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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1–5. Трудность обращения Израиля на истинный путь. 6–10. Две сестры-отступницы. 11–18. Призыв к раскаянию. 19–25. Обращение Израиля к Богу
1-5: Хотя, по закону, жена, оставившая своего мужа, чтобы выйти за другого, не может возвратиться к своему прежнему мужу, однако Иегова, по Своему неизреченному милосердию, призывает к Себе Свою супругу — Израиля, — которая блудодействовала со многими. Все-таки милосердие это требует со стороны Израиля обращения к Богу не на словах только, а на самом деле.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The foregoing chapter was wholly taken up with reproofs and threatenings against the people of God, for their apostasies from him; but in this chapter gracious invitations and encouragements are given them to return and repent, notwithstanding the multitude and greatness of their provocations, which are here specified, to magnify the mercy of God, and to show that as sin abounded grace did much more abound. Here, I. It is further shown how bad they had been and how well they deserved to be quite abandoned, and yet how ready God was to receive them into his favour upon their repentance, ver. 1-5. II. The impenitence of Judah, and their persisting in sin, are aggravated from the judgments of God upon Israel, which they should have taken warning by, ver. 6-11. III. Great encouragements are given to these backsliders to return and repent, and promises made of great mercy which God had in store for them, and which he would prepare them for by bringing them home to himself, ver. 12-19. IV. The charge renewed against them for their apostasy from God, and the invitation repeated to return and repent, to which are here added the words that are put in their mouth, which they should make use of in their return to God, ver. 20-25.
Adam Clarke: Commentary on the Bible - 1831
The first five verses of this chapter allude to the subject of the last; and contain earnest exhortations to repentance, with gracious promises of pardon, notwithstanding every aggravation of guilt, Jer 3:1-5. At the sixth verse a new section of prophecy commences, opening with a complaint against Judah for having exceeded in guilt her sister Israel, already cast off for her idolatry, Jer 3:6-11. She is cast off, but not forever; for to this same Israel, whose place of captivity (Assyria) lay to the north of Judea, pardon is promised on her repentance, together with a restoration to the Church of God, along with her sister Judah, in the latter days, Jer 3:12-20. The prophet foretells the sorrow and repentance of the children of Israel under the Gospel dispensation, Jer 3:21. God renews his gracious promises, Jer 3:22; and they again confess their sins. In this confession their not deigning to name the idol Baal, the source of their calamities, but calling him in the abstract shame, or a thing of shame, is a nice touch of the perusal extremely beautiful and natural, Jer 3:22-25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jer 3:1, God's great mercy in Judah's vile whoredom; Jer 3:6, Judah is worse than Israel; Jer 3:12, The promises of the gospel to the penitent; Jer 3:20, Israel reproved, and called by God, makes a solemn confession of their sins.
John Gill
INTRODUCTION TO JEREMIAH 3
In this chapter the sins of the people of Israel and Judah are exposed; particularly their idolatry, signified by playing the harlot; which is aggravated by the number of lovers or idols they had worshipped; by the many places where they had committed it; by their impudence in doing it; and by the bad consequence of it, showers of rain being withheld from them on that account, Jer 3:1 and the grace of God towards them is abundantly declared by frequent calls unto them to repent and turn to him, and this after putting them away, which is not usual, Jer 3:1, the Lord expostulates with them, and puts words into their mouths, what they should say to him, even after they had spoken and done as evil things as they could, Jer 3:4 the sin of Judah is particularly aggravated, by having seen what Israel, or the ten tribes, had done; their impenitence, notwithstanding the divine call; their going into captivity for their sin; and yet all this had no effect on Judah, to restrain them from the like sins, and to engage them to repentance; so that, of the two, the men of Judah were most to blame, Jer 3:6, wherefore the prophet is bid to go towards the north, where Babylon lay, and Israel were carried captive, and call upon them to return to the Lord, and proclaim his grace and mercy to them, only insisting upon an acknowledgment of their sins, their idolatry and disobedience, Jer 3:12 and next the call to them to return is repeated; to which they are encouraged by observing the relations, they stood in to him, which continued, by promising to bring a remnant of them to Zion, and give them pastors approved of by him, and profitable to them, Jer 3:14 which respect Gospel times, and the latter day, when the ceremonial law would be abrogated, Jer 3:16, the Gentiles called, Jer 3:17 and an entire agreement between Judah and Israel, Jer 3:18 and yet the Lord expresses a concern how he should reckon them as his children, and treat them as such, who had behaved so ill towards him; but his grace gets over the difficulties; finds out a way, by putting it into their mouths to call him their Father, and not turn away from him, Jer 3:19 and this, notwithstanding their great treachery to him, perversion of their ways, and forgetfulness of the Lord, Jer 3:20, and they are again exhorted to repent and turn, with a promise of healing their backslidings, which has such an effect upon them, as to engage them to come to him, Jer 3:22 acknowledging their salvation is only in him, and not in their idols; and that sin was the cause of all their calamities; and that shame and confusion of face belonged unto them on that account, Jer 3:23.
3:13:1: Եթէ արձակեսցէ այր զկին իւր, եւ գնասցէ՛ ՚ի նմանէ՝ եւ լինիցի ա՛ռն այլում. եթէ դառնալո՛վ դարձցի անդրէն ՚ի նոյն. ո՞չ ապաքէն պղծելով պղծիցի կինն այն. եւ դու պոռնկեցար ընդ հովիւս բազումս, եւ ո՛չ դարձար առ իս՝ ասէ Տէր[10966]։ [10966] Ոմանք. Եթէ դարձցի անդրէն... պղծեսցի կինն այն, եւ դու պղծեցար ընդ հոմանիս բազումս, եւ դարձար. կամ՝ դա՛րձ առ իս՝ ասէ Տէր։
1 «Եթէ մարդն արձակի իր կնոջը, եւ սա հեռանայ նրանից ու ամուսնանայ ուրիշ տղամարդու հետ, ապա նորից յետ գայ նախկին մարդու մօտ, արդեօք այդ կինը[10] ամբողջապէս պղծուած չի՞ լինի: Իսկ դու պոռնկացար բազում առաջնորդների հետ եւ վերադարձար ինձ մօտ, - ասում է Տէրը: -[10] 10. Եբրայերէն՝ երկիրը:
3 «Եթէ մարդ մը իր կինը արձակէ Եւ կինը անոր քովէն երթայ եւ ուրիշ այր մը առնէ, Անգամ մըն ալ այն կնոջ կը դառնա՞յ։Այն երկիրը բոլորովին չի՞ պղծուիր։Բայց դո՛ւն, թէեւ շատ հոմանիներու հետ շնութիւն ըրիր, Նորէն ինծի դարձիր, կ’ըսէ Տէրը։
Եթէ արձակեսցէ այր զկին իւր, եւ գնասցէ ի նմանէ եւ լինիցի առն այլում, եթէ դառնալով դարձցի՞ անդրէն ի նոյն. ո՞չ ապաքէն պղծելով պղծիցի [32]կինն այն. եւ դու պոռնկեցար ընդ հոմանիս բազումս, այլ դարձ առ իս, ասէ Տէր:

3:1: Եթէ արձակեսցէ այր զկին իւր, եւ գնասցէ՛ ՚ի նմանէ՝ եւ լինիցի ա՛ռն այլում. եթէ դառնալո՛վ դարձցի անդրէն ՚ի նոյն. ո՞չ ապաքէն պղծելով պղծիցի կինն այն. եւ դու պոռնկեցար ընդ հովիւս բազումս, եւ ո՛չ դարձար առ իս՝ ասէ Տէր[10966]։
[10966] Ոմանք. Եթէ դարձցի անդրէն... պղծեսցի կինն այն, եւ դու պղծեցար ընդ հոմանիս բազումս, եւ դարձար. կամ՝ դա՛րձ առ իս՝ ասէ Տէր։
1 «Եթէ մարդն արձակի իր կնոջը, եւ սա հեռանայ նրանից ու ամուսնանայ ուրիշ տղամարդու հետ, ապա նորից յետ գայ նախկին մարդու մօտ, արդեօք այդ կինը[10] ամբողջապէս պղծուած չի՞ լինի: Իսկ դու պոռնկացար բազում առաջնորդների հետ եւ վերադարձար ինձ մօտ, - ասում է Տէրը: -
[10] 10. Եբրայերէն՝ երկիրը:
3 «Եթէ մարդ մը իր կինը արձակէ Եւ կինը անոր քովէն երթայ եւ ուրիշ այր մը առնէ, Անգամ մըն ալ այն կնոջ կը դառնա՞յ։Այն երկիրը բոլորովին չի՞ պղծուիր։Բայց դո՛ւն, թէեւ շատ հոմանիներու հետ շնութիւն ըրիր, Նորէն ինծի դարձիր, կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
3:13:1 Говорят: > А ты со многими любовниками блудодействовала, и однако же возвратись ко Мне, говорит Господь.
3:1 ἐὰν εαν and if; unless ἐξαποστείλῃ εξαποστελλω send forth ἀνὴρ ανηρ man; husband τὴν ο the γυναῖκα γυνη woman; wife αὐτοῦ αυτος he; him καὶ και and; even ἀπέλθῃ απερχομαι go off; go away ἀπ᾿ απο from; away αὐτοῦ αυτος he; him καὶ και and; even γένηται γινομαι happen; become ἀνδρὶ ανηρ man; husband ἑτέρῳ ετερος different; alternate μὴ μη not ἀνακάμπτουσα ανακαμπτω bend back; revert ἀνακάμψει ανακαμπτω bend back; revert πρὸς προς to; toward αὐτὸν αυτος he; him ἔτι ετι yet; still οὐ ου not μιαινομένη μιαινω taint; defile μιανθήσεται μιαινω taint; defile ἡ ο the γυνὴ γυνη woman; wife ἐκείνη εκεινος that καὶ και and; even σὺ συ you ἐξεπόρνευσας εκπορνευω prostitute out / herself; depraved ἐν εν in ποιμέσιν ποιμην shepherd πολλοῖς πολυς much; many καὶ και and; even ἀνέκαμπτες ανακαμπτω bend back; revert πρός προς to; toward με με me λέγει λεγω tell; declare κύριος κυριος lord; master
3:1 לֵ lē לְ to אמֹ֡ר ʔmˈōr אמר say הֵ֣ן hˈēn הֵן behold יְשַׁלַּ֣ח yᵊšallˈaḥ שׁלח send אִ֣ישׁ ʔˈîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] אִשְׁתֹּו֩ ʔištˌô אִשָּׁה woman וְ wᵊ וְ and הָלְכָ֨ה hālᵊḵˌā הלך walk מֵ mē מִן from אִתֹּ֜ו ʔittˈô אֵת together with וְ wᵊ וְ and הָיְתָ֣ה hāyᵊṯˈā היה be לְ lᵊ לְ to אִישׁ־ ʔîš- אִישׁ man אַחֵ֗ר ʔaḥˈēr אַחֵר other הֲ hᵃ הֲ [interrogative] יָשׁ֤וּב yāšˈûv שׁוב return אֵלֶ֨יהָ֙ ʔēlˈeʸhā אֶל to עֹ֔וד ʕˈôḏ עֹוד duration הֲ hᵃ הֲ [interrogative] לֹ֛וא lˈô לֹא not חָנֹ֥וף ḥānˌôf חנף alienate תֶּחֱנַ֖ף teḥᵉnˌaf חנף alienate הָ hā הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth הַ ha הַ the הִ֑יא hˈî הִיא she וְ wᵊ וְ and אַ֗תְּ ʔˈat אַתְּ you זָנִית֙ zānîṯ זנה fornicate רֵעִ֣ים rēʕˈîm רֵעַ fellow רַבִּ֔ים rabbˈîm רַב much וְ wᵊ וְ and שֹׁ֥וב šˌôv שׁוב return אֵלַ֖י ʔēlˌay אֶל to נְאֻם־ nᵊʔum- נְאֻם speech יְהֹוָֽה׃ [yᵊhôˈāh] יְהוָה YHWH
3:1. vulgo dicitur si dimiserit vir uxorem suam et recedens ab eo duxerit virum alterum numquid revertetur ad eam ultra numquid non polluta et contaminata erit mulier illa tu autem fornicata es cum amatoribus multis tamen revertere ad me dicit DominusIt is commonly said: If a man put away his wife, and she go from him, and marry another man, shall he return to her any more? shall not that woman be polluted, and defiled? but thou hast prostituted thyself to many lovers: nevertheless return to me, saith the Lord, and I will receive thee.
1. They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? But thou hast played the harlot with many lovers; yet return again to me, saith the LORD.
3:1. “It is commonly said: ‘If a man has divorced his wife, and she departs from him, she will marry another man.’ So why would he return to her again? Is not that woman polluted and defiled? But you have fornicated yourself with many lovers. Even so, return to me, says the Lord, and I will accept you.
3:1. They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the LORD.
They say, If a man put away his wife, and she go from him, and become another man' s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the LORD:

3:1 Говорят: <<если муж отпустит жену свою, и она отойдет от него и сделается женою другого мужа, то может ли она возвратиться к нему? Не осквернилась ли бы этим страна та?>> А ты со многими любовниками блудодействовала, и однако же возвратись ко Мне, говорит Господь.
3:1
ἐὰν εαν and if; unless
ἐξαποστείλῃ εξαποστελλω send forth
ἀνὴρ ανηρ man; husband
τὴν ο the
γυναῖκα γυνη woman; wife
αὐτοῦ αυτος he; him
καὶ και and; even
ἀπέλθῃ απερχομαι go off; go away
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
καὶ και and; even
γένηται γινομαι happen; become
ἀνδρὶ ανηρ man; husband
ἑτέρῳ ετερος different; alternate
μὴ μη not
ἀνακάμπτουσα ανακαμπτω bend back; revert
ἀνακάμψει ανακαμπτω bend back; revert
πρὸς προς to; toward
αὐτὸν αυτος he; him
ἔτι ετι yet; still
οὐ ου not
μιαινομένη μιαινω taint; defile
μιανθήσεται μιαινω taint; defile
ο the
γυνὴ γυνη woman; wife
ἐκείνη εκεινος that
καὶ και and; even
σὺ συ you
ἐξεπόρνευσας εκπορνευω prostitute out / herself; depraved
ἐν εν in
ποιμέσιν ποιμην shepherd
πολλοῖς πολυς much; many
καὶ και and; even
ἀνέκαμπτες ανακαμπτω bend back; revert
πρός προς to; toward
με με me
λέγει λεγω tell; declare
κύριος κυριος lord; master
3:1
לֵ לְ to
אמֹ֡ר ʔmˈōr אמר say
הֵ֣ן hˈēn הֵן behold
יְשַׁלַּ֣ח yᵊšallˈaḥ שׁלח send
אִ֣ישׁ ʔˈîš אִישׁ man
אֶת־ ʔeṯ- אֵת [object marker]
אִשְׁתֹּו֩ ʔištˌô אִשָּׁה woman
וְ wᵊ וְ and
הָלְכָ֨ה hālᵊḵˌā הלך walk
מֵ מִן from
אִתֹּ֜ו ʔittˈô אֵת together with
וְ wᵊ וְ and
הָיְתָ֣ה hāyᵊṯˈā היה be
לְ lᵊ לְ to
אִישׁ־ ʔîš- אִישׁ man
אַחֵ֗ר ʔaḥˈēr אַחֵר other
הֲ hᵃ הֲ [interrogative]
יָשׁ֤וּב yāšˈûv שׁוב return
אֵלֶ֨יהָ֙ ʔēlˈeʸhā אֶל to
עֹ֔וד ʕˈôḏ עֹוד duration
הֲ hᵃ הֲ [interrogative]
לֹ֛וא lˈô לֹא not
חָנֹ֥וף ḥānˌôf חנף alienate
תֶּחֱנַ֖ף teḥᵉnˌaf חנף alienate
הָ הַ the
אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth
הַ ha הַ the
הִ֑יא hˈî הִיא she
וְ wᵊ וְ and
אַ֗תְּ ʔˈat אַתְּ you
זָנִית֙ zānîṯ זנה fornicate
רֵעִ֣ים rēʕˈîm רֵעַ fellow
רַבִּ֔ים rabbˈîm רַב much
וְ wᵊ וְ and
שֹׁ֥וב šˌôv שׁוב return
אֵלַ֖י ʔēlˌay אֶל to
נְאֻם־ nᵊʔum- נְאֻם speech
יְהֹוָֽה׃ [yᵊhôˈāh] יְהוָה YHWH
3:1. vulgo dicitur si dimiserit vir uxorem suam et recedens ab eo duxerit virum alterum numquid revertetur ad eam ultra numquid non polluta et contaminata erit mulier illa tu autem fornicata es cum amatoribus multis tamen revertere ad me dicit Dominus
It is commonly said: If a man put away his wife, and she go from him, and marry another man, shall he return to her any more? shall not that woman be polluted, and defiled? but thou hast prostituted thyself to many lovers: nevertheless return to me, saith the Lord, and I will receive thee.
3:1. “It is commonly said: ‘If a man has divorced his wife, and she departs from him, she will marry another man.’ So why would he return to her again? Is not that woman polluted and defiled? But you have fornicated yourself with many lovers. Even so, return to me, says the Lord, and I will accept you.
3:1. They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Иеремия имеет здесь, очевидно, в виду закон о разводе, содержащийся в кн. Втор. гл. XXIV ст. 1–4. — Вместо выражения: страна та, некоторые переводчики, согласно с LXX, читают: эта женщина. — Вместо: однако же возвратись ко Мне новейшие переводчики переводят: и можешь ли возвратиться ко Мне?
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 They say, If a man put away his wife, and she go from him, and become another man's, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the LORD. 2 Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness. 3 Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore's forehead, thou refusedst to be ashamed. 4 Wilt thou not from this time cry unto me, My father, thou art the guide of my youth? 5 Will he reserve his anger for ever? will he keep it to the end? Behold, thou hast spoken and done evil things as thou couldest.
These verses some make to belong to the sermon in the foregoing chapter, and they open a door of hope to those who receive the conviction of the reproofs we had there; God wounds that he may heal. Now observe here,
I. How basely this people had forsaken God and gone a whoring from him. The charge runs very high here. 1. They had multiplied their idols and their idolatries. To have admitted one strange God among them would have been bad enough, but they were insatiable in their lustings after false worships: Thou hast played the harlot with many lovers, v. 1. She had become a common prostitute to idols; not a foolish deity was set up in all the neighbourhood but the Jews would have it quickly. Where was a high place in the country but they had had an idol in it? v. 2. Note, In repentance it is good to make sorrowful reflections upon the particular acts of sin we have been guilty of, and the several places and companies where it has been committed, that we may give glory to God and take shame to ourselves by a particular confession of it. 2. They had sought opportunity for their idolatries, and had sent about to enquire for new gods: In the high--ways hast thou sat for them, as Tamar when she put on the disguise of a harlot (Gen. xxxviii. 14), and as the foolish woman, that sits to call passengers, who go right on their way, Prov. ix. 14, 15. As the Arabian in the wilderness--the Arabian huckster (so some), that courts customers, or waits for the merchants to get a good bargain and forestal the market--or the Arabian thief (so others), that watches for his prey; so had they waited either to court new gods to come among them (the newer the better, and the more fond they were of them) or to court others to join with them in their idolatries. They were not only sinners, but Satans, not only traitors themselves, but tempters to others. 3. They had grown very impudent in sin. They not only polluted themselves, but their land, with their whoredoms and with their wickedness (v. 2); for it was universal and unpunished, and so became a national sin. And yet (v. 3), "Thou hadst a whore's forehead, a brazen face of thy own. Thou refusedst to be ashamed; thou didst enough to shame thee for ever, and yet wouldst not take shame to thyself." Blushing is the colour of virtue, or at least a relic of it; but those that are past shame (we say) are past hope. Those that have an adulterer's heart, if they indulge that, will come at length to have a whore's forehead, void of all shame and modesty. 4. They abounded in all manner of sin. They polluted the land not only with their whoredoms (that is, their idolatries), but with their wickedness, or malice (v. 2), sins against the second table: for how can we think that those will be true to their neighbour that are false to their God? "Nay (v. 5), thou hast spoken and done evil things as thou couldst, and wouldst have spoken and done worse if thou hadst known how; thy will was to do it, but thou lackedst opportunity." Note, Those are wicked indeed that sin to the utmost of their power, that never refuse to comply with a temptation because they should not, but because they cannot.
II. How gently God had corrected them for their sins. Instead of raining fire and brimstone upon them, because, like Sodom, they had avowed their sin and had gone after strange gods as Sodom after strange flesh, he only withheld the showers from them, and that only one part of the year: There has been no latter rain, which might serve as an intimation to them of their continual dependence upon God; when they had the former rain, that was no security to them for the latter, but they must still look up to God. But it had not this effect.
III. How justly God might have abandoned them utterly, and refused ever to receive them again, though they should return; this would have been but according to the known rule of divorces, v. 1. They say (it is an adjudged case, nay, it is a case in which the law is very express, and it is what every body knows and speaks of, Deut. xxiv. 4), that if a woman be once put away for whoredom, and be joined to another man, her first husband shall never, upon any pretence whatsoever, take her again to be his wife; such playing fast and loose with the marriage-bond would be a horrid profanation of that ordinance and would greatly pollute that land. Observe, What the law says in this case--They say, that is, every one will say, and subscribe to the equity of the law in it; for every man finds something in himself that forbids him to entertain one that is another man's. And in like manner they had reason to expect that God would refuse ever to take them to be his people again, who had not only been joined to one strange god, but had played the harlot with many lovers. If we had to do with a man like ourselves, after such provocations as we have been guilty of, he would be implacable, and we might have despaired of his being reconciled to us.
IV. How graciously he not only invites them, but directs them, to return to him.
1. He encourages them to hope that they shall find favour with him, upon their repentance: "Thou thou hast been bad, yet return again to me," v. 1. This implies a promise that he will receive them: "Return, and thou shalt be welcome." God has not tied himself by the laws which he made for us, nor has he the peevish resentment that men have; he will be more kind to Israel, for the sake of his covenant with them, than ever any injured husband was to an adulterous wife; for in receiving penitents, as much as in any thing, he is God and not man.
2. He therefore kindly expects that they will repent and return to him, and he directs them what to say to him (v. 4): "Wilt thou not from this time cry unto me? Wilt not thou, who hast been in such relation to me, and on whom I have laid such obligations, wilt not thou cry to me? Though thou hast gone a whoring from me, yet, when thou findest the folly of it, surely thou wilt think of returning to me, now at least, now at last, in this thy day. Wilt thou not at this time, nay, wilt thou not from this time and forward, cry unto me? Whatever thou hast said or done hitherto, wilt thou not from this time apply to me? From this time of conviction and correction, now that thou hast been made to see thy sins (v. 2) and to smart for them (v. 3), wilt thou not now forsake them and return to me, saying, I will go and return to my first husband, for then it was better with me than now?" Hos. ii. 7. Or "from this time that thou hast had so kind an invitation to return, and assurance that thou shalt be well received: will not this grace of God overcome thee? Now that pardon is proclaimed wilt thou not come in and take the benefit of it? Surely thou wilt."
(1.) He expects that they will claim relation to God, as theirs: Wilt thou not cry unto me, My Father, thou art the guide of my youth? [1.] They will surely come towards him as a father, to beg his pardon for their undutiful behaviour to him (Father, I have sinned) and will hope to find in him the tender compassions of a father towards a returning prodigal. They will come to him as a father, to whom they will make their complaints, and in whom they will put their confidence for relief and succour. They will now own him as their father, and themselves fatherless without him; and therefore, hoping to find mercy with him (as those penitents, Hos. xiv. 3), [2.] They will come to him as the guide of their youth, that is, as their husband, for so that relation is described, Mal. ii. 14. "Though thou hast gone after many lovers, surely thou wilt at length remember the love of thy espousals, and return to the husband of thy youth." Or it may be taken more generally: "As my Father, thou art the guide of my youth." Youth needs a guide. In our return to God we must thankfully remember that he was the guide of our youth in the way of comfort; and we must faithfully covenant that he shall be our guide henceforward in the way of duty, and that we will follow his guidance, and give up ourselves entirely to it, that in all doubtful cases we will be determined by our religion.
(2.) He expects that they will appeal to the mercy of God and crave the benefit of that mercy (v. 5), that they will reason thus with themselves for their encouragement to return to him: "Will he reserve his anger for ever? Surely he will not, for he has proclaimed his name gracious and merciful." Repenting sinners may encourage themselves with this, that, though God chide, he will not always chide, though he be angry, he will not keep his anger to the end, but, though he cause grief, he will have compassion, and may thus plead for reconciliation. Some understand this as describing their hypocrisy, and the impudence of it: "Though thou hast a whore's forehead (v. 3) and art still doing evil as thou canst (v. 5), yet art thou not ever and anon crying to me, My Father?" Even when they were most addicted to idols they pretended a regard to God and his service and kept up the forms of godliness and devotion. It is a shameful thing for men thus to call God father, and yet to do the works of the devil (as the Jews, John viii. 44), to call him the guide of their youth, and yet give up themselves to walk after the flesh, and to flatter themselves with the expectation that his anger shall have an end, while they are continually treasuring up to themselves wrath against the day of wrath.
Adam Clarke: Commentary on the Bible - 1831
3:1: If a man put away his wife - It was ever understood, by the law and practice of the country, that if a woman were divorced by her husband, and became the wife of another man, the first husband could never take her again. Now Israel had been married unto the Lord; joined in solemn covenant to him to worship and serve him only. Israel turned from following him, and became idolatrous. On this ground, considering idolatry as a spiritual whoredom, and the precept and practice of the law to illustrate this case, Israel could never more be restored to the Divine favor: but God, this first husband, in the plenitude of his mercy, is willing to receive this adulterous spouse, if she will abandon her idolatries and return unto him. And this and the following chapters are spent in affectionate remonstrances and loving exhortations addressed to these sinful people, to make them sensible of their own sin, and God's tender mercy in offering to receive them again into favor.
Albert Barnes: Notes on the Bible - 1834
3:1: They say - Or, That is to say. The prophet has completed his survey of Israel's conduct, and draws the conclusion that as an adulterous wife could not be taken back by her husband, so Israel has forfeited her part in the covenant with God. Apparently the opening word, which literally means "to say," only introduces the quotation in the margin.
Yet return again to me - Or, "and thinkest thou to return unto me!" The whole argument is not of mercy, but is the proof that after her repeated adulteries, Israel could not again take her place as wife. To think of returning to God, with the marriage-law unrepealed, was folly.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:1: They say: Heb. Saying
If a man: Deu 24:1-4
shall not that: Jer 3:9, Jer 2:7; Lev 18:24-28; Isa 24:5; Mic 2:10
but thou hast: Jer 2:20, Jer 2:23; Deu 22:21; Jdg 19:2; Eze 16:26, Eze 16:28, Eze 16:29, Eze 23:4-49; Hos 1:2, Hos 2:5-7
yet return: Jer 3:12-14, Jer 3:22, Jer 4:1, Jer 4:14, Jer 8:4-6; Deu 4:29-31; Isa 55:6-9; Eze 33:11; Hos 14:1-4; Zac 1:3; Luk 15:16-24
Carl Friedrich Keil and Franz Delitzsch
3:1
As a divorced woman who has become another man's wife cannot return to her first husband, so Judah, after it has turned away to other gods, will not be received again by Jahveh; especially since, in spite of all chastisement, it adheres to its evil ways. Jer 3:1. "He saith, If a man put away his wife, and she go from him, and become another man's, can he return to her again? would not such a land be polluted? and thou hast whored with many partners; and wouldst thou return to me? saith Jahveh. Jer 3:2. Lift up thine eyes unto the bare-topped hills and look, where hast thou not been lien with; on the ways thou sattest for them, like an Arab in the desert, and pollutedst the land by thy whoredoms and by thy wickedness. Jer 3:3. And the showers were withheld, and the latter rain came not; but thou hadst the forehead of an harlot woman, wouldst not be ashamed. Jer 3:4. Ay, and from this time forward thou criest to me, My father, the friend of my youth art thou. Jer 3:5. Will he always bear a grudge and keep it up for ever? Behold, thou speakest thus and dost wickedness and carriest it out." This section is a continuation of the preceding discourse in Jer 2, and forms the conclusion of it. That this is so may be seen from the fact that a new discourse, introduced by a heading of its own, begins with Jer 3:6. The substance of the fifth verse is further evidence in the same direction; for the rejection of Judah by God declared in that verse furnishes the suitable conclusion to the discourse in Jer 2, and briefly shows how the Lord will plead with the people that holds itself blameless (Jer 2:35).
(Note: The contrary assertion of Ew. and Ngelsb. that these verses do not belong to what precedes, but constitute the beginning of the next discourse (Jer 3-6), rests upon an erroneous view of the train of thought in this discourse. And such meagre support as it obtains involves a violation of usage in interpreting ושׁוב as: yet turn again to me, and needs further the arbitrary critical assertion that the heading in Jer 3:6 : and Jahveh said to me in the days of Josiah, has been put by a copyist in the wrong place, and that it ought to stand before Jer 3:1. - Nor is there any reason for the assumption of J. D. Mich. and Graf, that at Jer 3:1 the text has been mutilated, and that by an oversight ויהי has dropped out; and this assumption also contradicts the fact that Jer 3:1-5 can neither contain nor begin any new prophetic utterance.)
But it is somewhat singular to find the connection made by means of לאמר, which is not translated by the lxx or Syr., and is expressed by Jerome by vulgo dicitur. Ros. would make it, after Rashi, possem dicere, Rashi's opinion being that it stands for ישׁ לי לימר. In this shape the assumption can hardly be justified. It might be more readily supposed that the infinitive stood in the sense: it is to be said, one may say, it must be affirmed; but there is against this the objection that this use of the infinitive is never found at the beginning of a new train of thought. The only alternative is with Maur. and Hitz. to join לאמר with what precedes, and to make it dependent on the verb מאס in Jer 2:37 : Jahveh hath rejected those in whom thou trustest, so that thou shalt not prosper with them; for He says: As a wife, after she has been put away from her husband and has been joined to another, cannot be taken back again by her first husband, so art thou thrust away for thy whoredom. The rejection of Judah by God is not, indeed, declared expressis verbis in Jer 3:1-5, but is clearly enough contained there in substance. Besides, "the rejection of the people's sureties (Jer 2:37) involves that of the people too" (Hitz.). לאמר, indeed, is not universally used after verbis dicendi alone, but frequently stands after very various antecedent verbs, in which case it must be very variously expressed in English; e.g., in Josh 22:11 it comes after ישׁמעוּ, they heard: as follows, or these words; in 2Kings 3:12 we have it twice, once after the words, he sent messengers to David to say, i.e., and cause them say to him, a second time in the sense of namely; in 1Kings 27:11 with the force of: for he said or thought. It is used here in a manner analogous to this: he announces to thee, makes known to thee. - The comparison with the divorced wife is suggested by the law in Deut 24:1-4. Here it is forbidden that a man shall take in marriage again his divorced wife after she has been married to another, even although she has been separated from her second husband, or even in the case of the death of the latter; and re-marriage of this kind is called an abomination before the Lord, a thing that makes the land sinful. The question, May he yet return to her? corresponds to the words of the law: her husband may not again (לשׁוּב) take her to be his wife. The making of the land sinful is put by Jer. in stronger words: this land is polluted; making in this an allusion to Lev 18:25, Lev 18:27, where it is said of similar sins of the flesh that they pollute the land.
With "and thou hast whored" comes the application of this law to the people that had by its idolatry broken its marriage vows to its God. זנה is construed with the accus. as in Ezek 16:28. רעים, comrades in the sense of paramours; cf. Hos 3:1. רבּים, inasmuch as Israel or Judah had intrigued with the gods of many nations. ושׁוב אלי .snoi is infin. abs., and the clause is to be taken as a question: and is it to be supposed that thou mayest return to me? The question is marked only by the accent; cf. Ew. 328, a, and Gesen. 131, 4, b. Syr., Targ., Jerome, etc. have taken ושׁוב as imperative: return again to me; but wrongly, since the continuity is destroyed. This argument is not answered by taking ו copul. adversatively with the sig. yet: it is on the contrary strengthened by this arbitrary interpretation. The call to return to God is incompatible with the reference in Jer 3:2 to the idolatry which is set before the eyes of the people to show it that God has cause to be wroth. "Look but to the bare-topped hills." שׁפים, bald hills and mountains (cf. Is 41:18), were favoured spots for idolatrous worship; cf. Hos 4:13. When hast not thou let thyself be ravished? i.e., on all sides. For שׁגּלתּ the Masoretes have here and everywhere substituted שׁכּבתּ, see Deut 28:30; Zech 14:2, etc. The word is here used for spiritual ravishment by idolatry; here represented as spiritual fornication. Upon the roads thou sattest, like a prostitute, to entice the passers-by; cf. Gen 38:14; Prov 7:12. This figure corresponds in actual fact to the erection of idolatrous altars at the corners of the streets and at the gates: 4Kings 23:8; Ezek 16:25. Like an Arab in the desert, i.e., a Bedouin, who lies in wait for travellers, to plunder them. The Bedouins were known to the ancients, cf. Diod. Sic. 2:48, Plin. Hist. Nat. vi. 28, precisely as they are represented to this day by travellers. - By this idolatrous course Israel desecrated the land. The plural form of the suffix with the singular זנוּת is to be explained by the resemblance borne both in sound and meaning (an abstract) by the termination וּת to the plural ות; cf. Jer 3:8, Zeph 3:20, and Ew. 259, b. רעתך refers to the moral enormities bound up with idolatry, e.g., the shedding of innocent blood, Jer 2:30, Jer 2:35. The shedding of blood is represented as defilement of the land in Num 35:33.
Geneva 1599
3:1 They (a) say, If a man shall put away his wife, and she shall go from him, and become another man's, shall he return to her again? shall not that land (b) be greatly polluted? but thou hast played the harlot with many (c) lovers; yet (d) return again to me, saith the LORD.
(a) According as it is written, (Deut 24:4).
(b) If he take such a one to wife again.
(c) That is, with idols, and with them whom you have put your confidence in.
(d) And I will not cast you off, but receive you, according to my mercy.
John Gill
3:1 They say, if a man put away his wife,.... Or, "saying" (w); wherefore some connect those words with the last verse of the preceding chapter, as if they were a continuation of what the Lord had been there saying, that he would reject their confidences; so Kimchi; but they seem rather to begin a new section, or a paragraph, with what were commonly said among men, or in the law, and as the sense of that; that if a man divorced his wife upon any occasion,
and she go from him; departs from his house, and is separated from bed and board with him:
and become another man's, be married to another, as she might according to the law:
shall he return unto her again? take her to be his wife again; her latter husband not liking her, or being dead? no, he will not; he might not according to the law in Deut 24:4 and if there was no law respecting this, it can hardly be thought that he would, it being so contrary to nature, and to the order of civil society:
shall not that land be greatly polluted? either Judea, or any other, where such usages should obtain; for this, according to the law, was causing the land to sin, filling it with it, and making it liable to punishment for it; this being an abomination before the Lord. The Septuagint, Vulgate Latin, and Arabic versions, render it, "shall not that woman be defiled?" she is so by the latter husband; and that is a reason why she is not to be received by the former again, Deut 24:4,
but thou hast played the harlot with many lovers; or served many idols; the number of their gods having been according to the number of their cities, Jer 2:28,
yet return again to me, saith the Lord; by repentance, and doing their first works, worshipping and serving him as formerly; so the Targum,
"return now from this time to my worship, saith the Lord.''
The Vulgate Latin version adds, "and I will receive thee"; this is an instance of great grace in the Lord, and which is not to be found among men.
(w) "dicendo", Montanus, Vatablus, Janius & Tremellius.
John Wesley
3:1 Shall be - He cannot take her again according to the law, Deut 24:1-4. Yet I am ready to be reconciled to you. Polluted - Would not so great a sin greatly pollute a nation? Many - Not with one only, but many idols.
Robert Jamieson, A. R. Fausset and David Brown
3:1 GOD'S MERCY NOTWITHSTANDING JUDAH'S VILENESS. (Jer. 3:1-25)
They say--rather, as Hebrew, "saying," in agreement with "the LORD"; Jer 2:37 of last chapter [MAURER]. Or, it is equivalent to, "Suppose this case." Some copyist may have omitted, "The word of the Lord came to me," saying.
shall he return unto her--will he take her back? It was unlawful to do so (Deut 24:1-4).
shall not--Should not the land be polluted if this were done?
yet return-- (Jer 3:22; Jer 4:1; Zech 1:3; compare Ezek 16:51, Ezek 16:58, Ezek 16:60). "Nevertheless," &c. (see on Is 50:1).
3:23:2: Ամբա՛րձ զաչս քո յուղղութիւն՝ եւ տե՛ս. ո՞ւր ոչ թաթաւեցար ՚ի ճանապարհս քո. նստար դու նոցա իբրեւ ագռաւ միայնացեալ թափուր. եւ պղծեցեր զերկիրդ պոռնկութեամբ քո՝ եւ չարեօք քովք[10967]. [10967] Ոմանք. Ո՞ւր ոչ թաւթափեցար... զերկիր պառնկութեամբ քով։
2 Բարձրացրո՛ւ աչքերդ, ուղիղ դէպի առա՛ջ նայիր եւ տե՛ս, թէ քո ճանապարհներին ո՛ւր ասես որ պղծութեամբ չթաթախուեցիր: Ագռաւի պէս մենակ ու անօգնական՝ նստեցիր այդ ճանապարհներին եւ քո պոռնկութիւններով ու չարութիւններով երկիրը պղծեցիր:
2 Աչքերդ բլուրներուն վերցո՛ւր ու նայէ՛,Ո՞ւր պոռնկութիւն չըրիր։Դուն անոնց համար ճամբաներուն վրայ նստար՝ Անապատի Արաբացիին պէս Եւ քու պոռնկութիւններովդ ու չարութիւններովդ երկիրը պղծեցիր։
Ամբարձ զաչս քո [33]յուղղութիւն` եւ տես. ո՞ւր ոչ թաթաւեցար. ի ճանապարհս քո նստար դու նոցա իբրեւ [34]ագռաւ միայնացեալ թափուր``. եւ պղծեցեր զերկիրդ պոռնկութեամբ քով եւ չարեօք քովք:

3:2: Ամբա՛րձ զաչս քո յուղղութիւն՝ եւ տե՛ս. ո՞ւր ոչ թաթաւեցար ՚ի ճանապարհս քո. նստար դու նոցա իբրեւ ագռաւ միայնացեալ թափուր. եւ պղծեցեր զերկիրդ պոռնկութեամբ քո՝ եւ չարեօք քովք[10967].
[10967] Ոմանք. Ո՞ւր ոչ թաւթափեցար... զերկիր պառնկութեամբ քով։
2 Բարձրացրո՛ւ աչքերդ, ուղիղ դէպի առա՛ջ նայիր եւ տե՛ս, թէ քո ճանապարհներին ո՛ւր ասես որ պղծութեամբ չթաթախուեցիր: Ագռաւի պէս մենակ ու անօգնական՝ նստեցիր այդ ճանապարհներին եւ քո պոռնկութիւններով ու չարութիւններով երկիրը պղծեցիր:
2 Աչքերդ բլուրներուն վերցո՛ւր ու նայէ՛,Ո՞ւր պոռնկութիւն չըրիր։Դուն անոնց համար ճամբաներուն վրայ նստար՝ Անապատի Արաբացիին պէս Եւ քու պոռնկութիւններովդ ու չարութիւններովդ երկիրը պղծեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
3:23:2 Подними глаза твои на высоты и посмотри, где не блудодействовали с тобою? У дороги сидела ты для них, как Аравитянин в пустыне, и осквернила землю блудом твоим и лукавством твоим.
3:2 ἆρον αιρω lift; remove εἰς εις into; for εὐθεῖαν ευθυς straight; directly τοὺς ο the ὀφθαλμούς οφθαλμος eye; sight σου σου of you; your καὶ και and; even ἰδέ οραω view; see ποῦ που.1 where? οὐχὶ ουχι not; not actually ἐξεφύρθης εκφυρω in; on ταῖς ο the ὁδοῖς οδος way; journey ἐκάθισας καθιζω sit down; seat αὐτοῖς αυτος he; him ὡσεὶ ωσει as if; about κορώνη κορωνη desolate; desert καὶ και and; even ἐμίανας μιαινω taint; defile τὴν ο the γῆν γη earth; land ἐν εν in ταῖς ο the πορνείαις πορνεια prostitution; depravity σου σου of you; your καὶ και and; even ἐν εν in ταῖς ο the κακίαις κακια badness; vice σου σου of you; your
3:2 שְׂאִֽי־ śᵊʔˈî- נשׂא lift עֵינַ֨יִךְ ʕênˌayiḵ עַיִן eye עַל־ ʕal- עַל upon שְׁפָיִ֜ם šᵊfāyˈim שְׁפִי track וּ û וְ and רְאִ֗י rᵊʔˈî ראה see אֵיפֹה֙ ʔêfˌō אֵיפֹה where לֹ֣א lˈō לֹא not שֻׁכַּ֔בְּתְּשׁגלת *šukkˈabt שׁכב lie down עַל־ ʕal- עַל upon דְּרָכִים֙ dᵊrāḵîm דֶּרֶךְ way יָשַׁ֣בְתְּ yāšˈavt ישׁב sit לָהֶ֔ם lāhˈem לְ to כַּ ka כְּ as עֲרָבִ֖י ʕᵃrāvˌî עֲרָבִי Arab בַּ ba בְּ in † הַ the מִּדְבָּ֑ר mmiḏbˈār מִדְבָּר desert וַ wa וְ and תַּחֲנִ֣יפִי ttaḥᵃnˈîfî חנף alienate אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth בִּ bi בְּ in זְנוּתַ֖יִךְ zᵊnûṯˌayiḵ זְנוּת fornication וּ û וְ and בְ vᵊ בְּ in רָעָתֵֽךְ׃ rāʕāṯˈēḵ רָעָה evil
3:2. leva oculos tuos in directum et vide ubi non prostrata sis in viis sedebas expectans eos quasi latro in solitudine et polluisti terram in fornicationibus tuis et in malitiis tuisLift up thy eyes on high: and see where thou hast not prostituted thyself: thou didst sit in the ways, waiting for them as a robber in the wilderness: and thou hast polluted the land with thy fornications, and with thy wickedness.
2. Lift up thine eyes unto the bare heights, and see; where hast thou not been lain with? By the ways hast thou sat for them, as an Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness.
3:2. Lift your eyes straight up, and see where you did not debase yourself. You were sitting in the roadways, waiting for them, like a robber in the wilderness. And you have polluted the land by your fornications and by your wickedness.
3:2. Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness.
Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness:

