Hierusalem qui ingredimini per portas istas
And thou shalt say to them: Hear the word of the Lord, ye kings of Juda, and al Juda, and all the inhabitants of Jerusalem, that enter in by these gates.
17:20. And you shall say to them: Listen to the word of the Lord, O kings of Judah, and all of Judah, and all the inhabitants of Jerusalem, who enter through these gates.”
17:20. And say unto them, Hear ye the word of the LORD, ye kings of Judah, and all Judah, and all the inhabitants of Jerusalem, that enter in by these gates:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
17:20: Ye kings of Judah, and all Judah - This last clause is wanting in eight of Kennicott's and De Rossi's MSS., in the Arabic, and some copies of the Septuagint.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:20: Jer 13:18, Jer 19:3, Jer 22:2; Psa 49:1, Psa 49:2; Eze 2:7, Eze 3:17; Hos 5:1; Amo 4:1; Mic 3:1; Rev 2:29
John Gill
17:20 And say unto them, hear ye the word of the Lord,.... Concerning the sanctification of the sabbath; for this was not of human, but of divine institution:
ye kings of Judah; which must be understood either, as Kimchi thinks, of the then present king and his sons, so called because they would reign after him; for, there was but one king at a time; and who, perhaps, at this time, was Josiah: or else the king and his nobles, the princes of the land, are meant:
and all Judah and all the inhabitants of Jerusalem, that enter in by these gates; the people in the several parts of the land of Judea, that came to Jerusalem either for trade and merchandise, or for worship, and all that dwelt in the metropolis; for the business the prophet had to charge them with concerned them all.
Robert Jamieson, A. R. Fausset and David Brown
17:20 kings--He begins with the kings, as they ought to have repressed such a glaring profanation.
17:2117:21: Ա՛յսպէս ասէ Տէր. Զգո՛յշ լերուք անձանց ձերոց. եւ մի՛ բառնայք բեռինս յաւուր շաբաթուց. եւ մի՛ ելանէք ընդ դրունս Երուսաղեմի[11220], [11220] Ոմանք. Բեռն յաւուր շաբա՛՛... ընդ դրունսդ Երուսաղեմի։
21 Այսպէս է ասում Տէրը. “Զգո՛յշ եղէք ձեր հոգիների համար. բեռներ մի՛ բարձէք շաբաթ օրը, Երուսաղէմի դռներով դուրս մի՛ ելնէք,
21 Ձեր անձերուն զգուշութիւն ըրէ՛ք եւ շաբաթ օրը բեռ մի՛ վերցնէք ու Երուսաղէմի դռներէն ներս մի՛ բերէք։
Այսպէս ասէ Տէր. Զգոյշ լերուք անձանց ձերոց, եւ մի՛ բառնայք բեռինս յաւուր շաբաթուց, եւ մի՛ [304]ելանէք ընդ դրունս Երուսաղեմի:

17:21: Ա՛յսպէս ասէ Տէր. Զգո՛յշ լերուք անձանց ձերոց. եւ մի՛ բառնայք բեռինս յաւուր շաբաթուց. եւ մի՛ ելանէք ընդ դրունս Երուսաղեմի[11220],
[11220] Ոմանք. Բեռն յաւուր շաբա՛՛... ընդ դրունսդ Երուսաղեմի։
21 Այսպէս է ասում Տէրը. “Զգո՛յշ եղէք ձեր հոգիների համար. բեռներ մի՛ բարձէք շաբաթ օրը, Երուսաղէմի դռներով դուրս մի՛ ելնէք,
21 Ձեր անձերուն զգուշութիւն ըրէ՛ք եւ շաբաթ օրը բեռ մի՛ վերցնէք ու Երուսաղէմի դռներէն ներս մի՛ բերէք։
zohrab-1805▾ eastern-1994▾ western am▾
17:2117:21 Так говорит Господь: берегите души свои и не носите нош в день субботний и не вносите их воротами Иерусалимскими,
17:25 καὶ και and; even εἰσελεύσονται εισερχομαι enter; go in διὰ δια through; because of τῶν ο the πυλῶν πυλη gate τῆς ο the πόλεως πολις city ταύτης ουτος this; he βασιλεῖς βασιλευς monarch; king καὶ και and; even ἄρχοντες αρχων ruling; ruler καθήμενοι καθημαι sit; settle ἐπὶ επι in; on θρόνου θρονος throne Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even ἐπιβεβηκότες επιβαινω mount; step on ἐφ᾿ επι in; on ἅρμασιν αρμα chariot καὶ και and; even ἵπποις ιππος horse αὐτῶν αυτος he; him αὐτοὶ αυτος he; him καὶ και and; even οἱ ο the ἄρχοντες αρχων ruling; ruler αὐτῶν αυτος he; him ἄνδρες ανηρ man; husband Ιουδα ιουδα Iouda; Iutha καὶ και and; even οἱ ο the κατοικοῦντες κατοικεω settle Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even κατοικισθήσεται κατοικιζω settle ἡ ο the πόλις πολις city αὕτη ουτος this; he εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever
17:21 כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH הִשָּׁמְר֖וּ hiššāmᵊrˌû שׁמר keep בְּ bᵊ בְּ in נַפְשֹֽׁותֵיכֶ֑ם nafšˈôṯêḵˈem נֶפֶשׁ soul וְ wᵊ וְ and אַל־ ʔal- אַל not תִּשְׂא֤וּ tiśʔˈû נשׂא lift מַשָּׂא֙ maśśˌā מַשָּׂא burden בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day הַ ha הַ the שַּׁבָּ֔ת ššabbˈāṯ שַׁבָּת sabbath וַ wa וְ and הֲבֵאתֶ֖ם hᵃvēṯˌem בוא come בְּ bᵊ בְּ in שַׁעֲרֵ֥י šaʕᵃrˌê שַׁעַר gate יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
17:21. haec dicit Dominus custodite animas vestras et nolite portare pondera in die sabbati nec inferatis per portas HierusalemThus saith the Lord: Take heed to your souls, and carry no burdens on the sabbath day: and bring them not in by the gates of Jerusalem.
21. Thus saith the LORD: Take heed to yourselves, and bear no burden on the sabbath day, nor bring it in by the gates of Jerusalem;
17:21. Thus says the Lord: “Guard your souls, and do not choose to carry heavy things on the day of the Sabbath, nor should you carry these things through the gates of Jerusalem.
17:21. Thus saith the LORD; Take heed to yourselves, and bear no burden on the sabbath day, nor bring [it] in by the gates of Jerusalem;
Thus saith the LORD; Take heed to yourselves, and bear no burden on the sabbath day, nor bring [it] in by the gates of Jerusalem:

17:21 Так говорит Господь: берегите души свои и не носите нош в день субботний и не вносите их воротами Иерусалимскими,
17:25
καὶ και and; even
εἰσελεύσονται εισερχομαι enter; go in
διὰ δια through; because of
τῶν ο the
πυλῶν πυλη gate
τῆς ο the
πόλεως πολις city
ταύτης ουτος this; he
βασιλεῖς βασιλευς monarch; king
καὶ και and; even
ἄρχοντες αρχων ruling; ruler
καθήμενοι καθημαι sit; settle
ἐπὶ επι in; on
θρόνου θρονος throne
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
ἐπιβεβηκότες επιβαινω mount; step on
ἐφ᾿ επι in; on
ἅρμασιν αρμα chariot
καὶ και and; even
ἵπποις ιππος horse
αὐτῶν αυτος he; him
αὐτοὶ αυτος he; him
καὶ και and; even
οἱ ο the
ἄρχοντες αρχων ruling; ruler
αὐτῶν αυτος he; him
ἄνδρες ανηρ man; husband
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
οἱ ο the
κατοικοῦντες κατοικεω settle
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
κατοικισθήσεται κατοικιζω settle
ο the
πόλις πολις city
αὕτη ουτος this; he
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
17:21
כֹּ֚ה ˈkō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
הִשָּׁמְר֖וּ hiššāmᵊrˌû שׁמר keep
בְּ bᵊ בְּ in
נַפְשֹֽׁותֵיכֶ֑ם nafšˈôṯêḵˈem נֶפֶשׁ soul
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תִּשְׂא֤וּ tiśʔˈû נשׂא lift
מַשָּׂא֙ maśśˌā מַשָּׂא burden
בְּ bᵊ בְּ in
יֹ֣ום yˈôm יֹום day
הַ ha הַ the
שַּׁבָּ֔ת ššabbˈāṯ שַׁבָּת sabbath
וַ wa וְ and
הֲבֵאתֶ֖ם hᵃvēṯˌem בוא come
בְּ bᵊ בְּ in
שַׁעֲרֵ֥י šaʕᵃrˌê שַׁעַר gate
יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
17:21. haec dicit Dominus custodite animas vestras et nolite portare pondera in die sabbati nec inferatis per portas Hierusalem
Thus saith the Lord: Take heed to your souls, and carry no burdens on the sabbath day: and bring them not in by the gates of Jerusalem.
17:21. Thus says the Lord: “Guard your souls, and do not choose to carry heavy things on the day of the Sabbath, nor should you carry these things through the gates of Jerusalem.
17:21. Thus saith the LORD; Take heed to yourselves, and bear no burden on the sabbath day, nor bring [it] in by the gates of Jerusalem;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Цари, конечно, не сами носили ноши, но заставляли носить других.