3:2 Подними глаза твои на высоты и посмотри, где не блудодействовали с тобою? У дороги сидела ты для них, как Аравитянин в пустыне, и осквернила землю блудом твоим и лукавством твоим.
3:2
ἆρον αιρω lift; remove
εἰς εις into; for
εὐθεῖαν ευθυς straight; directly
τοὺς ο the
ὀφθαλμούς οφθαλμος eye; sight
σου σου of you; your
καὶ και and; even
ἰδέ οραω view; see
ποῦ που.1 where?
οὐχὶ ουχι not; not actually
ἐξεφύρθης εκφυρω in; on
ταῖς ο the
ὁδοῖς οδος way; journey
ἐκάθισας καθιζω sit down; seat
αὐτοῖς αυτος he; him
ὡσεὶ ωσει as if; about
κορώνη κορωνη desolate; desert
καὶ και and; even
ἐμίανας μιαινω taint; defile
τὴν ο the
γῆν γη earth; land
ἐν εν in
ταῖς ο the
πορνείαις πορνεια prostitution; depravity
σου σου of you; your
καὶ και and; even
ἐν εν in
ταῖς ο the
κακίαις κακια badness; vice
σου σου of you; your
3:2
שְׂאִֽי־ śᵊʔˈî- נשׂא lift
עֵינַ֨יִךְ ʕênˌayiḵ עַיִן eye
עַל־ ʕal- עַל upon
שְׁפָיִ֜ם šᵊfāyˈim שְׁפִי track
וּ û וְ and
רְאִ֗י rᵊʔˈî ראה see
אֵיפֹה֙ ʔêfˌō אֵיפֹה where
לֹ֣א lˈō לֹא not
שֻׁכַּ֔בְּתְּשׁגלת
*šukkˈabt שׁכב lie down
עַל־ ʕal- עַל upon
דְּרָכִים֙ dᵊrāḵîm דֶּרֶךְ way
יָשַׁ֣בְתְּ yāšˈavt ישׁב sit
לָהֶ֔ם lāhˈem לְ to
כַּ ka כְּ as
עֲרָבִ֖י ʕᵃrāvˌî עֲרָבִי Arab
בַּ ba בְּ in
הַ the
מִּדְבָּ֑ר mmiḏbˈār מִדְבָּר desert
וַ wa וְ and
תַּחֲנִ֣יפִי ttaḥᵃnˈîfî חנף alienate
אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth
בִּ bi בְּ in
זְנוּתַ֖יִךְ zᵊnûṯˌayiḵ זְנוּת fornication
וּ û וְ and
בְ vᵊ בְּ in
רָעָתֵֽךְ׃ rāʕāṯˈēḵ רָעָה evil
3:2. leva oculos tuos in directum et vide ubi non prostrata sis in viis sedebas expectans eos quasi latro in solitudine et polluisti terram in fornicationibus tuis et in malitiis tuis
Lift up thy eyes on high: and see where thou hast not prostituted thyself: thou didst sit in the ways, waiting for them as a robber in the wilderness: and thou hast polluted the land with thy fornications, and with thy wickedness.
3:2. Lift your eyes straight up, and see where you did not debase yourself. You were sitting in the roadways, waiting for them, like a robber in the wilderness. And you have polluted the land by your fornications and by your wickedness.
3:2. Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness.
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: Высоты — точнее с евр.: "голые, безлесные холмы", на которых обыкновенно совершалось служение идолам (3: Цар. XI:1). — Как Аравитянин. Подобно арабу, бросающемуся стремительно на неосторожного путника, Израиль набрасывался на всякого проходящего, предлагая ему свою любовь (ср. II:24).
Adam Clarke: Commentary on the Bible - 1831
3:2: As the Arabian in the wilderness - They were as fully intent on the practice of their idolatry as the Arab in the desert is in lying in wait to plunder the caravans. Where they have not cover to lie in ambush, they scatter themselves about, and run hither and thither, raising themselves up on their saddles to see if they can discover, by smoke, dust, or other token, the approach of any travelers.
Albert Barnes: Notes on the Bible - 1834
3:2: These words are not the language of consolation to the conscience-stricken, but of vehement expostulation with hardened sinners. They prove, therefore, the truth of the interpretation put upon the preceding verse.
As the Arabian ... - The freebooting propensities of the Bedouin had passed in ancient times into a proverb. As eager as the desert-tribes were for plunder, so was Israel for idolatry.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:2: Lift: Jer 2:23; Eze 8:4-6; Luk 16:23
unto: Jer 2:20; Deu 12:2; Kg1 11:3; Kg2 23:13; Eze 16:16, Eze 16:24, Eze 16:25, Eze 20:28
In the: Gen 38:14; Pro 7:11, Pro 23:28; Eze 16:24, Eze 16:25
thou hast: Jer 3:1, Jer 3:9, Jer 2:7
Geneva 1599
3:2 Lift up thy eyes to the high places, and see where thou hast not been lain with. In the ways hast thou sat for them, as the (e) Arabian in the wilderness; and thou hast polluted the land with thy harlotry and with thy wickedness.
(e) Who dwells in tent and waits for them that pass by to rob them.
John Gill
3:2 Lift up thine eyes unto the high places,.... Where idols were set and worshipped; either places naturally high, as hills and mountains, which were chosen for this service; or high places, artificially made and thrown up for this purpose; see 4Kings 17:9, Jarchi interprets the word of "rivulets of water"; and so the Targum, where also idolatry was committed:
and see where thou hast not been lien with; see if there is a hill or mountain, or any high place, where thou hast not committed idolatry; the thing was so notorious, and the facts and instances so many, there was no denying it; every hill and mountain witnessed to their idolatry; to which agrees the Targum,
"see where thou hast not joined thyself to worship idols:''
in the ways hast thou sat for them; for the idolaters, waiting for them, to join with them in their idolatries; as harlots used to sit by the wayside to meet with their lovers, to be picked up by them, or to offer themselves to them as prostitutes, Gen 38:14 which shows that these people were not drawn into idolatry by the temptations and solicitations of others: but they put themselves in the way of it, and solicited it, and others to join with them in it:
as the Arabian in the wilderness; who dwelt in tents in the wilderness, and sat by the wayside to trade with those that passed by; or else lay in wait in desert and by places to rob all that passed by them; and so the Vulgate Latin version renders it,
in the ways thou didst sit, expecting them as a thief in the wilderness; the Arabians being noted for thieves and robbers. The Septuagint, Syriac, and Arabic versions, render it,
as a crow, or raven, of the desert; the same word signifying a "raven" and an "Arabian": see 3Kings 17:4,
and thou hast polluted the land with thy whoredoms and with thy wickedness; the land of Judea, where idolatry was so openly and frequently committed, which brought a load of guilt upon it, and exposed it to the wrath and judgments of God; so the Targum,
"thou hast made the land guilty with thine idols and with thy wickedness.''
John Wesley
3:2 Lien with - Where there are not the footsteps of thy idolaters. Sat - To assure passengers. As the Arabian - An allusion to the custom of that people, who were wont to pitch their tents by the way - sides, that they might meet with their customers to trade, as they passed along. Wickedness - Not only thy idolatries, but other wicked courses.
Robert Jamieson, A. R. Fausset and David Brown
3:2 high places--the scene of idolatries which were spiritual adulteries.
In . . . ways . . . sat for them--watching for lovers like a prostitute (Gen 38:14, Gen 38:21; Prov 7:12; Prov 23:28; Ezek 16:24-25), and like an Arab who lies in wait for travellers. The Arabs of the desert, east and south of Palestine, are still notorious as robbers.
3:33:3: եւ ստացար հովիւս բազումս ՚ի գայթակղութիւն քեզ. երեսք կնոջ պոռնկի՛ եղեն քեզ. անամօթեցար առ ամենեսեան[10968]։ [10968] Բազումք. Պոռնկի եղեն քո։ Ոսկան. Անամօթացար։
3 Ի գայթակղութիւն քեզ՝ բազում առաջնորդներ ունեցար, պոռնիկ կնոջ կերպարանք առար եւ բոլորի մօտ կորցրիր քո ամօթը:
3 Ուստի անձրեւները խափանուեցան Ու վերջին անձրեւը չեկաւ։Քու ճակատդ պոռնիկի ճակատի պէս եղաւ, Ամօթը մէկդի ձգեցիր։
[35]Եւ ստացար հովիւս բազումս ի գայթակղութիւն քեզ.`` երեսք կնոջ պոռնկի եղեն քո, անամօթեցար առ ամենեսեան:

3:3: եւ ստացար հովիւս բազումս ՚ի գայթակղութիւն քեզ. երեսք կնոջ պոռնկի՛ եղեն քեզ. անամօթեցար առ ամենեսեան[10968]։
[10968] Բազումք. Պոռնկի եղեն քո։ Ոսկան. Անամօթացար։
3 Ի գայթակղութիւն քեզ՝ բազում առաջնորդներ ունեցար, պոռնիկ կնոջ կերպարանք առար եւ բոլորի մօտ կորցրիր քո ամօթը:
3 Ուստի անձրեւները խափանուեցան Ու վերջին անձրեւը չեկաւ։Քու ճակատդ պոռնիկի ճակատի պէս եղաւ, Ամօթը մէկդի ձգեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
3:33:3 За то были удержаны дожди, и не было дождя позднего; но у тебя был лоб блудницы, ты отбросила стыд.
3:3 καὶ και and; even ἔσχες εχω have; hold ποιμένας ποιμην shepherd πολλοὺς πολυς much; many εἰς εις into; for πρόσκομμα προσκομμα stumbling σεαυτῇ σεαυτου of yourself ὄψις οψις sight; face πόρνης πορνη prostitute ἐγένετό γινομαι happen; become σοι σοι you ἀπηναισχύντησας απαναισχυντεω to; toward πάντας πας all; every
3:3 וַ wa וְ and יִּמָּנְע֣וּ yyimmonʕˈû מנע withhold רְבִבִ֔ים rᵊvivˈîm רְבִיבִים rain וּ û וְ and מַלְקֹ֖ושׁ malqˌôš מַלְקֹושׁ spring-rain לֹ֣וא lˈô לֹא not הָיָ֑ה hāyˈā היה be וּ û וְ and מֵ֨צַח mˌēṣaḥ מֵצַח forehead אִשָּׁ֤ה ʔiššˈā אִשָּׁה woman זֹונָה֙ zônˌā זנה fornicate הָ֣יָה hˈāyā היה be לָ֔ךְ lˈāḵ לְ to מֵאַ֖נְתְּ mēʔˌant מאן refuse הִכָּלֵֽם׃ hikkālˈēm כלם humiliate
3:3. quam ob rem prohibitae sunt stillae pluviarum et serotinus imber non fuit frons mulieris meretricis facta est tibi noluisti erubescereTherefore the showers were withholden, and there was no lateward rain: thou hadst a harlot's forehead, thou wouldst not blush.
3. Therefore the showers have been withholden, and there hath been no latter rain; yet thou hadst a whore’s forehead, thou refusedst to be ashamed.
3:3. For this reason, the rain showers were withheld, and there were no late season rains. You made your face like that of a promiscuous woman; you were not willing to blush.
3:3. Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed.
Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore' s forehead, thou refusedst to be ashamed:

3:3 За то были удержаны дожди, и не было дождя позднего; но у тебя был лоб блудницы, ты отбросила стыд.
3:3
καὶ και and; even
ἔσχες εχω have; hold
ποιμένας ποιμην shepherd
πολλοὺς πολυς much; many
εἰς εις into; for
πρόσκομμα προσκομμα stumbling
σεαυτῇ σεαυτου of yourself
ὄψις οψις sight; face
πόρνης πορνη prostitute
ἐγένετό γινομαι happen; become
σοι σοι you
ἀπηναισχύντησας απαναισχυντεω to; toward
πάντας πας all; every
3:3
וַ wa וְ and
יִּמָּנְע֣וּ yyimmonʕˈû מנע withhold
רְבִבִ֔ים rᵊvivˈîm רְבִיבִים rain
וּ û וְ and
מַלְקֹ֖ושׁ malqˌôš מַלְקֹושׁ spring-rain
לֹ֣וא lˈô לֹא not
הָיָ֑ה hāyˈā היה be
וּ û וְ and
מֵ֨צַח mˌēṣaḥ מֵצַח forehead
אִשָּׁ֤ה ʔiššˈā אִשָּׁה woman
זֹונָה֙ zônˌā זנה fornicate
הָ֣יָה hˈāyā היה be
לָ֔ךְ lˈāḵ לְ to
מֵאַ֖נְתְּ mēʔˌant מאן refuse
הִכָּלֵֽם׃ hikkālˈēm כלם humiliate
3:3. quam ob rem prohibitae sunt stillae pluviarum et serotinus imber non fuit frons mulieris meretricis facta est tibi noluisti erubescere
Therefore the showers were withholden, and there was no lateward rain: thou hadst a harlot's forehead, thou wouldst not blush.
3:3. For this reason, the rain showers were withheld, and there were no late season rains. You made your face like that of a promiscuous woman; you were not willing to blush.
3:3. Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Даже наказания Божии не обращали эту бесстыдную блудницу, Израильский народ, на истинный путь! — Поздний дождь, необходимый для созревания хлебов, идет в Палестине в течении марта и апреля.
Adam Clarke: Commentary on the Bible - 1831
3:3: There hath been no latter rain - The former rain, which prepared the earth for tillage, fell in the beginning of November, or a little sooner; and the latter rain fell in the middle of April, after which there was scarcely any rain during the summer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:3: the showers: Jer 9:12, Jer 14:4, Jer 14:22; Lev 26:19; Deu 28:23; Isa 5:6; Joe 1:16-20; Amo 4:7; Hag 1:11
latter rain: Jer 5:24
a whore's: Jer 5:3, Jer 6:15, Jer 8:12, Jer 44:16, Jer 44:17; Eze 3:7, Eze 16:30-34; Zep 3:5
thou refusedst: Jer 5:3; Neh 9:17; Zac 7:11, Zac 7:12; Heb 12:25
Carl Friedrich Keil and Franz Delitzsch
3:3
But the idolatrous race was not to be brought to reflection or turned from its evil ways, even when judgment fell upon it. God chastised it by withholding the rain, by drought; cf. Jer 14:1., Amos 4:7. רביבים, rain-showers (Deut 32:2), does not stand for the early rain (יורה), but denotes any fall of rain; and the late rain (shortly before harvest) is mentioned along with it, as in Hos 6:3; Zech 10:1. But affliction made no impression. The people persisted in its sinful courses with unabashed effrontery; cf. Jer 5:3; Ezek 3:7.
Geneva 1599
3:3 Therefore the showers have been withheld, and there hath been no (f) latter rain; and thou hadst an (g) harlot's forehead, thou didst refuse to be ashamed.
(f) As God threatened by his law, (Deut 28:24).
(g) You would never be ashamed of your acts and repent: and this impudency is common to idolaters, who will not cease, though they are openly convicted.
John Gill
3:3 Therefore the showers have been withholden, and there hath been no latter rain,.... There were two seasons of the year when rain in common fell upon the land of Israel, called the former and the latter rain, and both are designed here. The former by "showers", so called from the multitude of drops in them: these showers, or the former rain, used to fall in the month Marchesvan, which answers to part of our October; it was in autumn, at the fall of the year, at seedtime, when great quantity of rain usually fell, to prepare the earth for sowing, and watering the seed sown; whence that month was sometimes called Bul, as Kimchi observes, from "mabbul", a flood. The latter rain fell in Nisan, which answers to our March; it was in the spring, a little before harvest, which swelled the grain, made the skin the thinner, and the flower the finer. This is called now, because of the idolatry of these people, those rains were withheld from them, as they were in the times of Ahab, 3Kings 17:1, which brought a famine upon them; and was a manifest token of the divine displeasure, and what was threatened them in case they sinned against the Lord, Deut 28:23,
and thou hadst a whore's forehead; was impudent and unconcerned, repented not of sin, or blushed for it, though such judgments were upon them; hence the Rabbins (x) say rains are not withheld but for impudence, according, to this Scripture:
thou refusedst to be ashamed; to be made ashamed by the admonitions of the prophets, or by the judgments of God; see Jer 5:3.
(x) T. Bab. Taanith, fol. 7. 2.
John Wesley
3:3 A whore's forehead - For all this, thou didst still remain obstinate, as ashamed of nothing.
Robert Jamieson, A. R. Fausset and David Brown
3:3 no latter rain--essential to the crops in Palestine; withheld in judgment (Lev 26:19; compare Joel 2:23).
whore's forehead-- (Jer 8:12; Ezek 3:8).
3:43:4: Ոչ իբրեւ զՏէր կոչեցեր զիս. հա՛յր եւ իշխան կուսութեան քո[10969]։ [10969] ՚Ի լուս՛՛. Ոչ իբրեւ զտուն կոչեցեր զիս. համաձայն ոմանց ՚ի բնաբ՛՛։ Ուր եւ ոմանք. Ոչ իբրեւ զտուն եւ Տէր կոչեցեր զիս, եւ հայր եւ իշխան կուսութեան քում։
4 Չընդունեցիր ինձ իբրեւ տաճար, իբրեւ Հայր եւ Իշխան քո կուսութեան:
4 Միթէ ասկէ ետքը ինծի պիտի չաղաղակե՞ս՝ ըսելով.‘Ո՛վ Հայր իմ, դուն ես իմ մանկութեանս առաջնորդը’։
[36]Ոչ իբրեւ զտուն կոչեցեր զիս հայր եւ իշխան կուսութեան քո:

3:4: Ոչ իբրեւ զՏէր կոչեցեր զիս. հա՛յր եւ իշխան կուսութեան քո[10969]։
[10969] ՚Ի լուս՛՛. Ոչ իբրեւ զտուն կոչեցեր զիս. համաձայն ոմանց ՚ի բնաբ՛՛։ Ուր եւ ոմանք. Ոչ իբրեւ զտուն եւ Տէր կոչեցեր զիս, եւ հայր եւ իշխան կուսութեան քում։
4 Չընդունեցիր ինձ իբրեւ տաճար, իբրեւ Հայր եւ Իշխան քո կուսութեան:
4 Միթէ ասկէ ետքը ինծի պիտի չաղաղակե՞ս՝ ըսելով.‘Ո՛վ Հայր իմ, դուն ես իմ մանկութեանս առաջնորդը’։
zohrab-1805▾ eastern-1994▾ western am▾
3:43:4 Не будешь ли ты отныне взывать ко Мне:
3:4 οὐχ ου not ὡς ως.1 as; how οἶκόν οικος home; household με με me ἐκάλεσας καλεω call; invite καὶ και and; even πατέρα πατηρ father καὶ και and; even ἀρχηγὸν αρχηγος original; originator τῆς ο the παρθενίας παρθενια virginity σου σου of you; your
3:4 הֲ hᵃ הֲ [interrogative] לֹ֣וא lˈô לֹא not מֵ mē מִן from עַ֔תָּה ʕˈattā עַתָּה now קָרָ֥אתקראתי *qārˌāṯ קרא call לִ֖י lˌî לְ to אָבִ֑י ʔāvˈî אָב father אַלּ֥וּף ʔallˌûf אַלּוּף familiar נְעֻרַ֖י nᵊʕurˌay נְעוּרִים youth אָֽתָּה׃ ʔˈāttā אַתָּה you
3:4. ergo saltim amodo voca me pater meus dux virginitatis meae tu esTherefore at the least from this time call to me: Thou art my father, the guide of my virginity:
4. Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?
3:4. Therefore, at least from this moment on, call out to me: ‘You are my father, the guide of my virginity.’
3:4. Wilt thou not from this time cry unto me, My father, thou [art] the guide of my youth?
Wilt thou not from this time cry unto me, My father, thou [art] the guide of my youth:

3:4 Не будешь ли ты отныне взывать ко Мне: <<Отец мой! Ты был путеводителем юности моей!
3:4
οὐχ ου not
ὡς ως.1 as; how
οἶκόν οικος home; household
με με me
ἐκάλεσας καλεω call; invite
καὶ και and; even
πατέρα πατηρ father
καὶ και and; even
ἀρχηγὸν αρχηγος original; originator
τῆς ο the
παρθενίας παρθενια virginity
σου σου of you; your
3:4
הֲ hᵃ הֲ [interrogative]
לֹ֣וא lˈô לֹא not
מֵ מִן from
עַ֔תָּה ʕˈattā עַתָּה now
קָרָ֥אתקראתי
*qārˌāṯ קרא call
לִ֖י lˌî לְ to
אָבִ֑י ʔāvˈî אָב father
אַלּ֥וּף ʔallˌûf אַלּוּף familiar
נְעֻרַ֖י nᵊʕurˌay נְעוּרִים youth
אָֽתָּה׃ ʔˈāttā אַתָּה you
3:4. ergo saltim amodo voca me pater meus dux virginitatis meae tu es
Therefore at the least from this time call to me: Thou art my father, the guide of my virginity:
3:4. Therefore, at least from this moment on, call out to me: ‘You are my father, the guide of my virginity.’
3:4. Wilt thou not from this time cry unto me, My father, thou [art] the guide of my youth?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5: Не будешь ли отныне… — правильнее: не взывала ли ты ко Мне только что: "Отец мой" и т. д. Пророк имеет в виду те благочестивые порывы, которые Израиль проявил при начале религиозных реформ царя Иосии (4: Цар. ХХIII:3), но которые скоро сменились полнейшим равнодушием к этому святому делу. Поэтому-то пророк и говорит, что Израиль, как настоящая блудница, только обещает быть верной своему мужу, а на деле поступает совершенно противно своим обещаниям.
Adam Clarke: Commentary on the Bible - 1831
3:4: Wilt thou not - cry unto me, My father - Wilt thou not allow me to be thy Creator and Preserver, and cease thus to acknowledge idols? See on Jer 2:27 (note).
Albert Barnes: Notes on the Bible - 1834
3:4: Or, Hast thou Not from this time called "me, My Father, thou art the" husband "of my youth?" i. e., from the time of Josiah's reforms in his eighteenth year, in opposition to "of old time" Jer 2:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:4: Wilt thou: Jer 3:19, Jer 31:9, Jer 31:18-20; Hos 14:1-3
My father: Jer 2:27
the guide: Jer 2:2; Psa 48:14, Psa 71:5, Psa 71:17, Psa 119:9; Pro 1:4, Pro 2:17; Hos 2:15; Mal 2:14
Carl Friedrich Keil and Franz Delitzsch
3:4
Henceforward, forsooth, it calls upon its God, and expects that His wrath will abate; but this calling on Him is but lip-service, for it goes on in its sins, amends not its life. הלוא, nonne, has usually the force of a confident assurance, introducing in the form of a question that which is held not to be in the least doubtful. מעתּה, henceforward, the antithesis to מעולם, Jer 2:20, Jer 2:27, is rightly referred by Chr. B. Mich. to the time of the reformation in public worship, begun by Josiah in the twelfth year of his reign, and finally completed in the eighteenth year, 2 Chron 34:3-33. Clearly we cannot suppose a reference to distress and anxiety excited by the drought; since, in Jer 3:3, it is expressly said that this had made no impression on the people. On אבי, cf. Jer 2:27. אלּוּף נערי (cf. Prov 2:17), the familiar friend of my youth, is the dear beloved God, i.e., Jahveh, who has espoused Israel when it was a young nation (Jer 2:2). Of Him it expects that He will not bear a grudge for ever. נטר, guard, then like τηρεῖν, cherish ill-will, keep up, used of anger; see on Lev 19:18; Ps 103:9, etc. A like meaning has ישׁמר, to which אף, iram, is to be supplied from the context; cf. Amos 1:11. - Thus the people speaks, but it does evil. דּבּרתּי, like קראתי in Jer 3:4, is 2nd pers. fem.; see in Jer 2:20. Hitz. connects דּבּרתּי so closely with ותּעשׂי as to make הרעות the object to the former verb also: thou hast spoken and done the evil; but this is plainly contrary to the context. "Thou speakest" refers to the people's saying quoted in the first half of the verse: Will God be angry for ever? What they do is the contradiction of what they thus say. If the people wishes that God be angry no more, it must give over its evil life. הרעות, not calamity, but misdeeds, as in Jer 2:33. תּוּכל, thou hast managed it, properly mastered, i.e., carried it through; cf. 1Kings 26:25; 3Kings 22:22. The form is 2nd pers. fem., with the fem. ending dropped on account of the Vav consec. at the end of the discourse, cf. Ew. 191, b. So long as this is the behaviour of the people, God cannot withdraw His anger.
Geneva 1599
3:4 Wilt thou not from this time cry (h) to me, My father, thou [art] the guide of my youth?
(h) He shows that the wicked in their miseries will cry to God and use outward prayer as the godly do, but because they do not turn from their evil, they are not heard, (Is 58:3-4).
John Gill
3:4 Wilt thou not from this time cry unto me,.... These words are either a confirmation and proof of that impudence with which these people are charged; for had they not been impudent, or had not a forehead like a whorish woman; or were they truly ashamed, they would have cried to the Lord henceforward; called upon him; claimed their relation to him; and owned his favours in time past: or, if they had not been impudent, they would not have dared from this time to have called God their Father and their guide, when they had so wickedly sinned against him; so that this is a charge of hypocrisy and deceit, calling God their Father and guide, when they were at the same time worshipping idols: or rather they are expressive of the wondrous grace and goodness of God towards this people, that had so highly offended him, yet he expostulates with them, puts words into their mouths to return unto him with, saying:
my father; I have sinned against thee, and am not worthy of the relation, yet receive me as a returning prodigal:
thou art the guide of my youth; or, "hast been": I acknowledge the favours I have received in time past, which is an aggravation of my sin; reject me not, but receive me graciously into thy favour; see Hos 14:2, so the Targum interprets the words as a prayer,
"wilt thou not from this time pray before me, saying, thou art my Lord, my Redeemer, which art of old?''
or else they point to them their duty, what they ought to do from henceforward; that seeing the Lord had withheld from them the former and latter rain for their idolatry, it became them to return to him by repentance; and to call upon him, who had been their Father and their guide in time past, to have mercy on them, and avert his judgments from them.
John Wesley
3:4 My father - Wilt thou not as a child call upon me, whom thou hast thus greatly provoked. The guide - I have been brought up by thee.
Robert Jamieson, A. R. Fausset and David Brown
3:4 from this time--not referring, as MICHAELIS thinks, to the reformation begun the year before, that is, the twelfth of Josiah; it means--now at once, now at last.
me--contrasted with the "stock" whom they had heretofore called on as "father" (Jer 2:27; Lk 15:18).
thou art--rather, "thou wast."
guide of . . . youth--that is, husband (Jer 2:2; Prov 2:17; Hos 2:7, Hos 2:15). Husband and father are the two most endearing of ties.
3:53:5: Միթէ յաւիտեա՞ն կայցէ, կամ ՚ի սպա՞ռ պահեսցի. ահա խօսեցար՝ եւ արարեր զայդ ամենայն չարիս՝ եւ զօրացար[10970]։[10970] Ոսկան յաւելու. Կայցէ բարկութիւն քո, կամ իսպառ պահիցի։
5 “Միթէ Տէրը յաւիտեան բարկացա՞ծ պիտի մնայ եւ բարկութիւնն ընդմիշտ պիտի պահի՞”. - ահա այսպէս ասացիր դու, գործեցիր այդ բոլոր չարիքները եւ զօրացար»:
5 Միթէ յաւիտեան պիտի բարկանա՞յ, Կամ իր սրտմտութիւնը միշտ պիտի պահէ՞։Ահա դուն այսպէս խօսեցար Եւ քու կրցածիդ չափ չարութիւն գործեցիր»։
Միթէ յաւիտեա՞ն կայցէ, կամ ի սպա՞ռ պահեսցի``. ահա խօսեցար եւ արարեր զայդ ամենայն չարիս եւ զօրացար:

3:5: Միթէ յաւիտեա՞ն կայցէ, կամ ՚ի սպա՞ռ պահեսցի. ահա խօսեցար՝ եւ արարեր զայդ ամենայն չարիս՝ եւ զօրացար[10970]։
[10970] Ոսկան յաւելու. Կայցէ բարկութիւն քո, կամ իսպառ պահիցի։
5 “Միթէ Տէրը յաւիտեան բարկացա՞ծ պիտի մնայ եւ բարկութիւնն ընդմիշտ պիտի պահի՞”. - ահա այսպէս ասացիր դու, գործեցիր այդ բոլոր չարիքները եւ զօրացար»:
5 Միթէ յաւիտեան պիտի բարկանա՞յ, Կամ իր սրտմտութիւնը միշտ պիտի պահէ՞։Ահա դուն այսպէս խօսեցար Եւ քու կրցածիդ չափ չարութիւն գործեցիր»։
zohrab-1805▾ eastern-1994▾ western am▾
3:53:5 Неужели всегда будет Он во гневе? и неужели вечно будет удерживать его в Себе?>> Вот, что говоришь ты, а делаешь зло и преуспеваешь в нем.
3:5 μὴ μη not διαμενεῖ διαμενω remain εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever ἢ η or; than διαφυλαχθήσεται διαφυλασσω guard thoroughly / carefully εἰς εις into; for νεῖκος νεικος see!; here I am ἐλάλησας λαλεω talk; speak καὶ και and; even ἐποίησας ποιεω do; make τὰ ο the πονηρὰ πονηρος harmful; malignant ταῦτα ουτος this; he καὶ και and; even ἠδυνάσθης δυναμαι able; can
3:5 הֲ hᵃ הֲ [interrogative] יִנְטֹ֣ר yinṭˈōr נטר be angry לְ lᵊ לְ to עֹולָ֔ם ʕôlˈām עֹולָם eternity אִם־ ʔim- אִם if יִשְׁמֹ֖ר yišmˌōr שׁמר keep לָ lā לְ to נֶ֑צַח nˈeṣaḥ נֵצַח glory הִנֵּ֥ה hinnˌē הִנֵּה behold דִבַּ֛רְתְּדברתי *ḏibbˈart דבר speak וַ wa וְ and תַּעֲשִׂ֥י ttaʕᵃśˌî עשׂה make הָ hā הַ the רָעֹ֖ות rāʕˌôṯ רָעָה evil וַ wa וְ and תּוּכָֽל׃ פ ttûḵˈāl . f יכל be able
3:5. numquid irasceris in perpetuum aut perseverabis in finem ecce locuta es et fecisti mala et potuistiWilt thou be angry for ever, or wilt thou continue unto the end? Behold, thou hast spoken, and hast done evil things, and hast been able.
5. Will he retain for ever? will he keep it to the end? Behold, thou hast spoken and hast done evil things, and hast had thy way.
3:5. Why should you be angry unceasingly? And will you continue in this to the end? Behold, you have spoken and done evil, for you were able to do so.”
3:5. Will he reserve [his anger] for ever? will he keep [it] to the end? Behold, thou hast spoken and done evil things as thou couldest.
Will he reserve [his anger] for ever? will he keep [it] to the end? Behold, thou hast spoken and done evil things as thou couldest:

3:5 Неужели всегда будет Он во гневе? и неужели вечно будет удерживать его в Себе?>> Вот, что говоришь ты, а делаешь зло и преуспеваешь в нем.
3:5
μὴ μη not
διαμενεῖ διαμενω remain
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
η or; than
διαφυλαχθήσεται διαφυλασσω guard thoroughly / carefully
εἰς εις into; for
νεῖκος νεικος see!; here I am
ἐλάλησας λαλεω talk; speak
καὶ και and; even
ἐποίησας ποιεω do; make
τὰ ο the
πονηρὰ πονηρος harmful; malignant
ταῦτα ουτος this; he
καὶ και and; even
ἠδυνάσθης δυναμαι able; can
3:5
הֲ hᵃ הֲ [interrogative]
יִנְטֹ֣ר yinṭˈōr נטר be angry
לְ lᵊ לְ to
עֹולָ֔ם ʕôlˈām עֹולָם eternity
אִם־ ʔim- אִם if
יִשְׁמֹ֖ר yišmˌōr שׁמר keep
לָ לְ to
נֶ֑צַח nˈeṣaḥ נֵצַח glory
הִנֵּ֥ה hinnˌē הִנֵּה behold
דִבַּ֛רְתְּדברתי
*ḏibbˈart דבר speak
וַ wa וְ and
תַּעֲשִׂ֥י ttaʕᵃśˌî עשׂה make
הָ הַ the
רָעֹ֖ות rāʕˌôṯ רָעָה evil
וַ wa וְ and
תּוּכָֽל׃ פ ttûḵˈāl . f יכל be able
3:5. numquid irasceris in perpetuum aut perseverabis in finem ecce locuta es et fecisti mala et potuisti
Wilt thou be angry for ever, or wilt thou continue unto the end? Behold, thou hast spoken, and hast done evil things, and hast been able.
3:5. Why should you be angry unceasingly? And will you continue in this to the end? Behold, you have spoken and done evil, for you were able to do so.”
3:5. Will he reserve [his anger] for ever? will he keep [it] to the end? Behold, thou hast spoken and done evil things as thou couldest.
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Adam Clarke: Commentary on the Bible - 1831
3:5: Will he reserve his anger for ever? - Why should not wrath be continued against thee, as thou continuest transgression against the Lord?
Albert Barnes: Notes on the Bible - 1834
3:5: Rather, "Will he, the young husband," retain, "keep up His anger foRev_er!" These words should be joined to Jer 3:4.
Behold ... - Rather, "Behold, thou hast spoken" thus, but thou hast "done evil things" persistently. The King James Version translates as if Judah's words and deeds were both evil. Really her words were fair, but her deeds proved them to be false.
And here ends the prophecy, most interesting as showing what was the general nature of Jeremiah's exhortations to his countrymen, during the 14 years of Josiah's reign. He sets before them God and Israel united by a covenant of marriage, to the conditions of which Yahweh is ever true, while Israel practices with zest every form of idolatry. Therefore, the divine blessing is withheld. It is an honest and manly warning, and the great lesson it teaches us is, that with God nothing avails but a real and heartfelt repentance followed by a life of holiness and sincere devotion to His service.
jer 3:6-4:4 - "The Call to Repentance"
The former prophecy ended with the denunciation of God's perpetual anger because of Israel's obstinate persistence in sin. Now there is an invitation to repentance, and the assurance of forgiveness. The argument is as follows: Israel had been guilty of apostasy, and therefore God bad put her away. Unwarned by this example her more guilty sister Judah persists in the same sins Jer 3:6-11. Israel therefore is invited to, return to the marriage-covenant by repentance Jer 3:12-14, in which case she and Judah, accepted upon the like condition, shall become joint members of a spiritual theocracy. Jer 3:15-18. The repentance which God requires must be real jer 3:19-4:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:5: he reserve: Jer 3:12; Psa 77:7-9, Psa 85:5, Psa 103:8, Psa 103:9; Isa 57:16, Isa 64:9
thou hast spoken: Eze 22:6; Mic 2:1, Mic 7:3; Zep 3:1-5
John Gill
3:5 Will he reserve his anger for ever?.... These words may be considered as a continuation of the speech put into their mouths to make to the Lord and plead with him, as well as what follows:
will he keep it to the end? that is, his anger: no; he will not: this is not according to the nature of God; he retains not his anger for ever, Mic 7:18, though, according to some versions, this is to be understood of the sins of these people being reserved and kept forever, as their impudence and obstinacy; so the Syriac and Arabic versions; and to which agrees the Targum,
"is it possible that thy sins should be kept for thee for ever, or the stroke (of punishment) be strengthened upon thee to the end?''
so Kimchi,
"says the prophet, if thou dost this (call him my father, &c.) will God reserve thine iniquity for thee for ever, or keep thy sin unto the end? he will not do so; but when thou returnest unto him, he will return unto thee, and do thee good; but thou hast not done so.''
The sense is much the same:
behold, thou hast spoken, and done evil things as thou couldest; which were enough to cause the Lord to reserve and keep his anger for ever. There is a double reading here; the Cetib, or writing, is "I have spoken"; the prophet had spoken to them to return; or the Lord by the prophet had spoken to them, and put the above words into their mouths, and told them what they should say when they returned to the Lord; "but thou hast done evil things" (y); notwithstanding such declarations of grace, and dost continue to do them:
and thou hast prevailed (z); as the last clause may be rendered; that I cannot turn away mine anger from thee, but must reserve it, and keep it for ever. The Keri, or reading, is "thou hast spoken"; thou hast said thou wilt do evil things, and thou hast done them as thou hast said, and hast prevailed; thou hast sinned with all thy might and main, and hast spoken and done as evil things as possibly could be done. Some choose to render the words thus, "if thou hadst spoken"; the words that were put into their mouths before mentioned; "though thou hast done evil things, yet thou wouldest have prevailed" (a); that is, with God, to have turned away his anger from thee.
(y) "sed fecisit mala", Schmidt. (z) "et praevaluisti", Vatablus, Schmidt; "et preavales", Piscator, Gataker; "et evaluisti", Cocceius. (a) "Si ita loquereris, quanquam mala plurirma fecisti, praevaleres", Grotius.
John Wesley
3:5 Will he - Will he not be reconciled?
Robert Jamieson, A. R. Fausset and David Brown
3:5 he--"thou," the second person, had preceded. The change to the third person implies a putting away of God to a greater distance from them; instead of repenting and forsaking their idols, they merely deprecate the continuance of their punishment. Jer 3:12 and Ps 103:9, answer their question in the event of their penitence.
spoken and--rather (God's reply to them), "Thou hast spoken (thus), and yet (all the while) thou hast done evil," &c.
as thou couldest--with all thy might; with incorrigible persistency [CALVIN].
3:63:6: Եւ ասէ ցիս Տէր յաւուրս Յովսիայ արքայի. Տեսե՞ր զինչ գործեաց բնակիչդ Իսրայէլի. գնա՛ց առանձինն ՚ի վերայ ամենայն լերանց բարձանց՝ եւ ՚ի ներքոյ ամենայն անտառախի՛տ ծառոց, եւ ա՛նդ պոռնկեցաւ[10971]։ [10971] Ոմանք. Բնակիչն Իսրայէլի։
6 Օսիա արքայի օրօք Տէրն ինձ ասաց. «Տեսա՞ր, թէ ինչ արեց Իսրայէլի այդ բնակչութիւնը. գաղտնի գնաց եւ այնտեղ, բոլոր բարձր լեռների վրայ ու բոլոր սաղարթախիտ ծառերի տակ, պոռնկացաւ:
6 Յովսիա թագաւորին օրերը Տէրը ինծի ըսաւ.«Ապստամբ Իսրայէլի ըրածը տեսա՞ր. Անիկա ամէն բարձր լերան վրայ Ու ամէն կանանչ ծառի տակ գնաց Եւ հոն շնութիւն ըրաւ։
Եւ ասէ ցիս Տէր յաւուրս Յովսեայ արքայի. Տեսե՞ր զինչ գործեաց [37]բնակիչդ Իսրայելի``. գնաց առանձինն ի վերայ ամենայն լերանց բարձանց` եւ ի ներքոյ ամենայն անտառախիտ ծառոց, եւ անդ պոռնկեցաւ:

3:6: Եւ ասէ ցիս Տէր յաւուրս Յովսիայ արքայի. Տեսե՞ր զինչ գործեաց բնակիչդ Իսրայէլի. գնա՛ց առանձինն ՚ի վերայ ամենայն լերանց բարձանց՝ եւ ՚ի ներքոյ ամենայն անտառախի՛տ ծառոց, եւ ա՛նդ պոռնկեցաւ[10971]։
[10971] Ոմանք. Բնակիչն Իսրայէլի։
6 Օսիա արքայի օրօք Տէրն ինձ ասաց. «Տեսա՞ր, թէ ինչ արեց Իսրայէլի այդ բնակչութիւնը. գաղտնի գնաց եւ այնտեղ, բոլոր բարձր լեռների վրայ ու բոլոր սաղարթախիտ ծառերի տակ, պոռնկացաւ:
6 Յովսիա թագաւորին օրերը Տէրը ինծի ըսաւ.«Ապստամբ Իսրայէլի ըրածը տեսա՞ր. Անիկա ամէն բարձր լերան վրայ Ու ամէն կանանչ ծառի տակ գնաց Եւ հոն շնութիւն ըրաւ։
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3:63:6 Господь сказал мне во дни Иосии царя: видел ли ты, что делала отступница, дочь Израиля? Она ходила на всякую высокую гору и под всякое ветвистое дерево и там блудодействовала.
3:6 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρός προς to; toward με με me ἐν εν in ταῖς ο the ἡμέραις ημερα day Ιωσια ιωσια the βασιλέως βασιλευς monarch; king εἶδες οραω view; see ἃ ος who; what ἐποίησέν ποιεω do; make μοι μοι me ἡ ο the κατοικία κατοικια settlement τοῦ ο the Ισραηλ ισραηλ.1 Israel ἐπορεύθησαν πορευομαι travel; go ἐπὶ επι in; on πᾶν πας all; every ὄρος ορος mountain; mount ὑψηλὸν υψηλος high; lofty καὶ και and; even ὑποκάτω υποκατω underneath παντὸς πας all; every ξύλου ξυλον wood; timber ἀλσώδους αλσωδης and; even ἐπόρνευσαν πορνευω prostitute; depraved ἐκεῖ εκει there
3:6 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֵלַ֗י ʔēlˈay אֶל to בִּ bi בְּ in ימֵי֙ ymˌê יֹום day יֹאשִׁיָּ֣הוּ yōšiyyˈāhû יֹאשִׁיָּהוּ Josiah הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king הֲֽ hˈᵃ הֲ [interrogative] רָאִ֔יתָ rāʔˈîṯā ראה see אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָשְׂתָ֖ה ʕāśᵊṯˌā עשׂה make מְשֻׁבָ֣ה mᵊšuvˈā מְשׁוּבָה apostasy יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel הֹלְכָ֨ה hōlᵊḵˌā הלך walk הִ֜יא hˈî הִיא she עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole הַ֣ר hˈar הַר mountain גָּבֹ֗הַּ gāvˈōₐh גָּבֹהַּ high וְ wᵊ וְ and אֶל־ ʔel- אֶל to תַּ֛חַת tˈaḥaṯ תַּחַת under part כָּל־ kol- כֹּל whole עֵ֥ץ ʕˌēṣ עֵץ tree רַעֲנָ֖ן raʕᵃnˌān רַעֲנָן luxuriant וַ wa וְ and תִּזְנִי־ ttiznî- זנה fornicate שָֽׁם׃ šˈām שָׁם there
3:6. et dixit Dominus ad me in diebus Iosiae regis numquid vidisti quae fecerit aversatrix Israhel abiit sibimet super omnem montem excelsum et sub omne lignum frondosum et fornicata est ibiAnd the Lord said to me in the days of king Josias: Hast thou seen what rebellious Israel hath done? she hath gone of herself upon every high mountain, and under every green tree, and hath played the harlot there.
6. Moreover the LORD said unto me in the days of Josiah the king, Hast thou seen that which backsliding Israel hath done? she is gone up upon every high mountain and under every green tree, and there hath played the harlot.
3:6. And, in the days of king Josiah, the Lord said to me: “Have you not seen what the apostate Israel has done? She has brought herself up to every lofty mountain, and she has lain down under every leafy tree, and she has committed fornication there.
3:6. The LORD said also unto me in the days of Josiah the king, Hast thou seen [that] which backsliding Israel hath done? she is gone up upon every high mountain and under every green tree, and there hath played the harlot.
The LORD said also unto me in the days of Josiah the king, Hast thou seen [that] which backsliding Israel hath done? she is gone up upon every high mountain and under every green tree, and there hath played the harlot:

3:6 Господь сказал мне во дни Иосии царя: видел ли ты, что делала отступница, дочь Израиля? Она ходила на всякую высокую гору и под всякое ветвистое дерево и там блудодействовала.
3:6
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρός προς to; toward
με με me
ἐν εν in
ταῖς ο the
ἡμέραις ημερα day
Ιωσια ιωσια the
βασιλέως βασιλευς monarch; king
εἶδες οραω view; see
ος who; what
ἐποίησέν ποιεω do; make
μοι μοι me
ο the
κατοικία κατοικια settlement
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
ἐπορεύθησαν πορευομαι travel; go
ἐπὶ επι in; on
πᾶν πας all; every
ὄρος ορος mountain; mount
ὑψηλὸν υψηλος high; lofty
καὶ και and; even
ὑποκάτω υποκατω underneath
παντὸς πας all; every
ξύλου ξυλον wood; timber
ἀλσώδους αλσωδης and; even
ἐπόρνευσαν πορνευω prostitute; depraved
ἐκεῖ εκει there
3:6
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֵלַ֗י ʔēlˈay אֶל to
בִּ bi בְּ in
ימֵי֙ ymˌê יֹום day
יֹאשִׁיָּ֣הוּ yōšiyyˈāhû יֹאשִׁיָּהוּ Josiah
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
הֲֽ hˈᵃ הֲ [interrogative]
רָאִ֔יתָ rāʔˈîṯā ראה see
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עָשְׂתָ֖ה ʕāśᵊṯˌā עשׂה make
מְשֻׁבָ֣ה mᵊšuvˈā מְשׁוּבָה apostasy
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
הֹלְכָ֨ה hōlᵊḵˌā הלך walk
הִ֜יא hˈî הִיא she
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
הַ֣ר hˈar הַר mountain
גָּבֹ֗הַּ gāvˈōₐh גָּבֹהַּ high
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
תַּ֛חַת tˈaḥaṯ תַּחַת under part
כָּל־ kol- כֹּל whole
עֵ֥ץ ʕˌēṣ עֵץ tree
רַעֲנָ֖ן raʕᵃnˌān רַעֲנָן luxuriant
וַ wa וְ and
תִּזְנִי־ ttiznî- זנה fornicate
שָֽׁם׃ šˈām שָׁם there
3:6. et dixit Dominus ad me in diebus Iosiae regis numquid vidisti quae fecerit aversatrix Israhel abiit sibimet super omnem montem excelsum et sub omne lignum frondosum et fornicata est ibi
And the Lord said to me in the days of king Josias: Hast thou seen what rebellious Israel hath done? she hath gone of herself upon every high mountain, and under every green tree, and hath played the harlot there.
3:6. And, in the days of king Josiah, the Lord said to me: “Have you not seen what the apostate Israel has done? She has brought herself up to every lofty mountain, and she has lain down under every leafy tree, and she has committed fornication there.
3:6. The LORD said also unto me in the days of Josiah the king, Hast thou seen [that] which backsliding Israel hath done? she is gone up upon every high mountain and under every green tree, and there hath played the harlot.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-10: Чтобы обращение народа стало возможным, для этого народ должен сознать тяжесть своей вины пред Иеговою, и пророк говорит, что грех народа иудейского, т. е. южного Иудейского царства, его "вероломство" гораздо тяжелее, чем грех северного царства — "отступничество". Иудейское царство не убоялось даже судьбы, постигшей царство Израильское, и повторяло преступления последнего.

6: О блудодеянии или служении подданных северного Израильского царства идолам см. 3: Цар. XVI:33; 4: Цар. XVII:10. — Отступница. Так называется северное царство потому, что там учреждено было особое, незаконное служение Иегове в Вефиле, которое затем скоро заменилось идолослужением.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 The LORD said also unto me in the days of Josiah the king, Hast thou seen that which backsliding Israel hath done? she is gone up upon every high mountain and under every green tree, and there hath played the harlot. 7 And I said after she had done all these things, Turn thou unto me. But she returned not. And her treacherous sister Judah saw it. 8 And I saw, when for all the causes whereby backsliding Israel committed adultery I had put her away, and given her a bill of divorce; yet her treacherous sister Judah feared not, but went and played the harlot also. 9 And it came to pass through the lightness of her whoredom, that she defiled the land, and committed adultery with stones and with stocks. 10 And yet for all this her treacherous sister Judah hath not turned unto me with her whole heart, but feignedly, saith the LORD. 11 And the LORD said unto me, The backsliding Israel hath justified herself more than treacherous Judah.
The date of this sermon must be observed, in order to the right understanding of it; it was in the days of Josiah, who set on foot a blessed work of reformation, in which he was hearty, but the people were not sincere in their compliance with it; to reprove them for that, and warn them of the consequences of their hypocrisy, is the scope of that which God here said to the prophet, and which he delivered to them. The case of the two kingdoms of Israel and Judah is here compared, the ten tribes that revolted from the throne of David and the temple of Jerusalem and the two tribes that adhered to both. The distinct history of those two kingdoms we have in the two books of the Kings, and here we have an abstract of both, as far as relates to this matter.
I. Here is a short account of Israel, the ten tribes. Perhaps the prophet had been just reading the history of that kingdom when God came to him, and said, Hast thou seen what backsliding Israel has done? v. 6. For he could not see it otherwise than in history, they having been carried into captivity long before he was born. But what we read in the histories of scripture should instruct us and affect us, as if we ourselves had been eye-witnesses of it. She is called backsliding Israel because that kingdom was first founded in an apostasy from the divine institutions, both in church and state. Now he had seen concerning them, 1. That they were wretchedly addicted to idolatry. They had played the harlot upon every high mountain and under every green tree (v. 6), that is, they had worshipped other gods in their high places and groves; and no marvel, when from the first they had worshipped God by the images of the golden calves at Dan and Bethel. The way of idolatry is down-hill: those that are in love with images, and will have them, soon become in love with other gods, and will have them too; for how should those stick at the breach of the first commandment who make no conscience of the second? 2. That God by his prophets had invited and encouraged them to repent and reform (v. 7): "After she had done all these things, for which she might justly have been abandoned, yet I said unto her, Turn thou unto me and I will receive thee." Though they had forsaken both the house of David and the house of Aaron, who both had their authority jure divino--from God, without dispute, yet God sent his prophets among them, to call them to return to him, to the worship of him only, not insisting so much as one would have expected upon their return to the house of David, but pressing their return to the house of Aaron. We read not that Elijah, that great reformer, ever mentioned their return to the house of David, while he was anxious for their return to the faithful service of the true God according as they had it among them. It is serious piety that God stands upon more than even his own rituals. 3. That, notwithstanding this, they had persisted in their idolatries: But she returned not, and God saw it; he took notice of it, and was much displeased with it, v. 7, 8. Note, God keeps account, whether we do or no, how often he has called to us to turn to him and we have refused. 4. That he had therefore cast them off, and given them up into the hands of their enemies (v. 8): When I saw (so it may be read) that for all the actions wherein she had committed adultery I must dismiss her, I gave her a bill of divorce. God divorced them when he threw them out of his protection and left them an easy prey to any that would lay hands on them, when he scattered all their synagogues and the schools of the prophets and excluded them from laying any further claim to the covenant made with their fathers. Note, Those will justly be divorced from God that join themselves to such as are rivals with him. For proof of this go and see what God did to Israel.
II. Let us now see what was the case of Judah, the kingdom of the two tribes. She is called treacherous sister Judah, a sister because descended from the same common stock, Abraham and Jacob; but, as Israel had the character of a backslider, So Judah is called treacherous, because, though she professed to keep close to God when Israel had backslidden (she adhered to the kings and priests that were of God's own appointing, and did not withdraw from her allegiance, so that it was expected she should deal faithfully), yet she proved treacherous, and false, and unfaithful to her professions and promises. Note, The treachery of those who pretend to cleave to God will be reckoned for, as well as the apostasy of those who openly revolt from him. Judah saw what Israel did, and what came of it, and should have taken warning. Israel's captivity was intended for Judah's admonition; but it had not the designed effect. Judah feared not, but thought herself safe because she had Levites to be her priests and sons of David to be her kings. Note, It is an evidence of great stupidity and security when we are not awakened to a holy fear by the judgments of God upon others. It is here charged on Judah, 1. That when they had a wicked king that debauched them they heartily concurred with him in his debaucheries. Judah was forward enough to play the harlot, to worship any idol that was introduced among them and to join in any idolatrous usage; so that through the lightness (or, as some read it, the vileness and baseness) of her whoredom, or (as the margin reads it) by the fame and report of her whoredom, her notorious whoredom, for which she had become infamous, she defiled the land, and made it an abomination to God; for she committed adultery with stones and stocks, with the basest idols, those made of wood and stone. In the reigns of Manasseh and Amon, when they were disposed to idolatry, the people were so too, and all the country was corrupted with it, and none feared the ruin which Israel by this means had brought upon themselves. 2. That when they had a good king, that reformed them, they did not heartily concur with him in the reformation. This was the present case. God tried whether they would be good in a good reign, but the evil disposition was still the same: They returned not to me with their whole heart, but feignedly, v. 10. Josiah went further in destroying idolatry than the best of his predecessors had done, and for his own part he turned to the Lord with all his heart and with all his soul; so it is said of him, 2 Kings xxiii. 25. The people were forced to an external compliance with him, and joined with him in keeping a very solemn passover and in renewing their covenants with God (2 Chron. xxxiv. 32, xxxv. 17); but they were not sincere in it, nor were their hearts right with God. For this reason God at that very time said, I will remove Judah out of my sight, as I removed Israel (2 Kings xxiii. 27), because Judah was not removed from their sin by the sight of Israel's removal from their land. Hypocritical and ineffectual reformations bode ill to a people. We deceive ourselves if we think to deceive God by a feigned return to him. I know no religion without sincerity.
III. The case of these sister kingdoms is compared, and judgment given upon the comparison, that of the two Judah was the worse (v. 11): Israel has justified herself more than Judah, that is, she is not so bad as Judah is. This comparative justification will stand Israel in little stead; what will it avail us to say, We are not so bad as others, when yet we are not really good ourselves? But it will serve as an aggravation of the sin of Judah, which was in two respects worse than that of Israel:-- 1. More was expected from Judah than from Israel; so that Judah dealt treacherously, they vilified a more sacred profession, and falsified a more solemn promise, than Israel did. 2. Judah might have taken warning by the ruin of Israel for their idolatry, and would not. God's judgments upon others, if they be not means of our reformation, will help to aggravate our destruction. The prophet Ezekiel (ch. xxiii. 11) makes the same comparison between Jerusalem and Samaria that this prophet here makes between Judah and Israel, nay, and (Ezek. xvi. 48) between Jerusalem and Sodom, and Jerusalem is made the worst of the three.
Adam Clarke: Commentary on the Bible - 1831
3:6: The Lord said also unto me in the days of Josiah the king - This is a new discourse, and is supposed to have been delivered after the eighteenth year of the reign of Josiah. Here the prophet shows the people of Judah the transgressions, idolatry, obstinacy, and punishment of their brethren, the ten tribes, whom he calls to return to the Lord, with the most gracious promises of restoration to their own country, their reunion with their brethren of Judah, and every degree of prosperity in consequence. He takes occasion also to show the Jews how much more culpable they were than the Israelites, because they practiced the same iniquities while they had the punishment and ruin of the others before their eyes. He therefore exhorts them to return to God with all their hearts, that they might not fall into the same condemnation. See the following verses.
Albert Barnes: Notes on the Bible - 1834
3:6: Backsliding Israel - The original is very strong: Hast thou seen Apostasy? i. e., Israel: as though Israel were the very personificatiom of the denial of God.
She is gone up - Rather, she goes; it is her habitual practice.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:6: am 3292, bc 612
backsliding: Jer 3:8, Jer 3:11-14, Jer 2:19, Jer 7:24; Kg2 17:7-17; Eze 23:11
she is: Jer 2:20; Isa 57:7; Eze 16:24, Eze 16:25, Eze 16:31, Eze 20:28; Kg1 14:23
played: Jer 3:1
Carl Friedrich Keil and Franz Delitzsch
3:6
Israel's backsliding and rejection a warning for Judah. - Jer 3:6. "And Jahveh spake to me in the days of King Josiah, Hast thou seen what the backsliding one, Israel, hath done? she went up on every high mountain, and under every green tree, and played the harlot there. Jer 3:7. And I thought: After she hath done all this, she will return to me; but she returned not. And the faithless one, her sister Judah, saw it. Jer 3:8. And I saw that, because the backsliding one, Israel, had committed adultery, and I had put her away, and had given her a bill of divorce, yet the faithless one, Judah, her sister, feared not even on this account, and went and played the harlot also. Jer 3:9. And it befell that for the noise of her whoredom the land was defiled, and she committed adultery with stone and wood. Jer 3:10. And yet with all this, the faithless one, her sister Judah, turned not to me with her whole heart, but with falsehood, saith Jahveh." The thought of these verses is this: notwithstanding that Judah has before its eyes the lot which Israel (of the ten tribes) has brought on itself by its obdurate apostasy from the covenant God, it will not be moved to true fear of God and real repentance. Viewing idolatry as spiritual whoredom, the prophet developes that train of thought by representing the two kingdoms as two adulterous sisters, calling the inhabitants of the ten tribes משׁבה, the backsliding, those of Judah בּגודה, the faithless. On these names Venema well remarks: "Sorores propter unam eandemque stirpem, unde uterque populus fuit, et arctam ad se invicem relationem appellantur. Utraque fuit adultera propter idololatriam et faederis violationem; sed Israel vocatur uxor aversa; Juda vero perfida, quia Israel non tantum religionis sed et regni et civitatis respectu, adeoque palam erat a Deo alienata, Juda vero Deo et sedi regni ac religionis adfixa, sed nihilominus a Deo et cultu ejus defecerat, et sub externa specie populi Dei faedus ejus fregerat, quo ipso gravius peccaverat." This representation Ezekiel has in Jer 23 expanded into an elaborate allegory. The epithets משׁבה and בּגודה or בּגדה (Jer 3:11) are coined into proper names. This is shown by their being set without articles before the names; as mere epithets they would stand after the substantives and have the article, since Israel and Judah as being nomm. propr. are definite ideas. משׁוּבה is elsewhere an abstract substantive: apostasy, defection (Jer 8:5; Hos 11:7, etc.), here concrete, the apostate, so-called for her many משׁבות, Jer 3:22 and Jer 2:19. בּגודה, the faithless, used of perfidious forsaking of a husband; cf. Jer 3:20, Mal 2:14. הלכה היא, going was she, expressing continuance. Cf. the same statement in Jer 2:20. ותּזני, 3rd pers. fem., is an Aramaizing form for ותּזנה or ותּזן; cf. Is 53:10.
Geneva 1599
3:6 The LORD said also to me in the days of Josiah the king, Hast thou seen [that] which backsliding (i) Israel hath done? she hath gone up upon every high mountain and under every green tree, and there hath played the harlot.
(i) Meaning the ten tribes.
John Gill
3:6 The Lord said also unto me, in the days of Josiah the king,.... For in his time Jeremiah began to prophesy, even in the thirteenth year of his reign, Jer 1:2,
hast thou seen that which backsliding Israel hath done? the ten tribes; that is, hast thou not heard? or dost thou not know the idolatry of the ten tribes, which was the cause of their captivity? as Kimchi explains it; for the facts, or the idolatrous actions of the ten tribes, were not done in Josiah's and Jeremiah's time; for they were carried captive in the sixth year of Hezekiah, ninety years or more before Jeremiah began to prophesy, and their idolatry was before their captivity, and therefore could not be properly seen by him; only it had been heard of by him, it was known by him, it was notorious enough, being well attested:
she is gone upon every high mountain, and under every green tree; that is, she did so, when in her own land, before she was carried captive, as Jarchi observes; for this respects not what she did in Josiah's and Jeremiah's time, or when in captivity, but before, which was the reason of it:
and there hath played the harlot: or committed idolatry, which was usually done in such places; so the Targum,
"and worshipped idols of wood.''
John Wesley
3:6 Israel - The ten tribes who fell off from Judah.
Robert Jamieson, A. R. Fausset and David Brown
3:6 From here to Jer 6:30, is a new discourse, delivered in Josiah's reign. It consists of two parts, the former extending to Jer 4:3, in which he warns Judah from the example of Israel's doom, and yet promises Israel final restoration; the latter a threat of Babylonian invasion; as Nabopolassar founded the Babylonian empire, 625 B.C., the seventeenth of Josiah, this prophecy is perhaps not earlier than that date (Jer 4:5, &c.; Jer 5:14, &c.; Jer 6:1, &c.; Jer. 22:1-30); and probably not later than the second thorough reformation in the eighteenth year of the same reign.
backsliding--literally, "apostasy"; not merely apostate, but apostasy itself, the essence of it (Jer 3:14, Jer 3:22).
3:73:7: Եւ ասացի յետ ա՛յնչափ պոռնկութեան նորա. Դա՛րձ առ իս, եւ ո՛չ դարձաւ. եւ ետես զցոփութիւն նորա ուխտադրուժն Յուդա[10972]։ [10972] Ոմանք. Զցոփութիւնն ուխտադր՛՛։
7 Այդքան պոռնկանալուց յետոյ ես նրան ասացի՝ “Ինձ մօ՛տ դարձիր”, բայց չդարձաւ: Նրա ցոփութեանն ականատես եղաւ ուխտադրուժ Յուդայի երկիրը:
7 Անիկա այս բոլոր բաները ընելէն ետքը Ըսի. ‘Ինծի դարձիր’, բայց անիկա չդարձաւ Եւ անոր ուխտադրուժ քոյրը՝ Յուդան՝ ասիկա տեսաւ։
Եւ ասացի յետ [38]այնչափ պոռնկութեան նորա``. Դարձ առ իս, եւ ոչ դարձաւ. եւ ետես զցոփութիւն նորա ուխտադրուժն Յուդա:

3:7: Եւ ասացի յետ ա՛յնչափ պոռնկութեան նորա. Դա՛րձ առ իս, եւ ո՛չ դարձաւ. եւ ետես զցոփութիւն նորա ուխտադրուժն Յուդա[10972]։
[10972] Ոմանք. Զցոփութիւնն ուխտադր՛՛։
7 Այդքան պոռնկանալուց յետոյ ես նրան ասացի՝ “Ինձ մօ՛տ դարձիր”, բայց չդարձաւ: Նրա ցոփութեանն ականատես եղաւ ուխտադրուժ Յուդայի երկիրը:
7 Անիկա այս բոլոր բաները ընելէն ետքը Ըսի. ‘Ինծի դարձիր’, բայց անիկա չդարձաւ Եւ անոր ուխտադրուժ քոյրը՝ Յուդան՝ ասիկա տեսաւ։
zohrab-1805▾ eastern-1994▾ western am▾
3:73:7 И после того, как она все это делала, Я говорил: >; но она не возвратилась; и видела {это} вероломная сестра ее Иудея.
3:7 καὶ και and; even εἶπα επω say; speak μετὰ μετα with; amid τὸ ο the πορνεῦσαι πορνευω prostitute; depraved αὐτὴν αυτος he; him ταῦτα ουτος this; he πάντα πας all; every πρός προς to; toward με με me ἀνάστρεψον αναστρεφω overturn; turn up / back καὶ και and; even οὐκ ου not ἀνέστρεψεν αναστρεφω overturn; turn up / back καὶ και and; even εἶδεν οραω view; see τὴν ο the ἀσυνθεσίαν ασυνθεσια he; him ἡ ο the ἀσύνθετος ασυνθετος disagreeable Ιουδα ιουδα Iouda; Iutha
3:7 וָ wā וְ and אֹמַ֗ר ʔōmˈar אמר say אַחֲרֵ֨י ʔaḥᵃrˌê אַחַר after עֲשֹׂותָ֧הּ ʕᵃśôṯˈāh עשׂה make אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole אֵ֛לֶּה ʔˈēlleh אֵלֶּה these אֵלַ֥י ʔēlˌay אֶל to תָּשׁ֖וּב tāšˌûv שׁוב return וְ wᵊ וְ and לֹא־ lō- לֹא not שָׁ֑בָה šˈāvā שׁוב return וַו *wa וְ and תֵּ֛רֶאתראה *ttˈēre ראה see בָּגֹודָ֥ה bāḡôḏˌā בָּגֹוד treacherous אֲחֹותָ֖הּ ʔᵃḥôṯˌāh אָחֹות sister יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
3:7. et dixi cum fecisset haec omnia ad me convertere et non est reversa et vidit praevaricatrix soror eius IudaAnd when she had done all these things, I said: Return to me, and she did not return. And her treacherous sister Juda saw,
7. And I said after she had done all these things, She will return unto me; but she returned not: and her treacherous sister Judah saw it.
3:7. And when she had done all these things, I said: ‘Return to me.’ But she did not return. And her deceitful sister Judah saw this:
3:7. And I said after she had done all these [things], Turn thou unto me. But she returned not. And her treacherous sister Judah saw [it].
And I said after she had done all these [things], Turn thou unto me. But she returned not. And her treacherous sister Judah saw:

3:7 И после того, как она все это делала, Я говорил: <<возвратись ко Мне>>; но она не возвратилась; и видела {это} вероломная сестра ее Иудея.
3:7
καὶ και and; even
εἶπα επω say; speak
μετὰ μετα with; amid
τὸ ο the
πορνεῦσαι πορνευω prostitute; depraved
αὐτὴν αυτος he; him
ταῦτα ουτος this; he
πάντα πας all; every
πρός προς to; toward
με με me
ἀνάστρεψον αναστρεφω overturn; turn up / back
καὶ και and; even
οὐκ ου not
ἀνέστρεψεν αναστρεφω overturn; turn up / back
καὶ και and; even
εἶδεν οραω view; see
τὴν ο the
ἀσυνθεσίαν ασυνθεσια he; him
ο the
ἀσύνθετος ασυνθετος disagreeable
Ιουδα ιουδα Iouda; Iutha
3:7
וָ וְ and
אֹמַ֗ר ʔōmˈar אמר say
אַחֲרֵ֨י ʔaḥᵃrˌê אַחַר after
עֲשֹׂותָ֧הּ ʕᵃśôṯˈāh עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
אֵ֛לֶּה ʔˈēlleh אֵלֶּה these
אֵלַ֥י ʔēlˌay אֶל to
תָּשׁ֖וּב tāšˌûv שׁוב return
וְ wᵊ וְ and
לֹא־ lō- לֹא not
שָׁ֑בָה šˈāvā שׁוב return
וַו
*wa וְ and
תֵּ֛רֶאתראה
*ttˈēre ראה see
בָּגֹודָ֥ה bāḡôḏˌā בָּגֹוד treacherous
אֲחֹותָ֖הּ ʔᵃḥôṯˌāh אָחֹות sister
יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
3:7. et dixi cum fecisset haec omnia ad me convertere et non est reversa et vidit praevaricatrix soror eius Iuda
And when she had done all these things, I said: Return to me, and she did not return. And her treacherous sister Juda saw,
3:7. And when she had done all these things, I said: ‘Return to me.’ But she did not return. And her deceitful sister Judah saw this:
3:7. And I said after she had done all these [things], Turn thou unto me. But she returned not. And her treacherous sister Judah saw [it].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-9: Господь однако и после этого неоднократно призывал — через пророков — северное царство к обращению на истинный путь, но Его призывы не были услышаны. Поэтому Господь формально расторгнул Свой союз с "отступницей" (Втор. XXIV:1–4). Последствием этого расторжения было отведение подданных Израильского царства в плен ассирийский. Такая судьба однако не устрашала южное царство, которое в свою очередь также предалось идолослужению. Иудеи осквернили таким образом свою землю, везде наставив идолов ср. II:7.
Adam Clarke: Commentary on the Bible - 1831
3:7: And I said - By the prophets Elijah, Elisha, Hosea, Amos, etc.; for all these prophesied to that rebellious people, and exhorted them to return to the Lord.
Albert Barnes: Notes on the Bible - 1834
3:7: Or, "And I said (i. e., within myself), After she has done all these things, she will return to me." But she did not return.
Treacherous - literally, "Falsehood," i. e., false, faithless. The character of the two sisters is plainly marked. Samaria is apostate; she abandons Yahweh's worship altogether. Judah maintains the form only; her secret desires are set upon the orgies of pagan worship.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:7: Turn thou: Kg2 17:13, Kg2 17:14; Ch2 30:6-12; Hos 6:1-4, Hos 14:1
her treacherous: Jer 3:8-11; Eze 16:46, Eze 23:2-4
Carl Friedrich Keil and Franz Delitzsch
3:7
And I said, sc. to myself, i.e., I thought. A speaking by the prophets (Rashi) is not to be thought of; for it is no summons, turn again to me, but only the thought, they will return. It is true that God caused backsliding Israel to be ever called again to repentance by the prophets, yet without effect. Meantime, however, no reference is made to what God did in this connection, only Israel's behaviour towards the Lord being here kept in view. The Chet. ותּראה is the later usage; the Keri substitutes the regular contracted form ותּרא. The object, it (the whoredom of Israel), may be gathered from what precedes.
Jer 3:8
Many commentators have taken objection to the וארא, because the sentence, "I saw that I had therefore given Israel a bill of divorce," is as little intelligible as "and the faithless Judah saw it, and I saw it, for," etc. Thus e.g., Graf, who proposes with Ew. and Syr. to read ותּרא, "and she saw," or with Jerome to omit the word from the text. To this we may add, that either the change or the omission destroys the natural relation to one another of the clauses. In either case we would have this connection: "and the faithless one, her sister Judah, saw that, because the backslider Israel had committed adultery, I had put her away...yet the faithless one feared not." But thus the gist of the thing, what Judah saw, namely, the repudiation of Israel, would be related but cursorily in a subordinate clause, and the 7th verse would be shortened into a half verse; while, on the other hand, the 8th verse would be burdened with an unnaturally long protasis. Ros. is right in declaring any change to be unnecessary, provided the two halves of Jer 3:7 and Jer 3:8 are connected in this sense: vidi quod quum adulteram Israelitidem dimiseram, tamen non timeret ejus perfida soror Juda. If we compare Jer 3:7 and Jer 3:8 together, the correspondence between the two comes clearly out. In the first half of either verse Israel is spoken of, in the second Judah; while as to Israel, both verses state how God regarded the conduct of Israel, and as to Judah, how it observed and imitated Israel's conduct. וארא corresponds to ואמר in Jer 3:7. God thought the backsliding Israel will repent, and it did not, and this Judah saw. Thus, then, God saw that even the repudiation of the backsliding Israel for her adultery incited no fear in Judah, but Judah went and did whoredom like Israel. The true sense of Jer 3:8 is rendered obscure or difficult by the external co-ordination to one another of the two thoughts, that God has rejected Israel just because it has committed adultery, and, that Judah nevertheless feared not; the second thought being introduced by Vav. In reality, however, the first should be subordinated to the second thus: that although I had to reject Israel, Judah yet feared not. What God saw is not the adultery and rejection or divorce of Israel, but that Judah nevertheless had no fear in committing and persisting in the self-same sin. The כּי belongs properly to לא יראה, but this relation is obscured by the length of the prefixed grounding clause, and so לא יראה is introduced by ,על־כּל־אדות וגו' .ו yb decud literally: that for all the reasons, because the backslider had committed adultery, I put her away and gave her a bill of divorce; yet the faithless Judah feared not. In plain English: that, in spite of all my putting away the backsliding Israel, and my giving her...because she had committed adultery, yet the faithless Judah feared not. On ספר כּריתוּת, cf. Deut 24:1, Deut 24:3.
Jer 3:9
In Jer 3:9 Judah's fornication with the false gods is further described. Here מקּל זנוּתהּ ereH is rather stumbling, since ob vocem scortationis cannot well be simply tantamount to ob famosam scortationem; for קול, voice, tone, sound, din, noise, is distinct from שׁם or שׁמע, fame, rumour. All ancient translators have taken קל from קלל, as being formed analogously to עז ,תּם ,חם; and a Masoretic note finds in the defective spelling קל an indication of the meaning levitas. Yet we occasionally find קול, vox, written defectively, e.g., Ex 4:8; Gen 27:22; Gen 45:16. And the derivation from קלל gives no very suitable sense; neither lightness nor despisedness is a proper predicate for whoredom, by which the land is polluted; only shame or shameful would suit, as it is put by Ew. and Graf. But there is no evidence from the usage of the language that קל has the meaning of קלון. Yet more inadmissible is the conjecture of J. D. Mich., adopted by Hitz., that of reading מקּל gnidaer fo taht, stock, for מקּל, a stock being the object of her unchastity; in support of which, reference is unfairly made to Hos 4:12. For there the matter in hand is rhabdomancy, with which the present passage has evidently nothing to do. The case standing thus, we adhere to the usual meaning of קל: for the noise or din of her whoredom, not, for her crying whoredom (de Wette). Jeremiah makes use of this epithet to point out the open riotous orgies of idolatry. תּחנף is neither used in the active signification of desecrating, nor is it to be pointed ותּחנף (Hiph.). On the last clause cf. Jer 2:27.
Jer 3:10
But even with all this, i.e., in spite of this deep degradation in idolatry, Judah returned not to God sincerely, but in hypocritical wise. "And yet with all this," Ros., following Rashi, refers to the judgment that had fallen on Israel (Jer 3:8); but this is too remote. The words can bear reference only to that which immediately precedes: even in view of all these sinful horrors the returning was not "from the whole heart," i.e., did not proceed from a sincere heart, but in falsehood and hypocrisy. For (the returning being that which began with the abolition of idolatrous public worship in Josiah's reformation) the people had returned outwardly to the worship of Jahveh in the temple, but at heart they still calve to the idols. Although Josiah had put an end to the idol-worship, and though the people too, in the enthusiasm for the service of Jahveh, awakened by the solemn celebration of the passover, had broken in pieces the images and altars of the false gods throughout the land, yet there was imminent danger that the people, alienated in heart from the living God, should take the suppression of open idolatry for a true return to God, and, vainly admiring themselves, should look upon themselves as righteous and pious. Against this delusion the prophet takes his stand.
John Gill
3:7 And I said, after she had done these things,.... All these idolatries, in the several places mentioned, after she had repeated them over and over; the Lord sent to them by the Prophets Hosea, Amos, Micah, and others, who prophesied before the captivity of the ten tribes, and entreated them, saying,
turn unto me: to my worship, as the Targum; from their idols, to him the living God; they were not without admonitions, exhortations, and declarations of grace, and so were without excuse:
but she returned not; to fear and serve the Lord, but remained in idolatry, obstinate and inflexible:
and her treacherous sister Judah saw it; her treachery and breach of covenant, as the Septuagint, Syriac, and Arabic versions add, for explanation sake; Judah, or the two tribes of Judah and Benjamin, and who were allied to the ten tribes by birth and by religion, and equally treacherous to God, the husband of them both, saw all the idolatry of Israel, and the aggravations of it, and what followed upon it, namely, their captivity in Babylon, yet did not learn and take warning hereby.
Robert Jamieson, A. R. Fausset and David Brown
3:7 I said-- (4Kings 17:13).
sister-- (Ezek 16:46; Ezek 23:2, Ezek 23:4).
3:83:8: Եւ տեսի թէ յամենայնի որովք շնացաւ բնակիչն Իսրայէլի ըմբռնեցաւ. արձակեցի՛ զնա, եւ ետո՛ւ նմա թուղթ ապահարզանի ՚ի ձեռս նորա. եւ ո՛չ զարհուրեցաւ ուխտադրուժն Յուդա քոյր նորա. այլ գնաց եւ պոռնկեցաւ եւ նա՛։
8 Երբ Իսրայէլի բնակչութիւնն ամբողջովին տարուեց շնութեամբ եւ բռնուեց դրա մէջ, արձակեցի նրան, ապահարզանի թուղթ տուի ձեռքը, ու ես տեսայ, որ նրա ուխտադրուժ քոյրը՝ Յուդան, չզարհուրեց, այլ գնաց ու ինքն էլ պոռնկացաւ:
8 Երբ ապստամբ Իսրայէլի շնութիւն ընելուն պատճառով Զանիկա արձակեցի եւ արձակման թուղթը անոր տուի, Տեսայ թէ անոր ուխտադրուժ քոյրը Յուդան չվախցաւ, Հապա գնաց ինք ալ շնութիւն ըրաւ։
Եւ տեսի թէ յամենայնի որովք շնացաւ [39]բնակիչն Իսրայելի` ըմբռնեցաւ``, արձակեցի զնա, եւ ետու նմա թուղթ ապահարզանի ի ձեռս նորա. եւ ոչ զարհուրեցաւ ուխտադրուժն Յուդա քոյր նորա, այլ գնաց եւ պոռնկեցաւ եւ նա:

3:8: Եւ տեսի թէ յամենայնի որովք շնացաւ բնակիչն Իսրայէլի ըմբռնեցաւ. արձակեցի՛ զնա, եւ ետո՛ւ նմա թուղթ ապահարզանի ՚ի ձեռս նորա. եւ ո՛չ զարհուրեցաւ ուխտադրուժն Յուդա քոյր նորա. այլ գնաց եւ պոռնկեցաւ եւ նա՛։
8 Երբ Իսրայէլի բնակչութիւնն ամբողջովին տարուեց շնութեամբ եւ բռնուեց դրա մէջ, արձակեցի նրան, ապահարզանի թուղթ տուի ձեռքը, ու ես տեսայ, որ նրա ուխտադրուժ քոյրը՝ Յուդան, չզարհուրեց, այլ գնաց ու ինքն էլ պոռնկացաւ:
8 Երբ ապստամբ Իսրայէլի շնութիւն ընելուն պատճառով Զանիկա արձակեցի եւ արձակման թուղթը անոր տուի, Տեսայ թէ անոր ուխտադրուժ քոյրը Յուդան չվախցաւ, Հապա գնաց ինք ալ շնութիւն ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
3:83:8 И Я видел, что, когда за все прелюбодейные действия отступницы, дочери Израиля, Я отпустил ее и дал ей разводное письмо, вероломная сестра ее Иудея не убоялась, а пошла и сама блудодействовала.
3:8 καὶ και and; even εἶδον οραω view; see διότι διοτι because; that περὶ περι about; around πάντων πας all; every ὧν ος who; what κατελήμφθη καταλαμβανω apprehend ἐν εν in οἷς ος who; what ἐμοιχᾶτο μοιχαομαι commit adultery ἡ ο the κατοικία κατοικια settlement τοῦ ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐξαπέστειλα εξαποστελλω send forth αὐτὴν αυτος he; him καὶ και and; even ἔδωκα διδωμι give; deposit αὐτῇ αυτος he; him βιβλίον βιβλιον scroll ἀποστασίου αποστασιον divorce εἰς εις into; for τὰς ο the χεῖρας χειρ hand αὐτῆς αυτος he; him καὶ και and; even οὐκ ου not ἐφοβήθη φοβεω afraid; fear ἡ ο the ἀσύνθετος ασυνθετος disagreeable Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἐπορεύθη πορευομαι travel; go καὶ και and; even ἐπόρνευσεν πορνευω prostitute; depraved καὶ και and; even αὐτή αυτος he; him
3:8 וָ wā וְ and אֵ֗רֶא ʔˈēre ראה see כִּ֤י kˈî כִּי that עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole אֹדֹות֙ ʔōḏôṯ אֹודֹות inducement אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] נִֽאֲפָה֙ nˈiʔᵃfā נאף commit adultery מְשֻׁבָ֣ה mᵊšuvˈā מְשׁוּבָה apostasy יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel שִׁלַּחְתִּ֕יהָ šillaḥtˈîhā שׁלח send וָ wā וְ and אֶתֵּ֛ן ʔettˈēn נתן give אֶת־ ʔeṯ- אֵת [object marker] סֵ֥פֶר sˌēfer סֵפֶר letter כְּרִיתֻתֶ֖יהָ kᵊrîṯuṯˌeʸhā כְּרִיתוּת divorce אֵלֶ֑יהָ ʔēlˈeʸhā אֶל to וְ wᵊ וְ and לֹ֨א lˌō לֹא not יָֽרְאָ֜ה yˈārᵊʔˈā ירא fear בֹּֽגֵדָ֤ה bˈōḡēḏˈā בגד deal treacherously יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah אֲחֹותָ֔הּ ʔᵃḥôṯˈāh אָחֹות sister וַ wa וְ and תֵּ֖לֶךְ ttˌēleḵ הלך walk וַ wa וְ and תִּ֥זֶן ttˌizen זנה fornicate גַּם־ gam- גַּם even הִֽיא׃ hˈî הִיא she
3:8. quia pro eo quod moechata esset aversatrix Israhel dimisissem eam et dedissem ei libellum repudii et non timuit praevaricatrix Iuda soror eius sed abiit et fornicata est etiam ipsaThat because the rebellious Israel had played the harlot, I had put her away, and given her a bill of divorce: yet her treacherous sister Juda was not afraid, but went and played the harlot also herself.
8. And I saw, when, for this very cause that backsliding Israel had committed adultery, I had put her away and given her a bill of divorcement, yet treacherous Judah her sister feared not; but she also went and played the harlot.
3:8. that because the apostate Israel had committed adultery, I had dismissed her and had given her a bill of divorce. Yet her deceitful sister Judah was not afraid. But she, too, went and committed fornication herself.
3:8. And I saw, when for all the causes whereby backsliding Israel committed adultery I had put her away, and given her a bill of divorce; yet her treacherous sister Judah feared not, but went and played the harlot also.
And I saw, when for all the causes whereby backsliding Israel committed adultery I had put her away, and given her a bill of divorce; yet her treacherous sister Judah feared not, but went and played the harlot also:

3:8 И Я видел, что, когда за все прелюбодейные действия отступницы, дочери Израиля, Я отпустил ее и дал ей разводное письмо, вероломная сестра ее Иудея не убоялась, а пошла и сама блудодействовала.
3:8
καὶ και and; even
εἶδον οραω view; see
διότι διοτι because; that
περὶ περι about; around
πάντων πας all; every
ὧν ος who; what
κατελήμφθη καταλαμβανω apprehend
ἐν εν in
οἷς ος who; what
ἐμοιχᾶτο μοιχαομαι commit adultery
ο the
κατοικία κατοικια settlement
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐξαπέστειλα εξαποστελλω send forth
αὐτὴν αυτος he; him
καὶ και and; even
ἔδωκα διδωμι give; deposit
αὐτῇ αυτος he; him
βιβλίον βιβλιον scroll
ἀποστασίου αποστασιον divorce
εἰς εις into; for
τὰς ο the
χεῖρας χειρ hand
αὐτῆς αυτος he; him
καὶ και and; even
οὐκ ου not
ἐφοβήθη φοβεω afraid; fear
ο the
ἀσύνθετος ασυνθετος disagreeable
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
καὶ και and; even
ἐπόρνευσεν πορνευω prostitute; depraved
καὶ και and; even
αὐτή αυτος he; him
3:8
וָ וְ and
אֵ֗רֶא ʔˈēre ראה see
כִּ֤י kˈî כִּי that
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
אֹדֹות֙ ʔōḏôṯ אֹודֹות inducement
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
נִֽאֲפָה֙ nˈiʔᵃfā נאף commit adultery
מְשֻׁבָ֣ה mᵊšuvˈā מְשׁוּבָה apostasy
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
שִׁלַּחְתִּ֕יהָ šillaḥtˈîhā שׁלח send
וָ וְ and
אֶתֵּ֛ן ʔettˈēn נתן give
אֶת־ ʔeṯ- אֵת [object marker]
סֵ֥פֶר sˌēfer סֵפֶר letter
כְּרִיתֻתֶ֖יהָ kᵊrîṯuṯˌeʸhā כְּרִיתוּת divorce
אֵלֶ֑יהָ ʔēlˈeʸhā אֶל to
וְ wᵊ וְ and
לֹ֨א lˌō לֹא not
יָֽרְאָ֜ה yˈārᵊʔˈā ירא fear
בֹּֽגֵדָ֤ה bˈōḡēḏˈā בגד deal treacherously
יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah
אֲחֹותָ֔הּ ʔᵃḥôṯˈāh אָחֹות sister
וַ wa וְ and
תֵּ֖לֶךְ ttˌēleḵ הלך walk
וַ wa וְ and
תִּ֥זֶן ttˌizen זנה fornicate
גַּם־ gam- גַּם even
הִֽיא׃ hˈî הִיא she
3:8. quia pro eo quod moechata esset aversatrix Israhel dimisissem eam et dedissem ei libellum repudii et non timuit praevaricatrix Iuda soror eius sed abiit et fornicata est etiam ipsa
That because the rebellious Israel had played the harlot, I had put her away, and given her a bill of divorce: yet her treacherous sister Juda was not afraid, but went and played the harlot also herself.
3:8. that because the apostate Israel had committed adultery, I had dismissed her and had given her a bill of divorce. Yet her deceitful sister Judah was not afraid. But she, too, went and committed fornication herself.
3:8. And I saw, when for all the causes whereby backsliding Israel committed adultery I had put her away, and given her a bill of divorce; yet her treacherous sister Judah feared not, but went and played the harlot also.
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
3:8: I had put her away - Given them up into the hands of the Assyrians.
Albert Barnes: Notes on the Bible - 1834
3:8: Rather, "And I saw" that because apostate "Israel" had "committed adultery, I had put her away, and given her" the writing of her divorcement, "yet" false "Judah her sister feared not."... The expression, "For all the causes whereby," is probably the actual formula with which writings of divorcement commenced.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:8: when for: Jer 3:1; Kg2 17:6-18, Kg2 18:9-11; Eze 23:9; Hos 2:2, Hos 2:3, Hos 3:4, Hos 4:15-17, Hos 9:15-17
and given her: Deu 24:1; Isa 50:1
feared not: Kg2 17:19; Eze 23:11-21; Hos 4:15
Geneva 1599
3:8 And I saw, when for all the causes by which backsliding Israel committed adultery I had put (k) her away, and given her a bill of divorce; yet her treacherous sister Judah feared not, but went and played the harlot also.
(k) And gave her into the hands of the Assyrians.
John Gill
3:8 And I saw, when for all the causes, whereby backsliding Israel committed adultery,.... Not only Judah saw, but God, who sees all things, saw the idolatry of the ten tribes which apostatized from him, and all the springs, causes, reasons, and occasions of it, and its consequences; and also the treachery, hardness, and idolatry of Judah:
I had put her away, and given her a bill of divorce; as men did, when they put away their wives, as they might lawfully do in case of adultery; and here being that which answered to it, spiritual adultery or idolatry, the Lord, who was married to this people, put them away from him, and caused them to be carried captive out of their own land into another, 4Kings 17:6 which is meant by the bill of divorce; so the Targum,
"I caused them to go into captivity, as those that give a bill of divorce (to their wives) and dismiss them:''
yet her treacherous sister Judah feared not; to commit idolatry and offend the Lord, nor stood in awe of his righteous judgments; had no reverence of God, nor fear of punishment; so hardened and daring was she: but went and played the harlot; committed idolatry, as the ten tribes did, taking no warning by what befell them.
John Wesley
3:8 Given a bill - Delivered her up into the hands of the Assyrian, where God took from her the title of being his church, 4Kings 17:5-6.
Robert Jamieson, A. R. Fausset and David Brown
3:8 I saw that, though (whereas) it was for this very reason (namely), because backsliding (apostate) Israel had committed adultery I had put her away (4Kings 17:6, 4Kings 17:18), and given her a bill of divorce, yet Judah, &c. (Ezek 23:11, &c.).
bill of divorce--literally, "a writing of cuttings off." The plural implies the completeness of the severance. The use of this metaphor here, as in the former discourse (Jer 3:1), implies a close connection between the discourses. The epithets are characteristic; Israel "apostate" (as the Hebrew for "backsliding" is better rendered); Judah, not as yet utterly apostate, but treacherous or faithless.
also--herself also, like Israel.
3:93:9: Եւ եղեւ յոչինչ պոռնկութիւն նորա. եւ շաղախէր զերկիրն, զի շնայր ընդ քարի եւ ընդ փայտին[10973]։ [10973] Ոմանք. Ընդ փայտի եւ ընդ քարի։
9 Նա իր պոռնկութեամբ, որ չնչին բան էր համարում, երկիրը պղծեց՝ քարի ու փայտի հետ շնանալով:
9 Անիկա իր շնութեան լրբութիւնովը երկիրը պղծեց, Քանզի քարի ու փայտի հետ շնութիւն ըրաւ։
Եւ եղեւ [40]յոչինչ պոռնկութիւն նորա. եւ`` շաղախէր զերկիրն, զի շնայր ընդ քարի եւ ընդ փայտին:

3:9: Եւ եղեւ յոչինչ պոռնկութիւն նորա. եւ շաղախէր զերկիրն, զի շնայր ընդ քարի եւ ընդ փայտին[10973]։
[10973] Ոմանք. Ընդ փայտի եւ ընդ քարի։
9 Նա իր պոռնկութեամբ, որ չնչին բան էր համարում, երկիրը պղծեց՝ քարի ու փայտի հետ շնանալով:
9 Անիկա իր շնութեան լրբութիւնովը երկիրը պղծեց, Քանզի քարի ու փայտի հետ շնութիւն ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
3:93:9 И явным блудодейством она осквернила землю, и прелюбодействовала с камнем и деревом.
3:9 καὶ και and; even ἐγένετο γινομαι happen; become εἰς εις into; for οὐθὲν ουδεις no one; not one ἡ ο the πορνεία πορνεια prostitution; depravity αὐτῆς αυτος he; him καὶ και and; even ἐμοίχευσεν μοιχευω commit adultery τὸ ο the ξύλον ξυλον wood; timber καὶ και and; even τὸν ο the λίθον λιθος stone
3:9 וְ wᵊ וְ and הָיָה֙ hāyˌā היה be מִ mi מִן from קֹּ֣ל qqˈōl קֹל lightness זְנוּתָ֔הּ zᵊnûṯˈāh זְנוּת fornication וַ wa וְ and תֶּחֱנַ֖ף tteḥᵉnˌaf חנף alienate אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וַ wa וְ and תִּנְאַ֥ף ttinʔˌaf נאף commit adultery אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֶ֖בֶן ʔˌeven אֶבֶן stone וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עֵֽץ׃ ʕˈēṣ עֵץ tree
3:9. et facilitate fornicationis suae contaminavit terram et moechata est cum lapide et cum lignoAnd by the facility of her fornication she defiled the land, and played the harlot with stones and with stocks.
9. And it came to pass through the lightness of her whoredom, that the land was polluted, and she committed adultery with stones and with stocks.
3:9. And by the act of her fornication, she defiled the land. For she committed adultery with that which is stone and wood.
3:9. And it came to pass through the lightness of her whoredom, that she defiled the land, and committed adultery with stones and with stocks.
And it came to pass through the lightness of her whoredom, that she defiled the land, and committed adultery with stones and with stocks:

3:9 И явным блудодейством она осквернила землю, и прелюбодействовала с камнем и деревом.
3:9
καὶ και and; even
ἐγένετο γινομαι happen; become
εἰς εις into; for
οὐθὲν ουδεις no one; not one
ο the
πορνεία πορνεια prostitution; depravity
αὐτῆς αυτος he; him
καὶ και and; even
ἐμοίχευσεν μοιχευω commit adultery
τὸ ο the
ξύλον ξυλον wood; timber
καὶ και and; even
τὸν ο the
λίθον λιθος stone
3:9
וְ wᵊ וְ and
הָיָה֙ hāyˌā היה be
מִ mi מִן from
קֹּ֣ל qqˈōl קֹל lightness
זְנוּתָ֔הּ zᵊnûṯˈāh זְנוּת fornication
וַ wa וְ and
תֶּחֱנַ֖ף tteḥᵉnˌaf חנף alienate
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וַ wa וְ and
תִּנְאַ֥ף ttinʔˌaf נאף commit adultery
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אֶ֖בֶן ʔˌeven אֶבֶן stone
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עֵֽץ׃ ʕˈēṣ עֵץ tree
3:9. et facilitate fornicationis suae contaminavit terram et moechata est cum lapide et cum ligno
And by the facility of her fornication she defiled the land, and played the harlot with stones and with stocks.
3:9. And by the act of her fornication, she defiled the land. For she committed adultery with that which is stone and wood.
3:9. And it came to pass through the lightness of her whoredom, that she defiled the land, and committed adultery with stones and with stocks.
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
3:9: The lightness of her whoredom - The grossness of her idolatry: worshipping objects the most degrading, with rites the most impure.
Albert Barnes: Notes on the Bible - 1834
3:9: Lightness - Others render as in the margin.
Defiled - Rather, profaned. The land especially consecrated to Yahweh's service was treated by Judah as a common land.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:9: lightness: or, fame, Eze 23:10
she defiled: Jer 3:2, Jer 2:7
committed: Jer 2:27, Jer 10:8; Isa 57:6; Eze 16:17; Hos 4:12; Hab 2:19
Geneva 1599
3:9 And it came to pass through the (l) lightness of her harlotry, that she defiled the land, and committed adultery with stones and with trees.
(l) The Hebrew word may either signify lightness and wantonness, or noise and brute.
John Gill
3:9 And it came to pass, through the lightness of her whoredom,.... Or the "swiftness" (b) of it; when it was once set on foot, it ran through the land presently one taking it from and following the example of another; or it became a light thing with her to commit idolatry; it was looked upon as a small thing, a trivial offence at most: so the Targum,
"it came to pass that her idols were light in her eyes;''
not lightly esteemed of, but it was a light thing to commit idolatry with them; interpreting the word as the Masora, which it follows: and to the same sense the Septuagint version, "her fornication was for nothing"; it stood for nothing, it was not reckoned as a sin: the Arabic version is, "her fornication was with nothing"; with an idol, which is nothing in the world, 1Cor 8:4, some choose to render it, "because of the voice or fame of her whoredom" (c), or idolatry; it sounded forth, and the fame, or rather infamy of it, went out through the whole land: wherefore it follows,
that she defiled the land; polluted it with sin, involved it in guilt, and exposed it to punishment:
and committed adultery with stones and with stocks; that is, with images made of stone and wood, which they served and worshipped as gods; and is the adultery or idolatry they are charged with, and by which the land was defiled. The Targum is,
"she erred or committed idolatry with the worshippers of stone and wood.''
This, by what follows, seems to be understood not of Judah, but of Israel.
(b) "a levitate", a "velocem esse", Calvin. (c) Heb. "propter vocem scortationis ejus, vel famosam scortationem", Piscator; "a voce scortationis ejus", Schmidt; "propter famam scortationis ejus", Cocceius; "prae famosa scortatione", Junius & Tremellius.
Robert Jamieson, A. R. Fausset and David Brown
3:9 it--Some take this verse of Judah, to whom the end of Jer 3:8 refers. But Jer 3:10 puts Judah in contrast to Israel in this verse. "Yet for all this," referring to the sad example of Israel; if Jer 3:9 referred to Judah, "she" would have been written in Jer 3:10, not "Judah." Translate, "It (the putting away of Israel) had come to pass through . . . whoredom; and (that is, for) she (Israel) had defiled the land" &c. [MAURER]. English Version, however, may be explained to refer to Israel.
lightness--"infamy." [EWALD]. MAURER not so well takes it from the Hebrew root, "voice," "fame."
3:103:10: Եւ ՚ի վերայ այսր ամենայնի ո՛չ դարձաւ առ իս ուխտադրուժ քոյր նորա Յուդա՝ յամենայն սրտէ իւրմէ, այլ ստութեամբ՝ ասէ Տէր։
10 Այս ամենից յետոյ, - ասում է Տէրը, - նրա ուխտադրուժ քոյր Յուդան չդարձաւ դէպի ինձ ամբողջ սրտով, այլ՝ դարձաւ ստութեամբ:
10 Բայց եւ այնպէս անոր ուխտադրուժ քոյրը Յուդան ալ Բոլոր սրտովը ինծի չդարձաւ, Հապա ստութեամբ դարձաւ», կ’ըսէ Տէրը։
Եւ ի վերայ այսր ամենայնի ոչ դարձաւ առ իս ուխտադրուժ քոյր նորա Յուդա յամենայն սրտէ իւրմէ, այլ ստութեամբ, ասէ Տէր:

3:10: Եւ ՚ի վերայ այսր ամենայնի ո՛չ դարձաւ առ իս ուխտադրուժ քոյր նորա Յուդա՝ յամենայն սրտէ իւրմէ, այլ ստութեամբ՝ ասէ Տէր։
10 Այս ամենից յետոյ, - ասում է Տէրը, - նրա ուխտադրուժ քոյր Յուդան չդարձաւ դէպի ինձ ամբողջ սրտով, այլ՝ դարձաւ ստութեամբ:
10 Բայց եւ այնպէս անոր ուխտադրուժ քոյրը Յուդան ալ Բոլոր սրտովը ինծի չդարձաւ, Հապա ստութեամբ դարձաւ», կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
3:103:10 Но при всем этом вероломная сестра ее Иудея не обратилась ко Мне всем сердцем своим, а только притворно, говорит Господь.
3:10 καὶ και and; even ἐν εν in πᾶσιν πας all; every τούτοις ουτος this; he οὐκ ου not ἐπεστράφη επιστρεφω turn around; return πρός προς to; toward με με me ἡ ο the ἀσύνθετος ασυνθετος disagreeable Ιουδα ιουδα Iouda; Iutha ἐξ εκ from; out of ὅλης ολος whole; wholly τῆς ο the καρδίας καρδια heart αὐτῆς αυτος he; him ἀλλ᾿ αλλα but ἐπὶ επι in; on ψεύδει ψευδος falsehood; fallacy
3:10 וְ wᵊ וְ and גַם־ ḡam- גַּם even בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole זֹ֗את zˈōṯ זֹאת this לֹא־ lō- לֹא not שָׁ֨בָה šˌāvā שׁוב return אֵלַ֜י ʔēlˈay אֶל to בָּגֹודָ֧ה bāḡôḏˈā בָּגֹוד treacherous אֲחֹותָ֛הּ ʔᵃḥôṯˈāh אָחֹות sister יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole לִבָּ֑הּ libbˈāh לֵב heart כִּ֥י kˌî כִּי that אִם־ ʔim- אִם if בְּ bᵊ בְּ in שֶׁ֖קֶר šˌeqer שֶׁקֶר lie נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
3:10. et in omnibus his non est reversa ad me praevaricatrix soror eius Iuda in toto corde suo sed in mendacio ait DominusAnd after all this, her treacherous sister Juda hath not returned to me with her whole heart, but with falsehood, saith the Lord.
10. And yet for all this her treacherous sister Judah hath not returned unto me with her whole heart, but feignedly, saith the LORD.
3:10. And after all these things, her deceitful sister Judah has not returned to me with her whole heart, but with lies, says the Lord.”
3:10. And yet for all this her treacherous sister Judah hath not turned unto me with her whole heart, but feignedly, saith the LORD.
And yet for all this her treacherous sister Judah hath not turned unto me with her whole heart, but feignedly, saith the LORD:

3:10 Но при всем этом вероломная сестра ее Иудея не обратилась ко Мне всем сердцем своим, а только притворно, говорит Господь.
3:10
καὶ και and; even
ἐν εν in
πᾶσιν πας all; every
τούτοις ουτος this; he
οὐκ ου not
ἐπεστράφη επιστρεφω turn around; return
πρός προς to; toward
με με me
ο the
ἀσύνθετος ασυνθετος disagreeable
Ιουδα ιουδα Iouda; Iutha
ἐξ εκ from; out of
ὅλης ολος whole; wholly
τῆς ο the
καρδίας καρδια heart
αὐτῆς αυτος he; him
ἀλλ᾿ αλλα but
ἐπὶ επι in; on
ψεύδει ψευδος falsehood; fallacy
3:10
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
זֹ֗את zˈōṯ זֹאת this
לֹא־ lō- לֹא not
שָׁ֨בָה šˌāvā שׁוב return
אֵלַ֜י ʔēlˈay אֶל to
בָּגֹודָ֧ה bāḡôḏˈā בָּגֹוד treacherous
אֲחֹותָ֛הּ ʔᵃḥôṯˈāh אָחֹות sister
יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
לִבָּ֑הּ libbˈāh לֵב heart
כִּ֥י kˌî כִּי that
אִם־ ʔim- אִם if
בְּ bᵊ בְּ in
שֶׁ֖קֶר šˌeqer שֶׁקֶר lie
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
3:10. et in omnibus his non est reversa ad me praevaricatrix soror eius Iuda in toto corde suo sed in mendacio ait Dominus
And after all this, her treacherous sister Juda hath not returned to me with her whole heart, but with falsehood, saith the Lord.
3:10. And after all these things, her deceitful sister Judah has not returned to me with her whole heart, but with lies, says the Lord.”
3:10. And yet for all this her treacherous sister Judah hath not turned unto me with her whole heart, but feignedly, saith the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: При всем этом, т. е. несмотря на страшную судьбу, постигшую Израильское царство. — Всем сердцем. Видимое, наружное раскаяние при Иосии принесено было иудеями (4: Цар. XXIII:3), но это не было раскаянием от всего сердца.
Albert Barnes: Notes on the Bible - 1834
3:10: Her treacherous sister Judith - These words are a sort of refrain, thrice Jer 3:7-8, Jer 3:10 repeated before God finally pronounces Judah more culpable than Israel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:10: Judah: Ch2 34:33, Ch2 35:1-18; Psa 78:36, Psa 78:37; Isa 10:6; Hos 7:14
feignedly: Heb. in falsehood, Psa 18:44, Psa 66:3 *marg.
Geneva 1599
3:10 And yet for all this her treacherous sister Judah hath not turned to me with (m) her whole heart, but deceitfully, saith the LORD.
(m) Judah pretended for a time that she returned, as under Josiah and other good kings, but she was never truly touched, or wholly reformed, as appeared when opportunity was offered by any wicked prince.
John Gill
3:10 And yet for all this,.... Though the two tribes saw the lightness and filthiness of the sin Israel was guilty of, and how the land was defiled with it, the stupidity of it, and the punishment inflicted on account of it:
her treacherous sister Judah hath not turned unto me with her whole heart, but feignedly, saith the Lord; there was a show of reformation in Josiah's time, but it was but a show; there was no true, hearty cordial repentance for the sin of idolatry, only a feigned one; there was an outward removal of it, and reformation from it, but inwardly the desires of the heart were to it; the good king, with some few others, were hearty in it, but the greater part played the hypocrite; the following reigns proved the truth of this.
John Wesley
3:10 And yet - Though God saw what she did, and though she saw the shameful idolatry of Israel, and what she had suffered.
Robert Jamieson, A. R. Fausset and David Brown
3:10 yet--notwithstanding the lesson given in Israel's case of the fatal results of apostasy.
not . . . whole heart--The reformation in the eighteenth year of Josiah was not thorough on the part of the people, for at his death they relapsed into idolatry (2Chron 34:33; Hos 7:14).
3:113:11: Եւ ասէ ցիս Տէր. Արդարացո՛յց զանձն իւր ապստամբութիւնն Իսրայէլի առ ուխտազանցութեամբն Յուդայ։
11 Իսրայէլը, - ասում է ինձ Տէրը, - արդարացրեց իր ապստամբութիւնը՝ ուխտազանց Յուդայի համեմատութեամբ:
11 Եւ Տէրը ինծի ըսաւ.«Ապստամբ Իսրայէլը ուխտադրուժ Յուդայէն աւելի զինք արդարացուց։
Եւ ասէ ցիս Տէր. Արդարացոյց զանձն իւր ապստամբութիւնն Իսրայելի առ ուխտազանցութեամբն Յուդայ:

3:11: Եւ ասէ ցիս Տէր. Արդարացո՛յց զանձն իւր ապստամբութիւնն Իսրայէլի առ ուխտազանցութեամբն Յուդայ։
11 Իսրայէլը, - ասում է ինձ Տէրը, - արդարացրեց իր ապստամբութիւնը՝ ուխտազանց Յուդայի համեմատութեամբ:
11 Եւ Տէրը ինծի ըսաւ.«Ապստամբ Իսրայէլը ուխտադրուժ Յուդայէն աւելի զինք արդարացուց։
zohrab-1805▾ eastern-1994▾ western am▾
3:113:11 И сказал мне Господь: отступница, {дочь} Израилева, оказалась правее, нежели вероломная Иудея.
3:11 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρός προς to; toward με με me ἐδικαίωσεν δικαιοω justify τὴν ο the ψυχὴν ψυχη soul αὐτοῦ αυτος he; him Ισραηλ ισραηλ.1 Israel ἀπὸ απο from; away τῆς ο the ἀσυνθέτου ασυνθετος disagreeable Ιουδα ιουδα Iouda; Iutha
3:11 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֵלַ֔י ʔēlˈay אֶל to צִדְּקָ֥ה ṣiddᵊqˌā צדק be just נַפְשָׁ֖הּ nafšˌāh נֶפֶשׁ soul מְשֻׁבָ֣ה mᵊšuvˈā מְשׁוּבָה apostasy יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel מִ mi מִן from בֹּגֵדָ֖ה bbōḡēḏˌā בגד deal treacherously יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
3:11. et dixit Dominus ad me iustificavit animam suam aversatrix Israhel conparatione praevaricatricis IudaAnd the Lord said to me: The rebellious Israel hath justified her soul, in comparison of the treacherous Juda.
11. And the LORD said unto me, Backsliding Israel hath shewn herself more righteous than treacherous Judah.
3:11. And the Lord said to me: “The apostate Israel has justified her own soul by comparing herself to the deceitful Judah.
3:11. And the LORD said unto me, The backsliding Israel hath justified herself more than treacherous Judah.
And the LORD said unto me, The backsliding Israel hath justified herself more than treacherous Judah:

3:11 И сказал мне Господь: отступница, {дочь} Израилева, оказалась правее, нежели вероломная Иудея.
3:11
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρός προς to; toward
με με me
ἐδικαίωσεν δικαιοω justify
τὴν ο the
ψυχὴν ψυχη soul
αὐτοῦ αυτος he; him
Ισραηλ ισραηλ.1 Israel
ἀπὸ απο from; away
τῆς ο the
ἀσυνθέτου ασυνθετος disagreeable
Ιουδα ιουδα Iouda; Iutha
3:11
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֵלַ֔י ʔēlˈay אֶל to
צִדְּקָ֥ה ṣiddᵊqˌā צדק be just
נַפְשָׁ֖הּ nafšˌāh נֶפֶשׁ soul
מְשֻׁבָ֣ה mᵊšuvˈā מְשׁוּבָה apostasy
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
מִ mi מִן from
בֹּגֵדָ֖ה bbōḡēḏˌā בגד deal treacherously
יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
3:11. et dixit Dominus ad me iustificavit animam suam aversatrix Israhel conparatione praevaricatricis Iuda
And the Lord said to me: The rebellious Israel hath justified her soul, in comparison of the treacherous Juda.
3:11. And the Lord said to me: “The apostate Israel has justified her own soul by comparing herself to the deceitful Judah.
3:11. And the LORD said unto me, The backsliding Israel hath justified herself more than treacherous Judah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-18: Чтобы яснее показать особенную виновность пред Богом подданных Иудейского царства, Господь повелевает пророку призвать снова царство Израильское, рассеянное по чужим странам, к общению с Богом. Если только Израиль раскается, то, не смотря на расторжение союза с ним, Иегова снова приведет его, но уже тогда Сион сделается общим религиозным центром для Иуды и Израиля. Пророк при этом рисует новую жизнь на Сионе в таких чертах, которые идут только к изображению Церкви Христовой в ее прославленном состоянии.

11: Царство Израильское менее виновным является, чем Иудейское, конечно, во-первых, потому, что оно еще первое испытало тяжесть ответственности за отступление от Бога, а во-вторых, потому, что подданные Иудейского царства имели более средств к поддержанию в себе благочестивого настроения, чем подданные царства Израильского. В Иудейском царстве всегда совершалось законное богослужение, были законно-постановленные священники и не мало благочестивых царей и пророков. Хотя пророки выступали и в царстве Израильском, но зато всего прочего из вышеуказанного оно было лишено.
Adam Clarke: Commentary on the Bible - 1831
3:11: Backsliding Israel hath justified herself more - She was less offensive in my eyes, and more excusable, than treacherous Judah. So it is said, Luk 18:14, the humbled publican went down to his house justified rather than the boasting Pharisee. The one was more to be pitied than the other, and more likely to receive the mercy of God.
Albert Barnes: Notes on the Bible - 1834
3:11: Hath justified herself - Judah had had the benefit of the warning given by Israel's example. Both abandon Yahweh's service for idolatry, but Israel is simply "apostate," Judah is also false.
The verse is important,
(1) as accounting for the destruction of Jerusalem so soon after the pious reign of Josiah. Manasseh's crimes had defiled the land, but it was by rejecting the reforms of Josiah that the people finally profaned it, and sealed their doom:
(2) As showing that it is not by the acts of its government that a nation stands or falls. Ahaz and Manasseh lent the weight of their influence to the cause of idolatry: Hezekiah and Josiah to the cause of truth. But the nation had to determine which should pRev_ail. Excepting a remnant it embraced idolatry, and brought upon itself ruin: in the remnant the nation again Rev_ived Jer 24:5, Jer 24:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:11: The backsliding: Jer 3:8, Jer 3:22; Hos 4:16, Hos 11:7
justified: Eze 16:47, Eze 16:51, Eze 16:52, Eze 23:11
Carl Friedrich Keil and Franz Delitzsch
3:11
Israel's return, pardon, and blessedness. - Jer 3:11. "And Jahveh said to me, The backsliding one, Israel, is justified more than the faithless one, Judah. Jer 3:12. Go and proclaim these words towards the north, and say, Turn, thou backsliding one, Israel, saith Jahveh; I will not look darkly on you, for I am gracious, saith Jahveh; I will not always be wrathful. Jer 3:13. Only acknowledge thy guilt, for from Jahveh thy God art thou fallen away, and hither and thither hast thou wandered to strangers under every green tree, but to my voice ye have not hearkened, saith Jahveh. Jer 3:14. Return, backsliding sons, saith Jahveh; for I have wedded you to me, and will take you, one out of a city and two out of a race, and will bring you to Zion; Jer 3:15. And will give you shepherds according to my heart, and they will feed you with knowledge ad wisdom. Jer 3:16. And it comes to pass, when ye increase and are fruitful in the land, in those days, saith Jahveh, they will no more say, 'The ark of the covenant of Jahveh;' and it will no more come to mind, and ye will not longer remember it or miss it, and it shall not be made again. Jer 3:17. In that time they shall call Jerusalem the throne of Jahveh; and to it all peoples shall gather themselves, because the name of Jahveh is at Jerusalem: and no longer shall they walk after the stubbornness of their evil heart. Jer 3:18. In those days shall the house of Judah go along with the house of Israel, and together out of the land of midnight shall they come into the land which I have given for an inheritance unto your fathers." In Jer 3:11, from the comparison of the faithless Judah with the backsliding Israel, is drawn the conclusion: Israel stands forth more righteous than Judah. The same is said in other words by Ezek 16:51.; cf. (Ezek.) Jer 23:11. צדק in Piel is to show to be righteous, to justify. נפשׁהּ, her soul, i.e., herself. Israel appears more righteous than Judah, not because the apostasy and idolatry of the Israelites was less than that of the people of Judah; in this they are put on the same footing in Jer 3:6-10; in the like fashion both have played the harlot, i.e., stained themselves with idolatry (while by a rhetorical amplification the apostasy of Judah is in Jer 3:9 represented as not greater than that of Israel). But it is inasmuch as, in the first place, Judah had the warning example of Israel before its eyes, but would not be persuaded to repentance by Israel's punishment; then again, Judah had more notable pledges than the ten tribes of divine grace, especially in the temple with its divinely-ordained cultus, in the Levitical priesthood, and in its race of kings chosen by God. Hence its fall into idolatry called more loudly for punishment than did that of the ten tribes; for these, after their disruption from Judah and the Davidic dynasty, had neither a lawful cultus, lawful priests, nor a divinely-ordained kingship. If, then, in spite of these privileges, Judah sank as far into idolatry as Israel, its offence was greater and more grievous than that of the ten tribes; and it was surely yet more deserving of punishment than Israel, if it was resolved neither to be brought to reflection nor moved to repentance from its evil ways by the judgment that had fallen upon Israel, and if, on the contrary, it returned to God only outwardly and took the opus operatum of the temple-service for genuine conversion. For "the measure of guilt is proportioned to the measure of grace." Yet will not the Lord utterly cast off His people, Jer 3:12. He summons to repentance the Israelites who had now long been living in exile; and to them, the backsliding sons, who confess their sin and return to Him, He offers restoration to the full favours of the covenant and to rich blessings, and this in order to humble Judah and to provoke it to jealousy. The call to repentance which the prophet is in Jer 3:12 to proclaim towards the region of midnight, concerns the ten tribes living in Assyrian exile. צפנה, towards midnight, i.e., into the northern provinces of the Assyrian empire the tribes had been carried away (4Kings 17:6; 4Kings 18:11). שׁוּבה, return, sc. to thy God. Notwithstanding that the subject which follows, משׁבה, is fem., we have the masculine form here used ad sensum, because the faithless Israel is the people of the ten tribes. לא אפּיל פּני, I will not lower my countenance, is explained by Gen 4:5; Job 29:24, and means to look darkly, frowningly, as outward expression of anger; and this without our needing to take פּני for כּעסי as Kimchi does. For I am חסיד, gracious; cf. Ex 34:6. As to אטּור, see on Jer 3:5.
Geneva 1599
3:11 And the LORD said to me, The backsliding Israel hath (n) justified herself more than treacherous Judah.
(n) Israel has not declared herself as wicked as Judah, who yet has had more admonitions and examples to call her to repentance.
John Gill
3:11 And the Lord said unto me,.... To the Prophet Jeremiah, as in Jer 3:6 and at or about the same time:
the backsliding Israel hath justified herself more than treacherous Judah; that is, was comparatively more righteous; of the two she appeared the most righteous; though neither of them could vindicate their conduct, or justify themselves before God; see Lk 18:14. Judah was most to blame, because that after Israel committed idolatry, and was carried captive, she took no warning by it, but fell into the same sin; and in Manasseh's time committed greater idolatries, and more wickedness, than ever Israel did; and more than even the Amorites themselves, and other Heathen nations, had done, 4Kings 21:6 and though a reformation was made in Josiah's time, it was only feignedly, it was not cordial and hearty; and therefore she is all along here charged with perfidy and treachery.
Robert Jamieson, A. R. Fausset and David Brown
3:11 justified herself--has been made to appear almost just (that is, comparatively innocent) by the surpassing guilt of Judah, who adds hypocrisy and treachery to her sin; and who had the example of Israel to warn her, but in vain (compare Ezek 16:51; Ezek 23:11).
more than--in comparison with.
3:123:12: Այլ ե՛րթ եւ ընթերցի՛ր զպատգամս զայսոսիկ ՚ի կողմանս հիւսւսոյ, եւ ասասցես. Դա՛րձ առ իս բնակիչդ Իսրայէլի՝ ասէ Տէր. եւ ո՛չ հաստատեցից զերեսս իմ ՚ի վերայ ձեր, զի ողորմա՛ծ եմ ես՝ ասէ Տէր. եւ ո՛չ պահեցից ձեզ ոխս յաւիտեան[10974]։ [10974] Բազումք. Արդ ե՛րթ եւ ընթերցի՛ր զպատգամս զայս։
12 Ահաւասիկ գնա՛ եւ այս պատգամները հռչակի՛ր հիւսիսի կողմերում՝ ասելով. “Ինձ մօ՛տ դարձիր, ո՛վ դու Իսրայէլի բնակիչ, - ասում է Տէրը: - Ես ձեզ վրայ չեմ բարկանայ, քանզի ես ողորմած եմ, - ասում է Տէրը, ձեր դէմ յաւիտեան ոխ չեմ պահի:
12 Գնա՛, այս խօսքերը դէպի հիւսիս կանչելով ըսէ՛.‘Դարձի՛ր, ո՛վ ապստամբ Իսրայէլ’, կ’ըսէ Տէրը,‘Իմ բարկութիւնս ձեր վրայ չեմ թափեր. Քանզի ես ողորմած եմ’, կ’ըսէ Տէրը,‘Յաւիտեան ոխ չեմ պահեր
Արդ երթ եւ ընթերցիր զպատգամս զայսոսիկ ի կողմանս հիւսիսոյ, եւ ասասցես. Դարձ առ իս, [41]բնակիչդ Իսրայելի``, ասէ Տէր, եւ ոչ հաստատեցից զերեսս իմ ի վերայ ձեր, զի ողորմած եմ ես, ասէ Տէր, եւ ոչ պահեցից ձեզ ոխս յաւիտեան:

3:12: Այլ ե՛րթ եւ ընթերցի՛ր զպատգամս զայսոսիկ ՚ի կողմանս հիւսւսոյ, եւ ասասցես. Դա՛րձ առ իս բնակիչդ Իսրայէլի՝ ասէ Տէր. եւ ո՛չ հաստատեցից զերեսս իմ ՚ի վերայ ձեր, զի ողորմա՛ծ եմ ես՝ ասէ Տէր. եւ ո՛չ պահեցից ձեզ ոխս յաւիտեան[10974]։
[10974] Բազումք. Արդ ե՛րթ եւ ընթերցի՛ր զպատգամս զայս։
12 Ահաւասիկ գնա՛ եւ այս պատգամները հռչակի՛ր հիւսիսի կողմերում՝ ասելով. “Ինձ մօ՛տ դարձիր, ո՛վ դու Իսրայէլի բնակիչ, - ասում է Տէրը: - Ես ձեզ վրայ չեմ բարկանայ, քանզի ես ողորմած եմ, - ասում է Տէրը, ձեր դէմ յաւիտեան ոխ չեմ պահի:
12 Գնա՛, այս խօսքերը դէպի հիւսիս կանչելով ըսէ՛.‘Դարձի՛ր, ո՛վ ապստամբ Իսրայէլ’, կ’ըսէ Տէրը,‘Իմ բարկութիւնս ձեր վրայ չեմ թափեր. Քանզի ես ողորմած եմ’, կ’ըսէ Տէրը,‘Յաւիտեան ոխ չեմ պահեր
zohrab-1805▾ eastern-1994▾ western am▾
3:123:12 Иди и провозгласи слова сии к северу, и скажи: возвратись, отступница, {дочь} Израилева, говорит Господь. Я не изолью на вас гнева Моего; ибо Я милостив, говорит Господь, не вечно буду негодовать.
3:12 πορεύου πορευομαι travel; go καὶ και and; even ἀνάγνωθι αναγινωσκω read τοὺς ο the λόγους λογος word; log τούτους ουτος this; he πρὸς προς to; toward βορρᾶν βορρας north wind καὶ και and; even ἐρεῖς ερεω.1 state; mentioned ἐπιστράφητι επιστρεφω turn around; return πρός προς to; toward με με me ἡ ο the κατοικία κατοικια settlement τοῦ ο the Ισραηλ ισραηλ.1 Israel λέγει λεγω tell; declare κύριος κυριος lord; master καὶ και and; even οὐ ου not στηριῶ στηριζω steady; steadfast τὸ ο the πρόσωπόν προσωπον face; ahead of μου μου of me; mine ἐφ᾿ επι in; on ὑμᾶς υμας you ὅτι οτι since; that ἐλεήμων ελεημων merciful ἐγώ εγω I εἰμι ειμι be λέγει λεγω tell; declare κύριος κυριος lord; master καὶ και and; even οὐ ου not μηνιῶ μηνιω you εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever
3:12 הָלֹ֡ךְ hālˈōḵ הלך walk וְ wᵊ וְ and קָֽרָאתָ֩ qˈārāṯā קרא call אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דְּבָרִ֨ים ddᵊvārˌîm דָּבָר word הָ hā הַ the אֵ֜לֶּה ʔˈēlleh אֵלֶּה these צָפֹ֗ונָה ṣāfˈônā צָפֹון north וְ֠ wᵊ וְ and אָמַרְתָּ ʔāmartˌā אמר say שׁ֣וּבָה šˈûvā שׁוב return מְשֻׁבָ֤ה mᵊšuvˈā מְשׁוּבָה apostasy יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לֹֽוא־ lˈô- לֹא not אַפִּ֥יל ʔappˌîl נפל fall פָּנַ֖י pānˌay פָּנֶה face בָּכֶ֑ם bāḵˈem בְּ in כִּֽי־ kˈî- כִּי that חָסִ֤יד ḥāsˈîḏ חָסִיד loyal אֲנִי֙ ʔᵃnˌî אֲנִי i נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לֹ֥א lˌō לֹא not אֶטֹּ֖ור ʔeṭṭˌôr נטר be angry לְ lᵊ לְ to עֹולָֽם׃ ʕôlˈām עֹולָם eternity
3:12. vade et clama sermones istos contra aquilonem et dices revertere aversatrix Israhel ait Dominus et non avertam faciem meam a vobis quia sanctus ego sum dicit Dominus et non irascar in perpetuumGo, and proclaim these words towards the north, and thou shalt say: Return, O rebellious Israel, saith the Lord, and I will not turn away my face from you: for I am holy, saith the Lord, and I will not be angry for ever.
12. Go, and proclaim these words toward the north, and say, Return, thou backsliding Israel, saith the LORD; I will not look in anger upon you: for I am merciful, saith the LORD, I will not keep for ever.
3:12. Go, and proclaim these words toward the north, and you shall say: Return, O apostate Israel, says the Lord. For I will not avert my face from you. For I am holy, says the Lord, and I will not be angry forever.
3:12. Go and proclaim these words toward the north, and say, Return, thou backsliding Israel, saith the LORD; [and] I will not cause mine anger to fall upon you: for I [am] merciful, saith the LORD, [and] I will not keep [anger] for ever.
Go and proclaim these words toward the north, and say, Return, thou backsliding Israel, saith the LORD; [and] I will not cause mine anger to fall upon you: for I [am] merciful, saith the LORD, [and] I will not keep [anger] for ever:

3:12 Иди и провозгласи слова сии к северу, и скажи: возвратись, отступница, {дочь} Израилева, говорит Господь. Я не изолью на вас гнева Моего; ибо Я милостив, говорит Господь, не вечно буду негодовать.
3:12
πορεύου πορευομαι travel; go
καὶ και and; even
ἀνάγνωθι αναγινωσκω read
τοὺς ο the
λόγους λογος word; log
τούτους ουτος this; he
πρὸς προς to; toward
βορρᾶν βορρας north wind
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
ἐπιστράφητι επιστρεφω turn around; return
πρός προς to; toward
με με me
ο the
κατοικία κατοικια settlement
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
λέγει λεγω tell; declare
κύριος κυριος lord; master
καὶ και and; even
οὐ ου not
στηριῶ στηριζω steady; steadfast
τὸ ο the
πρόσωπόν προσωπον face; ahead of
μου μου of me; mine
ἐφ᾿ επι in; on
ὑμᾶς υμας you
ὅτι οτι since; that
ἐλεήμων ελεημων merciful
ἐγώ εγω I
εἰμι ειμι be
λέγει λεγω tell; declare
κύριος κυριος lord; master
καὶ και and; even
οὐ ου not
μηνιῶ μηνιω you
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
3:12
הָלֹ֡ךְ hālˈōḵ הלך walk
וְ wᵊ וְ and
קָֽרָאתָ֩ qˈārāṯā קרא call
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דְּבָרִ֨ים ddᵊvārˌîm דָּבָר word
הָ הַ the
אֵ֜לֶּה ʔˈēlleh אֵלֶּה these
צָפֹ֗ונָה ṣāfˈônā צָפֹון north
וְ֠ wᵊ וְ and
אָמַרְתָּ ʔāmartˌā אמר say
שׁ֣וּבָה šˈûvā שׁוב return
מְשֻׁבָ֤ה mᵊšuvˈā מְשׁוּבָה apostasy
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
לֹֽוא־ lˈô- לֹא not
אַפִּ֥יל ʔappˌîl נפל fall
פָּנַ֖י pānˌay פָּנֶה face
בָּכֶ֑ם bāḵˈem בְּ in
כִּֽי־ kˈî- כִּי that
חָסִ֤יד ḥāsˈîḏ חָסִיד loyal
אֲנִי֙ ʔᵃnˌî אֲנִי i
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
לֹ֥א lˌō לֹא not
אֶטֹּ֖ור ʔeṭṭˌôr נטר be angry
לְ lᵊ לְ to
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
3:12. vade et clama sermones istos contra aquilonem et dices revertere aversatrix Israhel ait Dominus et non avertam faciem meam a vobis quia sanctus ego sum dicit Dominus et non irascar in perpetuum
Go, and proclaim these words towards the north, and thou shalt say: Return, O rebellious Israel, saith the Lord, and I will not turn away my face from you: for I am holy, saith the Lord, and I will not be angry for ever.
3:12. Go, and proclaim these words toward the north, and you shall say: Return, O apostate Israel, says the Lord. For I will not avert my face from you. For I am holy, says the Lord, and I will not be angry forever.
3:12. Go and proclaim these words toward the north, and say, Return, thou backsliding Israel, saith the LORD; [and] I will not cause mine anger to fall upon you: for I [am] merciful, saith the LORD, [and] I will not keep [anger] for ever.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-13: Хотя уже сто лет прошло с тех пор, как жители царства Израильского были отведены в Ассирию, так что, казалось, Иегова уже совершенно забыл о них, однако, на самом деле, Он готов снова вернуть их к Себе, если только, конечно, они принесут искреннее раскаяние во грехах своих.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 Go and proclaim these words toward the north, and say, Return, thou backsliding Israel, saith the LORD; and I will not cause mine anger to fall upon you: for I am merciful, saith the LORD, and I will not keep anger for ever. 13 Only acknowledge thine iniquity, that thou hast transgressed against the LORD thy God, and hast scattered thy ways to the strangers under every green tree, and ye have not obeyed my voice, saith the LORD. 14 Turn, O backsliding children, saith the LORD; for I am married unto you: and I will take you one of a city, and two of a family, and I will bring you to Zion: 15 And I will give you pastors according to mine heart, which shall feed you with knowledge and understanding. 16 And it shall come to pass, when ye be multiplied and increased in the land, in those days, saith the LORD, they shall say no more, The ark of the covenant of the LORD: neither shall it come to mind: neither shall they remember it; neither shall they visit it; neither shall that be done any more. 17 At that time they shall call Jerusalem the throne of the LORD; and all the nations shall be gathered unto it, to the name of the LORD, to Jerusalem: neither shall they walk any more after the imagination of their evil heart. 18 In those days the house of Judah shall walk with the house of Israel, and they shall come together out of the land of the north to the land that I have given for an inheritance unto your fathers. 19 But I said, How shall I put thee among the children, and give thee a pleasant land, a goodly heritage of the hosts of nations? and I said, Thou shalt call me, My father; and shalt not turn away from me.
Here is a great deal of gospel in these verses, both that which was always gospel, God's readiness to pardon sin and to receive and entertain returning repenting sinners, and those blessings which were in a special manner reserved for gospel times, the forming and founding of the gospel church by bringing into it the children of God that were scattered abroad, the superseding of the ceremonial law, and the uniting of Jews and Gentiles, typified by the uniting of Israel and Judah in their return out of captivity. The prophet is directed to proclaim these words towards the north, for they are a call to backsliding Israel, the ten tribes that were carried captive into Assyria, which lay north from Jerusalem. That way he must look, to show that God had not forgotten them, though their brethren had, and to upbraid the men of Judah with their obstinacy in refusing to answer the calls given them. One might as well call to those who lay many hundred miles off in the land of the north; they would as soon hear as these unbelieving and disobedient people; backsliding Israel will sooner accept of mercy, and have the benefit of it, than treacherous Judah. And perhaps the proclaiming of these words towards the north looks as far forward as the preaching of repentance and remission of sins unto all nations, beginning at Jerusalem, Luke xxiv. 47. A call to Israel in the land of the north is a call to others in that land, even as many as belong to the election of grace. When it was suspected that Christ would go to the dispersed Jews among the Gentiles, it was concluded that he would teach the Gentiles, John vii. 35. So here.
I. Here is an invitation given to backsliding Israel, and in them to the backsliding Gentiles, to return unto God, the God from whom they had revolted (v. 12): Return, thou backsliding Israel. And again (v. 14): "Turn, O backsliding children! repent of your backslidings, return to your allegiance, come back to that good way which you have missed and out of which you have turned aside." Pursuant to this invitation, 1. They are encouraged to return. "Repent, and be converted, and your sins shall be blotted out, Acts iii. 19. You have incurred God's displeasure, but return to me, and I will not cause my anger to fall upon you." God's anger is ready to fall upon sinners, as a lion falls on his prey, and there is none to deliver, as a mountain of lead falling on them, to sink them past recovery into the lowest hell. But if they repent it shall be turned away, Isa. xii. 1. I will not keep my anger for ever, but will be reconciled, for I am merciful. We that are sinful were for ever undone if God were not merciful; but the goodness of his nature encourages us to hope that, if we by repentance undo what we have done against him, he will by a pardon unsay what he has said against us. 2. They are directed how to return (v. 13): "Only acknowledge thy iniquity, own thyself in a fault and thereby take shame to thyself and give glory to God." I will not keep my anger for ever (that is a previous promise); you shall be delivered form that anger of God which is everlasting, from the wrath to come; but upon what terms? Very easy and reasonable ones. Only acknowledge thy sins. If we confess our sins, he is faithful and just to forgive them. This will aggravate the condemnation of sinners, that the terms of pardon and peace were brought so low, and yet they would not come up to them. If the prophet had told thee to do some great thing wouldst thou not have done it? How much more when he says, Only acknowledge thy iniquity? 2 Kings v. 13. In confessing sin, (1.) We must own the corruption of our nature: Acknowledge thy iniquity, the perverseness and irregularity of thy nature. (2.) We must own our actual sins: "That thou hast transgressed against the Lord thy God, hast affronted him and offended him." (3.) We must own the multitude of our transgressions: "That thou hast scattered thy ways to the strangers, run hither and thither in pursuit of thy idols, under every green tree. Wherever thou hast rambled thou hast left behind thee the marks of thy folly." (4.) We must aggravate our sin from the disobedience that there is in it to the divine law. The sinfulness of sin is the worst thing in it: "You have not obeyed my voice; acknowledge that, and let that humble you more than any thing else."
II. Here are precious promises made to these backsliding children, if they do return, which were in part fulfilled in the return of the Jews out of their captivity, many that belonged to the ten tribes having perhaps joined themselves to those of the two tribes, in the prospect of their deliverance, and returning with them; but the prophecy is to have its full accomplishment in the gospel church, and the gathering together of the children of God that were scattered abroad to that: "Return, for, though you are backsliders, yet you are children; nay, though a treacherous wife, yet a wife, for I am married to you (v. 14) and will not disown the relation." Thus God remembers his covenant with their fathers, that marriage covenant, and in consideration of that he remembers their land, Lev. xxvi. 42.
1. He promises to gather them together from all places whither they are dispersed and scattered abroad, John xi. 52, I will take you, one of a city, and two of a family, or clan; and I will bring you to Zion, v. 14. All those that by repentance return to their duty shall return to their former comfort. Observe, (1.) God will graciously receive those that return to him, nay, it is he that by his distinguishing grace takes them out from among the rest that persist in their backslidings; if he had left them, they would have been undone. (2.) Of the many that have backslidden from God there are but few, very few in comparison, that return to him, like the gleanings of the vintage--one of a city and two of a country; Christ's flock is a little flock, and few there are that find the strait gate. (3.) Of those few, though dispersed, yet not one shall be lost. Though there be but one in a city, God will find out that one; he shall not be overlooked in a crowd, but shall be brought safely to Zion, safely to heaven. The scattered Jews shall be brought to Jerusalem, and those of the ten tribes shall be as welcome there as those of the two. God's chosen, scattered all the world over, shall be brought to the gospel church, that Mount Zion, the heavenly Jerusalem, that holy hill on which Christ reigns.
2. He promises to set those over them that shall be every way blessings to them (v. 15): I will give you pastors after my heart, alluding to the character given of David when God pitched upon him to be king. 1 Sam. xiii. 14, The Lord hath sought him a man after his own heart. Observe, (1.) When a church is gathered it must be governed. "I will bring them to Zion, not to live as they list, but to be under discipline, not as wild beasts, that range at pleasure, but as sheep that are under the direction of a shepherd." I will give them pastors, that is, both magistrates and ministers; both are God's ordinance for the support of his kingdom. (2.) It is well with a people when their pastors are after God's own heart, such as they should be, such as we would have them be, who shall make his will their rule in all their administrations, and such as endeavour in some measure to conform to his example, who rule for him, and, as they are capable, rule like him. (3.) Those are pastors after God's own heart who make it their business to feed the flock, not to feed themselves and fleece the flocks, but to do all they can for the good of those that are under their charge, who feed them with wisdom and understanding (that is, wisely and understandingly), as David fed them, in the integrity of his heart and by the skilfulness of his hand, Ps. lxxviii. 72. Those who are not only pastors, but teachers, must feed them with the word of God, which is wisdom and understanding, which is able to make us wise to salvation.
3. He promises that there shall be no more occasion for the ark of the covenant, which had been so much the glory of the tabernacle first and afterwards of the temple, and was the token of God's presence with them; that shall be set aside, and there shall be no more enquiry after, nor enquiring of, it (v. 16): When you shall be multiplied and increased in the land, when the kingdom of the Messiah shall be set up, which by the accession of the Gentiles will bring in to the church a vast increase (and the days of the Messiah the Jewish masters themselves acknowledge to be here intended), then they shall say no more, The ark of the covenant of the Lord, they shall have it no more among them to value, or value themselves upon, because they shall have a pure spiritual way of worship set up, in which there shall be no occasion for any of those external ordinances; with the ark of the covenant the whole ceremonial law shall be set aside, and all the institutions of it, for Christ, the truth of all those types, exhibited to us in the word and sacraments of the New Testament, will be to us instead of all. It is very likely (whatever the Jews suggest to the contrary) that the ark of the covenant was in the second temple, being restored by Cyrus with the other vessels of the house of the Lord, Ezra i. 7. But in the gospel temple Christ is the ark; he is the propitiatory, or mercy-seat; and it is the spiritual presence of God in his ordinances that we are now to expect. Many expressions are here used concerning the setting aside of the ark, that it shall not come to mind, that they shall not remember it, that they shall not visit it, that none of these things shall be any more done; for the true worshippers shall worship the Father in spirit and in truth, John iv. 24. But this variety of expressions is used to show that the ceremonies of the law of Moses should be totally and finally abolished, never to be used any more, but that it would be with difficulty that those who had been so long wedded to them should be weaned from them; and that they would not quite let them go till their holy city and holy house should both be levelled with the ground.
4. He promises that the gospel church, here called Jerusalem, shall become eminent and conspicuous, v. 17. Two things shall make it famous:-- (1.) God's special residence and dominion in it. It shall be called, The throne of the Lord--the throne of his glory, for that shines forth in the church--the throne of his government, for that also is erected there; there he rules his willing people by his word and Spirit, and brings every thought into obedience to himself. As the gospel got ground this throne of the Lord was set up even where Satan's seat had been. It is especially the throne of his grace; for those that by faith come to this Jerusalem come to God the judge of all, and to Jesus the mediator of the new covenant, Heb. xii. 22-24. (2.) The accession of the Gentiles to it. All the nations shall be discipled, and so gathered to the church, and shall become subjects to that throne of the Lord which is there set up, and devoted to the honour of that name of the Lord which is there both manifested and called upon.
5. He promises that there shall be a wonderful reformation wrought in those that are gathered to the church: They shall not walk any more after the imagination of their evil hearts. They shall not live as they list, but live by rules, not do according to their own corrupt appetites, but according to the will of God. See what leads in sin--the imagination of our own evil hearts; and what sin is--it is walking after that imagination, being governed by fancy and humour; and what converting grace does--it takes us off from walking after our own inventions and brings us to be governed by religion and right reason.
6. That Judah and Israel shall be happily united in one body, v. 18. They were so in their return out of captivity and their settlement again in Canaan: The house of Judah shall walk with the house of Israel, as being perfectly agreed, and become one stick in the hand of the Lord, as Ezekiel also foretold, ch. xxxvii. 16, 17. Both Assyria and Chaldea fell into the hands of Cyrus, and his proclamation extended to all the Jews in all his dominions. And therefore we have reason to think that many of the house of Israel came with those of Judah out of the land of the north; though at first there returned but 42,000 (whom we have an account of, Ezra ii.) yet Josephus says (Antiq. 11.68) that some few years after, under Darius, Zerubbabel went and fetched up above 4,000,000 of souls, to the land that was given for an inheritance to their fathers. And we never read of such animosities and enmities between Israel and Judah as had been formerly. This happy coalescence between Israel and Judah in Canaan was a type of the uniting of Jews and Gentiles in the gospel church, when, all enmities being slain, they should become one sheepfold under one shepherd.
III. Here is some difficulty started, that lies in the way of all this mercy; but an expedient is found to get over it.
1. God asks, How shall I do this for thee? Not as if God showed favour with reluctancy, as he punishes with a How shall I give thee up? Hos. xi. 8, 9. No, though he is slow to anger, he is swift to show mercy. But it intimates that we are utterly unworthy of his favours, that we have no reason to expect them, that there is nothing in us to deserve them, that we can lay no claim to them, and that he contrives how to do it in such a way as may save the honour of his justice and holiness in the government of the world. Means must be devised that his banished be not for ever expelled from him, 2 Sam. xiv. 14. How shall I do it? (1.) Even backsliders, if they return and repent, shall be put among the children; and who could ever have expected that? Behold what manner of love is this! 1 John iii. 1. How should we who are so mean and weak, so worthless and unworthy, and so provoking, ever be put among the children. (2.) To those whom God puts among the children he will give the pleasant land, the land of Canaan, that glory of all lands, that goodly heritage of the hosts of nations, which nations and their hosts wish for and prefer to their own country, or which the hosts of the nations have now got possession of. It was a type of heaven, where there are pleasures for evermore. Now who could expect a place in that pleasant land that has so often despised it (Ps. cvi. 24) and is so unworthy of it and unfit for it? Is this the manner of men?
2. He does himself return answer to this question: But I said, Thou shalt call me, My Father. God does himself answer all the objections that are taken from our unworthiness, or they would never be got over. (1.) That he may put returning penitents among the children, he will give them the Spirit of adoption, teaching them to cry, Abba, Father, Gal. iv. 6. "Thou shalt call me, My Father; thou shalt return to me, and resign thyself to me as a father, and that shall recommend thee to my favour," (2.) That he may give them the pleasant land, he will put his fear in their hearts, that they may never turn from him, but may persevere to the end.
Adam Clarke: Commentary on the Bible - 1831
3:12: Proclaim these words toward the north - The countries where the ten tribes were then in captivity, Mesopotamia, Assyria, Media, etc., see Kg2 17:6; these lay north of Judea. How tender and compassionate are the exhortations in this and the following verses! Could these people believe that God had sent the prophet and yet prefer the land of their bondage to the blessings of freedom in their own country, and the approbation of their God?
Albert Barnes: Notes on the Bible - 1834
3:12: The north - The ten tribes, settled by Salmanezer in the north of Assyria.
I will not cause mine anger to fall upon you - literally, I will not cause my face "to fall upon you:" i. e., "I will not receive you with averted looks." The "and" before this clause should be omitted, as also before the next clause, "I will not keep ..."
I will not keep - All God's promises and threats are conditional upon man's conduct.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:12: toward the north: Jer 3:18, Jer 23:8, Jer 31:8; Kg2 15:29, Kg2 17:6, Kg2 17:23, Kg2 18:1
Return: Jer 3:1, Jer 3:7, Jer 3:22, Jer 4:1; Isa 44:22; Eze 33:11; Hos 6:1, Hos 14:1-3
and I will not: Jer 30:11, Jer 33:26; Eze 39:25; Hos 11:8, Hos 11:9
for I am: Jer 31:20; Deu 4:29-31; Ch2 30:9; Psa 86:5, Psa 86:15, Psa 103:8, Psa 103:17, Psa 145:8; Mic 7:18-20; Rom 5:20, Rom 5:21
I will: Jer 3:5; Psa 79:5
Geneva 1599
3:12 Go and proclaim these words toward (o) the north, and say, Return, thou backsliding Israel, saith the LORD; [and] I will not cause my anger to fall upon you: for I [am] merciful, saith the LORD, [and] I will not keep [anger] for ever.
(o) While the Israelites were now kept in captivity by the Assyrians, to whom he promises mercy, if they will repent.
John Gill
3:12 Go and proclaim these words towards the north,.... With his face thitherwards, towards Babylon, which lay north of Judea, and was the metropolis of Assyria, where the ten tribes were carried captive; and though they were dispersed in the cities of Media and Persia, which lay eastward, yet Babylon being the head of the empire, respect is had to that; not that the prophet was to go thither to them, or to prophesy in the land of the north, as the Targum paraphrases the words: for the word "go", as Jarchi observes, is only expressive of a command on the part of God; and of readiness, as Kimchi says, on the part of the prophet to obey, but not of local motion; he was to read these words, as the latter of these suggests, in Jerusalem, before the elders of Judah, with a respect to Israel, as if they were before him; and the design of this was to show that the Lord was gracious and merciful, and ready to receive backsliders; and to stimulate Judah to repentance, and to turn unto the Lord:
and say, return, thou backsliding Israel, saith the Lord not return from the land of their captivity, though that they shall return in the last day Kimchi thinks is here intimated; and Jarchi says some of them did return, in the eighteenth year of Josiah; but return from their idols to the living God: and for their encouragement it is added,
and I will not cause mine anger to fall upon you; or, "my face" (d); by frowning upon them, expressing displicency with them, and anger towards them; the meaning is, that he would not continue his resentments, or cause his anger to fall upon them any more, or at least not for ever, as Kimchi interprets it; he had caused his anger to fall upon them like a mighty storm of rain, by carrying them captive; but now he intimates, should they repent and return, he would remove his anger from them, and not cause it to return any more:
for I am merciful, saith the Lord; so he proclaimed himself before Moses, Ex 34:6 and of this they had had often instances and proofs:
and I will not keep anger for ever; or, "thy sins", as the Targum; I will not mark and observe them, or reserve them for punishment, but will mercifully forgive them; See Gill on Jer 3:5.
(d) "non faciam cadere facies meas super vos", Schmidt.
John Wesley
3:12 The north - To Assyria and Media, that lay northward from Judea, whither the ten tribes were carried by Tiglath - pileser, and Salmanezer.
Robert Jamieson, A. R. Fausset and David Brown
3:12 Go--not actually; but turn and proclaim towards the north (Media and Assyria, where the ten tribes were located by Tiglath-pileser and Shalmaneser, 4Kings 15:29; 4Kings 17:6; 4Kings 18:9, 4Kings 18:11).
Return . . . backsliding--Hebrew, Shubah, Meshubah, a play on sounds. In order to excite Judah to godly jealousy (Rom 11:14), Jehovah addresses the exiled ten tribes of Israel with a loving invitation.
cause . . . anger to fall--literally, "I will not let fall My countenance" (compare Gen 4:5-6; Job 29:3), that is, I will not continue to frown on you.
keep--"anger" is to be supplied (see on Jer 3:5).
3:133:13: Բայց ծանի՛ր զանիրաւութիւնս քո, զի ՚ի Տէր Աստուած քո ամպարշտեցար. եւ տարածեցեր զճանապարհս քո օտարաց ՚ի ներքոյ ամենայն անտառախիտ ծառոց. եւ ձայնի իմում ո՛չ լուար՝ ասէ Տէր[10975]։ [10975] Ոմանք. Ամենայն անտառախիտ փայտից. եւ ձայ՛՛։
13 Բայց դու գիտակցի՛ր քո անօրէնութիւնները, որովհետեւ դու ամբարշտացար քո Տէր Աստծու դէմ եւ օտարների համար քո ճանապարհները տարածեցիր բոլոր սաղարթախիտ ծառերի տակ, իսկ իմ ձայնը չլսեցիր, - ասում է Տէրը: -
13 Միայն թէ քու ունայնութիւնդ ճանչցիր, Որ քու Տէր Աստուծոյդ դէմ ապստամբեցար։Եւ ամէն կանանչ ծառի տակ Քու ճամբաներդ օտարներուն տարածեցիր Ու իմ խօսքիս հնազանդութիւն չըրիր’, կ’ըսէ Տէրը։
Բայց ծանիր զանիրաւութիւնս քո, զի ի Տէր Աստուած քո ամպարշտեցար. եւ տարածեցեր զճանապարհս քո օտարաց ի ներքոյ ամենայն անտառախիտ ծառոց, եւ ձայնի իմում ոչ լուար, ասէ Տէր:

3:13: Բայց ծանի՛ր զանիրաւութիւնս քո, զի ՚ի Տէր Աստուած քո ամպարշտեցար. եւ տարածեցեր զճանապարհս քո օտարաց ՚ի ներքոյ ամենայն անտառախիտ ծառոց. եւ ձայնի իմում ո՛չ լուար՝ ասէ Տէր[10975]։
[10975] Ոմանք. Ամենայն անտառախիտ փայտից. եւ ձայ՛՛։
13 Բայց դու գիտակցի՛ր քո անօրէնութիւնները, որովհետեւ դու ամբարշտացար քո Տէր Աստծու դէմ եւ օտարների համար քո ճանապարհները տարածեցիր բոլոր սաղարթախիտ ծառերի տակ, իսկ իմ ձայնը չլսեցիր, - ասում է Տէրը: -
13 Միայն թէ քու ունայնութիւնդ ճանչցիր, Որ քու Տէր Աստուծոյդ դէմ ապստամբեցար։Եւ ամէն կանանչ ծառի տակ Քու ճամբաներդ օտարներուն տարածեցիր Ու իմ խօսքիս հնազանդութիւն չըրիր’, կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
3:133:13 Признай только вину твою: ибо ты отступила от Господа Бога твоего и распутствовала с чужими под всяким ветвистым деревом, а гласа Моего вы не слушали, говорит Господь.
3:13 πλὴν πλην besides; only γνῶθι γινωσκω know τὴν ο the ἀδικίαν αδικια injury; injustice σου σου of you; your ὅτι οτι since; that εἰς εις into; for κύριον κυριος lord; master τὸν ο the θεόν θεος God σου σου of you; your ἠσέβησας ασεβεω irreverent καὶ και and; even διέχεας διαχεω the ὁδούς οδος way; journey σου σου of you; your εἰς εις into; for ἀλλοτρίους αλλοτριος another's; stranger ὑποκάτω υποκατω underneath παντὸς πας all; every ξύλου ξυλον wood; timber ἀλσώδους αλσωδης the δὲ δε though; while φωνῆς φωνη voice; sound μου μου of me; mine οὐχ ου not ὑπήκουσας υπακουω listen to λέγει λεγω tell; declare κύριος κυριος lord; master
3:13 אַ֚ךְ ˈʔaḵ אַךְ only דְּעִ֣י dᵊʕˈî ידע know עֲוֹנֵ֔ךְ ʕᵃwōnˈēḵ עָוֹן sin כִּ֛י kˈî כִּי that בַּ ba בְּ in יהוָ֥ה [yhwˌāh] יְהוָה YHWH אֱלֹהַ֖יִךְ ʔᵉlōhˌayiḵ אֱלֹהִים god(s) פָּשָׁ֑עַתְּ pāšˈāʕat פשׁע rebel וַ wa וְ and תְּפַזְּרִ֨י ttᵊfazzᵊrˌî פזר scatter אֶת־ ʔeṯ- אֵת [object marker] דְּרָכַ֜יִךְ dᵊrāḵˈayiḵ דֶּרֶךְ way לַ la לְ to † הַ the זָּרִ֗ים zzārˈîm זָר strange תַּ֚חַת ˈtaḥaṯ תַּחַת under part כָּל־ kol- כֹּל whole עֵ֣ץ ʕˈēṣ עֵץ tree רַעֲנָ֔ן raʕᵃnˈān רַעֲנָן luxuriant וּ û וְ and בְ vᵊ בְּ in קֹולִ֥י qôlˌî קֹול sound לֹא־ lō- לֹא not שְׁמַעְתֶּ֖ם šᵊmaʕtˌem שׁמע hear נְאֻם־ nᵊʔum- נְאֻם speech יְהֹוָֽה׃ [yᵊhôˈāh] יְהוָה YHWH
3:13. tamen scito iniquitatem tuam quia in Dominum Deum tuum praevaricata es et dispersisti vias tuas alienis sub omni ligno frondoso et vocem meam non audisti ait DominusBut yet acknowledge thy iniquity, that thou hast transgressed against the Lord thy God: and thou hast scattered thy ways to strangers under every green tree, and hast not heard my voice, saith the Lord.
13. Only acknowledge thine iniquity, that thou hast transgressed against the LORD thy God, and hast scattered thy ways to the strangers under every green tree, and ye have not obeyed my voice, saith the LORD.
3:13. So then, truly acknowledge your iniquity, that you have betrayed the Lord your God, and that you have spread your ways to strangers, under every leafy tree, and that you have not listened to my voice, says the Lord.
3:13. Only acknowledge thine iniquity, that thou hast transgressed against the LORD thy God, and hast scattered thy ways to the strangers under every green tree, and ye have not obeyed my voice, saith the LORD.
Only acknowledge thine iniquity, that thou hast transgressed against the LORD thy God, and hast scattered thy ways to the strangers under every green tree, and ye have not obeyed my voice, saith the LORD:

3:13 Признай только вину твою: ибо ты отступила от Господа Бога твоего и распутствовала с чужими под всяким ветвистым деревом, а гласа Моего вы не слушали, говорит Господь.
3:13
πλὴν πλην besides; only
γνῶθι γινωσκω know
τὴν ο the
ἀδικίαν αδικια injury; injustice
σου σου of you; your
ὅτι οτι since; that
εἰς εις into; for
κύριον κυριος lord; master
τὸν ο the
θεόν θεος God
σου σου of you; your
ἠσέβησας ασεβεω irreverent
καὶ και and; even
διέχεας διαχεω the
ὁδούς οδος way; journey
σου σου of you; your
εἰς εις into; for
ἀλλοτρίους αλλοτριος another's; stranger
ὑποκάτω υποκατω underneath
παντὸς πας all; every
ξύλου ξυλον wood; timber
ἀλσώδους αλσωδης the
δὲ δε though; while
φωνῆς φωνη voice; sound
μου μου of me; mine
οὐχ ου not
ὑπήκουσας υπακουω listen to
λέγει λεγω tell; declare
κύριος κυριος lord; master
3:13
אַ֚ךְ ˈʔaḵ אַךְ only
דְּעִ֣י dᵊʕˈî ידע know
עֲוֹנֵ֔ךְ ʕᵃwōnˈēḵ עָוֹן sin
כִּ֛י kˈî כִּי that
בַּ ba בְּ in
יהוָ֥ה [yhwˌāh] יְהוָה YHWH
אֱלֹהַ֖יִךְ ʔᵉlōhˌayiḵ אֱלֹהִים god(s)
פָּשָׁ֑עַתְּ pāšˈāʕat פשׁע rebel
וַ wa וְ and
תְּפַזְּרִ֨י ttᵊfazzᵊrˌî פזר scatter
אֶת־ ʔeṯ- אֵת [object marker]
דְּרָכַ֜יִךְ dᵊrāḵˈayiḵ דֶּרֶךְ way
לַ la לְ to
הַ the
זָּרִ֗ים zzārˈîm זָר strange
תַּ֚חַת ˈtaḥaṯ תַּחַת under part
כָּל־ kol- כֹּל whole
עֵ֣ץ ʕˈēṣ עֵץ tree
רַעֲנָ֔ן raʕᵃnˈān רַעֲנָן luxuriant
וּ û וְ and
בְ vᵊ בְּ in
קֹולִ֥י qôlˌî קֹול sound
לֹא־ lō- לֹא not
שְׁמַעְתֶּ֖ם šᵊmaʕtˌem שׁמע hear
נְאֻם־ nᵊʔum- נְאֻם speech
יְהֹוָֽה׃ [yᵊhôˈāh] יְהוָה YHWH
3:13. tamen scito iniquitatem tuam quia in Dominum Deum tuum praevaricata es et dispersisti vias tuas alienis sub omni ligno frondoso et vocem meam non audisti ait Dominus
But yet acknowledge thy iniquity, that thou hast transgressed against the Lord thy God: and thou hast scattered thy ways to strangers under every green tree, and hast not heard my voice, saith the Lord.
3:13. So then, truly acknowledge your iniquity, that you have betrayed the Lord your God, and that you have spread your ways to strangers, under every leafy tree, and that you have not listened to my voice, says the Lord.
3:13. Only acknowledge thine iniquity, that thou hast transgressed against the LORD thy God, and hast scattered thy ways to the strangers under every green tree, and ye have not obeyed my voice, saith the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
3:13: Acknowledge - literally, "know thy iniquity;" know that thy doings are iniquitous.
Scattered thy ways - Wandered in search of those idolatries which foreign nations practice.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:13: acknowledge: Jer 3:25, Jer 31:18-20; Lev 26:40-42; Deu 30:1-3; Job 33:27, Job 33:28; Pro 28:13; Luk 15:18-21; Jo1 1:8-10
and hast scattered: Jer 3:2, Jer 3:6, Jer 2:20, Jer 2:25; Eze 16:15, Eze 16:24, Eze 16:25
under every: Deu 12:2
Carl Friedrich Keil and Franz Delitzsch
3:13
An indispensable element of the return is: Acknowledge thy guilt, thine offence, for grievously hast thou offended; thou art fallen away (פּשׁע), and תּפזּרי את־דּרכיך, lit., hast scattered thy ways for strangers; i.e., hither and thither, on many a track, hast thou run after the strange gods: cf. Jer 2:23.
The repeated call שׁוּבוּ, Jer 3:14, is, like that in Jer 3:12, addressed to Israel in the narrower sense, not to the whole covenant people or to Judah. The "backsliding sons" are "the backsliding Israel" of Jer 3:7, Jer 3:8, Jer 3:11., and of Jer 3:22. In Jer 3:18 also Judah is mentioned only as it is in connection with Israel. בּעלתּי בכם, here and in Jer 31:32, is variously explained. There is no evidence for the meaning loathe, despise, which Ges. and Diet. in the Lex., following the example of Jos. Kimchi, Pococke, A Schultens, and others, attribute to the word בּעל; against this, cf. Hgstb. Christol. ii. p. 375; nor is the sig. "rule" certified (lxx διότι ἐγὼ κατακυριεύσω ὑμῶν); it cannot be proved from Is 26:13. בּעל means only, own, possess; whence come the meanings, take to wife, have oneself married, which are to be maintained here and in Jer 31:32. In this view Jerome translates, quia ego vir vester; Luther, denn ich will euch mir vertrauen; Hgstb., denn ich traue euch mir an;-the reception anew of the people being given under the figure of a new marriage. This acceptation is, however, not suitable to the perf. בּעלתּי, for this, even if taken prophetically, cannot refer to a renewal of marriage which is to take place in the future. The perf. can be referred only to the marriage of Israel at the conclusion of the covenant on Sinai, and must be translated accordingly: I am your husband, or: I have wedded you to me. This is demanded by the grounding כּי; for the summons to repent cannot give as its motive some future act of God, but must point to that covenant relationship founded in the past, which, though suspended for a time, was not wholly broken up.
(Note: Calvin gives it rightly: "Dixerat enim, se dedisse libellum repudii h. e. quasi publicis tabulis se testatum fuisse, nihil amplius sibi esse conjunctionis cum populo illo. Nam exilium erat instar divortii. Jam dicit: Ego sum maritus vester. Nam etiamsi ego tam graviter laesus a vobis fuerim, quia fefellistis fidem mihi datam, tamen maneo in proposito, ut sim bovis maritus;...et perinde ac si mihi semper fidem praestitissetis, iterum assuman vos, inqiut.")
The promise of what God will do if Israel repents is given only from ולקחתּי (with ו consec.) onwards. The words, I take you, one out of a city, two out of a race, are not with Kimchi to be so turned: if even a single Israelite dwelt in a heathen city; but thus: if from amongst the inhabitants of a city there returns to me but one, and if out of a whole race there return but two, I will gather even these few and bring them to Zion. Quite aside from the point is Hitz.'s remark, that in Mic 5:1, too, a city is called אלף, and is equivalent to משׁפּחה. The numbers one and two themselves show us that משׁפּחה is a larger community than the inhabitants of one town, i.e., that it indicates the great subdivisions into which the tribes of Israel were distributed. The thought, then, is this: Though but so small a number obey the call to repent, yet the Lord will save even these; He will exclude from salvation no one who is willing to return, but will increase the small number of the saved to a great nation. This promise is not only not contradictory of those which declare the restoration of Israel as a whole; but it is rather a pledge that God will forget no one who is willing to be saved, and shows the greatness of the divine compassion.
As to the historical reference, it is manifest that the promise cannot be limited, as it is by Theodrt. and Grot., to the return from the Assyrian and Babylonian exile; and although the majority of commentators take it so, it can as little be solely referred to the Messianic times or to the time of the consummation of the kingdom of God. The fulfilment is accomplished gradually. It begins with the end of the Babylonian exile, in so far as at that time individual members of the ten tribes may have returned into the land of their fathers; it is continued in Messianic times during the lives of the apostles, by the reception, on the part of the Israelites, of the salvation that had appeared in Christ; it is carried on throughout the whole history of the Church, and attains its completion in the final conversion of Israel. This Messianic reference of the words is here the ruling one. This we may see from "bring you to Zion," which is intelligible only when we look on Zion as the seat of the kingdom of God; and yet more clearly is it seen from the further promise, Jer 3:15-17, I will give you shepherds according to my heart, etc. By shepherds we are not to understand prophets and priests, but the civil authorities, rulers, princes, kings (cf. Jer 2:8, Jer 2:26). This may not only be gathered from the parallel passage, Jer 23:4, but is found in the כּלבּי, which is an unmistakeable allusion to 1Kings 13:14, where David is spoken of as a man whom Jahveh has sought out for Himself after His heart (כּלבבו), and has set to be prince over His people. They will feed you דּעה . Both these words are used adverbially. דּעה is a noun, and השׂכּיל an infin.: deal wisely, possess, and show wisdom; the latter is as noun generally השׂכּל , Dan 1:17; Prov 1:3; Prov 21:16, but is found also as infin. absol. Jer 9:23. A direct contrast to these shepherds is found in the earlier kings, whom Israel had itself appointed according to the desire of its heart, of whom the Lord said by Hosea, They have set up kings (to themselves), but not by me (Hos 8:4); kings who seduced the people of God to apostasy, and encouraged them in it. "In the whole of the long series of Israelitish rulers we find no Jehoshaphat, no Hezekiah, no Josiah; and quite as might have been expected, for the foundation of the throne of Israel was insurrection" (Hgstb.). But if Israel will return to the Lord, He will give it rulers according to His heart, like David (cf. Ezek 34:23; Hos 3:5), who did wisely (משׂכּיל ) in all his ways, and with whom Jahveh was (1Kings 18:14.; cf. 3Kings 2:3). The knowledge and wisdom consists in the keeping and doing of the law of God, Deut 4:6; Deut 29:8. As regards form, the promise attaches itself to the circumstances of the earlier times, and is not to be understood of particular historical rulers in the period after the exile; it means simply that the Lord will give to Israel, when it is converted to Him, good and faithful governors who will rule over it in the spirit of David. But the Davidic dynasty culminates in the kingship of the Messiah, who is indeed named David by the prophets; cf. Jer 22:4.
Geneva 1599
3:13 Only acknowledge thy iniquity, that thou hast transgressed against the LORD thy God, and hast (p) scattered thy ways to the strangers under every green tree, and ye have not obeyed my voice, saith the LORD.
(p) There was no way which you did not hunt to seek after the idols, and to go on a pilgrimage.
John Gill
3:13 Only acknowledge thine iniquity,.... Or, "know" (e) it; unless a man knows his sin, and is convicted of it, he will never repent of it, or turn from it; and when he is made sensible of it, and sorry for it, he ought to acknowledge and confess it before God, against whom he has sinned; this is what is insisted upon, and all that is insisted upon; and it is the least that can be done, and is what every sensible sinner will do, who upon it may expect the discovery of pardoning grace and mercy, Ps 32:5,
that thou hast transgressed against the Lord thy God; against his law, his declared mind and will, and notwithstanding he is the Lord thy God; against a God of love, grace, and mercy, who had loaded them with his benefits, and followed them with his goodness; all which aggravates the sin they had been guilty of:
and hast scattered thy ways to the strangers under every green tree; a phrase expressive of whoredom; it is an euphemism, the same with , as Jarchi observes, "the opening of the feet", to everyone that passes by, to be lain with, Ezek 16:25 and is to be understood of the multiplied idolatries of Israel; and that as harlots run about here and there, and prostitute themselves to whomsoever they meet with, so they worshipped the strange gods of the Heathens everywhere, in all their cities, upon every mountain and hill, and under every green tree; see Jer 2:20 so the Targum,
"and thou hast corrupted thy way, thou hast joined thyself to the people that worship idols under every green tree:''
and ye have not obeyed my voice, saith the Lord: the voice of his command in the law, which forbids idolatry; and his voice by his prophets, which reproved them for it, and exhorted them to repentance; but they regarded neither.
(e) "scito", V. L. Pagninus, Montanus.
John Wesley
3:13 Strangers - To other gods, or to idols, running here and there up and down.
Robert Jamieson, A. R. Fausset and David Brown
3:13 Only acknowledge-- (Deut 30:1, Deut 30:3; Prov 28:13).
scattered thy ways, &c.-- (Jer 2:25). Not merely the calves at Beth-el, but the idols in every direction, were the objects of their worship (Ezek 16:15, Ezek 16:24-25).
3:143:14: Դարձարո՛ւք առ իս որդիք հեռացեալք՝ ասէ Տէր, զի ես տիրեցից ձեզ. եւ առից զձեզ մի ՚ի քաղաքէ՛ եւ երկուս յազգէ, եւ տարա՛յց զձեզ ՚ի Սիովն[10976]. [10976] Յօրինակին ՚ի բնաբանի գրեալ. Ասէ Տէր... սիրեցից զձեզ, եւ առից զձեզ. ՚ի լուսանցս չակերտիւ նշանակի ուղղագրեալ՝ տիրեցից զձեզ. համաձայն բազմաց։ Ուր օրինակ մի ունի. Ասէ Տէր, զի ես ընկալայց զձեզ մի ՚ի քաղաքէ եւ. եւ այլ օրինակ մի. զի ես ընտրեցից զձեզ մի ՚ի քա՛՛։
14 Ինձնից հեռացա՛ծ որդիներ, դարձէ՛ք ինձ մօտ, որպէսզի ես ձեզ տիրեմ, - ասում է Տէրը: - Կ’առնեմ ձեզ, ամէն քաղաքից՝ մէկին եւ ամէն ցեղից՝ երկուսին, ու կը տանեմ ձեզ Սիոն:
14 ‘Դարձէ՛ք, ո՛վ ապստամբ որդիներ’, կ’ըսէ Տէրը։Քանզի* թէեւ ձեզ մերժեցի, Բայց ձեզ պիտի առնեմ, ամէն մէկ քաղաքէ մէկ հոգի, Ամէն մէկ ազգատոհմէ երկու հոգի Ու ձեզ Սիօն պիտի բերեմ։
Դարձարուք առ իս, որդիք հեռացեալք, ասէ Տէր, զի ես տիրեցի ձեզ. եւ առից զձեզ մի ի քաղաքէ եւ երկուս յազգէ, եւ տարայց զձեզ ի Սիոն:

3:14: Դարձարո՛ւք առ իս որդիք հեռացեալք՝ ասէ Տէր, զի ես տիրեցից ձեզ. եւ առից զձեզ մի ՚ի քաղաքէ՛ եւ երկուս յազգէ, եւ տարա՛յց զձեզ ՚ի Սիովն[10976].
[10976] Յօրինակին ՚ի բնաբանի գրեալ. Ասէ Տէր... սիրեցից զձեզ, եւ առից զձեզ. ՚ի լուսանցս չակերտիւ նշանակի ուղղագրեալ՝ տիրեցից զձեզ. համաձայն բազմաց։ Ուր օրինակ մի ունի. Ասէ Տէր, զի ես ընկալայց զձեզ մի ՚ի քաղաքէ եւ. եւ այլ օրինակ մի. զի ես ընտրեցից զձեզ մի ՚ի քա՛՛։
14 Ինձնից հեռացա՛ծ որդիներ, դարձէ՛ք ինձ մօտ, որպէսզի ես ձեզ տիրեմ, - ասում է Տէրը: - Կ’առնեմ ձեզ, ամէն քաղաքից՝ մէկին եւ ամէն ցեղից՝ երկուսին, ու կը տանեմ ձեզ Սիոն:
14 ‘Դարձէ՛ք, ո՛վ ապստամբ որդիներ’, կ’ըսէ Տէրը։Քանզի* թէեւ ձեզ մերժեցի, Բայց ձեզ պիտի առնեմ, ամէն մէկ քաղաքէ մէկ հոգի, Ամէն մէկ ազգատոհմէ երկու հոգի Ու ձեզ Սիօն պիտի բերեմ։
zohrab-1805▾ eastern-1994▾ western am▾
3:143:14 Возвратитесь, дети-отступники, говорит Господь, потому что Я сочетался с вами, и возьму вас по одному из города, по два из племени, и приведу вас на Сион.
3:14 ἐπιστράφητε επιστρεφω turn around; return υἱοὶ υιος son ἀφεστηκότες αφιστημι distance; keep distance λέγει λεγω tell; declare κύριος κυριος lord; master διότι διοτι because; that ἐγὼ εγω I κατακυριεύσω κατακυριευω lord it over; master ὑμῶν υμων your καὶ και and; even λήμψομαι λαμβανω take; get ὑμᾶς υμας you ἕνα εις.1 one; unit ἐκ εκ from; out of πόλεως πολις city καὶ και and; even δύο δυο two ἐκ εκ from; out of πατριᾶς πατρια lineage; family line καὶ και and; even εἰσάξω εισαγω lead in; bring in ὑμᾶς υμας you εἰς εις into; for Σιων σιων Siōn; Sion
3:14 שׁ֣וּבוּ šˈûvû שׁוב return בָנִ֤ים vānˈîm בֵּן son שֹׁובָבִים֙ šôvāvîm שֹׁובָב apostate נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כִּ֥י kˌî כִּי that אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i בָּעַ֣לְתִּי bāʕˈaltî בעל own בָכֶ֑ם vāḵˈem בְּ in וְ wᵊ וְ and לָקַחְתִּ֨י lāqaḥtˌî לקח take אֶתְכֶ֜ם ʔeṯᵊḵˈem אֵת [object marker] אֶחָ֣ד ʔeḥˈāḏ אֶחָד one מֵ mē מִן from עִ֗יר ʕˈîr עִיר town וּ û וְ and שְׁנַ֨יִם֙ šᵊnˈayim שְׁנַיִם two מִ mi מִן from מִּשְׁפָּחָ֔ה mmišpāḥˈā מִשְׁפָּחָה clan וְ wᵊ וְ and הֵבֵאתִ֥י hēvēṯˌî בוא come אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] צִיֹּֽון׃ ṣiyyˈôn צִיֹּון Zion
3:14. convertimini filii revertentes dicit Dominus quia ego vir vester et adsumam vos unum de civitate et duos de cognatione et introducam vos in SionReturn, O ye revolting children, saith the Lord: for I am your I husband: and I will take you, one of a city, and two of a kindred, and will bring you into Sion.
14. Return, O backsliding children, saith the LORD; for I am a husband unto you: and I will take you one of a city, and two of a family, and I will bring you to Zion:
3:14. Convert, O rebellious sons, says the Lord. For I am your leader. And so, I will take you, one from a city, and two from a family, and I will lead you into Zion.
3:14. Turn, O backsliding children, saith the LORD; for I am married unto you: and I will take you one of a city, and two of a family, and I will bring you to Zion:
Turn, O backsliding children, saith the LORD; for I am married unto you: and I will take you one of a city, and two of a family, and I will bring you to Zion:

3:14 Возвратитесь, дети-отступники, говорит Господь, потому что Я сочетался с вами, и возьму вас по одному из города, по два из племени, и приведу вас на Сион.
3:14
ἐπιστράφητε επιστρεφω turn around; return
υἱοὶ υιος son
ἀφεστηκότες αφιστημι distance; keep distance
λέγει λεγω tell; declare
κύριος κυριος lord; master
διότι διοτι because; that
ἐγὼ εγω I
κατακυριεύσω κατακυριευω lord it over; master
ὑμῶν υμων your
καὶ και and; even
λήμψομαι λαμβανω take; get
ὑμᾶς υμας you
ἕνα εις.1 one; unit
ἐκ εκ from; out of
πόλεως πολις city
καὶ και and; even
δύο δυο two
ἐκ εκ from; out of
πατριᾶς πατρια lineage; family line
καὶ και and; even
εἰσάξω εισαγω lead in; bring in
ὑμᾶς υμας you
εἰς εις into; for
Σιων σιων Siōn; Sion
3:14
שׁ֣וּבוּ šˈûvû שׁוב return
בָנִ֤ים vānˈîm בֵּן son
שֹׁובָבִים֙ šôvāvîm שֹׁובָב apostate
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כִּ֥י kˌî כִּי that
אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i
בָּעַ֣לְתִּי bāʕˈaltî בעל own
בָכֶ֑ם vāḵˈem בְּ in
וְ wᵊ וְ and
לָקַחְתִּ֨י lāqaḥtˌî לקח take
אֶתְכֶ֜ם ʔeṯᵊḵˈem אֵת [object marker]
אֶחָ֣ד ʔeḥˈāḏ אֶחָד one
מֵ מִן from
עִ֗יר ʕˈîr עִיר town
וּ û וְ and
שְׁנַ֨יִם֙ šᵊnˈayim שְׁנַיִם two
מִ mi מִן from
מִּשְׁפָּחָ֔ה mmišpāḥˈā מִשְׁפָּחָה clan
וְ wᵊ וְ and
הֵבֵאתִ֥י hēvēṯˌî בוא come
אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker]
צִיֹּֽון׃ ṣiyyˈôn צִיֹּון Zion
3:14. convertimini filii revertentes dicit Dominus quia ego vir vester et adsumam vos unum de civitate et duos de cognatione et introducam vos in Sion
Return, O ye revolting children, saith the Lord: for I am your I husband: and I will take you, one of a city, and two of a kindred, and will bring you into Sion.
3:14. Convert, O rebellious sons, says the Lord. For I am your leader. And so, I will take you, one from a city, and two from a family, and I will lead you into Zion.
3:14. Turn, O backsliding children, saith the LORD; for I am married unto you: and I will take you one of a city, and two of a family, and I will bring you to Zion:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Раз Господь сочетался с Израилем как с супругою, — то Он всегда готов принять ее к Себе снова. — По одному…, по два. Здесь пророк хочет сказать, что если и не весь Израиль обратится, все-таки Господь хотя некоторых израильтян приведет в Свой святой город, Сион.
Adam Clarke: Commentary on the Bible - 1831
3:14: I will take you one of a city, and two of a family - If there should be but one of a city left, or one willing to return, and two only of a whole tribe, yet will I receive these, and bring them back from captivity into their own land. I have heard these words most sinfully applied to show the nature of a fancied eternal decree of election, that has appointed in several cases one only out of a whole city, and two out of a whole family, to be eternally saved, leaving the rest, according to the decree of reprobation, to perish everlastingly! And yet these persons, who spoke thus of the Fountain of eternal goodness and mercy, professed to believe in Him who by the grace of God tasted death for every man.
Albert Barnes: Notes on the Bible - 1834
3:14: Children ... married - The twofold relationship gives a double certainty of acceptance. As children, they were sure of a father's love, as a wife they might hope for a Rev_ival of past affection from the husband of their youth.
One of a city, and two of a family - The family (in Hebrew) is far larger than a city, as it embraces all the descendants of a common ancestor. Thus, the tribe of Judah was divided into only four or five families. However national the apostasy, it does not involve in its guilt the few who are faithful, and the promises are still their rightful possession.
To Zion - To the true Church. The fulfillment of the promise began with the return to Palestine after the Babylonian exile, but is complete only in Christianity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:14: O backsliding: Jer 2:19
for I am married: Jer 3:1, Jer 3:8, Jer 2:2, Jer 31:32; Isa 54:5; Hos 2:19, Hos 2:20
one of a city: Jer 23:3, Jer 31:8-10; Isa 1:9, Isa 6:13, Isa 10:22, Isa 11:11, Isa 11:12, Isa 17:6, Isa 24:13-15; Eze 34:11-14; Zac 13:7-9; Rom 9:27, Rom 11:4-6
John Gill
3:14 Turn, O backsliding children, saith the Lord,.... All of them were children by national adoption, and some by special grace, and yet "backsliders", O monstrous ingratitude! "backsliders", and yet "children", still the relation continues, O marvellous grace! God's own children may backslide, and often do; either in heart, when love waxes cold, faith declines, zeal wanting; when they get into a carnal sleepy frame of spirit, and have not that quick sense of sin, and of duty, as heretofore: or in practice, when private prayer is restrained; public worship is neglected; get into bad company, and fall into gross sins; all which is owing to the prevalence of indwelling sin, the force of Satan's temptations, and the enticing snares of the world; but God will not leave them, he calls unto them again and again to turn unto him by repentance, and to doing their first works; which calls, at length, through powerful grace, become effectual; see Jer 3:22 and the arguments used to engage to it follow,
for I am married unto you; in a civil sense as a nation, Jer 31:32, and in a spiritual sense to a remnant of them; Christ is the bridegroom, the church is the bride, which he has secretly betrothed to himself in eternity; openly in time, at the conversion of everyone of them; and will more publicly at the last day, when all are gathered in and prepared for him. This relation, as it is a very near one, so it is very astonishing, considering the disparity between the two parties, and it always continues; love, the bond of it, never alters; the covenant, in which this transaction is carried on, is ever sure; and Christ always behaves agreeably to it; wherefore it is base ingratitude to backslide; and reason there is sufficient why his backsliding spouse should return to him. The Septuagint version is, "because I will rule over you." agreeable to which is Jarchi's note,
"because I am your Lord, and it is not for my glory, (or honour) to leave you in the hand of enemies.''
Kimchi's father interprets the word used by "I loath you", or I am weary of you; the reverse of which is the Targum,
"for I am well pleased with you;''
and so the Syriac version, "I delight in you"; which carries in it a much more engaging argument to return, and agrees with what follows:
and I will take you one of a city, and two of a family: or tribe, or country; for sometimes a whole country is called a family, as in Jer 1:15 and here it must design more than a city; for otherwise there are many families in a city; the meaning is, according to Kimchi, that though there may be but one Jew in a city of the Gentiles, or two only in a nation, the Lord would take them from thence; and, according to others, that though one or two, or a few, here and there one of the backsliders, should return to him by true repentance, he would receive them graciously; the smallness of their number would be no objection to him; which is a sense not to be despised: but the phrase seems to denote the distinguishing grace of God to his people; which appears in the choice of them in his Son; the redemption of them by him; and the sanctification of them by his Spirit; and very few are the objects of his grace, as it were one of a city, and two of a tribe; however, they shall none of them be lost, notwithstanding their backslidings, to which they are bent: for it is added,
and I will bring you to Zion; to the church of God here, a Gospel church state, whither to come is the great privilege of the saints, Heb 12:22 and to the Zion above, the heavenly state, where all the chosen and ransomed, and sanctified ones, shall come, with songs, and everlasting joy upon their heads, Is 35:10 and all as the fruit of distinguishing and efficacious grace.
John Wesley
3:14 I am married - I am in covenant with you, and this covenant notwithstanding all your unfaithfulness, I am ready to renew with you. Family - This word is taken frequently for a country or nation, and this may partly respect the fewness of those that will return. But chiefly it respects God's exact care of them, that being now married to them, there shall not be one in a city, or two in a country or tribe, but he will find them out. Zion - The ten tribes did never return into their own land, therefore this must be understood of a spiritual going up to Zion, when all Israel shall be saved, Rom 11:26.
Robert Jamieson, A. R. Fausset and David Brown
3:14 I am married--literally, "I am Lord," that is, husband to you (so Jer 31:32; compare Hos 2:19-20; Is 54:5). GESENIUS, following the Septuagint version of Jer 31:32, and Paul's quotation of it (Heb 8:9), translates, "I have rejected you"; so the corresponding Arabic, and the idea of lordship, may pass into that of looking down upon, and so rejecting. But the Septuagint in this passage translates, "I will be Lord over you." And the "for" has much more force in English Version than in that of GESENIUS. The Hebrew hardly admits the rendering though [HENGSTENBERG].
take you one of a city--Though but one or two Israelites were in a (foreign) city, they shall not be forgotten; all shall be restored (Amos 9:9). So, in the spiritual Israel, God gathers one convert here, another there, into His Church; not the least one is lost (Mt 18:14; Rom 11:5; compare Jer 24:5-7).
family--a clan or tribe.
3:153:15: եւ տաց ձեզ հովիւ ըստ սրտի իմում. եւ հովուելով հովուեսցեն զձեզ իմաստութեամբ[10977]։ [10977] Բազումք. Եւ տաց ձեզ հովիւս ըստ։
15 Իմ սրտին հաճելի առաջնորդներ կը տամ ձեզ. թող նրանք իմաստութեամբ հովուութիւն անեն ձեզ:
15 Ձեզի իմ սրտիս յարմար հովիւներ պիտի տամ, Որոնք ձեզ գիտութեամբ եւ հանճարով պիտի հովուեն’։
եւ տաց ձեզ հովիւս ըստ սրտի իմում. եւ հովուելով հովուեսցեն զձեզ իմաստութեամբ[42]:

3:15: եւ տաց ձեզ հովիւ ըստ սրտի իմում. եւ հովուելով հովուեսցեն զձեզ իմաստութեամբ[10977]։
[10977] Բազումք. Եւ տաց ձեզ հովիւս ըստ։
15 Իմ սրտին հաճելի առաջնորդներ կը տամ ձեզ. թող նրանք իմաստութեամբ հովուութիւն անեն ձեզ:
15 Ձեզի իմ սրտիս յարմար հովիւներ պիտի տամ, Որոնք ձեզ գիտութեամբ եւ հանճարով պիտի հովուեն’։
zohrab-1805▾ eastern-1994▾ western am▾
3:153:15 И дам вам пастырей по сердцу Моему, которые будут пасти вас с знанием и благоразумием.
3:15 καὶ και and; even δώσω διδωμι give; deposit ὑμῖν υμιν you ποιμένας ποιμην shepherd κατὰ κατα down; by τὴν ο the καρδίαν καρδια heart μου μου of me; mine καὶ και and; even ποιμανοῦσιν ποιμαινω shepherd ὑμᾶς υμας you ποιμαίνοντες ποιμαινω shepherd μετ᾿ μετα with; amid ἐπιστήμης επιστημη acquaintance with
3:15 וְ wᵊ וְ and נָתַתִּ֥י nāṯattˌî נתן give לָכֶ֛ם lāḵˈem לְ to רֹעִ֖ים rōʕˌîm רעה pasture כְּ kᵊ כְּ as לִבִּ֑י libbˈî לֵב heart וְ wᵊ וְ and רָע֥וּ rāʕˌû רעה pasture אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] דֵּעָ֥ה dēʕˌā דֵּעָה knowledge וְ wᵊ וְ and הַשְׂכֵּֽיל׃ haśkˈêl שׂכל prosper
3:15. et dabo vobis pastores iuxta cor meum et pascent vos scientia et doctrinaAnd I will give you pastors according to my own heart, and they shall feed you with knowledge and doctrine.
15. and I will give you shepherds according to mine heart, which shall feed you with knowledge and understanding.
3:15. And I will give you pastors according to my own heart. And they will feed you with knowledge and doctrine.
3:15. And I will give you pastors according to mine heart, which shall feed you with knowledge and understanding.
And I will give you pastors according to mine heart, which shall feed you with knowledge and understanding:

3:15 И дам вам пастырей по сердцу Моему, которые будут пасти вас с знанием и благоразумием.
3:15
καὶ και and; even
δώσω διδωμι give; deposit
ὑμῖν υμιν you
ποιμένας ποιμην shepherd
κατὰ κατα down; by
τὴν ο the
καρδίαν καρδια heart
μου μου of me; mine
καὶ και and; even
ποιμανοῦσιν ποιμαινω shepherd
ὑμᾶς υμας you
ποιμαίνοντες ποιμαινω shepherd
μετ᾿ μετα with; amid
ἐπιστήμης επιστημη acquaintance with
3:15
וְ wᵊ וְ and
נָתַתִּ֥י nāṯattˌî נתן give
לָכֶ֛ם lāḵˈem לְ to
רֹעִ֖ים rōʕˌîm רעה pasture
כְּ kᵊ כְּ as
לִבִּ֑י libbˈî לֵב heart
וְ wᵊ וְ and
רָע֥וּ rāʕˌû רעה pasture
אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker]
דֵּעָ֥ה dēʕˌā דֵּעָה knowledge
וְ wᵊ וְ and
הַשְׂכֵּֽיל׃ haśkˈêl שׂכל prosper
3:15. et dabo vobis pastores iuxta cor meum et pascent vos scientia et doctrina
And I will give you pastors according to my own heart, and they shall feed you with knowledge and doctrine.
3:15. And I will give you pastors according to my own heart. And they will feed you with knowledge and doctrine.
3:15. And I will give you pastors according to mine heart, which shall feed you with knowledge and understanding.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Пастыри — это цари и правители народа, а также священники и пророки. Это будут все люди, вполне отвечающие своему высокому назначению.
Adam Clarke: Commentary on the Bible - 1831
3:15: I win give you pastors according to mine heart - The pastor means either the king or the prophet; and the pastors here promised may be either kings or prophets, or both. These shall be according to God's own heart; they shall be of his own choosing and shall be qualified by himself: and in consequence they shall feed the people with knowledge, דעה deah that Divine truth concerning the true God and the best interests of man, which was essentially necessary to their salvation; and understanding השכיל haskeil, the full interpretation of every point, that in receiving the truth they might become wise, holy, and happy.
Albert Barnes: Notes on the Bible - 1834
3:15: Pastors - "Kings, rulers" (compare Jer 2:8). Not military usurpers Hos 8:4, but true servants of God, as David Sa1 13:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:15: And I: Jer 23:4; Sa1 13:14; Isa 30:20, Isa 30:21; Eze 34:23, Eze 37:24; Mic 5:4, Mic 5:5; Joh 10:1-5, Joh 21:15-17; Eph 4:11, Eph 4:12; Pe1 5:1-4
which shall: Pro 10:21; Luk 12:42; Joh 21:15, Joh 21:17; Act 20:28; Co1 2:6, Co1 2:12, Co1 2:13, Co1 3:1, Co1 3:2; Heb 5:12-14; Pe1 2:2, Pe1 5:2
John Gill
3:15 And I will give you pastors according to mine heart,.... Which is to be understood not of political rulers and governors, but ministers of the word; who are "pastors" or "shepherds" under Christ the great Shepherd, and are "gifts" of his to the churches, and "according to his heart"; or "conformable to his mind", as the Arabic version; whom he calls, qualifies, puts into the ministry, and sends forth; whom he holds in his right hand, and keeps as the apple of his eye; who do his will, as the Targum, and feed men according to his heart: and as this prophecy belongs to Gospel times, as appears both by what goes before and by what follows, the apostles of Christ and first ministers of the Gospel are chiefly designed; though it might have some accomplishment in Nehemiah and Ezra, Haggai, Zechariah, and Malachi, at and after the Jews return from Babylon; but a more complete one in the times mentioned: so Kimchi says, these are they that shall be with the King Messiah, according to Mic 5:5,
which shall feed you with knowledge and understanding; with things worthy to be known and understood; with the solid and substantial truths of the Gospel, and by faithfully administering the ordinances of it; and in all directing to Christ the bread of life: or, "shall rule you" (f) not in an arbitrary way, according to their own ills, but according to the laws of Christ: these words, with knowledge and understanding, may either intend the matter with which these pastors should feed the church; which is what tends to spiritual knowledge and understanding, and an increase thereof; and which is blessed of God to such a purpose, though they themselves cannot give it: or else the manner in which they should feed or rule; that is, wisely and "prudently", as the Arabic version renders it: they feed wisely and prudently when they rightly divide the word of truth, and give to every one their portion of meat in due season; and feed them in proportion to their age and capacity, give milk to babes, and meat to strong men: and they rule with wisdom and prudence when they govern according to the laws of Christ, and take care that they are put in execution; and do all things decently and in order; and, as David, feed the flock according to the integrity of their hearts, and guide them by the skilfulness of their hands, Ps 78:72.
(f) "regent", Gataker.
Robert Jamieson, A. R. Fausset and David Brown
3:15 pastors--not religious, but civil rulers, as Zerubbabel, Nehemiah (Jer 23:4; Jer 2:8).
3:163:16: Եւ եղիցի եթէ բազմանայցէք եւ աճիցէք ՚ի վերայ երկրի յաւուրսն յայնոսիկ՝ ասէ Տէր, ո՛չ եւս ասիցեն. Տապանակ կտակարանաց Սրբոյն Իսրայէլի. եւ ո՛չ անկցի ՚ի սիրտ. եւ ո՛չ անուանեսցի ՚ի նմա. եւ ո՛չ եւս խնդրեսցի, եւ ո՛չ գործեսցի։ Յաւուրսն յայնոսիկ[10978] [10978] Ոմանք. Ո՛չ եւս ասասցեն... եւ ո՛չ անկանիցի ՚ի սիրտ։
16 Ու երբ երկրի վրայ այն օրերին դուք բազմանաք ու աճէք, - ասում է Տէրը, - այլեւս չեն ասելու՝ “Իսրայէլի Սուրբ Ուխտի տապանակը”, չի յիշուելու այն, նրա անունն այնտեղ չի տրուելու, այլեւս չի փնտռուելու այն եւ չի վերաշինուելու:
16 ‘Երբ դուք այն օրերը երկրի վրայ շատնաք ու աճիք’, կ’ըսէ Տէրը, Անգամ մըն ալ ‘Տէրոջը ուխտին տապանակը’ պիտի չըսեն։Անիկա մէկո՛ւն միտքը պիտի չգայ Ու զանիկա պիտի չյիշեն, Անոր այցելութիւն պիտի չընեն. Այս բաները անգամ մըն ալ պիտի չըլլան։
Եւ եղիցի եթէ բազմանայցէք եւ աճիցէք ի վերայ երկրի յաւուրսն յայնոսիկ, ասէ Տէր, ոչ եւս ասիցեն. Տապանակ կտակարանաց [43]Սրբոյն Իսրայելի``, եւ ոչ անկցի ի սիրտ, եւ ոչ [44]անուանեսցի ի նմա``. եւ ոչ եւս խնդրեսցի, եւ ոչ գործեսցի:

3:16: Եւ եղիցի եթէ բազմանայցէք եւ աճիցէք ՚ի վերայ երկրի յաւուրսն յայնոսիկ՝ ասէ Տէր, ո՛չ եւս ասիցեն. Տապանակ կտակարանաց Սրբոյն Իսրայէլի. եւ ո՛չ անկցի ՚ի սիրտ. եւ ո՛չ անուանեսցի ՚ի նմա. եւ ո՛չ եւս խնդրեսցի, եւ ո՛չ գործեսցի։ Յաւուրսն յայնոսիկ[10978]
[10978] Ոմանք. Ո՛չ եւս ասասցեն... եւ ո՛չ անկանիցի ՚ի սիրտ։
16 Ու երբ երկրի վրայ այն օրերին դուք բազմանաք ու աճէք, - ասում է Տէրը, - այլեւս չեն ասելու՝ “Իսրայէլի Սուրբ Ուխտի տապանակը”, չի յիշուելու այն, նրա անունն այնտեղ չի տրուելու, այլեւս չի փնտռուելու այն եւ չի վերաշինուելու:
16 ‘Երբ դուք այն օրերը երկրի վրայ շատնաք ու աճիք’, կ’ըսէ Տէրը, Անգամ մըն ալ ‘Տէրոջը ուխտին տապանակը’ պիտի չըսեն։Անիկա մէկո՛ւն միտքը պիտի չգայ Ու զանիկա պիտի չյիշեն, Անոր այցելութիւն պիտի չընեն. Այս բաները անգամ մըն ալ պիտի չըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
3:163:16 И будет, когда вы размножитесь и сделаетесь многоплодными на земле, в те дни, говорит Господь, не будут говорить более: >; он и на ум не придет, и не вспомнят о нем, и не будут приходить к нему, и его уже не будет.
3:16 καὶ και and; even ἔσται ειμι be ἐὰν εαν and if; unless πληθυνθῆτε πληθυνω multiply καὶ και and; even αὐξηθῆτε αυξανω grow; increase ἐπὶ επι in; on τῆς ο the γῆς γη earth; land ἐν εν in ταῖς ο the ἡμέραις ημερα day ἐκείναις εκεινος that λέγει λεγω tell; declare κύριος κυριος lord; master οὐκ ου not ἐροῦσιν ερεω.1 state; mentioned ἔτι ετι yet; still κιβωτὸς κιβωτος ark διαθήκης διαθηκη covenant ἁγίου αγιος holy Ισραηλ ισραηλ.1 Israel οὐκ ου not ἀναβήσεται αναβαινω step up; ascend ἐπὶ επι in; on καρδίαν καρδια heart οὐκ ου not ὀνομασθήσεται ονομαζω name οὐδὲ ουδε not even; neither ἐπισκεφθήσεται επισκεπτομαι visit; inspect καὶ και and; even οὐ ου not ποιηθήσεται ποιεω do; make ἔτι ετι yet; still
3:16 וְ wᵊ וְ and הָיָ֡ה hāyˈā היה be כִּ֣י kˈî כִּי that תִרְבּוּ֩ ṯirbˌû רבה be many וּ û וְ and פְרִיתֶ֨ם fᵊrîṯˌem פרה be fertile בָּ bā בְּ in † הַ the אָ֜רֶץ ʔˈāreṣ אֶרֶץ earth בַּ ba בְּ in † הַ the יָּמִ֤ים yyāmˈîm יֹום day הָ hā הַ the הֵ֨מָּה֙ hˈēmmā הֵמָּה they נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לֹא־ lō- לֹא not יֹ֣אמְרוּ yˈōmᵊrû אמר say עֹ֗וד ʕˈôḏ עֹוד duration אֲרֹון֙ ʔᵃrôn אֲרֹון ark בְּרִית־ bᵊrîṯ- בְּרִית covenant יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and לֹ֥א lˌō לֹא not יַעֲלֶ֖ה yaʕᵃlˌeh עלה ascend עַל־ ʕal- עַל upon לֵ֑ב lˈēv לֵב heart וְ wᵊ וְ and לֹ֤א lˈō לֹא not יִזְכְּרוּ־ yizkᵊrû- זכר remember בֹו֙ vˌô בְּ in וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִפְקֹ֔דוּ yifqˈōḏû פקד miss וְ wᵊ וְ and לֹ֥א lˌō לֹא not יֵעָשֶׂ֖ה yēʕāśˌeh עשׂה make עֹֽוד׃ ʕˈôḏ עֹוד duration
3:16. cumque multiplicati fueritis et creveritis in terra in diebus illis ait Dominus non dicent ultra arca testamenti Domini neque ascendet super cor neque recordabuntur illius nec visitabitur nec fiet ultraAnd when you shall be multiplied, and increase in the land in those days, saith the Lord, they shall say no more: The ark of the covenant of the Lord: neither shall it come upon the heart, neither shall they remember it, neither shall it be visited, neither shall that be done any more.
16. And it shall come to pass, when ye be multiplied and increased in the land, in those days, saith the LORD, they shall say no more, The ark of the covenant of the LORD; neither shall it come to mind: neither shall they remember it; neither shall they visit it; neither shall be done any more.
3:16. And when you have been multiplied and increased in the land in those days, says the Lord, they will no longer say: ‘The Ark of the covenant of the Lord!’ And it will not enter into the heart, and they will not call it to mind. It will neither be visited, nor made use of, any longer.
3:16. And it shall come to pass, when ye be multiplied and increased in the land, in those days, saith the LORD, they shall say no more, The ark of the covenant of the LORD: neither shall it come to mind: neither shall they remember it; neither shall they visit [it]; neither shall [that] be done any more.
And it shall come to pass, when ye be multiplied and increased in the land, in those days, saith the LORD, they shall say no more, The ark of the covenant of the LORD: neither shall it come to mind: neither shall they remember it; neither shall they visit [it]; neither shall [that] be done any more:

3:16 И будет, когда вы размножитесь и сделаетесь многоплодными на земле, в те дни, говорит Господь, не будут говорить более: <<ковчег завета Господня>>; он и на ум не придет, и не вспомнят о нем, и не будут приходить к нему, и его уже не будет.
3:16
καὶ και and; even
ἔσται ειμι be
ἐὰν εαν and if; unless
πληθυνθῆτε πληθυνω multiply
καὶ και and; even
αὐξηθῆτε αυξανω grow; increase
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
ἐν εν in
ταῖς ο the
ἡμέραις ημερα day
ἐκείναις εκεινος that
λέγει λεγω tell; declare
κύριος κυριος lord; master
οὐκ ου not
ἐροῦσιν ερεω.1 state; mentioned
ἔτι ετι yet; still
κιβωτὸς κιβωτος ark
διαθήκης διαθηκη covenant
ἁγίου αγιος holy
Ισραηλ ισραηλ.1 Israel
οὐκ ου not
ἀναβήσεται αναβαινω step up; ascend
ἐπὶ επι in; on
καρδίαν καρδια heart
οὐκ ου not
ὀνομασθήσεται ονομαζω name
οὐδὲ ουδε not even; neither
ἐπισκεφθήσεται επισκεπτομαι visit; inspect
καὶ και and; even
οὐ ου not
ποιηθήσεται ποιεω do; make
ἔτι ετι yet; still
3:16
וְ wᵊ וְ and
הָיָ֡ה hāyˈā היה be
כִּ֣י kˈî כִּי that
תִרְבּוּ֩ ṯirbˌû רבה be many
וּ û וְ and
פְרִיתֶ֨ם fᵊrîṯˌem פרה be fertile
בָּ בְּ in
הַ the
אָ֜רֶץ ʔˈāreṣ אֶרֶץ earth
בַּ ba בְּ in
הַ the
יָּמִ֤ים yyāmˈîm יֹום day
הָ הַ the
הֵ֨מָּה֙ hˈēmmā הֵמָּה they
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
לֹא־ lō- לֹא not
יֹ֣אמְרוּ yˈōmᵊrû אמר say
עֹ֗וד ʕˈôḏ עֹוד duration
אֲרֹון֙ ʔᵃrôn אֲרֹון ark
בְּרִית־ bᵊrîṯ- בְּרִית covenant
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יַעֲלֶ֖ה yaʕᵃlˌeh עלה ascend
עַל־ ʕal- עַל upon
לֵ֑ב lˈēv לֵב heart
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
יִזְכְּרוּ־ yizkᵊrû- זכר remember
בֹו֙ vˌô בְּ in
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יִפְקֹ֔דוּ yifqˈōḏû פקד miss
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יֵעָשֶׂ֖ה yēʕāśˌeh עשׂה make
עֹֽוד׃ ʕˈôḏ עֹוד duration
3:16. cumque multiplicati fueritis et creveritis in terra in diebus illis ait Dominus non dicent ultra arca testamenti Domini neque ascendet super cor neque recordabuntur illius nec visitabitur nec fiet ultra
And when you shall be multiplied, and increase in the land in those days, saith the Lord, they shall say no more: The ark of the covenant of the Lord: neither shall it come upon the heart, neither shall they remember it, neither shall it be visited, neither shall that be done any more.
3:16. And when you have been multiplied and increased in the land in those days, says the Lord, they will no longer say: ‘The Ark of the covenant of the Lord!’ And it will not enter into the heart, and they will not call it to mind. It will neither be visited, nor made use of, any longer.
3:16. And it shall come to pass, when ye be multiplied and increased in the land, in those days, saith the LORD, they shall say no more, The ark of the covenant of the LORD: neither shall it come to mind: neither shall they remember it; neither shall they visit [it]; neither shall [that] be done any more.
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
16-17: От небольшого числа возвратившихся в Иерусалим евреев произойдет снова большой народ. Новое будущее поколение будет гораздо ближе к Богу, чем даже настоящие жители Сиона. Теперь Господь имеет Своим таинственным местопребыванием Кивот Завета, к которому имеет доступ, притом только раз в году, один первосвященник. Но тогда весь Иерусалим станет престолом Господа и, благодаря этому, установится, значит, теснейшее общенью всего населения Сиона — с Иеговою. А увидя это, и прочие народы соберутся в Иерусалим и навсегда откажутся от своих пороков и страстей, (ср. Ис. LXVI:1–3, 19–20), Заметить нужно, что тон, каким Иеремия говорит о Кивоте Завета, дает мысль о том, что Кивот был где-то скрыт в то время. Вероятно, его скрыли во время гонения на истинное богослужение при царе Манассии (ср. 2: Пар. ХXXV:3).
Adam Clarke: Commentary on the Bible - 1831
3:16: The ark of the covenant of the Lord - This symbol of the Divine presence, given to the Jews as a token and pledge of God's dwelling among them, shall be no longer necessary, and shall no longer exist; for in the days of the Messiah, to which this promise seems to relate, God's worship shall not be confined either to one place or to one people. The temple of God shall be among men, and every where God be adored through Christ Jesus.
Neither shall that be done any more - The ark shall be no more established, nor carried from place to place, nor shall men go to visit it. All its ceremonies and importance shall cease; and, if lost, shall never be rebuilt.
Albert Barnes: Notes on the Bible - 1834
3:16: In those days - This and the phrase "the latter days," had become under the Messianic teaching of the prophets a regular formula for the time of Christ's coming, when all the nation's hopes would be fulfilled.
The ark was the center of the Mosaic economy, containing within it the two tables' of the Law as the conditions of the covenant and having over it, upon the mercy-seat, the Shechinah as the visible sign of God's presence. But "in those days" the symbol must pass away, because God will then dwell in His people by the gift of the Holy Spirit Co1 3:16, and the terms of the covenant will be written on their hearts Jer 31:33.
Neither shall they visit it - Rather, neither shall they miss it; i. e., they will not trouble about it, nor regret its loss.
Neither shall that be done anymore - Rather, "neither shall it (the ark) be made anymore;" it shall not be renewed or repaired, because the tabernacle of God will be one "made without hands" Heb 9:11, even the heart of His believing people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:16: when: Jer 30:19, Jer 31:8, Jer 31:27; Isa 60:22, Isa 61:4; Eze 36:8-12, Eze 37:26; Hos 1:10, Hos 1:11; Amo 9:9, Amo 9:14, Amo 9:15; Zac 8:4, Zac 8:5, Zac 10:7-9
say: Jer 7:4; Zep 3:11; Mat 3:9
The ark: Isa 65:17, Isa 66:1, Isa 66:2; Mat 1:11; Joh 4:20-24; Heb 9:9-12, Heb 10:8, Heb 10:9, Heb 10:19-21
to mind: Heb. upon the heart
that be done: or, it be magnified
Carl Friedrich Keil and Franz Delitzsch
3:16
In Jer 3:16 and Jer 3:17 also the thought is clothed in a form characteristic of the Old Testament. When the returned Israelites shall increase and be fruitful in the land, then shall they no more remember the ark of the covenant of the Lord or feel the want of it, because Jerusalem will then be the throne of the Lord. The fruitfulness and increase of the saved remnant is a constant feature in the picture of Israel's Messianic future; cf. Jer 23:3; Ezek 36:11; Hos 2:1. This promise rests on the blessing given at the creation, Gen 1:28. God as creator and preserver of the world increases mankind together with the creatures; even so, as covenant God, He increases His people Israel. Thus He increased the sons of Israel in Egypt to be a numerous nation, Ex 1:12; thus, too, He will again make fruitful and multiply the small number of those who have been saved from the judgment that scattered Israel amongst the heathen. In the passages which treat of this blessing, פּרה generally precedes רבה; here, on the contrary, and in Ezek 36:11, the latter is put first. The words 'לא יאמרוּ וגו must not be translated: they will speak no more of the ark of the covenant; אמר c. accus. never has this meaning. They must be taken as the substance of what is said, the predicate being omitted for rhetorical effect, so that the words are to be taken as an exclamation. Hgstb. supplies: It is the aim of all our wishes, the object of our longing. Mov. simply: It is our most precious treasure, or the glory of Israel, 1Kings 4:21.; Ps 78:61. And they will no more remember it. Ascend into the heart, i.e., come to mind, joined with זכר here and in Is 65:17; cf. Jer 7:31; Jer 32:35; Jer 51:50; 1Cor 2:9. ולא יפקדוּ, and they will not miss it; cf. Is 34:16; 1Kings 20:6, etc. This meaning is called for by the context, and especially by the next clause: it will not be made again. Hitz.'s objection against this, that the words cannot mean this, is an arbitrary dictum. Non fiet amplius (Chr. B. Mich.), or, it will not happen any more, is an unsuitable translation, for this would be but an unmeaning addition; and the expansion, that the ark will be taken into the battle as it formerly was, is such a manifest rabbinical attempt to twist the words, that it needs no further refutation. Luther's translation, nor offer more there, is untenable, since עשׂה by itself never means offer.
The thought is this: then they will no longer have any feeling of desire or want towards the ark. And wherefore? The answer is contained in Jer 3:17: At that time will they call Jerusalem the throne of Jahveh. The ark was the throne of Jahveh, inasmuch as Jahveh, in fulfilment of His promise in Ex 25:22, and as covenant God, was ever present to His people in a cloud over the extended wings of the two cherubim that were upon the covering of the ark of the law; from the mercy-seat too, between the two cherubs, He spake with His people, and made known to them His gracious presence: Lev 16:2; cf. 1Chron 13:6; Ps 80:2; 1Kings 4:4. The ark was therefore called the footstool of God, 1Chron 28:2; Ps 99:5; Ps 132:7; Lam 2:1. But in future Jerusalem is to be, and to be called, the throne of Jahveh; and it is in such a manner to take the place of the ark, that the people will neither miss it nor make any more mention of it. The promise by no means presumes that when Jeremiah spoke or wrote this prophecy the ark was no longer in existence; "was gone out of sight in some mysterious manner," as Movers, Chron. S. 139, and Hitz. suppose,
(Note: Against this Hgstb. well says, that this allegation springs from the incapacity of modern exegesis to accommodate itself to the prophetic anticipation of the future; and that we might as well infer from Jer 3:18, that at the time these words were spoken, the house of Judah must already in some mysterious manner have come into the land of the north. 2Chron 35:5 furnishes unimpeachable testimony to the existence of the ark in the 18th year of Josiah. And even Graf says he cannot find anything to justify Movers' conclusion, since from the special stress laid on the fact that at a future time they will have the ark no longer, it might more naturally be inferred that the ark was still in the people's possession, and was an object of care to them.)
but only that it will be lost or destroyed. This could happen only at and along with the destruction of Jerusalem; and history testifies that the temple after the exile had no ark. Hence it is justly concluded that the ark had perished in the destruction of Jerusalem by the Chaldeans, and that upon the rebuilding of the temple after the exile, the ark was not restored, because the nucleus of it, the tables of the law written by the finger of God, could not be constructed by the hand of man. Without the ark the second temple was also without the gracious presence of Jahveh, the Shechinah or dwelling-place of God; so that this temple was no longer the throne of God, but only a seeming temple, without substance or reality. And thus the Old Testament covenant had come to an end. "We have here then before us," Hgstb. truly observes, "the announcement of an entire overthrow of the earlier form of the kingdom; but it is such an overthrow of the form that it is at the same time the highest perfection of the substance - a process like that in seed-corn, which only dies in order to bring forth much fruit; like that in the body, which is sown a corruptible that it may rise an incorruptible." For the dwelling and enthronement of the Lord amidst His people was again to come about, but in a higher form. Jerusalem is to become the throne of Jahveh, i.e., Jerusalem is to be for the renewed Israel that which the ark had been for the former Israel, the holy dwelling-place of God. Under the old covenant Jerusalem had been the city of Jahveh, of the great King (Ps 48:3); because Jerusalem had possessed the temple, in which the Lord sat enthroned in the holy of holies over the ark. If in the future Jerusalem is to become the throne of the Lord instead of the ark, Jerusalem must itself become a sanctuary of God; God the Lord must fill all Jerusalem with His glory (כּבוד), as Isaiah prophesied He would in Isaiah 60, of which prophecy we have the fulfilment portrayed in Apoc. 21 and 22. Jeremiah does not more particularly explain how this is to happen, or how the raising of Jerusalem to be the throne of the Lord is to be accomplished; for he is not seeking in this discourse to proclaim the future reconstitution of the kingdom of God. His immediate aim is to clear away the false props of their confidence from a people that set its trust in the possession of the temple and the ark, and further to show it that the presence of the temple and ark will not protect it from judgment; that, on the contrary, the Lord will reject faithless Judah, destroying Jerusalem and the temple; that nevertheless He will keep His covenant promises, and that by receiving again as His people the repentant members of the ten tribes, regarded by Judah as wholly repudiated, with whom indeed He will renew His covenant.
As a consequence of Jerusalem's being raised to the glory of being the Lord's throne, all nations will gather themselves to her, the city of God; cf. Zech 2:1-13 :15. Indeed in the Old Testament every revelation of the glory of God amongst His people attracted the heathen; cf. Josh 9:9. לשׁם יהוה, not, to the name of Jahveh towards Jerusalem (Hitz.), but, because of the name of Jahveh at Jerusalem (as in Josh 9:9), i.e., because Jahveh reveals His glory there; for the name of Jahveh is Jahveh Himself in the making of His glorious being known in deeds of almighty power and grace. לירוּשׁלם, prop. belonging to Jerusalem, because the name makes itself known there; cf. Jer 16:19; Mic 4:2; Zech 8:22. - The last clause, they will walk no more, etc., refers not to the heathen peoples, but to the Israelites as being the principal subject of the discourse (cf. Jer 5:16), since שׁררוּת is used of Israel in all the cases (Jer 7:24; Jer 9:13; Jer 11:8; Jer 13:10; Jer 16:12; Jer 18:12; Jer 23:17, and Ps 81:13), thus corresponding to the original in Deut 29:18, whence it is taken. שׁררוּת prop. firmness, but in Hebr. always sensu malo: obstinacy, obduracy of heart, see in Deut. l.c.; here strengthened by the adjective הרע belonging to לבּם.
Geneva 1599
3:16 And it shall come to pass, when ye shall be multiplied and increased in the land, in those days, saith the LORD, they shall say no more, The (q) ark of the covenant of the LORD: neither shall it come to mind: neither shall they remember it; neither shall they miss [it]; neither shall [that] be done any more.
(q) This is to be understood of the coming of Christ: for then they will not seek the Lord by ceremonies, and all figures will cease.
John Gill
3:16 And it shall come to pass, when ye be multiplied and increased in the land,.... That is, when the number of the disciples and followers of Christ, and true believers in him, shall be multiplied and increased in the land of Judea, and in the Gentile world also, under the ministry of the above said pastors, apostles, and ministers of the Gospel, who should be succeeded everywhere, as they were; see Acts 6:1,
in those days, saith the Lord of hosts, they shall say no more, the ark of the covenant of the Lord; because the antitype of it would be come, our Lord Jesus Christ, the Word that is made flesh and dwelt among men; and in whom the Shechinah, or divine Majesty, dwells in a more glorious manner than it did over the ark, for in him dwells the fulness of the Godhead bodily; and the ark may be put for the whole ceremonial law, which was abolished at the death of Christ, and to be used and spoken of no more; and whereas it was, for a good while after the abrogation of it, a matter of debate and contention, and was not wholly under the church's feet until about the times of Constantine, when there was a great multiplication and increase of Christians throughout the Roman empire, the prophecy may be thought to belong to those times, at least there was then a greater accomplishment of it; see Rev_ 12:1,
neither shall it come to mind, neither shall they remember it; as it should not be spoken of, so it should not be thought of any more than if it had never been:
neither shall they visit it; to inquire of the Lord, before it, about what they wanted to be informed of, as they used to do, Judg 20:23,
neither shall that be done any more; or, "made any more" (g) the Jews (h) say, the ark was wanting in the second temple, and was never afterwards remade: all the expressions denote the utter abolition of legal rites and ceremonies, never to be revived more. The Targum paraphrases the last clause,
"neither shall they make war with it any more;''
and so Jarchi and Kimchi interpret it as if it was a prophecy of such a time of profound peace, that there would be no need of bringing out the ark as formerly; this use of it would be quite forgotten; but this was not the principal use of the ark, and very rarely was it ever used in this way.
(g) "neque reparabitur amplius, vel et non constuetur amplius", Schmidt. (h) T. Bab. Yoma, fol. 21. 2.
John Wesley
3:16 Multiplied - After the growth of the church under the Messiah. The ark - That whole worship with all the rites and ceremonies belonging to it shall cease, Christ being come, who was the substance of what the ark, and all other rites shadowed. Covenant - Called also the ark of the testimony, because the two tables of the law, which were the testimony, or witness of the covenant were in it. Any more - It shall be no more in use; neither shall men trouble their thoughts about it, or mention it.
Robert Jamieson, A. R. Fausset and David Brown
3:16 they shall say no more--The Jews shall no longer glory in the possession of the ark; it shall not be missed, so great shall be the blessings of the new dispensation. The throne of the Lord, present Himself, shall eclipse and put out of mind the ark of the covenant and the mercy seat between the cherubim, God's former throne. The ark, containing the two tables of the law, disappeared at the Babylonian captivity, and was not restored to the second temple, implying that the symbolical "glory" was to be superseded by a "greater glory" (Hag 2:9).
neither . . . visit it--rather, "neither shall it be missed" (so in Jer 23:4).
done--rather, "neither shall it (the ark) be made (that is, be restored) any more" [MAURER].
3:173:17: եւ ՚ի ժամանակին յայնմիկ կոչեսցեն զԵրուսաղէմ աթոռ Տեառն. եւ ժողովեսցին ամենայն ազգք յանուն Տեառն յԵրուսաղէմ. եւ ո՛չ եւս գնասցեն զհետ խորհրդոց սրտից իւրեանց չարաց[10979]։ [10979] Ոմանք. Ոչ եւս գնայցեն զհետ խորհրդոց իւրեանց։
17 Այն օրերին ու այն ժամանակ Երուսաղէմը Տիրոջ աթոռ են կոչելու. բոլոր ազգերը հաւաքուելու են Երուսաղէմում՝ Տիրոջ անունը մեծարելու եւ այլեւս չեն հետեւելու իրենց չար սրտերի խորհուրդներին:
17 Այն ատեն Երուսաղէմը ‘Տէրոջը աթոռը’ պիտի անուանեն Եւ բոլոր ազգերը հոն՝ Տէրոջը անուանը համար Երուսաղէմ պիտի հաւաքուին. Անգամ մըն ալ իրենց չար սրտին կամակորութեանը ետեւէն պիտի չերթան։
Ի ժամանակին յայնմիկ կոչեսցեն զԵրուսաղէմ աթոռ Տեառն. եւ ժողովեսցին ամենայն ազգք յանուն Տեառն յԵրուսաղէմ. եւ ոչ եւս գնասցեն զհետ խորհրդոց սրտից իւրեանց չարաց:

3:17: եւ ՚ի ժամանակին յայնմիկ կոչեսցեն զԵրուսաղէմ աթոռ Տեառն. եւ ժողովեսցին ամենայն ազգք յանուն Տեառն յԵրուսաղէմ. եւ ո՛չ եւս գնասցեն զհետ խորհրդոց սրտից իւրեանց չարաց[10979]։
[10979] Ոմանք. Ոչ եւս գնայցեն զհետ խորհրդոց իւրեանց։
17 Այն օրերին ու այն ժամանակ Երուսաղէմը Տիրոջ աթոռ են կոչելու. բոլոր ազգերը հաւաքուելու են Երուսաղէմում՝ Տիրոջ անունը մեծարելու եւ այլեւս չեն հետեւելու իրենց չար սրտերի խորհուրդներին:
17 Այն ատեն Երուսաղէմը ‘Տէրոջը աթոռը’ պիտի անուանեն Եւ բոլոր ազգերը հոն՝ Տէրոջը անուանը համար Երուսաղէմ պիտի հաւաքուին. Անգամ մըն ալ իրենց չար սրտին կամակորութեանը ետեւէն պիտի չերթան։
zohrab-1805▾ eastern-1994▾ western am▾
3:173:17 В то время назовут Иерусалим престолом Господа; и все народы ради имени Господа соберутся в Иерусалим и не будут более поступать по упорству злого сердца своего.
3:17 ἐν εν in ταῖς ο the ἡμέραις ημερα day ἐκείναις εκεινος that καὶ και and; even ἐν εν in τῷ ο the καιρῷ καιρος season; opportunity ἐκείνῳ εκεινος that καλέσουσιν καλεω call; invite τὴν ο the Ιερουσαλημ ιερουσαλημ Jerusalem θρόνος θρονος throne κυρίου κυριος lord; master καὶ και and; even συναχθήσονται συναγω gather εἰς εις into; for αὐτὴν αυτος he; him πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste καὶ και and; even οὐ ου not πορεύσονται πορευομαι travel; go ἔτι ετι yet; still ὀπίσω οπισω in back; after τῶν ο the ἐνθυμημάτων ενθυμημα the καρδίας καρδια heart αὐτῶν αυτος he; him τῆς ο the πονηρᾶς πονηρος harmful; malignant
3:17 בָּ bā בְּ in † הַ the עֵ֣ת ʕˈēṯ עֵת time הַ ha הַ the הִ֗יא hˈî הִיא she יִקְרְא֤וּ yiqrᵊʔˈû קרא call לִ li לְ to ירוּשָׁלִַ֨ם֙ yrûšālˈaim יְרוּשָׁלִַם Jerusalem כִּסֵּ֣א kissˈē כִּסֵּא seat יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and נִקְוּ֨וּ niqˌûû קוה collect אֵלֶ֧יהָ ʔēlˈeʸhā אֶל to כָֽל־ ḵˈol- כֹּל whole הַ ha הַ the גֹּויִ֛ם ggôyˈim גֹּוי people לְ lᵊ לְ to שֵׁ֥ם šˌēm שֵׁם name יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לִ li לְ to ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and לֹא־ lō- לֹא not יֵלְכ֣וּ yēlᵊḵˈû הלך walk עֹ֔וד ʕˈôḏ עֹוד duration אַחֲרֵ֕י ʔaḥᵃrˈê אַחַר after שְׁרִר֖וּת šᵊrirˌûṯ שְׁרִרוּת stubbornness לִבָּ֥ם libbˌām לֵב heart הָ hā הַ the רָֽע׃ ס rˈāʕ . s רַע evil
3:17. in tempore illo vocabunt Hierusalem solium Domini et congregabuntur ad eam omnes gentes in nomine Domini in Hierusalem et non ambulabunt post pravitatem cordis sui pessimiAt that time Jerusalem shall be called the throne of the Lord: and all the nations shall be gathered together to it, in the name of the Lord to Jerusalem, and they shall not walk after the perversity of their most wicked heart.
17. At that time they shall call Jerusalem the throne of the LORD; and all the nations shall be gathered unto it, to the name of the LORD, to Jerusalem: neither shall they walk any more after the stubbornness of their evil heart.
3:17. In that time, Jerusalem will be called: ‘The Throne of the Lord.’ And all the nations will be gathered to it, in the name of the Lord, in Jerusalem. And they will not walk after the depravity of their own most wicked heart.
3:17. At that time they shall call Jerusalem the throne of the LORD; and all the nations shall be gathered unto it, to the name of the LORD, to Jerusalem: neither shall they walk any more after the imagination of their evil heart.
At that time they shall call Jerusalem the throne of the LORD; and all the nations shall be gathered unto it, to the name of the LORD, to Jerusalem: neither shall they walk any more after the imagination of their evil heart:

3:17 В то время назовут Иерусалим престолом Господа; и все народы ради имени Господа соберутся в Иерусалим и не будут более поступать по упорству злого сердца своего.
3:17
ἐν εν in
ταῖς ο the
ἡμέραις ημερα day
ἐκείναις εκεινος that
καὶ και and; even
ἐν εν in
τῷ ο the
καιρῷ καιρος season; opportunity
ἐκείνῳ εκεινος that
καλέσουσιν καλεω call; invite
τὴν ο the
Ιερουσαλημ ιερουσαλημ Jerusalem
θρόνος θρονος throne
κυρίου κυριος lord; master
καὶ και and; even
συναχθήσονται συναγω gather
εἰς εις into; for
αὐτὴν αυτος he; him
πάντα πας all; every
τὰ ο the
ἔθνη εθνος nation; caste
καὶ και and; even
οὐ ου not
πορεύσονται πορευομαι travel; go
ἔτι ετι yet; still
ὀπίσω οπισω in back; after
τῶν ο the
ἐνθυμημάτων ενθυμημα the
καρδίας καρδια heart
αὐτῶν αυτος he; him
τῆς ο the
πονηρᾶς πονηρος harmful; malignant
3:17
בָּ בְּ in
הַ the
עֵ֣ת ʕˈēṯ עֵת time
הַ ha הַ the
הִ֗יא hˈî הִיא she
יִקְרְא֤וּ yiqrᵊʔˈû קרא call
לִ li לְ to
ירוּשָׁלִַ֨ם֙ yrûšālˈaim יְרוּשָׁלִַם Jerusalem
כִּסֵּ֣א kissˈē כִּסֵּא seat
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
נִקְוּ֨וּ niqˌûû קוה collect
אֵלֶ֧יהָ ʔēlˈeʸhā אֶל to
כָֽל־ ḵˈol- כֹּל whole
הַ ha הַ the
גֹּויִ֛ם ggôyˈim גֹּוי people
לְ lᵊ לְ to
שֵׁ֥ם šˌēm שֵׁם name
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לִ li לְ to
ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem
וְ wᵊ וְ and
לֹא־ lō- לֹא not
יֵלְכ֣וּ yēlᵊḵˈû הלך walk
עֹ֔וד ʕˈôḏ עֹוד duration
אַחֲרֵ֕י ʔaḥᵃrˈê אַחַר after
שְׁרִר֖וּת šᵊrirˌûṯ שְׁרִרוּת stubbornness
לִבָּ֥ם libbˌām לֵב heart
הָ הַ the
רָֽע׃ ס rˈāʕ . s רַע evil
3:17. in tempore illo vocabunt Hierusalem solium Domini et congregabuntur ad eam omnes gentes in nomine Domini in Hierusalem et non ambulabunt post pravitatem cordis sui pessimi
At that time Jerusalem shall be called the throne of the Lord: and all the nations shall be gathered together to it, in the name of the Lord to Jerusalem, and they shall not walk after the perversity of their most wicked heart.
3:17. In that time, Jerusalem will be called: ‘The Throne of the Lord.’ And all the nations will be gathered to it, in the name of the Lord, in Jerusalem. And they will not walk after the depravity of their own most wicked heart.
3:17. At that time they shall call Jerusalem the throne of the LORD; and all the nations shall be gathered unto it, to the name of the LORD, to Jerusalem: neither shall they walk any more after the imagination of their evil heart.
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Adam Clarke: Commentary on the Bible - 1831
3:17: They shall call Jerusalem the throne of the Lord - The new Jerusalem, the universal Church of Christ, shall be God's throne: and wherever he is acknowledged as the Lamb of God who takes away the sin of the world, there God sits on his throne, and holds his court.
Albert Barnes: Notes on the Bible - 1834
3:17: The throne of the Lord - Yahweh's throne shall not be the ark, but Jerusalem, i. e., the Christian Church Rev 21:2; Gal 4:26.
To Jerusalem - The Septuagint and Syriac are probably right in omitting this word.
Imagination ... - Stubbornness (margin). A word always used in a bad sense, for "obstinacy."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:17: the throne: Jer 14:21, Jer 17:12, Jer 31:23; Psa 87:3; Isa 6:1, Isa 66:1; Eze 1:26, Eze 43:7; Gal 4:26
and all the nations: Isa 2:2-4, Isa 49:18-23, Isa 60:3-9, Isa 66:20; Mic 4:1-5; Zac 2:11, Zac 8:20-23
to the name: Isa 26:8, Isa 56:6, Isa 59:19
walk: Jer 7:24, Jer 9:14, Jer 11:8, Jer 16:12, Jer 18:12; Gen 8:21; Num 15:39; Rom 1:21, Rom 6:14; Co2 10:4, Co2 10:5; Eph 4:17-19
imagination: or, stubbornness, Deu 29:29 *marg. Jdg 2:19; Psa 78:8
Geneva 1599
3:17 At that time they shall call Jerusalem (r) the throne of the LORD; and all the nations shall be gathered to it, to the name of the LORD, to Jerusalem: neither shall they walk any more after the imagination of their evil heart.
(r) Meaning, the Church, where the Lord will be present to the world's end, (Mt 28:20).
John Gill
3:17 At that time they shall call Jerusalem the throne of the Lord,.... That is, the Gospel church, the heavenly Jerusalem, the Jerusalem above, that is free, and the mother of us all; which is Christ's kingdom, where he has his throne and subjects, and where he sits and reigns as King of saints; and where they yield a cheerful and ready subjection to him, signified by calling the church his throne:
and all the nations shall be gathered unto it: which shows that Jerusalem, literally understood, cannot be meant, but the church of Christ; to which the Gentiles, being converted, should join themselves in great numbers in all nations, as they have done; and which will be more largely accomplished and verified in the latter day, Is 2:2.
to the name of the Lord, to Jerusalem; to name his name, to trust in his name, to call upon it, and to worship him in Jerusalem, in his church, and among his people; and so the Targum,
"and all nations shall give themselves to worship in it the name of the Lord, in Jerusalem:''
neither shall they walk any more after the imagination of their evil heart; for the Gospel being preached to all nations, according to Christ's commission, by the pastors he promises, and that being blessed to the turning of the Gentiles from their idols to serve the living God, they shall no more worship the gods they chose for themselves, and their evil hearts devised.
John Wesley
3:17 The throne - Instead of the ark, the church typified by Jerusalem, shall be the place of God's residence, where by his spirit he will rule and act in his word and ordinances. Jerusalem - Dwelling in Jerusalem, or where the Lord placed his name, of old in Jerusalem, but now in the church. Neither - Both Jews and Gentiles shall now conform themselves to the will of God.
Robert Jamieson, A. R. Fausset and David Brown
3:17 Jerusalem--the whole city, not merely the temple. As it has been the center of the Hebrew theocracy, so it shall be the point of attraction to the whole earth (Is 2:2-4; Zech 2:10-11; Zech 14:16-21).
throne of . . . Lord--The Shekinah, the symbol of God's peculiar nearness to Israel (Deut 4:7) shall be surpassed by the antitype, God's own throne in Jerusalem (Ps 2:6, Ps 2:8; Ezek 34:23-24; Zech 2:5).
imagination--rather, as Margin, "the obstinacy" or stubbornness.
3:183:18: Յաւուրսն յայնոսիկ ժողովեսցին տունն Իսրայէլի առ տունն Յուդայ. եւ եկեսցեն ՚ի միասին ՚ի հիւսւսոյ՝ եւ յամենայն գաւառաց յերկիրն յորում ժառանգեցուցի զհարս նոցա[10980]։ [10980] Ոմանք. Տունն Յուդայ առ տունն Իսրայէլի... յորում ժառանգեցուցից։
18 Այն օրերին Իսրայէլի տունը միանալու է Յուդայի տանը, եւ հիւսիսից[11] ու բոլոր գաւառներից միասին գալու են այն երկիրը, որն իբրեւ ժառանգութիւն տուի նրանց հայրերին”»:[11] 11. Եբրայերէն՝ հիւսիսի երկրից:
18 Այն օրերը Յուդային տունը Իսրայէլին տանը հետ պիտի միանայ Ու երկուքը մէկտեղ հիւսիսի երկրէն Անոնց հայրերուն ժառանգութիւն տուած երկիրս պիտի գան’։
Յաւուրսն յայնոսիկ [45]ժողովեսցին տունն Իսրայելի առ տունն Յուդայ``. եւ եկեսցեն ի միասին [46]ի հիւսիսոյ եւ յամենայն գաւառաց`` յերկիրն յորում ժառանգեցուցի զհարս նոցա:

3:18: Յաւուրսն յայնոսիկ ժողովեսցին տունն Իսրայէլի առ տունն Յուդայ. եւ եկեսցեն ՚ի միասին ՚ի հիւսւսոյ՝ եւ յամենայն գաւառաց յերկիրն յորում ժառանգեցուցի զհարս նոցա[10980]։
[10980] Ոմանք. Տունն Յուդայ առ տունն Իսրայէլի... յորում ժառանգեցուցից։
18 Այն օրերին Իսրայէլի տունը միանալու է Յուդայի տանը, եւ հիւսիսից[11] ու բոլոր գաւառներից միասին գալու են այն երկիրը, որն իբրեւ ժառանգութիւն տուի նրանց հայրերին”»:
[11] 11. Եբրայերէն՝ հիւսիսի երկրից:
18 Այն օրերը Յուդային տունը Իսրայէլին տանը հետ պիտի միանայ Ու երկուքը մէկտեղ հիւսիսի երկրէն Անոնց հայրերուն ժառանգութիւն տուած երկիրս պիտի գան’։
zohrab-1805▾ eastern-1994▾ western am▾
3:183:18 В те дни придет дом Иудин к дому Израилеву, и пойдут вместе из земли северной в землю, которую Я дал в наследие отцам вашим.
3:18 ἐν εν in ταῖς ο the ἡμέραις ημερα day ἐκείναις εκεινος that συνελεύσονται συνερχομαι come with; come together οἶκος οικος home; household Ιουδα ιουδα Iouda; Iutha ἐπὶ επι in; on τὸν ο the οἶκον οικος home; household τοῦ ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even ἥξουσιν ηκω here ἐπὶ επι in; on τὸ ο the αὐτὸ αυτος he; him ἀπὸ απο from; away γῆς γη earth; land βορρᾶ βορρας north wind καὶ και and; even ἀπὸ απο from; away πασῶν πας all; every τῶν ο the χωρῶν χωρα territory; estate ἐπὶ επι in; on τὴν ο the γῆν γη earth; land ἣν ος who; what κατεκληρονόμησα κατακληρονομεω possess; give possession τοὺς ο the πατέρας πατηρ father αὐτῶν αυτος he; him
3:18 בַּ ba בְּ in † הַ the יָּמִ֣ים yyāmˈîm יֹום day הָ hā הַ the הֵ֔מָּה hˈēmmā הֵמָּה they יֵלְכ֥וּ yēlᵊḵˌû הלך walk בֵית־ vêṯ- בַּיִת house יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah עַל־ ʕal- עַל upon בֵּ֣ית bˈêṯ בַּיִת house יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and יָבֹ֤אוּ yāvˈōʔû בוא come יַחְדָּו֙ yaḥdˌāw יַחְדָּו together מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth צָפֹ֔ון ṣāfˈôn צָפֹון north עַל־ ʕal- עַל upon הָ hā הַ the אָ֕רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הִנְחַ֖לְתִּי hinḥˌaltî נחל take possession אֶת־ ʔeṯ- אֵת [object marker] אֲבֹותֵיכֶֽם׃ ʔᵃvôṯêḵˈem אָב father
3:18. in diebus illis ibit domus Iuda ad domum Israhel et venient simul de terra aquilonis ad terram quam dedi patribus vestrisIn those days the house of Juda shall go to the house of Israel, and they shall come together out of the land of the north to the land which I gave to your fathers.
18. In those days the house of Judah shall walk with the house of Israel, and they shall come together out of the land of the north to the land that I gave for an inheritance unto your fathers.
3:18. In those days, the house of Judah will go to the house of Israel, and they will come from the land of the north, at the same time, to the land that I gave to your fathers.
3:18. In those days the house of Judah shall walk with the house of Israel, and they shall come together out of the land of the north to the land that I have given for an inheritance unto your fathers.
In those days the house of Judah shall walk with the house of Israel, and they shall come together out of the land of the north to the land that I have given for an inheritance unto your fathers:

3:18 В те дни придет дом Иудин к дому Израилеву, и пойдут вместе из земли северной в землю, которую Я дал в наследие отцам вашим.
3:18
ἐν εν in
ταῖς ο the
ἡμέραις ημερα day
ἐκείναις εκεινος that
συνελεύσονται συνερχομαι come with; come together
οἶκος οικος home; household
Ιουδα ιουδα Iouda; Iutha
ἐπὶ επι in; on
τὸν ο the
οἶκον οικος home; household
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἥξουσιν ηκω here
ἐπὶ επι in; on
τὸ ο the
αὐτὸ αυτος he; him
ἀπὸ απο from; away
γῆς γη earth; land
βορρᾶ βορρας north wind
καὶ και and; even
ἀπὸ απο from; away
πασῶν πας all; every
τῶν ο the
χωρῶν χωρα territory; estate
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
ἣν ος who; what
κατεκληρονόμησα κατακληρονομεω possess; give possession
τοὺς ο the
πατέρας πατηρ father
αὐτῶν αυτος he; him
3:18
בַּ ba בְּ in
הַ the
יָּמִ֣ים yyāmˈîm יֹום day
הָ הַ the
הֵ֔מָּה hˈēmmā הֵמָּה they
יֵלְכ֥וּ yēlᵊḵˌû הלך walk
בֵית־ vêṯ- בַּיִת house
יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah
עַל־ ʕal- עַל upon
בֵּ֣ית bˈêṯ בַּיִת house
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
יָבֹ֤אוּ yāvˈōʔû בוא come
יַחְדָּו֙ yaḥdˌāw יַחְדָּו together
מֵ מִן from
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
צָפֹ֔ון ṣāfˈôn צָפֹון north
עַל־ ʕal- עַל upon
הָ הַ the
אָ֕רֶץ ʔˈāreṣ אֶרֶץ earth
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הִנְחַ֖לְתִּי hinḥˌaltî נחל take possession
אֶת־ ʔeṯ- אֵת [object marker]
אֲבֹותֵיכֶֽם׃ ʔᵃvôṯêḵˈem אָב father
3:18. in diebus illis ibit domus Iuda ad domum Israhel et venient simul de terra aquilonis ad terram quam dedi patribus vestris
In those days the house of Juda shall go to the house of Israel, and they shall come together out of the land of the north to the land which I gave to your fathers.
3:18. In those days, the house of Judah will go to the house of Israel, and they will come from the land of the north, at the same time, to the land that I gave to your fathers.
3:18. In those days the house of Judah shall walk with the house of Israel, and they shall come together out of the land of the north to the land that I have given for an inheritance unto your fathers.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Пророк дополняет свое пророчество о новой жизни Израиля говоря, что не одно Израильское царство пришлет на Сион своих представителей, а вместе с израильтянами сюда же придут и иудеи. Эти последние сами предложат израильтянам идти в Палестину из страны пленения, в которой они, по представление пророка, очутятся так же, как и израильтяне.
Adam Clarke: Commentary on the Bible - 1831
3:18: The house of Judah shall walk with the house of Israel - That is, in those days in which the Jews shall be brought in with the fullness of the Gentiles.
Out of the land of the north - From Chaldea. This prophecy has two aspects: one refers to the return from the Babylonish captivity; the other, to the glorious days of Christianity. But the words may refer to that gathering together of the Jews, not only from Chaldea, but from the countries of their dispersion over the face of the whole earth, and uniting them in the Christian Church.
Albert Barnes: Notes on the Bible - 1834
3:18: With - To (margin). The prophet has just described the return of the ten tribes Jer 3:14, etc. Israel is represented as the first to repent, and Judah must go to her, in order that they may come together back to the holy land, divided no longer into Jews and Israelites, but merged into one people.
Out of the land of the north - The objection that the Jews were not carried like the Israelites into the northern provinces of Assyria Jer 3:12, but into Babylonia, misinterprets the whole prophecy, the gist of which is that in case of Israel's repentance, Judah must humbly seek her out, and be content henceforward to take the inferior place, as having been the more guilty (see Jer 3:11).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:18: In: Jer 30:3, Jer 50:4, Jer 50:20; Isa 11:11-13; Eze 37:16-22, Eze 39:25-28; Hos 1:11, Hos 11:12; Zac 10:6
with: or, to
out: Jer 3:12, Jer 23:8, Jer 31:8; Amo 9:15
given: etc. or, caused your fathers to possess
Carl Friedrich Keil and Franz Delitzsch
3:18
In those days when Jerusalem is glorified by being made the throne of the Lord, Judah along with Israel will come out of the north into the land which the Lord gave to their fathers. As the destruction of Jerusalem and of the temple is foretold implicite in Jer 3:16, so here the expulsion of Judah into exile is assumed as having already taken place, and the return not of Israel, only, but of Judah too is announced, as in Hos 2:2, and more fully in Ezek 27:16. We should note the arrangement, the house of Judah with (על, prop. on) the house of Israel; this is as much as to say that Israel is the first to resolve on a return and to arise, and that Judah joins itself to the house of Israel. Judah is thus subordinated to the house of Israel, because the prophet is here seeking chiefly to announce the return of Israel to the Lord. It can surely not be necessary to say that, as regards the fulfilment, we are not entitled hence to infer that the remnant of the ten tribes will positively be converted to the Lord and redeemed out of exile sooner than the remnant of Judah. For more on this point see on Jer 31:8.
Geneva 1599
3:18 In those days the house of Judah shall walk with the house of Israel, and they shall come together from the land of the (s) north to the land that I have given for an inheritance to your fathers.
(s) Where they are now in captivity.
John Gill
3:18 In those days the house of Judah shall walk with the house of Israel,.... Which had its accomplishment when some of the ten tribes, scattered among the nations whither the Gospel came, as well as in the land of Judea, being converted under it, joined together in a Gospel church state, and walked together in all the commandments and ordinances of Christ: and it may also denote the agreement of all Christian confessors, as Judah signifies, and of all Israelites indeed, in worship, whether Jews or Gentiles; becoming through Christ members of one body, fellow heirs and partakers of the same grace, promises, and privileges; and which harmony will still be more manifest in the latter day, Is 11:7,
and they shall come together out of the land of the north; out of these northern kingdoms of ours, and other parts of Europe, where they chiefly are; this will be when the fulness of the Gentiles is brought in, and the Jews are converted and joined to Christian churches: the allusion is to the return of the Jews from Babylon, which lay north of Judea:
to the land that I have given for an inheritance unto your fathers; for when the Jews are converted they shall return to their own land, which God gave for an inheritance to Abraham, Isaac, and Jacob, and to their seed after them.
John Wesley
3:18 Judah - The two kingdoms shall become one. Shall come - Of their captivity, a promise of their enjoying again their ancient possession at their last conversion.
Robert Jamieson, A. R. Fausset and David Brown
3:18 Judah . . . Israel . . . together--Two distinct apostasies, that of Israel and that of Judah, were foretold (Jer 3:8, Jer 3:10). The two have never been united since the Babylonish captivity; therefore their joint restoration must be still future (Is 11:12-13; Ezek 37:16-22; Hos 1:11).
north-- (Jer 3:12).
land . . . given . . . inheritance-- (Amos 9:15).
3:193:19: Եւ ե՛ս ասեմ. Եղիցի՛ Տէր։ Զի կարգեցի՛ց զձեզ յորդիս, եւ տա՛ց ձեզ զերկիրն ընտիր, ժառանգութիւն անուանի Աստուծոյ ամենակալի ազգաց. եւ ասացից թէ Հա՛յր կոչեսցես զիս, եւ ո՛չ եւս դառնայցես յինէն[10981]։ [10981] Ոմանք. Եւ ասացի թէ Հայր կո՛՛։
19 Ես ասացի՝ թող լինի՛, Տէ՛ր: «Ձեզ որդիներիս մէջ կարգել կամեցայ՝ ձեզ տալու համար ընտիր երկիրը՝ իբրեւ ազգերի Ամենակալ Աստծու մեծահռչակ ժառանգութիւն. ասացի, որ հայր կոչես ինձ եւ այլեւս երես չթեքես ինձնից:
19 Բայց ես ըսի. ‘Քեզ ի՞նչպէս որդիներուն մէջ դնեմ Եւ քեզի այն ցանկալի երկիրը, Ազգերուն խիստ գեղեցիկ ժառանգութիւնը տամ’Ու ըսի. ‘Ինծի «Հայր իմ» պիտի աղաղակես Եւ ինծի հետեւելէն ետ պիտի չդառնաս’։
Եւ ես ասեմ. [47]Եղիցի, Տէր: Զի`` կարգեցից զքեզ յորդիս, եւ տաց քեզ զերկիրն ընտիր, ժառանգութիւն անուանի [48]Աստուծոյ ամենակալի`` ազգաց. եւ ասացի թէ` Հայր կոչեսցես զիս, եւ ոչ եւս դառնայցես յինէն:

3:19: Եւ ե՛ս ասեմ. Եղիցի՛ Տէր։ Զի կարգեցի՛ց զձեզ յորդիս, եւ տա՛ց ձեզ զերկիրն ընտիր, ժառանգութիւն անուանի Աստուծոյ ամենակալի ազգաց. եւ ասացից թէ Հա՛յր կոչեսցես զիս, եւ ո՛չ եւս դառնայցես յինէն[10981]։
[10981] Ոմանք. Եւ ասացի թէ Հայր կո՛՛։
19 Ես ասացի՝ թող լինի՛, Տէ՛ր: «Ձեզ որդիներիս մէջ կարգել կամեցայ՝ ձեզ տալու համար ընտիր երկիրը՝ իբրեւ ազգերի Ամենակալ Աստծու մեծահռչակ ժառանգութիւն. ասացի, որ հայր կոչես ինձ եւ այլեւս երես չթեքես ինձնից:
19 Բայց ես ըսի. ‘Քեզ ի՞նչպէս որդիներուն մէջ դնեմ Եւ քեզի այն ցանկալի երկիրը, Ազգերուն խիստ գեղեցիկ ժառանգութիւնը տամ’Ու ըսի. ‘Ինծի «Հայր իմ» պիտի աղաղակես Եւ ինծի հետեւելէն ետ պիտի չդառնաս’։
zohrab-1805▾ eastern-1994▾ western am▾
3:193:19 И говорил Я: как поставлю тебя в число детей и дам тебе вожделенную землю, прекраснейшее наследие множества народов? И сказал: ты будешь называть Меня отцом твоим и не отступишь от Меня.
3:19 καὶ και and; even ἐγὼ εγω I εἶπα επω say; speak γένοιτο γινομαι happen; become κύριε κυριος lord; master ὅτι οτι since; that τάξω τασσω arrange; appoint σε σε.1 you εἰς εις into; for τέκνα τεκνον child καὶ και and; even δώσω διδωμι give; deposit σοι σοι you γῆν γη earth; land ἐκλεκτὴν εκλεκτος select; choice κληρονομίαν κληρονομια inheritance θεοῦ θεος God παντοκράτορος παντοκρατωρ almighty ἐθνῶν εθνος nation; caste καὶ και and; even εἶπα επω say; speak πατέρα πατηρ father καλέσετέ καλεω call; invite με με me καὶ και and; even ἀπ᾿ απο from; away ἐμοῦ εμου my οὐκ ου not ἀποστραφήσεσθε αποστρεφω turn away; alienate
3:19 וְ wᵊ וְ and אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i אָמַ֗רְתִּי ʔāmˈartî אמר say אֵ֚יךְ ˈʔêḵ אֵיךְ how אֲשִׁיתֵ֣ךְ ʔᵃšîṯˈēḵ שׁית put בַּ ba בְּ in † הַ the בָּנִ֔ים bbānˈîm בֵּן son וְ wᵊ וְ and אֶתֶּן־ ʔetten- נתן give לָךְ֙ lāḵ לְ to אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth חֶמְדָּ֔ה ḥemdˈā חֶמְדָּה what is desirable נַחֲלַ֥ת naḥᵃlˌaṯ נַחֲלָה heritage צְבִ֖י ṣᵊvˌî צְבִי beauty צִבְאֹ֣ות ṣivʔˈôṯ צְבִי beauty גֹּויִ֑ם gôyˈim גֹּוי people וָ wā וְ and אֹמַ֗ר ʔōmˈar אמר say אָבִי֙ ʔāvˌî אָב father תִּקְרְאִיתקראו־ *tiqrᵊʔî- קרא call לִ֔י lˈî לְ to וּ û וְ and מֵ mē מִן from אַחֲרַ֖י ʔaḥᵃrˌay אַחַר after לֹ֥א lˌō לֹא not תָשֽׁוּבִיתשׁובו *ṯāšˈûvî שׁוב return
3:19. ego autem dixi quomodo ponam te in filiis et tribuam tibi terram desiderabilem hereditatem praeclaram exercituum gentium et dixi patrem vocabis me et post me ingredi non cessabisBut I said: How shall I put thee among the children, and give thee a lovely land, the goodly inheritance of the armies of the Gentiles? And I said: Thou shalt call me father and shalt not cease to walk after me.
19. But I said, How shall I put thee among the children, and give thee a pleasant land, a goodly heritage of the hosts of the nations? and I said, Ye shall call me My father; and shall not turn away from following me.
3:19. But I said: How shall I place you among the sons, and distribute to you a desirable land, the preeminent inheritance of the host of the Gentiles? And I said: You will call me Father, and you will not cease to walk after me.
3:19. But I said, How shall I put thee among the children, and give thee a pleasant land, a goodly heritage of the hosts of nations? and I said, Thou shalt call me, My father; and shalt not turn away from me.
But I said, How shall I put thee among the children, and give thee a pleasant land, a goodly heritage of the hosts of nations? and I said, Thou shalt call me, My father; and shalt not turn away from me:

3:19 И говорил Я: как поставлю тебя в число детей и дам тебе вожделенную землю, прекраснейшее наследие множества народов? И сказал: ты будешь называть Меня отцом твоим и не отступишь от Меня.
3:19
καὶ και and; even
ἐγὼ εγω I
εἶπα επω say; speak
γένοιτο γινομαι happen; become
κύριε κυριος lord; master
ὅτι οτι since; that
τάξω τασσω arrange; appoint
σε σε.1 you
εἰς εις into; for
τέκνα τεκνον child
καὶ και and; even
δώσω διδωμι give; deposit
σοι σοι you
γῆν γη earth; land
ἐκλεκτὴν εκλεκτος select; choice
κληρονομίαν κληρονομια inheritance
θεοῦ θεος God
παντοκράτορος παντοκρατωρ almighty
ἐθνῶν εθνος nation; caste
καὶ και and; even
εἶπα επω say; speak
πατέρα πατηρ father
καλέσετέ καλεω call; invite
με με me
καὶ και and; even
ἀπ᾿ απο from; away
ἐμοῦ εμου my
οὐκ ου not
ἀποστραφήσεσθε αποστρεφω turn away; alienate
3:19
וְ wᵊ וְ and
אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i
אָמַ֗רְתִּי ʔāmˈartî אמר say
אֵ֚יךְ ˈʔêḵ אֵיךְ how
אֲשִׁיתֵ֣ךְ ʔᵃšîṯˈēḵ שׁית put
בַּ ba בְּ in
הַ the
בָּנִ֔ים bbānˈîm בֵּן son
וְ wᵊ וְ and
אֶתֶּן־ ʔetten- נתן give
לָךְ֙ lāḵ לְ to
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
חֶמְדָּ֔ה ḥemdˈā חֶמְדָּה what is desirable
נַחֲלַ֥ת naḥᵃlˌaṯ נַחֲלָה heritage
צְבִ֖י ṣᵊvˌî צְבִי beauty
צִבְאֹ֣ות ṣivʔˈôṯ צְבִי beauty
גֹּויִ֑ם gôyˈim גֹּוי people
וָ וְ and
אֹמַ֗ר ʔōmˈar אמר say
אָבִי֙ ʔāvˌî אָב father
תִּקְרְאִיתקראו־
*tiqrᵊʔî- קרא call
לִ֔י lˈî לְ to
וּ û וְ and
מֵ מִן from
אַחֲרַ֖י ʔaḥᵃrˌay אַחַר after
לֹ֥א lˌō לֹא not
תָשֽׁוּבִיתשׁובו
*ṯāšˈûvî שׁוב return
3:19. ego autem dixi quomodo ponam te in filiis et tribuam tibi terram desiderabilem hereditatem praeclaram exercituum gentium et dixi patrem vocabis me et post me ingredi non cessabis
But I said: How shall I put thee among the children, and give thee a lovely land, the goodly inheritance of the armies of the Gentiles? And I said: Thou shalt call me father and shalt not cease to walk after me.
3:19. But I said: How shall I place you among the sons, and distribute to you a desirable land, the preeminent inheritance of the host of the Gentiles? And I said: You will call me Father, and you will not cease to walk after me.
3:19. But I said, How shall I put thee among the children, and give thee a pleasant land, a goodly heritage of the hosts of nations? and I said, Thou shalt call me, My father; and shalt not turn away from me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-25: Тогда исполнится первоначальное предназначение, какое Господь дал Израилю: Израиль не только получит лучший удел на земле, но удостоится Богосыновства. Это великое обетование возбуждает уже в "отступнице" раскаяние в своем отступлении от Иеговы. Израиль уже стремится снова к своему Богу.