Особые замечания. Речь, содержащаяся в XXVI:1–XVII:18: ст., может считаться продолжением и заключением сказанной во время засухи (XIV–XV гл.). Насмешки над словами пророка (XVIII:15) показывают, что халдеи еще не причинили серьезного вреда иудейской стране. Вероятно, следовательно, эта речь сказана в сравнительно спокойные годы правления Иоакима. — Что касается XVII:19–27, то этот отрывок представляет собою самостоятельное целое. Можно полагать, что это — одна из проповедей, с какими обращался Иеремия во дни царя Иосии к народу, по поводу нахождения книги закона Моисеева. Из него видно, что пророк Иеремия, так ревностно стоявший за внутреннее благочестие, в тоже время считал необходимым и исполнение внешних предписаний закона Моисеева. Исполнение закона о субботе является пробным камнем для народа и должно свидетельствовать о том, насколько он верен Иегове.
Adam Clarke: Commentary on the Bible - 1831
17:21: Take heed to yourselves and bear no burden - From this and the following verses we find the ruin of the Jews attributed to the breach of the Sabbath; as this led to a neglect of sacrifice, the ordinances of religion, and all public worship, so it necessarily brought with it all immorality. This breach of the Sabbath was that which let in upon them all the waters of God's wrath.
Albert Barnes: Notes on the Bible - 1834
17:21
To yourselves - literally, "in your souls, i. e., in yourselves." They were to be on their guard from the depths of their own conscience, thoroughly and on conviction.
Bear no burden on the sabbath day - Apparently the Sabbath day was kept negligently. The country people were in the habit of coming to Jerusalem on the Sabbath to attend the temple service, but mingled traffic with their devotions, bringing the produce of their fields and gardens with them for disposal. The people of Jerusalem for their part took Jer 17:22 their wares to the gates, and carried on a brisk traffic there with the villagers. Both parties seem to have abstained from manual labor, but did not consider that buying and selling were prohibited by the fourth commandment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:21: Take: Deu 4:9, Deu 4:15, Deu 4:23, Deu 11:16; Jos 23:11; Pro 4:23; Mar 4:24; Luk 8:18; Act 20:28; Heb 2:1-3, Heb 12:15, Heb 12:16
bear: Jer 17:22-27; Num 15:32-36; Neh 13:15-21; Joh 5:9-12
Geneva 1599
17:21 Thus saith the LORD; Take heed to yourselves, and bear no burden on the (t) sabbath day, nor bring [it] in by the gates of Jerusalem;
(t) By naming the Sabbath day, he comprehends the thing that is signified by it, for if they transgressed in the ceremony, they must be guilty of the rest, read (Ex 20:8) and by the breaking of this one commandment, he makes them transgressors of the whole law, as the first and second table are contained in it.
John Gill
17:21 Thus saith the Lord, take heed to yourselves,.... That ye sin not against the Lord, by breaking the sabbath, and so bring wrath and ruin upon yourselves: or "to your souls" (a); to the inward frame of them, that they be in disposition for the work of that day; and that they be wholly engaged therein, even all the powers and faculties of them; and that they be not taken up in thoughts and cares about other things:
and bear no burden on the sabbath day; as no worldly thoughts and cares should, cumber the mind, and lie heavy thereon, to the interruption of spiritual exercises of religion; so neither should any weight or burden be borne by the body, or carried from place to place; as not by themselves, so neither by their servants, nor by their cattle, nor in carts and wagons, nor by any instrument whatever; in short, all servile work was forbidden:
nor bring it in by the gates of Jerusalem; to be unloaded and sold there, as wine, grapes, figs, and fish, were, in the times of Nehemiah, Neh 13:15.
(a) "in animabus vestris", Calvin, Montanus, Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
17:21 Take heed to yourselves--literally, "to your souls." MAURER explains, "as ye love your lives"; a phrase used here to give the greater weight to the command.
sabbath--The non-observance of it was a chief cause of the captivity, the number of years of the latter, seventy, being exactly made to agree with the number of Sabbaths which elapsed during the four hundred ninety years of their possession of Canaan from Saul to their removal (Lev 26:34-35; 2Chron 36:21). On the restoration, therefore, stress was especially laid on Sabbath observance (Neh 13:19).
Jerusalem--It would have been scandalous anywhere; but in the capital, Jerusalem, it was an open insult to God. Sabbath-hallowing is intended as a symbol of holiness in general (Ezek 20:12); therefore much stress is laid on it; the Jews' gross impiety is manifested in their setting God's will at naught, in the case of such an easy and positive command.
17:2217:22: եւ մի՛ հանէք բեռինս ՚ի տանց ձերոց յաւուր շաբաթուց. եւ զամենայն գործ մի՛ գործէք. եւ սրբեցէ՛ք զօրն շաբաթուց որպէս պատուիրեցի հարցն ձերոց։
22 շաբաթ օրը ձեր տներից բեռներ մի՛ հանէք, ոչ մի գործ մի՛ արէք եւ շաբաթ օրը սո՛ւրբ պահեցէք, ինչպէս պատուիրեցի ձեր հայրերին:
22 Շաբաթ օրը ձեր տուներէն դուրս բեռ մը մի՛ հանէք ու գործ մը մի՛ ընէք. հապա շաբաթ օրը սուրբ պահեցէ՛ք, ինչպէս ձեր հայրերուն պատուիրեցի.
եւ մի՛ հանէք բեռինս ի տանց ձերոց յաւուր շաբաթուց. եւ զամենայն գործ մի՛ գործէք, եւ սրբեցէք զօրն շաբաթուց` որպէս պատուիրեցի հարցն ձերոց:

17:22: եւ մի՛ հանէք բեռինս ՚ի տանց ձերոց յաւուր շաբաթուց. եւ զամենայն գործ մի՛ գործէք. եւ սրբեցէ՛ք զօրն շաբաթուց որպէս պատուիրեցի հարցն ձերոց։
22 շաբաթ օրը ձեր տներից բեռներ մի՛ հանէք, ոչ մի գործ մի՛ արէք եւ շաբաթ օրը սո՛ւրբ պահեցէք, ինչպէս պատուիրեցի ձեր հայրերին:
22 Շաբաթ օրը ձեր տուներէն դուրս բեռ մը մի՛ հանէք ու գործ մը մի՛ ընէք. հապա շաբաթ օրը սուրբ պահեցէ՛ք, ինչպէս ձեր հայրերուն պատուիրեցի.
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17:2217:22 и не выносите нош из домов ваших в день субботний, и не занимайтесь никакою работою, но святите день субботний так, как Я заповедал отцам вашим,
17:26 καὶ και and; even ἥξουσιν ηκω here ἐκ εκ from; out of τῶν ο the πόλεων πολις city Ιουδα ιουδα Iouda; Iutha καὶ και and; even κυκλόθεν κυκλοθεν circling; from all around Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even ἐκ εκ from; out of γῆς γη earth; land Βενιαμιν βενιαμιν Beniamin; Veniamin καὶ και and; even ἐκ εκ from; out of τῆς ο the πεδινῆς πεδινος flat καὶ και and; even ἐκ εκ from; out of τοῦ ο the ὄρους ορος mountain; mount καὶ και and; even ἐκ εκ from; out of τῆς ο the πρὸς προς to; toward νότον νοτος south wind φέροντες φερω carry; bring ὁλοκαυτώματα ολοκαυτωμα whole offering καὶ και and; even θυσίαν θυσια immolation; sacrifice καὶ και and; even θυμιάματα θυμιαμα incense καὶ και and; even μαναα μαναα and; even λίβανον λιβανος.1 frankincense φέροντες φερω carry; bring αἴνεσιν αινεσις singing praise εἰς εις into; for οἶκον οικος home; household κυρίου κυριος lord; master
17:22 וְ wᵊ וְ and לֹא־ lō- לֹא not תֹוצִ֨יאוּ ṯôṣˌîʔû יצא go out מַשָּׂ֤א maśśˈā מַשָּׂא burden מִ mi מִן from בָּֽתֵּיכֶם֙ bbˈāttêḵem בַּיִת house בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day הַ ha הַ the שַּׁבָּ֔ת ššabbˈāṯ שַׁבָּת sabbath וְ wᵊ וְ and כָל־ ḵol- כֹּל whole מְלָאכָ֖ה mᵊlāḵˌā מְלָאכָה work לֹ֣א lˈō לֹא not תַֽעֲשׂ֑וּ ṯˈaʕᵃśˈû עשׂה make וְ wᵊ וְ and קִדַּשְׁתֶּם֙ qiddaštˌem קדשׁ be holy אֶת־ ʔeṯ- אֵת [object marker] יֹ֣ום yˈôm יֹום day הַ ha הַ the שַּׁבָּ֔ת ššabbˈāṯ שַׁבָּת sabbath כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] צִוִּ֖יתִי ṣiwwˌîṯî צוה command אֶת־ ʔeṯ- אֵת [object marker] אֲבֹותֵיכֶֽם׃ ʔᵃvôṯêḵˈem אָב father
17:22. et nolite eicere onera de domibus vestris in die sabbati et omne opus non facietis sanctificate diem sabbati sicut praecepi patribus vestrisAnd do not bring burdens out of your houses on the sabbath day, neither do ye any work: sanctify the sabbath day, as I commanded your fathers.
22. neither carry forth a burden out of your houses on the sabbath day, neither do ye any work: but hallow ye the sabbath day, as I commanded your fathers;
17:22. And do not be willing to cast burdens out of your houses on the day of the Sabbath, nor should you do any work. Sanctify the day of the Sabbath, just as I instructed your fathers.
17:22. Neither carry forth a burden out of your houses on the sabbath day, neither do ye any work, but hallow ye the sabbath day, as I commanded your fathers.
Neither carry forth a burden out of your houses on the sabbath day, neither do ye any work, but hallow ye the sabbath day, as I commanded your fathers:

17:22 и не выносите нош из домов ваших в день субботний, и не занимайтесь никакою работою, но святите день субботний так, как Я заповедал отцам вашим,
17:26
καὶ και and; even
ἥξουσιν ηκω here
ἐκ εκ from; out of
τῶν ο the
πόλεων πολις city
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
κυκλόθεν κυκλοθεν circling; from all around
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
ἐκ εκ from; out of
γῆς γη earth; land
Βενιαμιν βενιαμιν Beniamin; Veniamin
καὶ και and; even
ἐκ εκ from; out of
τῆς ο the
πεδινῆς πεδινος flat
καὶ και and; even
ἐκ εκ from; out of
τοῦ ο the
ὄρους ορος mountain; mount
καὶ και and; even
ἐκ εκ from; out of
τῆς ο the
πρὸς προς to; toward
νότον νοτος south wind
φέροντες φερω carry; bring
ὁλοκαυτώματα ολοκαυτωμα whole offering
καὶ και and; even
θυσίαν θυσια immolation; sacrifice
καὶ και and; even
θυμιάματα θυμιαμα incense
καὶ και and; even
μαναα μαναα and; even
λίβανον λιβανος.1 frankincense
φέροντες φερω carry; bring
αἴνεσιν αινεσις singing praise
εἰς εις into; for
οἶκον οικος home; household
κυρίου κυριος lord; master
17:22
וְ wᵊ וְ and
לֹא־ lō- לֹא not
תֹוצִ֨יאוּ ṯôṣˌîʔû יצא go out
מַשָּׂ֤א maśśˈā מַשָּׂא burden
מִ mi מִן from
בָּֽתֵּיכֶם֙ bbˈāttêḵem בַּיִת house
בְּ bᵊ בְּ in
יֹ֣ום yˈôm יֹום day
הַ ha הַ the
שַּׁבָּ֔ת ššabbˈāṯ שַׁבָּת sabbath
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
מְלָאכָ֖ה mᵊlāḵˌā מְלָאכָה work
לֹ֣א lˈō לֹא not
תַֽעֲשׂ֑וּ ṯˈaʕᵃśˈû עשׂה make
וְ wᵊ וְ and
קִדַּשְׁתֶּם֙ qiddaštˌem קדשׁ be holy
אֶת־ ʔeṯ- אֵת [object marker]
יֹ֣ום yˈôm יֹום day
הַ ha הַ the
שַּׁבָּ֔ת ššabbˈāṯ שַׁבָּת sabbath
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
צִוִּ֖יתִי ṣiwwˌîṯî צוה command
אֶת־ ʔeṯ- אֵת [object marker]
אֲבֹותֵיכֶֽם׃ ʔᵃvôṯêḵˈem אָב father
17:22. et nolite eicere onera de domibus vestris in die sabbati et omne opus non facietis sanctificate diem sabbati sicut praecepi patribus vestris
And do not bring burdens out of your houses on the sabbath day, neither do ye any work: sanctify the sabbath day, as I commanded your fathers.
17:22. And do not be willing to cast burdens out of your houses on the day of the Sabbath, nor should you do any work. Sanctify the day of the Sabbath, just as I instructed your fathers.
17:22. Neither carry forth a burden out of your houses on the sabbath day, neither do ye any work, but hallow ye the sabbath day, as I commanded your fathers.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:22: neither do: Gen 2:2, Gen 2:3; Exo 16:23-29, Exo 20:8-10, Exo 23:12, Exo 31:13-17; Lev 19:3, Lev 23:3; Deu 5:12-15; Isa 56:2-6, Isa 58:13; Eze 20:12, Eze 20:20, Eze 20:21, Eze 22:8; Luk 6:5, Luk 23:56; Rev 1:10
John Gill
17:22 Neither carry forth a burden out of your houses on the sabbath day,.... Not of dirt and soil only, as some restrain the sense; but of any ware or merchandise, in order to be sold in the city or elsewhere:
neither do ye any work; any servile work, any kind of manufacture, either within doors or without; or exercise any kind of trade, or barter and merchandise, or do any sort of worldly business; nothing but what was of mere necessity, for the preservation of life; see Ex 20:10;
but hallow ye the sabbath day; or, "sanctify it" (b); by separating it from all worldly business, and devoting it to the worship of God in public and private, spending it wholly in acts of religion and piety:
as I commanded your fathers; not Abraham, Isaac, and Jacob; but those that came out of Egypt, to whom, and to their posterity after them, this commandment was enjoined, Ex 20:8; so that this was not a novel injunction, but what was commanded from the beginning of their civil and church state; from the time of their coming out of Egypt, and becoming a separate people and nation, under a theocracy, or the government of God himself; being chosen and set apart to be a special, peculiar, and holy people to himself, of which the sanctification of the sabbath was a sign; and was to be observed unto the Messiah's coming, the sum and substance of it, Col 2:16.
(b) "sanctificate", Cocceius, Schmidt.
17:2317:23: Եւ ո՛չ լուան, եւ ո՛չ խոնարհեցուցին զունկն իւրեանց. եւ խստացուցին զպարանոցս իւրեանց առաւե՛լ քան զհարցն իւրեանց. առ ՚ի չլսելոյ ինձ՝ եւ ընդունելոյ զխրատ[11221]։ [11221] Ոմանք. Առաւել քան զհարս իւրեանց... եւ չընդունելոյ. կամ՝ եւ ընդունել զխրատ։
23 Բայց նրանք չլսեցին, չխոնարհեցրին իրենց ականջները եւ աւելի խստապարանոց դարձան, քան իրենց հայրերը, որպէսզի չլսեն ինձ եւ խրատ չընդունեն:
23 Բայց անոնք մտիկ չըրին ու ականջնին չծռեցին, հապա իրենց պարանոցը խստացուցին, որպէս զի մտիկ չընեն ու խրատ չընդունին։
Եւ ոչ լուան, եւ ոչ խոնարհեցուցին զունկն իւրեանց. եւ խստացուցին զպարանոցս իւրեանց [305]առաւել քան զհարցն իւրեանց,`` առ ի չլսելոյ ինձ եւ ընդունելոյ զխրատ:

17:23: Եւ ո՛չ լուան, եւ ո՛չ խոնարհեցուցին զունկն իւրեանց. եւ խստացուցին զպարանոցս իւրեանց առաւե՛լ քան զհարցն իւրեանց. առ ՚ի չլսելոյ ինձ՝ եւ ընդունելոյ զխրատ[11221]։
[11221] Ոմանք. Առաւել քան զհարս իւրեանց... եւ չընդունելոյ. կամ՝ եւ ընդունել զխրատ։
23 Բայց նրանք չլսեցին, չխոնարհեցրին իրենց ականջները եւ աւելի խստապարանոց դարձան, քան իրենց հայրերը, որպէսզի չլսեն ինձ եւ խրատ չընդունեն:
23 Բայց անոնք մտիկ չըրին ու ականջնին չծռեցին, հապա իրենց պարանոցը խստացուցին, որպէս զի մտիկ չընեն ու խրատ չընդունին։
zohrab-1805▾ eastern-1994▾ western am▾
17:2317:23 которые впрочем не послушались и не приклонили уха своего, но сделались жестоковыйными, чтобы не слушать и не принимать наставления.
17:27 καὶ και and; even ἔσται ειμι be ἐὰν εαν and if; unless μὴ μη not εἰσακούσητέ εισακουω heed; listen to μου μου of me; mine τοῦ ο the ἁγιάζειν αγιαζω hallow τὴν ο the ἡμέραν ημερα day τῶν ο the σαββάτων σαββατον Sabbath; week τοῦ ο the μὴ μη not αἴρειν αιρω lift; remove βαστάγματα βασταγμα and; even μὴ μη not εἰσπορεύεσθαι εισπορευομαι intrude; travel into ταῖς ο the πύλαις πυλη gate Ιερουσαλημ ιερουσαλημ Jerusalem ἐν εν in τῇ ο the ἡμέρᾳ ημερα day τῶν ο the σαββάτων σαββατον Sabbath; week καὶ και and; even ἀνάψω αναπτω kindle πῦρ πυρ fire ἐν εν in ταῖς ο the πύλαις πυλη gate αὐτῆς αυτος he; him καὶ και and; even καταφάγεται κατεσθιω consume; eat up ἄμφοδα αμφοδον intersection Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even οὐ ου not σβεσθήσεται σβεννυμι extinguish; quench
17:23 וְ wᵊ וְ and לֹ֣א lˈō לֹא not שָֽׁמְע֔וּ šˈāmᵊʕˈû שׁמע hear וְ wᵊ וְ and לֹ֥א lˌō לֹא not הִטּ֖וּ hiṭṭˌû נטה extend אֶת־ ʔeṯ- אֵת [object marker] אָזְנָ֑ם ʔoznˈām אֹזֶן ear וַ wa וְ and יַּקְשׁוּ֙ yyaqšˌû קשׁה be hard אֶת־ ʔeṯ- אֵת [object marker] עָרְפָּ֔ם ʕorpˈām עֹרֶף neck לְ lᵊ לְ to בִלְתִּ֣י viltˈî בֵּלֶת failure שְׁמֹ֔ועַשׁומע *šᵊmˈôₐʕ שׁמע hear וּ û וְ and לְ lᵊ לְ to בִלְתִּ֖י viltˌî בֵּלֶת failure קַ֥חַת qˌaḥaṯ לקח take מוּסָֽר׃ mûsˈār מוּסָר chastening
17:23. et non audierunt nec inclinaverunt aurem suam sed induraverunt cervicem suam ne audirent me et ne acciperent disciplinamBut they did not hear, nor incline their ear: but hardened their neck, that they might not hear me, and might not receive instruction.
23. But they hearkened not, neither inclined their ear, but made their neck stiff, that they might not hear, and might not receive instruction.
17:23. But they did not listen, nor did they incline their ear. Instead, they hardened their neck, lest they listen to me and receive discipline.
17:23. But they obeyed not, neither inclined their ear, but made their neck stiff, that they might not hear, nor receive instruction.
But they obeyed not, neither inclined their ear, but made their neck stiff, that they might not hear, nor receive instruction:

17:23 которые впрочем не послушались и не приклонили уха своего, но сделались жестоковыйными, чтобы не слушать и не принимать наставления.
17:27
καὶ και and; even
ἔσται ειμι be
ἐὰν εαν and if; unless
μὴ μη not
εἰσακούσητέ εισακουω heed; listen to
μου μου of me; mine
τοῦ ο the
ἁγιάζειν αγιαζω hallow
τὴν ο the
ἡμέραν ημερα day
τῶν ο the
σαββάτων σαββατον Sabbath; week
τοῦ ο the
μὴ μη not
αἴρειν αιρω lift; remove
βαστάγματα βασταγμα and; even
μὴ μη not
εἰσπορεύεσθαι εισπορευομαι intrude; travel into
ταῖς ο the
πύλαις πυλη gate
Ιερουσαλημ ιερουσαλημ Jerusalem
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
τῶν ο the
σαββάτων σαββατον Sabbath; week
καὶ και and; even
ἀνάψω αναπτω kindle
πῦρ πυρ fire
ἐν εν in
ταῖς ο the
πύλαις πυλη gate
αὐτῆς αυτος he; him
καὶ και and; even
καταφάγεται κατεσθιω consume; eat up
ἄμφοδα αμφοδον intersection
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
οὐ ου not
σβεσθήσεται σβεννυμι extinguish; quench
17:23
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
שָֽׁמְע֔וּ šˈāmᵊʕˈû שׁמע hear
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
הִטּ֖וּ hiṭṭˌû נטה extend
אֶת־ ʔeṯ- אֵת [object marker]
אָזְנָ֑ם ʔoznˈām אֹזֶן ear
וַ wa וְ and
יַּקְשׁוּ֙ yyaqšˌû קשׁה be hard
אֶת־ ʔeṯ- אֵת [object marker]
עָרְפָּ֔ם ʕorpˈām עֹרֶף neck
לְ lᵊ לְ to
בִלְתִּ֣י viltˈî בֵּלֶת failure
שְׁמֹ֔ועַשׁומע
*šᵊmˈôₐʕ שׁמע hear
וּ û וְ and
לְ lᵊ לְ to
בִלְתִּ֖י viltˌî בֵּלֶת failure
קַ֥חַת qˌaḥaṯ לקח take
מוּסָֽר׃ mûsˈār מוּסָר chastening
17:23. et non audierunt nec inclinaverunt aurem suam sed induraverunt cervicem suam ne audirent me et ne acciperent disciplinam
But they did not hear, nor incline their ear: but hardened their neck, that they might not hear me, and might not receive instruction.
17:23. But they did not listen, nor did they incline their ear. Instead, they hardened their neck, lest they listen to me and receive discipline.
17:23. But they obeyed not, neither inclined their ear, but made their neck stiff, that they might not hear, nor receive instruction.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:23: they obeyed: Jer 7:24-26, Jer 11:10, Jer 16:11, Jer 16:12, Jer 19:15; Isa 48:4; Eze 20:13, Eze 20:16, Eze 20:21; Zac 7:11, Zac 7:12; Act 7:51
made: Pro 29:1
nor: Jer 6:8, Jer 32:33, Jer 35:15; Psa 50:17; Pro 1:3, Pro 1:5, Pro 5:12, Pro 8:10; Zep 3:7; Joh 3:19-21
John Gill
17:23 But they obeyed not,.... Or, "heard not" (c); so as to observe and do; that is, their fathers did not; this command was very early disobeyed, and more or less in all intervening times:
neither inclined their ear; or listened attentively to what was said to them; but if they heard at all, it was in a very indifferent and careless manner, as if they cared not whether they heard or not; whereas persons intent on hearing bow the head, and turn the ear; and if they have one better than another, will turn that, in order to take in what they are attentive to; but so did not the Jewish fathers:
but made their neck stiff; or "hard" (d); and would not bend it, to take upon them the yoke of the commandments: a metaphor taken from untamed oxen, that will not submit the neck to the yoke, but draw back from it. The Septuagint and Arabic versions understand all this, not of the Jewish fathers of old, but of their children, even of the then present generation, rendering the words, "but hardened their neck more than their fathers"; they were more stiffnecked, refractory, and disobedient than they were; this was always the character of this people; as were the fathers, so were the children, if not worse; see Acts 7:51;
that they might not hear nor receive instruction; about the command of the sabbath, or any other: or "correction", or "discipline" (e); the yoke of which they were as unwilling to bear as the yoke of the commandments, Jer 31:18.
(c) "non audiverunt", Pagninus, Montanus, Schmidt. (d) "sed obturarunt cervicem suam", Junius & Tremellius, Piscator; "indurarunt", Pagninus, Montanus, Schmidt. (e) "discliplinam", V. L. Pagninus, Montanus, Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
17:23 (Jer 7:24, Jer 7:26).
17:2417:24: Եւ եղիցի եթէ լսելով լուիցէք ինձ՝ ասէ Տէր, չբերել բեռն ընդ դրունս քաղաքիս այսորիկ յաւուր շաբաթուց. եւ սրբել զօրն շաբաթու, չգործե՛լ ՚ի նմա զամենայն գործ[11222]. [11222] Ոմանք. Եւ սրբել զօր շաբաթուց։
24 Եւ եթէ լինի այնպէս, - ասում է Տէրը, - որ լաւ լսէք ինձ՝ շաբաթ օրը բեռ չբերէք այդ քաղաքի դռներով, շաբաթ օրը սուրբ պահէք, այդ օրը ոչ մի գործ չանէք,
24 Իսկ եթէ ուշադրութեամբ ինծի մտիկ ընէք, կ’ըսէ Տէրը ու շաբաթ օրը այս քաղաքին դռներէն ներս բեռ չբերէք ու շաբաթ օրը սուրբ պահէք՝ անոր մէջ բնաւ գործ չընէք,
Եւ եղիցի եթէ լսելով լուիցէք ինձ, ասէ Տէր, չբերել բեռն ընդ դրունս քաղաքիս այսորիկ յաւուր շաբաթուց, եւ սրբել զօրն շաբաթու, չգործել ի նմա զամենայն գործ:

17:24: Եւ եղիցի եթէ լսելով լուիցէք ինձ՝ ասէ Տէր, չբերել բեռն ընդ դրունս քաղաքիս այսորիկ յաւուր շաբաթուց. եւ սրբել զօրն շաբաթու, չգործե՛լ ՚ի նմա զամենայն գործ[11222].
[11222] Ոմանք. Եւ սրբել զօր շաբաթուց։
24 Եւ եթէ լինի այնպէս, - ասում է Տէրը, - որ լաւ լսէք ինձ՝ շաբաթ օրը բեռ չբերէք այդ քաղաքի դռներով, շաբաթ օրը սուրբ պահէք, այդ օրը ոչ մի գործ չանէք,
24 Իսկ եթէ ուշադրութեամբ ինծի մտիկ ընէք, կ’ըսէ Տէրը ու շաբաթ օրը այս քաղաքին դռներէն ներս բեռ չբերէք ու շաբաթ օրը սուրբ պահէք՝ անոր մէջ բնաւ գործ չընէք,
zohrab-1805▾ eastern-1994▾ western am▾
17:2417:24 И если вы послушаете Меня в том, говорит Господь, чтобы не носить нош воротами сего города в день субботний и чтобы святить субботу, не занимаясь в этот день никакою работою,
17:24 וְ֠ wᵊ וְ and הָיָה hāyˌā היה be אִם־ ʔim- אִם if שָׁמֹ֨עַ šāmˌōₐʕ שׁמע hear תִּשְׁמְע֤וּן tišmᵊʕˈûn שׁמע hear אֵלַי֙ ʔēlˌay אֶל to נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לְ lᵊ לְ to בִלְתִּ֣י׀ viltˈî בֵּלֶת failure הָבִ֣יא hāvˈî בוא come מַשָּׂ֗א maśśˈā מַשָּׂא burden בְּ bᵊ בְּ in שַׁעֲרֵ֛י šaʕᵃrˈê שַׁעַר gate הָ hā הַ the עִ֥יר ʕˌîr עִיר town הַ ha הַ the זֹּ֖את zzˌōṯ זֹאת this בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day הַ ha הַ the שַּׁבָּ֑ת ššabbˈāṯ שַׁבָּת sabbath וּ û וְ and לְ lᵊ לְ to קַדֵּשׁ֙ qaddˌēš קדשׁ be holy אֶת־ ʔeṯ- אֵת [object marker] יֹ֣ום yˈôm יֹום day הַ ha הַ the שַּׁבָּ֔ת ššabbˈāṯ שַׁבָּת sabbath לְ lᵊ לְ to בִלְתִּ֥י viltˌî בֵּלֶת failure עֲשֹֽׂות־ ʕᵃśˈôṯ- עשׂה make בֹּ֖ובה *bˌô בְּ in כָּל־ kol- כֹּל whole מְלָאכָֽה׃ mᵊlāḵˈā מְלָאכָה work
17:24. et erit si audieritis me dicit Dominus ut non inferatis onera per portas civitatis huius in die sabbati et si sanctificaveritis diem sabbati ne faciatis in ea omne opusAnd it shall come to pass: if you will hearken to me, saith the Lord, to bring in no burdens by the gates of this city on the sabbath day: and if you will sanctify the sabbath day, to do no work therein:
24. And it shall come to pass, if ye diligently hearken unto me, saith the LORD, to bring in no burden through the gates of this city on the sabbath day, but to hallow the sabbath day, to do no work therein;
17:24. And this shall be: If you listen to me, says the Lord, so that you do not carry in burdens through the gates of this city on the day of the Sabbath, and if you sanctify the day of the Sabbath, so that you do not do work in it,
17:24. And it shall come to pass, if ye diligently hearken unto me, saith the LORD, to bring in no burden through the gates of this city on the sabbath day, but hallow the sabbath day, to do no work therein;
And it shall come to pass, if ye diligently hearken unto me, saith the LORD, to bring in no burden through the gates of this city on the sabbath day, but hallow the sabbath day, to do no work therein:

17:24 И если вы послушаете Меня в том, говорит Господь, чтобы не носить нош воротами сего города в день субботний и чтобы святить субботу, не занимаясь в этот день никакою работою,
17:24
וְ֠ wᵊ וְ and
הָיָה hāyˌā היה be
אִם־ ʔim- אִם if
שָׁמֹ֨עַ šāmˌōₐʕ שׁמע hear
תִּשְׁמְע֤וּן tišmᵊʕˈûn שׁמע hear
אֵלַי֙ ʔēlˌay אֶל to
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
לְ lᵊ לְ to
בִלְתִּ֣י׀ viltˈî בֵּלֶת failure
הָבִ֣יא hāvˈî בוא come
מַשָּׂ֗א maśśˈā מַשָּׂא burden
בְּ bᵊ בְּ in
שַׁעֲרֵ֛י šaʕᵃrˈê שַׁעַר gate
הָ הַ the
עִ֥יר ʕˌîr עִיר town
הַ ha הַ the
זֹּ֖את zzˌōṯ זֹאת this
בְּ bᵊ בְּ in
יֹ֣ום yˈôm יֹום day
הַ ha הַ the
שַּׁבָּ֑ת ššabbˈāṯ שַׁבָּת sabbath
וּ û וְ and
לְ lᵊ לְ to
קַדֵּשׁ֙ qaddˌēš קדשׁ be holy
אֶת־ ʔeṯ- אֵת [object marker]
יֹ֣ום yˈôm יֹום day
הַ ha הַ the
שַּׁבָּ֔ת ššabbˈāṯ שַׁבָּת sabbath
לְ lᵊ לְ to
בִלְתִּ֥י viltˌî בֵּלֶת failure
עֲשֹֽׂות־ ʕᵃśˈôṯ- עשׂה make
בֹּ֖ובה
*bˌô בְּ in
כָּל־ kol- כֹּל whole
מְלָאכָֽה׃ mᵊlāḵˈā מְלָאכָה work
17:24. et erit si audieritis me dicit Dominus ut non inferatis onera per portas civitatis huius in die sabbati et si sanctificaveritis diem sabbati ne faciatis in ea omne opus
And it shall come to pass: if you will hearken to me, saith the Lord, to bring in no burdens by the gates of this city on the sabbath day: and if you will sanctify the sabbath day, to do no work therein:
17:24. And this shall be: If you listen to me, says the Lord, so that you do not carry in burdens through the gates of this city on the day of the Sabbath, and if you sanctify the day of the Sabbath, so that you do not do work in it,
17:24. And it shall come to pass, if ye diligently hearken unto me, saith the LORD, to bring in no burden through the gates of this city on the sabbath day, but hallow the sabbath day, to do no work therein;
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Adam Clarke: Commentary on the Bible - 1831
17:24: If ye diligently hearken unto me - So we find that though their destruction was positively threatened, yet still there was an unexpressed proviso that, if they did return to the Lord, the calamities should be averted, and a succession of princes would have been continued on the throne of David, Jer 17:25, Jer 17:26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:24: if: Exo 15:26; Deu 11:13, Deu 11:22; Isa 21:7, Isa 55:2; Zac 6:15; Pe2 1:5-10
to bring: Jer 17:21, Jer 17:22
but hallow: Isa 58:13, Isa 58:14
John Gill
17:24 And it shall come to pass,.... Or, "yet it shall come to pass" (f); so it shall be, notwithstanding all former disobedience and rebellion:
if ye diligently hearken unto me, saith the Lord; or, "in hearing hear" (g); hearken attentively, and readily obey the command given, before mentioned, so as
to bring in no burden through the gates of this city on the sabbath day; to be bought or sold, or to be wrought on or with; and so likewise to carry nothing out of their houses or city, which, though not expressed, is understood as before; and this respects not only the city of Jerusalem, but all other cities and towns in Judea; for the word of the Lord, concerning this matter, was sent to all Judah, the whole land of Judea, Jer 17:20;
but hallow the sabbath day, to do no work therein; one part of the sanctification of the sabbath lay in a cessation from all servile work, though not wholly, but also in the observance of religious worship, and the one was in order to the other; for, unless they abstained from worldly business, they could not be at leisure to attend divine service.
(f) "tamen erit", Gataker; "erit autem", Cocceius. (g) "audiendo audiveritis", Pagninus, Montanus, Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
17:24 A part put for the whole, "If ye keep the Sabbath and My other laws."
17:2517:25: եւ մտցեն ընդ դրունս քաղաքիդ այդորիկ թագաւորք եւ իշխանք՝ որ նստիցին յաթոռն Դաւթի. եւ ելանիցեն ՚ի կառս եւ յերիվարս իւրեանց, եւ իշխանք նոցա՝ արք Յուդայ եւ բնակիչք Երուսաղեմի. եւ բնակեսցի՛ քաղաքդ այդ յաւիտեան։
25 ապա այդ քաղաքի դռներով ներս պիտի մտնեն թագաւորներ ու իշխաններ, որպէսզի նստեն Դաւթի աթոռին. նրանք պիտի բարձրանան իրենց կառքերն ու հեծնեն իրենց երիվարները, նրանք ու նրանց իշխանները, Յուդայի երկրի մարդիկ եւ Երուսաղէմի բնակիչները. եւ այդ քաղաքը յաւիտեան բնակուած պիտի լինի:
25 Այն ատեն Դաւիթին աթոռին վրայ նստող թագաւորներն ու իշխանները, կառքերու ու ձիերու վրայ հեծած, այս քաղաքին դռներէն պիտի մտնեն, իրենք եւ իրենց իշխանները, Յուդայի մարդիկը եւ Երուսաղէմի բնակիչները ու այս քաղաքը յաւիտեան պիտի մնայ։
եւ մտցեն ընդ դրունս քաղաքիդ այդորիկ թագաւորք եւ իշխանք, որ նստիցին յաթոռն Դաւթի. եւ ելանիցեն ի կառս եւ յերիվարս իւրեանց, եւ իշխանք նոցա` արք Յուդայ եւ բնակիչք Երուսաղեմի. եւ բնակեսցի քաղաքդ այդ յաւիտեան:

17:25: եւ մտցեն ընդ դրունս քաղաքիդ այդորիկ թագաւորք եւ իշխանք՝ որ նստիցին յաթոռն Դաւթի. եւ ելանիցեն ՚ի կառս եւ յերիվարս իւրեանց, եւ իշխանք նոցա՝ արք Յուդայ եւ բնակիչք Երուսաղեմի. եւ բնակեսցի՛ քաղաքդ այդ յաւիտեան։
25 ապա այդ քաղաքի դռներով ներս պիտի մտնեն թագաւորներ ու իշխաններ, որպէսզի նստեն Դաւթի աթոռին. նրանք պիտի բարձրանան իրենց կառքերն ու հեծնեն իրենց երիվարները, նրանք ու նրանց իշխանները, Յուդայի երկրի մարդիկ եւ Երուսաղէմի բնակիչները. եւ այդ քաղաքը յաւիտեան բնակուած պիտի լինի:
25 Այն ատեն Դաւիթին աթոռին վրայ նստող թագաւորներն ու իշխանները, կառքերու ու ձիերու վրայ հեծած, այս քաղաքին դռներէն պիտի մտնեն, իրենք եւ իրենց իշխանները, Յուդայի մարդիկը եւ Երուսաղէմի բնակիչները ու այս քաղաքը յաւիտեան պիտի մնայ։
zohrab-1805▾ eastern-1994▾ western am▾
17:2517:25 то воротами сего города будут входить цари и князья, сидящие на престоле Давида, ездящие на колесницах и на конях, они и князья их, Иудеи и жители Иерусалима, и город сей будет обитаем вечно.
17:25 וּ û וְ and בָ֣אוּ vˈāʔû בוא come בְ vᵊ בְּ in שַׁעֲרֵ֣י šaʕᵃrˈê שַׁעַר gate הָ hā הַ the עִ֣יר ʕˈîr עִיר town הַ ha הַ the זֹּ֡את zzˈōṯ זֹאת this מְלָכִ֣ים׀ mᵊlāḵˈîm מֶלֶךְ king וְ wᵊ וְ and שָׂרִ֡ים śārˈîm שַׂר chief יֹשְׁבִים֩ yōšᵊvîm ישׁב sit עַל־ ʕal- עַל upon כִּסֵּ֨א kissˌē כִּסֵּא seat דָוִ֜ד ḏāwˈiḏ דָּוִד David רֹכְבִ֣ים׀ rōḵᵊvˈîm רכב ride בָּ bā בְּ in † הַ the רֶ֣כֶב rˈeḵev רֶכֶב chariot וּ û וְ and בַ va בְּ in † הַ the סּוּסִ֗ים ssûsˈîm סוּס horse הֵ֚מָּה ˈhēmmā הֵמָּה they וְ wᵊ וְ and שָׂ֣רֵיהֶ֔ם śˈārêhˈem שַׂר chief אִ֥ישׁ ʔˌîš אִישׁ man יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah וְ wᵊ וְ and יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and יָשְׁבָ֥ה yāšᵊvˌā ישׁב sit הָֽ hˈā הַ the עִיר־ ʕîr- עִיר town הַ ha הַ the זֹּ֖את zzˌōṯ זֹאת this לְ lᵊ לְ to עֹולָֽם׃ ʕôlˈām עֹולָם eternity
17:25. ingredientur per portas civitatis huius reges et principes sedentes super solium David et ascendentes in curribus et equis ipsi et principes eorum vir Iuda et habitatores Hierusalem et habitabitur civitas haec in sempiternumThen shall there enter in by the gates of this city kings and princes, sitting upon the throne of David, and riding in chariots and on horses, they and their princes, the men of Juda, and the inhabitants of Jerusalem: and this city shall be inhabited for ever.
25. then shall there enter in by the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses, they, and their princes, the men of Judah, and the inhabitants of Jerusalem: and this city shall remain for ever.
17:25. then there will enter through the gates of this city: kings and princes, sitting on the throne of David, and riding on chariots and horses, they and their princes, the men of Judah and the inhabitants of Jerusalem. And this city will be inhabited forever.
17:25. Then shall there enter into the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses, they, and their princes, the men of Judah, and the inhabitants of Jerusalem: and this city shall remain for ever.
Then shall there enter into the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses, they, and their princes, the men of Judah, and the inhabitants of Jerusalem: and this city shall remain for ever:

17:25 то воротами сего города будут входить цари и князья, сидящие на престоле Давида, ездящие на колесницах и на конях, они и князья их, Иудеи и жители Иерусалима, и город сей будет обитаем вечно.
17:25
וּ û וְ and
בָ֣אוּ vˈāʔû בוא come
בְ vᵊ בְּ in
שַׁעֲרֵ֣י šaʕᵃrˈê שַׁעַר gate
הָ הַ the
עִ֣יר ʕˈîr עִיר town
הַ ha הַ the
זֹּ֡את zzˈōṯ זֹאת this
מְלָכִ֣ים׀ mᵊlāḵˈîm מֶלֶךְ king
וְ wᵊ וְ and
שָׂרִ֡ים śārˈîm שַׂר chief
יֹשְׁבִים֩ yōšᵊvîm ישׁב sit
עַל־ ʕal- עַל upon
כִּסֵּ֨א kissˌē כִּסֵּא seat
דָוִ֜ד ḏāwˈiḏ דָּוִד David
רֹכְבִ֣ים׀ rōḵᵊvˈîm רכב ride
בָּ בְּ in
הַ the
רֶ֣כֶב rˈeḵev רֶכֶב chariot
וּ û וְ and
בַ va בְּ in
הַ the
סּוּסִ֗ים ssûsˈîm סוּס horse
הֵ֚מָּה ˈhēmmā הֵמָּה they
וְ wᵊ וְ and
שָׂ֣רֵיהֶ֔ם śˈārêhˈem שַׂר chief
אִ֥ישׁ ʔˌîš אִישׁ man
יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah
וְ wᵊ וְ and
יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit
יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
וְ wᵊ וְ and
יָשְׁבָ֥ה yāšᵊvˌā ישׁב sit
הָֽ hˈā הַ the
עִיר־ ʕîr- עִיר town
הַ ha הַ the
זֹּ֖את zzˌōṯ זֹאת this
לְ lᵊ לְ to
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
17:25. ingredientur per portas civitatis huius reges et principes sedentes super solium David et ascendentes in curribus et equis ipsi et principes eorum vir Iuda et habitatores Hierusalem et habitabitur civitas haec in sempiternum
Then shall there enter in by the gates of this city kings and princes, sitting upon the throne of David, and riding in chariots and on horses, they and their princes, the men of Juda, and the inhabitants of Jerusalem: and this city shall be inhabited for ever.
17:25. then there will enter through the gates of this city: kings and princes, sitting on the throne of David, and riding on chariots and horses, they and their princes, the men of Judah and the inhabitants of Jerusalem. And this city will be inhabited forever.
17:25. Then shall there enter into the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses, they, and their princes, the men of Judah, and the inhabitants of Jerusalem: and this city shall remain for ever.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
17:25
A picture of national grandeur. The prophet associates with the king the princes of the Davidic lineage, who in magnificent procession accompany the king as he goes in and out of Jerusalem.
Shall remain foRev_er - Or, "shall be inhabited foRev_er:" populousness is promised.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:25: shall there: Jer 22:4
sitting: Jer 13:13, Jer 22:30, Jer 33:15, Jer 33:17, Jer 33:21; Sa2 7:16; Kg1 9:4, Kg1 9:5; Psa 89:29-37; Psa 132:11, Psa 132:12; Isa 9:7; Luk 1:32, Luk 1:33
riding: Deu 17:16; Sa1 8:11; Sa2 8:4
and this: Exo 12:14; Psa 132:13, Psa 132:14; Heb 12:22
John Gill
17:25 Then shall there enter into the gates of this city,.... In a very public and splendid manner:
kings and princes, sitting upon the throne of David; that is, kings, with the princes of the blood, or with their nobles, who shall be of the house and line of David; and in a continual succession shall sit upon his throne, and possess the kingdom of the house of Judah, and rule over them in great glory, peace, and prosperity:
riding in chariots and on horses, they and their princes, the men of Judah, and the inhabitants of Jerusalem; some riding in chariots, and some on horses; the king, with some of the princes of the blood, in one chariot; his nobles in others, or on horseback; with great numbers of the citizens of Jerusalem, and people from all parts, flocking to see them, and join in the procession, and so make it more grand and august:
and this city shall remain for ever; or, "be inhabited for ever" (h); a long time, and not be destroyed, as has been threatened, or its inhabitants carried captive.
(h) "et inhabitabitur in seculum", Piscator, Cocceius, Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
17:25 kings . . . in chariots--The kingdom at this time had been brought so low that this promise here was a special favor.
remain--Hebrew, "be inhabited" (Jer 17:6; Is 13:20).
17:2617:26: Եւ եկեսցեն ՚ի քաղաքացն Յուդայ շուրջանակի յԵրուսաղէմ, եւ ՚ի Բենիամինէ, եւ ՚ի դաշտականաց, եւ ՚ի լեռնակողմանց, եւ ՚ի կողմանց հարաւոյ բերել ողջակէզս՝ եւ խունկս՝ եւ մաննա՝ եւ կնդրուկ. մատուցանելով օրհնութիւն ՚ի տան Տեառն[11223]։ [11223] Ոմանք. Եւ ՚ի կողմանց հիւսիւսոյ բերել ողջա՛՛... եւ կնդրուկս մատուցանել օրհն՛՛։
26 Ու ամէն կողմից Յուդայի երկրի քաղաքներից պիտի գան Երուսաղէմ, պիտի գան նաեւ Բենիամինի երկրից, դաշտերից, լեռնավայրերից եւ հարաւի կողմերից՝ բերելով ողջակէզներ, խունկ, ընծայ ու կնդրուկ եւ օրհնութիւն պիտի մատուցեն Տիրոջ Տան մէջ:
26 Եւ Յուդայի քաղաքներէն ու Երուսաղէմի շրջակայ տեղերէն ու Բենիամինի երկրէն եւ դաշտերէն ու լեռներէն ու հարաւէն պիտի գան եւ ողջակէզ ու զոհ եւ հացի ընծայ ու կնդրուկ պիտի բերեն եւ Տէրոջը տունը շնորհակալութեան ընծաներ պիտի բերեն։
Եւ եկեսցեն ի քաղաքացն Յուդայ շուրջանակի` յԵրուսաղէմ, եւ ի Բենիամինէ եւ ի դաշտականաց եւ ի լեռնակողմանց եւ ի կողմանց հարաւոյ` բերել ողջակէզ եւ [306]խունկս` եւ մաննա`` եւ կնդրուկ, մատուցանելով օրհնութիւն ի տան Տեառն:

17:26: Եւ եկեսցեն ՚ի քաղաքացն Յուդայ շուրջանակի յԵրուսաղէմ, եւ ՚ի Բենիամինէ, եւ ՚ի դաշտականաց, եւ ՚ի լեռնակողմանց, եւ ՚ի կողմանց հարաւոյ բերել ողջակէզս՝ եւ խունկս՝ եւ մաննա՝ եւ կնդրուկ. մատուցանելով օրհնութիւն ՚ի տան Տեառն[11223]։
[11223] Ոմանք. Եւ ՚ի կողմանց հիւսիւսոյ բերել ողջա՛՛... եւ կնդրուկս մատուցանել օրհն՛՛։
26 Ու ամէն կողմից Յուդայի երկրի քաղաքներից պիտի գան Երուսաղէմ, պիտի գան նաեւ Բենիամինի երկրից, դաշտերից, լեռնավայրերից եւ հարաւի կողմերից՝ բերելով ողջակէզներ, խունկ, ընծայ ու կնդրուկ եւ օրհնութիւն պիտի մատուցեն Տիրոջ Տան մէջ:
26 Եւ Յուդայի քաղաքներէն ու Երուսաղէմի շրջակայ տեղերէն ու Բենիամինի երկրէն եւ դաշտերէն ու լեռներէն ու հարաւէն պիտի գան եւ ողջակէզ ու զոհ եւ հացի ընծայ ու կնդրուկ պիտի բերեն եւ Տէրոջը տունը շնորհակալութեան ընծաներ պիտի բերեն։
zohrab-1805▾ eastern-1994▾ western am▾
17:2617:26 И будут приходить из городов Иудейских, и из окрестностей Иерусалима, и из земли Вениаминовой, и с равнины и с гор и с юга, и приносить всесожжение и жертву, и хлебное приношение, и ливан, и благодарственные жертвы в дом Господень.
17:26 וּ û וְ and בָ֣אוּ vˈāʔû בוא come מֵ mē מִן from עָרֵֽי־ ʕārˈê- עִיר town יְ֠הוּדָה yᵊhûḏˌā יְהוּדָה Judah וּ û וְ and מִ mi מִן from סְּבִיבֹ֨ות ssᵊvîvˌôṯ סָבִיב surrounding יְרוּשָׁלִַ֜ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem וּ û וְ and מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth בִּנְיָמִ֗ן binyāmˈin בִּנְיָמִן Benjamin וּ û וְ and מִן־ min- מִן from הַ ha הַ the שְּׁפֵלָ֤ה ššᵊfēlˈā שְׁפֵלָה low land וּ û וְ and מִן־ min- מִן from הָ hā הַ the הָר֙ hˌār הַר mountain וּ û וְ and מִן־ min- מִן from הַ ha הַ the נֶּ֔גֶב nnˈeḡev נֶגֶב south מְבִאִ֛ים mᵊviʔˈîm בוא come עֹולָ֥ה ʕôlˌā עֹלָה burnt-offering וְ wᵊ וְ and זֶ֖בַח zˌevaḥ זֶבַח sacrifice וּ û וְ and מִנְחָ֣ה minḥˈā מִנְחָה present וּ û וְ and לְבֹונָ֑ה lᵊvônˈā לְבֹנָה incense וּ û וְ and מְבִאֵ֥י mᵊviʔˌê בוא come תֹודָ֖ה ṯôḏˌā תֹּודָה thanksgiving בֵּ֥ית bˌêṯ בַּיִת house יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
17:26. et venient de civitate Iuda et de circuitu Hierusalem et de terra Beniamin et de campestribus et de montuosis et ab austro portantes holocaustum et victimam et sacrificium et tus et inferent oblationem in domum DominiAnd they shall come from the cities of Juda, and from the places round about Jerusalem, and from the land of Benjamin, and from the plains, and from the mountains, and from the south, bringing holocausts, and victims, and sacrifices, and frankincense, and they shall bring in an offering into the house of the Lord.
26. And they shall come from the cities of Judah, and from the places round about Jerusalem, and from the land of Benjamin, and from the lowland, and from the mountains, and from the South, bringing burnt offerings, and sacrifices, and oblations, and frankincense, and bringing thanksgiving, unto the house of the LORD.
17:26. And they will arrive from the cities of Judah and from all around Jerusalem, and from the land of Benjamin, and from the plains, and from the mountainous regions, and from the south, carrying holocausts, and victims, and sacrifices, and frankincense. And they will carry an oblation into the house of the Lord.
17:26. And they shall come from the cities of Judah, and from the places about Jerusalem, and from the land of Benjamin, and from the plain, and from the mountains, and from the south, bringing burnt offerings, and sacrifices, and meat offerings, and incense, and bringing sacrifices of praise, unto the house of the LORD.
And they shall come from the cities of Judah, and from the places about Jerusalem, and from the land of Benjamin, and from the plain, and from the mountains, and from the south, bringing burnt offerings, and sacrifices, and meat offerings, and incense, and bringing sacrifices of praise, unto the house of the LORD:

17:26 И будут приходить из городов Иудейских, и из окрестностей Иерусалима, и из земли Вениаминовой, и с равнины и с гор и с юга, и приносить всесожжение и жертву, и хлебное приношение, и ливан, и благодарственные жертвы в дом Господень.
17:26
וּ û וְ and
בָ֣אוּ vˈāʔû בוא come
מֵ מִן from
עָרֵֽי־ ʕārˈê- עִיר town
יְ֠הוּדָה yᵊhûḏˌā יְהוּדָה Judah
וּ û וְ and
מִ mi מִן from
סְּבִיבֹ֨ות ssᵊvîvˌôṯ סָבִיב surrounding
יְרוּשָׁלִַ֜ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
וּ û וְ and
מֵ מִן from
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
בִּנְיָמִ֗ן binyāmˈin בִּנְיָמִן Benjamin
וּ û וְ and
מִן־ min- מִן from
הַ ha הַ the
שְּׁפֵלָ֤ה ššᵊfēlˈā שְׁפֵלָה low land
וּ û וְ and
מִן־ min- מִן from
הָ הַ the
הָר֙ hˌār הַר mountain
וּ û וְ and
מִן־ min- מִן from
הַ ha הַ the
נֶּ֔גֶב nnˈeḡev נֶגֶב south
מְבִאִ֛ים mᵊviʔˈîm בוא come
עֹולָ֥ה ʕôlˌā עֹלָה burnt-offering
וְ wᵊ וְ and
זֶ֖בַח zˌevaḥ זֶבַח sacrifice
וּ û וְ and
מִנְחָ֣ה minḥˈā מִנְחָה present
וּ û וְ and
לְבֹונָ֑ה lᵊvônˈā לְבֹנָה incense
וּ û וְ and
מְבִאֵ֥י mᵊviʔˌê בוא come
תֹודָ֖ה ṯôḏˌā תֹּודָה thanksgiving
בֵּ֥ית bˌêṯ בַּיִת house
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
17:26. et venient de civitate Iuda et de circuitu Hierusalem et de terra Beniamin et de campestribus et de montuosis et ab austro portantes holocaustum et victimam et sacrificium et tus et inferent oblationem in domum Domini
And they shall come from the cities of Juda, and from the places round about Jerusalem, and from the land of Benjamin, and from the plains, and from the mountains, and from the south, bringing holocausts, and victims, and sacrifices, and frankincense, and they shall bring in an offering into the house of the Lord.
17:26. And they will arrive from the cities of Judah and from all around Jerusalem, and from the land of Benjamin, and from the plains, and from the mountainous regions, and from the south, carrying holocausts, and victims, and sacrifices, and frankincense. And they will carry an oblation into the house of the Lord.
17:26. And they shall come from the cities of Judah, and from the places about Jerusalem, and from the land of Benjamin, and from the plain, and from the mountains, and from the south, bringing burnt offerings, and sacrifices, and meat offerings, and incense, and bringing sacrifices of praise, unto the house of the LORD.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
17:26
The reward for keeping the Sabbath day holy consists in three things;
(1) in great national prosperity,
(2) in the lasting welfare of Jerusalem, and
(3) in the wealth and piety of the people generally, indicated by their numerous sacrifices.
Bringing sacrifices of praise - Rather, "bringing praise." This clause covers all that precedes.
The verse is interesting as specifying the exact limits of the dominions of the Davidic kings, now confined to Judah and Benjamin. These two tribes are divided according to their physical conformation into
(1) the Shefelah, or low country lying between the mountains and the Mediterranean;
(2) the mountain which formed the central region, extending to the wilderness of Judah, on the Dead Sea; and
(3) the Negeb, or arid region, which lay to the south of Judah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:26: from the cities: Jer 32:44, Jer 33:13; jos 15:21-63
the plain: Zac 7:7
bringing burnt: Lev. 1:1-7:38; Ezr 3:3-6, Ezr 3:11
sacrifices of: Jer 33:11; Psa 107:22, Psa 116:17; Heb 13:15; Pe1 2:5, Pe1 2:9, Pe1 2:10; Rev 1:5
John Gill
17:26 And they shall come from the cities of Judah,.... That is, men shall come from all parts of the land of Judea to the city of Jerusalem, and to the temple; especially at the times of their solemn feasts, three times a year, as the law directed:
and from the places about Jerusalem; and from all the towns and villages adjacent to it, such as Bethany and Bethphage, and many others:
and from the land of Benjamin; which tribe continued with the tribe of Judah when the rest revolted, and was now with it, and still would continue with it, and join with it in religious worship, were they careful to observe what the Lord commanded them:
and from the plain, and from the mountains, and from the south; these respect the several parts of the land of Judah, which, the Jews (i) say, was divided into three parts, the mountain, plain or champaign country, and the valley: the "plain" was that part where Lydda and other cities were; the "mountain" is the same with the hill country of Judea, Lk 1:39; and the "south" the southern part of the land, that which is called the wilderness of Judea, of which see Josh 15:20. The above Jewish writers say (k), that from Bethhoron to Emmaus was the mountain or hill country; from Emmaus to Lydda the plain; and from Lydda to the sea the valley; now, from all these places should persons come to the temple:
bringing burnt offerings and sacrifices, and meat offerings and incense; sacrifices and offerings of all sorts, according to the law; hereby signifying, that if the sabbath was observed, as it would go well with the kings and princes of Judah, they would keep a splendid court, and have a numerous retinue, so it would be well with the priests that served at the altar; sacrifices would be brought to them; of which they would have their part, as well as God have glory by an obedience to his laws; and, besides these, other sacrifices would also be brought, as follows:
and bringing sacrifices of praise unto the house of the Lord; thank offerings for mercies received and deliverances wrought, as well as sacrifices for sins committed; and this was one sort of the peace offerings, Lev 7:11.
(i) Misna Sheviith, c 9. sect. 2. (k) Hieros. Sheviith, foI. 38. 4.
Robert Jamieson, A. R. Fausset and David Brown
17:26 plain mountains . . . south-- (Josh 15:1-4). The southern border had extended to the river of Egypt, but was now much curtailed by Egyptian invasions (2Chron 35:20; 2Chron 36:3-4). The Hebrew for "south" means dry; the arid desert south of Judea is meant. The enumeration of all the parts of Judea, city, country, plain, hill, and desert, implies that no longer shall there be aught wanting of the integrity of the Jewish land (Zech 7:7).
sacrifices--As in Jer 17:22, one constituent of Judea's prosperity is mentioned, namely, its kings on David's throne, the pledge of God being its guardian; so in this verse another constituent, namely, its priests, a pledge of God being propitious to it (Ps 107:22).
17:2717:27: Ապա թէ ո՛չ լուիցէք ինձ սրբել զօրն շաբաթուց՝ չբառնալ բեռինս եւ մտանել ընդ դրունս Երուսաղեմի յաւուր շաբաթուց. վառեցից հո՛ւր ՚ի դրունս նորա, եւ կերիցէ շուրջ զԵրուսաղեմաւ, եւ մի՛ շիջցի[11224]։[11224] Ոմանք. Սրբել ինձ զօրն շա՛՛։ Բազումք. Բառնալ բեռն եւ մտանել ընդ դր՛՛։
27 Իսկ եթէ ինձ չլսէք՝ շաբաթ օրը սուրբ չպահէք, շաբաթ օրը բեռներ բարձէք եւ մտնէք Երուսաղէմի դռներով, ապա կրակ կը վառեմ նրա դռներին, որն ամէն կողմից կը լափի Երուսաղէմն ու չի հանգչի»:
27 Բայց եթէ շաբաթ օրը սուրբ պահելու, շաբաթ օրը բեռ չվերցնելու եւ Երուսաղէմի դռներէն ներս չմտնելու պատուէրին մտիկ չընէք, ես ալ անոր դռներուն մէջ կրակ պիտի վառեմ եւ ան պիտի ուտէ Երուսաղէմի պալատները եւ պիտի չմարի»։
Ապա թէ ոչ լուիցէք ինձ սրբել զօրն շաբաթուց, չբառնալ բերինս եւ մտանել ընդ դրունս Երուսաղեմի յաւուր շաբաթուց, վառեցից հուր ի դրունս նորա, եւ կերիցէ [307]շուրջ զԵրուսաղեմաւ``, եւ մի՛ շիջցի:

17:27: Ապա թէ ո՛չ լուիցէք ինձ սրբել զօրն շաբաթուց՝ չբառնալ բեռինս եւ մտանել ընդ դրունս Երուսաղեմի յաւուր շաբաթուց. վառեցից հո՛ւր ՚ի դրունս նորա, եւ կերիցէ շուրջ զԵրուսաղեմաւ, եւ մի՛ շիջցի[11224]։
[11224] Ոմանք. Սրբել ինձ զօրն շա՛՛։ Բազումք. Բառնալ բեռն եւ մտանել ընդ դր՛՛։
27 Իսկ եթէ ինձ չլսէք՝ շաբաթ օրը սուրբ չպահէք, շաբաթ օրը բեռներ բարձէք եւ մտնէք Երուսաղէմի դռներով, ապա կրակ կը վառեմ նրա դռներին, որն ամէն կողմից կը լափի Երուսաղէմն ու չի հանգչի»:
27 Բայց եթէ շաբաթ օրը սուրբ պահելու, շաբաթ օրը բեռ չվերցնելու եւ Երուսաղէմի դռներէն ներս չմտնելու պատուէրին մտիկ չընէք, ես ալ անոր դռներուն մէջ կրակ պիտի վառեմ եւ ան պիտի ուտէ Երուսաղէմի պալատները եւ պիտի չմարի»։
zohrab-1805▾ eastern-1994▾ western am▾
17:2717:27 А если не послушаете Меня в том, чтобы святить день субботний и не носить нош, входя в ворота Иерусалима в день субботний, то возжгу огонь в воротах его, и он пожрет чертоги Иерусалима и не погаснет.
17:27 וְ wᵊ וְ and אִם־ ʔim- אִם if לֹ֨א lˌō לֹא not תִשְׁמְע֜וּ ṯišmᵊʕˈû שׁמע hear אֵלַ֗י ʔēlˈay אֶל to לְ lᵊ לְ to קַדֵּשׁ֙ qaddˌēš קדשׁ be holy אֶת־ ʔeṯ- אֵת [object marker] יֹ֣ום yˈôm יֹום day הַ ha הַ the שַּׁבָּ֔ת ššabbˈāṯ שַׁבָּת sabbath וּ û וְ and לְ lᵊ לְ to בִלְתִּ֣י׀ viltˈî בֵּלֶת failure שְׂאֵ֣ת śᵊʔˈēṯ נשׂא lift מַשָּׂ֗א maśśˈā מַשָּׂא burden וּ û וְ and בֹ֛א vˈō בוא come בְּ bᵊ בְּ in שַׁעֲרֵ֥י šaʕᵃrˌê שַׁעַר gate יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day הַ ha הַ the שַּׁבָּ֑ת ššabbˈāṯ שַׁבָּת sabbath וְ wᵊ וְ and הִצַּ֧תִּי hiṣṣˈattî יצת kindle אֵ֣שׁ ʔˈēš אֵשׁ fire בִּ bi בְּ in שְׁעָרֶ֗יהָ šᵊʕārˈeʸhā שַׁעַר gate וְ wᵊ וְ and אָֽכְלָ֛ה ʔˈāḵᵊlˈā אכל eat אַרְמְנֹ֥ות ʔarmᵊnˌôṯ אַרְמֹון dwelling tower יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and לֹ֥א lˌō לֹא not תִכְבֶּֽה׃ פ ṯiḵbˈeh . f כבה go out
17:27. si autem non audieritis me ut sanctificetis diem sabbati et ne portetis onus et ne inferatis per portas Hierusalem in die sabbati succendam ignem in portis eius et devorabit domos Hierusalem et non extingueturBut if you will not hearken to me, to sanctify the sabbath day, and not to carry burdens, and not to bring them in by the gates of Jerusalem on the sabbath day: I will kindle a fire in the gates thereof, and it shall devour the houses of Jerusalem, and it shall not be quenched.
27. But if ye will not hearken unto me to hallow the sabbath day, and not to bear a burden and enter in at the gates of Jerusalem on the sabbath day; then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched.
17:27. But if you will not listen to me, to sanctify the day of the Sabbath, and not to carry burdens, and not to bring these things through the gates of Jerusalem on the day of the Sabbath, then I will kindle a fire at its gates, and it will devour the houses of Jerusalem, and it will not be extinguished.”
17:27. But if ye will not hearken unto me to hallow the sabbath day, and not to bear a burden, even entering in at the gates of Jerusalem on the sabbath day; then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched.
But if ye will not hearken unto me to hallow the sabbath day, and not to bear a burden, even entering in at the gates of Jerusalem on the sabbath day; then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched:

17:27 А если не послушаете Меня в том, чтобы святить день субботний и не носить нош, входя в ворота Иерусалима в день субботний, то возжгу огонь в воротах его, и он пожрет чертоги Иерусалима и не погаснет.
17:27
וְ wᵊ וְ and
אִם־ ʔim- אִם if
לֹ֨א lˌō לֹא not
תִשְׁמְע֜וּ ṯišmᵊʕˈû שׁמע hear
אֵלַ֗י ʔēlˈay אֶל to
לְ lᵊ לְ to
קַדֵּשׁ֙ qaddˌēš קדשׁ be holy
אֶת־ ʔeṯ- אֵת [object marker]
יֹ֣ום yˈôm יֹום day
הַ ha הַ the
שַּׁבָּ֔ת ššabbˈāṯ שַׁבָּת sabbath
וּ û וְ and
לְ lᵊ לְ to
בִלְתִּ֣י׀ viltˈî בֵּלֶת failure
שְׂאֵ֣ת śᵊʔˈēṯ נשׂא lift
מַשָּׂ֗א maśśˈā מַשָּׂא burden
וּ û וְ and
בֹ֛א vˈō בוא come
בְּ bᵊ בְּ in
שַׁעֲרֵ֥י šaʕᵃrˌê שַׁעַר gate
יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem
בְּ bᵊ בְּ in
יֹ֣ום yˈôm יֹום day
הַ ha הַ the
שַּׁבָּ֑ת ššabbˈāṯ שַׁבָּת sabbath
וְ wᵊ וְ and
הִצַּ֧תִּי hiṣṣˈattî יצת kindle
אֵ֣שׁ ʔˈēš אֵשׁ fire
בִּ bi בְּ in
שְׁעָרֶ֗יהָ šᵊʕārˈeʸhā שַׁעַר gate
וְ wᵊ וְ and
אָֽכְלָ֛ה ʔˈāḵᵊlˈā אכל eat
אַרְמְנֹ֥ות ʔarmᵊnˌôṯ אַרְמֹון dwelling tower
יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
תִכְבֶּֽה׃ פ ṯiḵbˈeh . f כבה go out
17:27. si autem non audieritis me ut sanctificetis diem sabbati et ne portetis onus et ne inferatis per portas Hierusalem in die sabbati succendam ignem in portis eius et devorabit domos Hierusalem et non extinguetur
But if you will not hearken to me, to sanctify the sabbath day, and not to carry burdens, and not to bring them in by the gates of Jerusalem on the sabbath day: I will kindle a fire in the gates thereof, and it shall devour the houses of Jerusalem, and it shall not be quenched.
17:27. But if you will not listen to me, to sanctify the day of the Sabbath, and not to carry burdens, and not to bring these things through the gates of Jerusalem on the day of the Sabbath, then I will kindle a fire at its gates, and it will devour the houses of Jerusalem, and it will not be extinguished.”
17:27. But if ye will not hearken unto me to hallow the sabbath day, and not to bear a burden, even entering in at the gates of Jerusalem on the sabbath day; then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched.
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Adam Clarke: Commentary on the Bible - 1831
17:27: But if ye will not hearken - Then their sin lay at their own door. How fully were they warned; and how basely did they reject the counsel of God against themselves!
Albert Barnes: Notes on the Bible - 1834
17:27
Upon disobedience follows the anger of God, which will consume like a fire all the, splendor of the offending city.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:27: ye will: Jer 17:24, Jer 6:17, Jer 26:4-6, Jer 44:16; Isa 1:20; Zac 7:11-14; Heb 12:25
to hallow: Jer 17:21, Jer 17:22; Eze 22:8
then: Jer 17:4, Jer 21:12, Jer 21:14, Jer 32:29, Jer 38:21-23, Jer 49:27; Deu 32:22; Isa 9:18, Isa 9:19; Lam 4:11; Eze 16:41, Eze 20:47, Eze 20:48; Amo 1:4, Amo 1:7, Amo 1:10, Amo 1:12, Amo 1:14, Amo 2:2, Amo 2:4, Amo 2:5
shall devour: Jer 39:8, Jer 52:13; Kg2 25:9; Ch2 36:19; Amo 2:5
shall not: Jer 7:20; Kg2 22:17; Isa 1:31; Eze 20:47; Mar 9:43-48
John Gill
17:27 But if ye will not hearken unto me,.... With respect to this particular point, more especially:
to hallow the sabbath day; to keep it holy to the Lord in a religious way, in the exercise of the duties of religion, both public and private:
and not to bear a burden, even entering in at the gates of Jerusalem on the sabbath day; or, "and go through"; or, so as "to go through" (l) &c; and may intend either one and the same thing, namely entering in at the gates with a burden upon the shoulders; or two things, bearing a burden, and carrying it any where in or out of the city; and an unnecessary passing and repassing through the gates of the city, whether a man has or has not a burden upon him, since the sabbath might be violated either way:
then will I kindle a fire in the gates thereof; where the prophet was to publish all this, and where the people sinned by passing and repassing, and carrying burdens in and out on the sabbath day:
and it shall devour the palaces of Jerusalem; the king's palace, and the palaces of the princes and nobles, as well as the cottages of the poorer sort:
and it shall not be quenched; until it has utterly destroyed the city: this was fulfilled by the Chaldeans, Jer 52:13. The Jews say there is no fire kindled but where the sabbath is profaned; and that Jerusalem was destroyed because they profaned the sabbath (m).
(l) "et intretis per portas", Cocceius, Schmidt. (m) T. Bab. Sabbat, fol. 119. 2.
Robert Jamieson, A. R. Fausset and David Brown
17:27 burden . . . in . . . gates . . . fire in the gates--retribution answering to the sin. The scene of their sin shall be the scene of their punishment (Jer 52:13; 4Kings 25:9).