19: Этот стих яснее перевести так: "и Я говорил (раньше, всегда): как хотелось бы Мне поставить тебя на место сына и дать тебе вожделенную землю, лучшее наследие между наследиями народов! И говорил Я: ты станешь называть Меня "Отец мой" и не отступать от Меня"! Иегова таким образом объявляет здесь, что с Своей стороны Он всегда готов был дать северному Израильскому царству — жене "отступнице" все права сына Своего. По древне-израильскому частному праву дочери не имели таких прав на наследство, какие имели сыновья, и Господь, чтобы показать Свое особое расположение к Израилю, хочет уравнять дщерь Израилеву в правах с Своими сыновьями.
Adam Clarke: Commentary on the Bible - 1831
3:19: How shalt I put thee among the children - As if he had said, How can ye be accounted a holy seed, who are polluted? How can ye be united to the people of God, who walk in the path of sinners? How can ye be taken to heaven, who are unholy within, and unrighteous without?
And I said, Thou shalt call me, My father - This is the answer to the above question. They could not be put among the children unless they became legal members of the heavenly family: and they could not become members of this family unless they abandoned idolatry, and took the Lord for their portion. Nor could they be continued in the privileges of the heavenly family, unless they no more turned away from their heavenly Father.
Albert Barnes: Notes on the Bible - 1834
3:19: But I - (emphatic). "And I." The emphasis lies in the abundant goodness of God contrasted with Israel's waywardness.
How ...? - Rather, How ...! i. e., How gloriously! With what honor will I place thee among the children!
Goodly ... of the hosts ... - Rather, "a heritage of the chief beauty of nations." The general sense is, that Israel "possesses the most beautiful territory of any nation."
And I said - This clause is not the answer to a difficulty, as in the King James Version, but completes the description of God's loving purpose. "I said within myself that I would treat thee as a son, and give thee a glorious inheritance: I also said, that ye would return my love, would call me Father, and be untrue to me no more."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:19: How: Jer 5:7; Hos 11:8
put thee: Jer 3:4, Jer 31:9, Jer 31:20; Joh 1:11-13; Co2 6:17, Co2 6:18; Gal 3:26, Gal 4:5-7; Eph 1:5; Jo1 3:1-3
pleasant land: Heb. land of desire, Jer 12:10; Psa 106:24; Eze 20:6; Dan 8:9, Dan 11:16, Dan 11:41, Dan 11:45
goodly heritage: Heb. heritage of glory, or beauty, Pro 3:35; Pe1 1:3, Pe1 1:4
Thou shalt: Jer 3:4; Isa 63:16, Isa 64:8; Mat 6:8, Mat 6:9; Rom 8:15-17; Gal 4:5
shalt not: Jer 32:39, Jer 32:40; Heb 10:39
from me: Heb. from after me
Carl Friedrich Keil and Franz Delitzsch
3:19
The return of Israel to its God. - Jer 3:19. "I thought, O how I will put thee among the sons, and give thee a delightful land, a heritage of the chiefest splendour of the nations! and thought, 'My Father,' ye will cry to me, and not turn yourselves away from me. Jer 3:20. truly as a wife faithlessly forsakes her mate, so are ye become faithless towards me, house of Israel, saith Jahveh. Jer 3:21. A voice upon the bare-topped hills is heard, suppliant weeping of the sons of Israel; for that they have made their way crooked, forsaken Jahveh their God. Jer 3:22. 'Return, ye backsliding sons, I will heal your backsliding,' Behold, we come to thee; for Thou Jahveh art our God. Jer 3:23. Truly the sound from the hills, from the mountains, is become falsehood: truly in Jahveh our God is the salvation of Israel. Jer 3:24. And shame hath devoured the gains of our fathers from our youth on; their sheep and their oxen, their sons and their daughters. Jer 3:25. Let us lie down in our shame, and let our disgrace cover us; for against Jahveh our God have we sinned, we and our fathers, from our youth even unto this day, and have not listened to the voice of our God." Hitz. takes Jer 3:18 and Jer 3:19 together, without giving an opinion on ואנכי אמרתּי. Ew. joins Jer 3:19 to the preceding, and begins a new strophe with Jer 3:21. Neither assumption can be justified. With Jer 3:18 closes the promise which formed the burden of the preceding strophe, and in Jer 3:19 there begins a new train of thought, the announcement as to how Israel comes to a consciousness of sin and returns penitent to the Lord its God (Jer 3:21-25). The transition to this announcement is formed by Jer 3:19 and Jer 3:20, in which the contrast between God's fatherly designs and Israel's faithless bearing towards God is brought prominently forward; and by ואנכי אמרתּי it is attached to the last clause of the 18th verse. His having mentioned the land into which the Israelites would again return, carries the prophet's thoughts back again to the present and the past, to the bliss which Jahveh had designed for them, forfeited by their faithless apostasy, and to be regained only by repentant return (Graf). "I thought," refers to the time when God gave the land to their fathers for an inheritance. Then spake, i.e., thought, I; cf. Ps 31:23. How I will set thee or place thee among the sons! i.e., how I will make thee glorious among the sons (שׁית c. accus. and ב, as in 2Kings 19:29). No valid objection against this is founded by Hitz.'s plea that in that case we must read אשׁיתך, and that by Jeremiah, the teacher of morals, no heathen nation, or any but Israel, can ever be regarded as a son of God (Jer 31:9, Jer 31:20). The fem. אשׁיתך is explained by the personification of Judah and Israel as two sisters, extending throughout the whole prophecy. The other objection is erroneous as to the fact. In Jer 31:9 Jahveh calls Ephraim, = Israel, his first-born son, as all Israel is called by God in Ex 4:22. But the conception of first-born has, as necessary correlate, that of other "sons." Inasmuch as Jahveh the God of Israel is creator of the world and of all men, all the peoples of the earth are His בּנים; and from amongst all the peoples He has made choice of Israel as סגלּה, or chosen him for His first-born son. Hitz.'s translation: how will I endow thee with children, is contrary to the usage of the language. - The place which God willed to give Israel amongst His children is specified by the next clause: and I willed to give thee a delightful land (ארץ חמדּה as in Zech 7:14; Ps 106:24). צבי צבאות, ornament of ornaments, i.e., the greatest, most splendid ornament. For there can be no doubt that צבאות does not come from צבא, but, with Kimchi after the Targum, is to be derived from צבי; for the plural צביים from צבי may pass into צבאים, cf. Gesen. 93. 6b, as Ew., too, in 186, c, admits, though he takes our צבאות from צבא, and strains the meaning into: an heirloom-adornment amidst the hosts of heathen. After such proofs of a father's love, God expected that Israel would by a true cleaving to Him show some return of filial affection. To cry, "My father," is a token of a child's love and adherence. The Chet. תּקראוּ and תּשׁוּבוּ are not to be impugned; the Keris are unnecessary alterations.
Jer 3:20-21
But Israel did not meet the expectation. Like a faithless wife from her husband, Israel fell away from its God. The particle of comparison כּאשׁר is omitted before the verb, as in Is 55:9, cf. Is 55:10 and Is 55:11. רע does not precisely mean husband, nor yet paramour, but friend and companion, and so here is equal to wedded husband. בּגד c. מן, withdraw faithlessly from one, faithlessly forsake - c. בּ, be faithless, deal faithlessly with one.
Yet Israel will come to a knowledge of its iniquity, and bitterly repent it, Jer 3:21. From the heights where idolatry was practised, the prophet already hears in spirit the lamentations and supplications of the Israelites entreating for forgiveness. על שׁפיים points back to Jer 3:2, when the naked heights were mentioned as the scenes of idolatry. From these places is heard the supplicating cry for pardon. כּי העווּ, because (for that) they had made their way crooked, i.e., had entered on a crooked path, had forgotten their God.
Jer 3:22
The prophet further overhears in spirit, as answer to the entreaty of the Israelites, the divine invitation and promise: Return, ye backsliding children (cf. Jer 3:14), I will heal your backslidings. ארפּה for ארפּא. Backslidings, i.e., mischief which backsliding has brought, the wounds inflicted by apostasy from God; cf. Hos 14:5, a passage which was in the prophet's mind; and fore the figure of healing, cf. Jer 30:17; Jer 33:6. To this promise they answer: Behold, we come to Thee (אתנוּ for אתאנוּ from אתא, Is 21:12, for אתה ), for Thou art Jahveh, art our God. Of this confession they further state the cause in Jer 3:23-25.
Jer 3:23
From the false gods they have gained but disgrace; the salvation of Israel is found only in Jahveh their God. The thought now given is clearly expressed in the second clause of the verse; less clear is the meaning of the first clause, which tells what Israel had got from idolatry. The difficulty lies in המון הרים, which the early commentators so joined together as to make המון stat. constr. (המון). Similarly Hitz. and Graf: from the hills the host (or tumult) of the mountains is (for) a delusion; Hitz. understanding by the host of the mountains the many gods, or the numerous statues of them that were erected at the spots where they were worshipped, while Graf takes the tumult of the mountains to mean the turmoil of the pilgrims, the exulting cries of the celebrants. But it is as impossible that "the sound of the hills" should mean the multitude of the gods, as that it should mean the tumult of the pilgrims upon the mountains. Besides, the expression, "the host or tumult of the mountains comes from the hills," would be singularly tautological. These reasons are enough to show that הרים cannot be a genitive dependent on המון, but must be taken as coordinate with מגּבעות, so that the preposition מן will have to be repeated before הרים. But המון must be the subject of the clause, else where would be no subject at all. המון means bustle, eager crowd, tumult, noise, and is also used of the surging mass of earthly possessions or riches, Ps 37:16; Is 60:5. Schnur., Ros., Maur., de W., have preferred the last meaning, and have put the sense thus: vana est ex collibus, vana ex montibus affluentia, or: delusive is the abundance that comes from the hills, from the mountains. This view is not to be overthrown by Graf's objection, that we cannot here entertain the idea of abundance, however, imaginary, acquired by the Israelites through idolatry, seeing that in the next verses it is declared that the false gods have devoured the wealth which the Israelites had inherited and received from God. For in the present connection the abundance would be not a real but expected or imagined abundance, the delusiveness of which would be shown in the next verse by the statement that the false gods had devoured the acquisitions of Israel. But to take המון in the sense of affluentia seems questionable here, when the context makes no reference to wealth or earthly riches, and where the abundance of the hills and mountains cannot be understood to mean their produce; the abundance is that which the idolatry practised upon the hills and mountains brought or was expected to bring to the people. Hence, along with Ew., we take this word in the sig. tumult or noise, and by it we understand the wild uproarious orgies of idolatry, which, according to Jer 3:2 and Jer 3:6, were practised on the hills and mountains (קל זנוּתהּ, Jer 3:9). Thus we obtain the sense already given by the Targ.: in vanum coluimus super collibus et non in utilitatem congregavimus nos (אתרגישׁנא ( son , prop. tumultuati sumus) super montibus, i.e., delusive and profitless were our idolatrous observances upon the heights.
Jer 3:24
In Jer 3:24 we are told in what particulars idolatry became to them הבּשׁת .לשׁקר, the shame, opprobrious expression for הבּעל, equal to shame-god, cf. Jer 11:13 and Hos 9:10; since the worship of Baal, i.e., of the false gods, resulted in disgrace to the people. He devoured the wealth of our fathers, namely, their sheep and oxen, mentioned as a specimen of their wealth, and their sons and daughters. The idols devoured this wealth, to in respect that sheep and oxen, and, on Moloch's altar, children too, were sacrificed, for sheep and oxen were offered to Jahveh; but because idolatry drew down judgments on the people and brought about the devastation of the land by enemies who devoured the substance of the people, and slew sons and daughters, Deut 28:30, Deut 28:33. From our youth on; - the youth of the people is the period of the judges.
Jer 3:25
The people does not repudiate this shame and disgrace, but is willing to endure it patiently, since by its sin it has fully deserved it. נשׁכּבה, not: we lie, but: we will lay us down in our shame, as a man in pain and grief throws himself on the ground, or on his couch (cf. 2Kings 12:16; 2Kings 13:31; 3Kings 21:4), in order wholly to give way to the feelings that crush him down. And let our disgrace cover us, i.e., enwrap us as a mourning robe or cloak; cf. Ps 35:26; Ps 109:29; Mic 7:10, Obad 1:10.
John Gill
3:19 But I said,.... Within himself, in the thoughts of his heart, when he took up a resolution concerning their conversion, open adoption, and return to their own land, as a symbol of the eternal inheritance:
how shall I put thee among the children? among the children of God, who are so by special adopting grace, which is a high and honourable privilege, greater than to be the sons and daughters of the greatest potentate on earth; who as they are high birth, being born of God, so they are brought up, and fed, and clothed as the children of the King of kings; they have great nearness to and freedom with God their Father; they are heirs with God and joint heirs with Christ, and shall ever remain in this relation. There is a secret and an open putting of the sons of men among the children of God. The secret putting of them among the children is by God the Father, when he predestinated them unto the adoption of children by Christ; when he promised in covenant he would be their Father, and they should be his sons and daughters; and as an act of his own will, secretly, in his own breast, adopted them into his family, his will to adopt being the adoption of them; hence they are called the children of God, previous to their redemption and sanctification, Heb 2:13. Moreover, our Lord Jesus Christ was concerned in this affair by espousing these persons to himself in covenant, whereby his Father became their Father, and his God their God; and by assuming their nature, whereby they became his brethren, and so the children of God; and by redeeming them, whereby way is made for their actual reception of the adoption of children; when they are openly put among them in the effectual calling, in which the Holy Spirit is concerned, who regenerates them, works faith in them, and witnesses their adoption to them, from whence he is called the Spirit of adoption; regeneration and faith are the evidences of adoption, Jn 1:12 and the Spirit the witness, Rom 8:15. Now, as all things were seen in one view by the Lord from eternity, as well when he secretly as openly puts them among the children, it may well be thought there were difficulties, at least seeming ones, in the way of it; or, however, such as make it wonderful and marvellous that any of the sons of Adam should be put among the children of God; seeing they that are, sinned in Adam as the rest, fell with him in his transgression into a state of condemnation and death; are corrupt in their first birth, defiled in soul and body, and cast out like the wretched infant, to the loathing of their persons; are as the children of the Ethiopians, black with original and actual sins; are children of disobedience, traitors and rebels against God, and children of wrath, even as others. And though these words may have a principal respect to the Jews, who dealt treacherously with God, in departing from his pure worship, rejecting the Messiah, and continuing in their obstinacy and infidelity, having a "loammi" upon them, and notwithstanding shall be called the children of the living God, Hos 1:9, yet may be applied to any of the sons and daughters of men, whether Jews or Gentiles, that are put among the children of God.
And give thee a pleasant land, a goodly heritage of the hosts of the nations? the allusion, doubtless, is to the land of Israel, which was a goodly and desirable land, a land flowing with milk and honey, and was the heritage or inheritance of the children of Israel, but not of the hosts of nations; wherefore heaven and eternal happiness is ultimately meant, the better country Christian pilgrims are seeking after, and the desired haven Christian sailors make unto: this is a "pleasant land"; pleasantly situated on high, where are great plenty of provisions, solid substance, enduring riches, the greatest liberty and choices, privileges, and the best of inhabitants and company, Father, Son, and Spirit, angels and glorified saints: this is
a goodly heritage or "inheritance"; not only a house not made with hands, a city that has foundations, but a kingdom and glory, an inheritance incorruptible, undefiled, which fades not away, reserved in the heavens: and it may be said to be
of the hosts of nations; for, though it is but one inheritance, vast numbers will share in it, and possess it; even an innumerable company of all nations, kindreds, people, and tongues, which are chosen, redeemed, and called out of them: and this is in, the "gift" of God; he regenerates to a lively hope of it, makes meet for it, and of his own good pleasure bestows it; and marvellous it is that he should give it to the persons before described; the putting of them among the children of God, and giving them such an inheritance, are entirely owing to his sovereign grace and goodness, which only can answer the question put, concerning these things.
And I said, thou shalt call me my father; not merely saying these words, but expressing them with affection and faith, under the witnessings of the Spirit of God; and declaring the relation by deeds, by honouring and obeying him, and being a follower of him in his ways and worship: and shalt not turn away from me; either from calling him Father, through the prevalence of unbelief; or from his service and worship, through the power of corruptions, backsliding and revolting from him, with which they are often charged in this chapter; so the Targum,
"shalt not turn from my worship.''
John Wesley
3:19 Put - Esteem thee as my child, 'till thou give some proof, of thy repentance. Give thee - How shall I put thee into possession of that pleasant land. Of nations - Great hosts and multitudes of nations, or Gentiles, that shall be joined to them in the gospel church. Thou shalt - On this condition, that thou wilt own me, and not return any more to idols.
Robert Jamieson, A. R. Fausset and David Brown
3:19 The good land covenanted to Abraham is to be restored to his seed. But the question arises, How shall this be done?
put . . . among . . . children--the Greek for adoption means, literally, "putting among the sons."
the children--that is, My children. "How shall I receive thee back into My family, after thou hast so long forsaken Me for idols?" The answer is, they would acknowledge Him as "Father," and no longer turn away from Him. God assumes the language of one wondering how so desperate apostates could be restored to His family and its privileges (compare Ezek 37:3; CALVIN makes it, How the race of Abraham can be propagated again, being as it were dead); yet as His purpose has decreed it so, He shows how it shall be effected, namely, they shall receive from Him the spirit of adoption to cry, "My Father" (Jn 1:12; Gal 4:6). The elect are "children" already in God's purpose; this is the ground of the subsequent realization of this relationship (Eph 1:5; Heb 2:13).
pleasant land-- (Jer 11:5; Ezek 20:6; Dan 11:16, Margin).
heritage of . . . hosts--a heritage the most goodly of all nations [MAURER]; or a "heritage possessed by powerful hosts" (Deut 4:38; Amos 2:9). The rendering "splendors," instead of "hosts," is opposed by the fact that the Hebrew for "splendor" is not found in the plural.
3:203:20: Բայց որպէս անգոսնէ կին զամուսին իւր. ա՛յնպէս անգոսնեաց զիս տունդ Իսրայէլի՝ ասէ Տէր[10982]։ [10982] Ոսկան. Անգոսնեսցէ կին զհոմանի իւր։
20 Բայց ինչպէս կինն է անարգում իր ամուսնուն, այնպէս էլ դու ինձ անարգեցիր, ո՛վ Իսրայէլի տուն, - ասում է Տէրը:
20 ‘Իրաւցնէ, ո՛վ Իսրայէլի տուն, Ինչպէս կին մը իր էրկանը անհաւատարիմ կ’ըլլայ, Այնպէս ալ դուք ինծի անհաւատարիմ եղաք’, կ’ըսէ Տէրը։
Բայց որպէս անգոսնէ կին զամուսին իւր, այնպէս անգոսնեաց զիս տունդ Իսրայելի, ասէ Տէր:

3:20: Բայց որպէս անգոսնէ կին զամուսին իւր. ա՛յնպէս անգոսնեաց զիս տունդ Իսրայէլի՝ ասէ Տէր[10982]։
[10982] Ոսկան. Անգոսնեսցէ կին զհոմանի իւր։
20 Բայց ինչպէս կինն է անարգում իր ամուսնուն, այնպէս էլ դու ինձ անարգեցիր, ո՛վ Իսրայէլի տուն, - ասում է Տէրը:
20 ‘Իրաւցնէ, ո՛վ Իսրայէլի տուն, Ինչպէս կին մը իր էրկանը անհաւատարիմ կ’ըլլայ, Այնպէս ալ դուք ինծի անհաւատարիմ եղաք’, կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
3:203:20 Но поистине, как жена вероломно изменяет другу своему, так вероломно поступили со Мною вы, дом Израилев, говорит Господь.
3:20 πλὴν πλην besides; only ὡς ως.1 as; how ἀθετεῖ αθετεω displace; put off γυνὴ γυνη woman; wife εἰς εις into; for τὸν ο the συνόντα συνειμι with αὐτῇ αυτος he; him οὕτως ουτως so; this way ἠθέτησεν αθετεω displace; put off εἰς εις into; for ἐμὲ εμε me οἶκος οικος home; household Ισραηλ ισραηλ.1 Israel λέγει λεγω tell; declare κύριος κυριος lord; master
3:20 אָכֵ֛ן ʔāḵˈēn אָכֵן surely בָּגְדָ֥ה bāḡᵊḏˌā בגד deal treacherously אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman מֵ mē מִן from רֵעָ֑הּ rēʕˈāh רֵעַ fellow כֵּ֣ן kˈēn כֵּן thus בְּגַדְתֶּ֥ם bᵊḡaḏtˌem בגד deal treacherously בִּ֛י bˈî בְּ in בֵּ֥ית bˌêṯ בַּיִת house יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
3:20. sed quomodo si contemnat mulier amatorem suum sic contempsit me domus Israhel dicit DominusBut as a woman that despiseth her lover, so hath the house of Israel despised me, saith the Lord.
20. Surely as a wife treacherously departeth from her husband, so have ye dealt treacherously with me, O house of Israel, saith the LORD.
3:20. But, in the same way that a woman spurns her lover, so also has the house of Israel spurned me, says the Lord.”
3:20. Surely [as] a wife treacherously departeth from her husband, so have ye dealt treacherously with me, O house of Israel, saith the LORD.
Surely [as] a wife treacherously departeth from her husband, so have ye dealt treacherously with me, O house of Israel, saith the LORD:

3:20 Но поистине, как жена вероломно изменяет другу своему, так вероломно поступили со Мною вы, дом Израилев, говорит Господь.
3:20
πλὴν πλην besides; only
ὡς ως.1 as; how
ἀθετεῖ αθετεω displace; put off
γυνὴ γυνη woman; wife
εἰς εις into; for
τὸν ο the
συνόντα συνειμι with
αὐτῇ αυτος he; him
οὕτως ουτως so; this way
ἠθέτησεν αθετεω displace; put off
εἰς εις into; for
ἐμὲ εμε me
οἶκος οικος home; household
Ισραηλ ισραηλ.1 Israel
λέγει λεγω tell; declare
κύριος κυριος lord; master
3:20
אָכֵ֛ן ʔāḵˈēn אָכֵן surely
בָּגְדָ֥ה bāḡᵊḏˌā בגד deal treacherously
אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman
מֵ מִן from
רֵעָ֑הּ rēʕˈāh רֵעַ fellow
כֵּ֣ן kˈēn כֵּן thus
בְּגַדְתֶּ֥ם bᵊḡaḏtˌem בגד deal treacherously
בִּ֛י bˈî בְּ in
בֵּ֥ית bˌêṯ בַּיִת house
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
3:20. sed quomodo si contemnat mulier amatorem suum sic contempsit me domus Israhel dicit Dominus
But as a woman that despiseth her lover, so hath the house of Israel despised me, saith the Lord.
20. Surely as a wife treacherously departeth from her husband, so have ye dealt treacherously with me, O house of Israel, saith the LORD.
3:20. But, in the same way that a woman spurns her lover, so also has the house of Israel spurned me, says the Lord.”
3:20. Surely [as] a wife treacherously departeth from her husband, so have ye dealt treacherously with me, O house of Israel, saith the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: К сожалению Израиль с своей стороны оказался недостойным этого великого отличия.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
20 Surely as a wife treacherously departeth from her husband, so have ye dealt treacherously with me, O house of Israel, saith the LORD. 21 A voice was heard upon the high places, weeping and supplications of the children of Israel: for they have perverted their way, and they have forgotten the LORD their God. 22 Return, ye backsliding children, and I will heal your backslidings. Behold, we come unto thee; for thou art the LORD our God. 23 Truly in vain is salvation hoped for from the hills, and from the multitude of mountains: truly in the LORD our God is the salvation of Israel. 24 For shame hath devoured the labour of our fathers from our youth; their flocks and their herds, their sons and their daughters. 25 We lie down in our shame, and our confusion covereth us: for we have sinned against the LORD our God, we and our fathers, from our youth even unto this day, and have not obeyed the voice of the LORD our God.
Here is, I. The charge God exhibits against Israel for their treacherous departures from him, v. 20. As an adulterous wife elopes from her husband, so have they gone a whoring from God. They were joined to God by a marriage-covenant, but they broke that covenant, they dealt treacherously with God, who had always dealt kindly and faithfully with them. Treacherous dealing with men like ourselves is bad enough, but to deal treacherously with God is to deal treasonably.
II. Their conviction and confession of the truth of this charge, v. 21. When God reproved them for their apostasy, there were some among them, even such as God would take and bring to Zion, whose voice was heard upon the high places weeping and praying, humbling themselves before the God of their fathers, lamenting their calamities, and their sins, the procuring cause of them; for this is that which they lament, for this they bemoan themselves, that they have perverted their way and forgotten the Lord their God. Note, 1. Sin is the perverting of our way, it is turning aside to crooked ways and perverting that which is right. 2. Forgetting the Lord our God is at the bottom of all sin. If men would remember God, his eye upon them and their obligation to him, they would not transgress as they do. 3. By sin we embarrass ourselves, and bring ourselves into trouble, for that also is the perverting of our way, Lam. iii. 9. 4. Prayers and tears well become those whose consciences tell them that they have perverted their way and forgotten their God. When the foolishness of man perverts his way his heart is apt to fret against the Lord (Prov. xix. 3), whereas it should be melted and poured out before him.
III. The invitation God gives them to return to him (v. 22): Return, you backsliding children. He calls them children in tenderness and compassion to them, foolish and froward as children, yet his sons, whom though he corrects he will not disinherit; for, though they are refractory children (so some render it), yet they are children. God bears with such children, and so much parents. When they are convinced of sin (v. 21), and humbled for that, then they are prepared and then they are invited to return, as Christ invites those to him that are weary and heavy-laden. The promise to those that return is, "I will heal your backslidings; I will comfort you under the grief you are in for your backslidings, deliver you out of the troubles you have brought yourselves into by your backslidings, and cure you of your refractoriness and tendency to backslide." God will heal our backslidings by his pardoning mercy, his quieting peace, and his renewing grace.
IV. The ready consent they give to this invitation, and their cheerful compliance with it: Behold, we come unto thee. This is an echo to God's call; as a voice returned from broken walls, so this from broken hearts. God says, Return; they answer, Behold, we come. It is an immediate speedy answer, without delay, not, "We will come hereafter," but, "We do come now; we need not take time to consider of it;" not, "We come towards thee," but, "We come to thee, we will make a thorough turn of it." Observe how unanimous they are: We come, one and all. 1. They come devoting themselves to God as theirs: "Thou art the Lord our God; we take thee to be ours, we give up ourselves to thee to be thine; whither shall we go but to thee? It is our sin and folly that we have gone from thee." It is very comfortable, in our returns to God after our backslidings, to look up to him as ours in covenant. 2. They come disclaiming all expectations of relief and succour but from God only: "In vain is salvation hoped for from the hills and from the multitude of the mountains; we now see our folly in relying upon creature-confidences, and will never so deceive ourselves any more." They worshipped their idols upon hills and mountains (v. 6), and they had a multitude of idols upon their mountains, which they had sought unto and put a confidence in; but now they will have no more to do with them. In vain do we look for any thing that is good from them, while from God we may look for every thing that is good, even salvation itself. Therefore, 3. They come depending upon God only as their God: In the Lord our God is the salvation of Israel. He is the Lord, and he only can save; he can save when all other succours and saviours fail; and he is our God, and will in his own way and time work salvation for us. It is very applicable to the great salvation from sin, which Jesus Christ wrought out for us; that is the salvation of the Lord, his great salvation. 4. They come justifying God in their troubles and judging themselves for their sins, v. 24, 25. (1.) They impute all the calamities they had been under to their idols, which had not only done them no good, but had done them abundance of mischief, all the mischief that had been done them: Shame (the idol, that shameful thing) has devoured the labour of our fathers. Note, [1.] True penitents have learned to call sin shame; even the beloved sin which has been as an idol to them, which they have been most pleased with and proud of, even that they shall call a scandalous thing, shall put contempt upon it and be ashamed of it. [2.] True penitents have learned to call sin death and ruin, and to charge upon it all the mischiefs they suffer: "It has devoured all those good things which our fathers laboured for and left to us; we have found from our youth that our idolatry has been the destruction of our prosperity." Children often throw away upon their lusts that which their fathers took a great deal of pains for; and it is well if at length they are brought (as these here) to see the folly of it, and to call those vices their shame which have wasted their estates and devoured the labour of their fathers. Of the labour of their fathers, which their idols had devoured, they mention particularly their flocks and their herds, their sons and their daughters. First, their idolatries had provoked God to bring these desolating judgments upon them, which had ruined their country and families, and made their estates a prey and their children captives to the conquering enemy. They had procured these things to themselves. Or, rather, Secondly, These had been sacrificed to their idols, had been separated unto that shame (Hos. ix. 10), and they had devoured them without mercy; they did eat the fat of their sacrifices (Deut. xxxii. 38), even their human sacrifices. (2.) They take to themselves the shame of their sin and folly (v. 25): "We lie down in our shame, being unable to bear up under it; our confusion covers us, that is, both our penal and our penitential shame. Sin has laid us under such rebukes of God's providence, and such reproaches of our own consciences, as surround us and fill us with shame. For we have sinned, and shame came in with sin and still attends upon it. We are sinners by descent; guilt and corruption are entailed upon us: We and our fathers have sinned. We were sinners betimes; we began early in a course of sin: We have sinned from our youth; we have continued in sin, have sinned even unto this day, though often called to repent and forsake our sins. That which is the malignity of sin, the worst thing in it, is the affront we have put upon God by it: We have not obeyed the voice of the Lord our God, forbidding us to sin and commanding us, when we have sinned, to repent." Now all this seems to be the language of the penitents of the house of Israel (v. 20), of the ten tribes, either of those that were in captivity or those of them that remained in their own land. And the prophet takes notice of their repentance to provoke the men of Judah to a holy emulation. David used it as an argument with the elders of Judah that it would be a shame for those that were his bone and his flesh to be the last in bringing the king back, when the men of Israel appeared forward in it, 2 Sam. xix. 11, 12. So the prophet excites Judah to repent because Israel did: and well it were if the zeal of others less likely would provoke us to strive to get before them and go beyond them in that which is good.
Albert Barnes: Notes on the Bible - 1834
3:20: Surely as - Rather: "Just as."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:20: husband: Heb. friend, Hos 3:1
so have: Jer 3:1, Jer 3:2, Jer 3:8-10, Jer 5:11; Isa 48:8; Ezek. 16:15-52; Hos 5:7, Hos 6:7; Mal 2:11
Geneva 1599
3:20 Surely [as] a wife treacherously departeth from her (t) husband, so have ye dealt treacherously with me, O house of Israel, saith the LORD.
(t) The Hebrew word signifies a friend or companion, and here may be taken for a husband, as it is used also in (Hos 3:1).
John Gill
3:20 Surely as a wife treacherously departeth from her husband,.... Or, "her friend" (i); who loves her, takes care of her, and provides for her, and goes after another man, and cohabits with him; which is a violation of the marriage covenant, and acting a base and treacherous part unto him to whom she is married
so have you dealt treacherously with me, O house of Israel, saith the Lord; who was their Father, friend, and husband; who loved them and distinguished them from all other people, by a variety of blessings and privileges; and yet they departed from his commandments and ordinances, and held the traditions of the elders, and taught for doctrines the commandments of men, and rejected the Messiah, and still continue in their disbelief of him, and hatred to him; and therefore it need not be wondered at that he should make any difficulty about their adoption and inheritance; and a marvellous thing it must be to take such persons, and put them openly among his children, and give them a right and meetness for the goodly inheritance.
(i) "ab amico suo", Vatablus, Junius & Tremellius, Piscator; "a socio suo", Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
3:20 Surely--rather, "But."
husband--literally, "friend."
3:213:21: Ձա՛յն ՚ի շրթանց գուժեաց՝ լալոյ եւ պաղատանաց որդւոցն Իսրայէլի. զի անիրաւեցան ՚ի ճանապարհս իւրեանց եւ մոռացան զԱստուած Սուրբն իւրեանց[10983]։ [10983] Ոմանք. Լալիւն եւ պաղատանաց... եւ անիրաւեցան ՚ի ճա՛՛։
21 Լացի ու պաղատանքի ձայնը գուժեց իսրայէլացիների շուրթերից[12], քանզի անիրաւութիւն գործեցին իրենց ճանապարհներին եւ մոռացան իրենց սուրբ Աստծուն:[12] 12. Եբրայերէն՝ բլուրների վրայ:
21 Բլուրներուն վրայ ձայն մը լսուեցաւ, Իսրայէլի որդիներուն աղաչանքի ու լացի ձայնը. Վասն զի անոնք իրենց ճամբան խոտորցուցին, Իրենց Տէր Աստուածը մոռցան։
Ձայն [49]ի շրթանց գուժեաց` լալոյ եւ պաղատանաց որդւոցն Իսրայելի. զի անիրաւեցան ի ճանապարհս իւրեանց եւ մոռացան [50]զԱստուած Սուրբն`` իւրեանց:

3:21: Ձա՛յն ՚ի շրթանց գուժեաց՝ լալոյ եւ պաղատանաց որդւոցն Իսրայէլի. զի անիրաւեցան ՚ի ճանապարհս իւրեանց եւ մոռացան զԱստուած Սուրբն իւրեանց[10983]։
[10983] Ոմանք. Լալիւն եւ պաղատանաց... եւ անիրաւեցան ՚ի ճա՛՛։
21 Լացի ու պաղատանքի ձայնը գուժեց իսրայէլացիների շուրթերից[12], քանզի անիրաւութիւն գործեցին իրենց ճանապարհներին եւ մոռացան իրենց սուրբ Աստծուն:
[12] 12. Եբրայերէն՝ բլուրների վրայ:
21 Բլուրներուն վրայ ձայն մը լսուեցաւ, Իսրայէլի որդիներուն աղաչանքի ու լացի ձայնը. Վասն զի անոնք իրենց ճամբան խոտորցուցին, Իրենց Տէր Աստուածը մոռցան։
zohrab-1805▾ eastern-1994▾ western am▾
3:213:21 Голос слышен на высотах, жалобный плач сынов Израиля о том, что они извратили путь свой, забыли Господа Бога своего.
3:21 φωνὴ φωνη voice; sound ἐκ εκ from; out of χειλέων χειλος lip; shore ἠκούσθη ακουω hear κλαυθμοῦ κλαυθμος weeping καὶ και and; even δεήσεως δεησις petition υἱῶν υιος son Ισραηλ ισραηλ.1 Israel ὅτι οτι since; that ἠδίκησαν αδικεω injure; unjust to ἐν εν in ταῖς ο the ὁδοῖς οδος way; journey αὐτῶν αυτος he; him ἐπελάθοντο επιλανθανομαι forget θεοῦ θεος God ἁγίου αγιος holy αὐτῶν αυτος he; him
3:21 קֹ֚ול ˈqôl קֹול sound עַל־ ʕal- עַל upon שְׁפָיִ֣ים šᵊfāyˈîm שְׁפִי track נִשְׁמָ֔ע nišmˈāʕ שׁמע hear בְּכִ֥י bᵊḵˌî בְּכִי weeping תַחֲנוּנֵ֖י ṯaḥᵃnûnˌê תַּחֲנוּן supplication בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel כִּ֤י kˈî כִּי that הֶעֱוּוּ֙ heʕᵉwwˌû עוה do wrong אֶת־ ʔeṯ- אֵת [object marker] דַּרְכָּ֔ם darkˈām דֶּרֶךְ way שָׁכְח֖וּ šāḵᵊḥˌû שׁכח forget אֶת־ ʔeṯ- אֵת [object marker] יְהֹוָ֥ה [yᵊhôˌāh] יְהוָה YHWH אֱלֹהֵיהֶֽם׃ ʔᵉlōhêhˈem אֱלֹהִים god(s)
3:21. vox in viis audita est ploratus et ululatus filiorum Israhel quoniam iniquam fecerunt viam suam obliti sunt Domini Dei suiA voice was heard in the highways, weeping and howling of the children of Israel: because they have made their way wicked, they have forgotten the Lord their God.
21. A voice is heard upon the bare heights, the weeping the supplications of the children of Israel; for that they have perverted their way, they have forgotten the LORD their God.
3:21. A voice has been heard in the highways, the weeping and wailing of the sons of Israel. For they have made their own ways sinful; they have forgotten the Lord their God.
3:21. A voice was heard upon the high places, weeping [and] supplications of the children of Israel: for they have perverted their way, [and] they have forgotten the LORD their God.
A voice was heard upon the high places, weeping [and] supplications of the children of Israel: for they have perverted their way, [and] they have forgotten the LORD their God:

3:21 Голос слышен на высотах, жалобный плач сынов Израиля о том, что они извратили путь свой, забыли Господа Бога своего.
3:21
φωνὴ φωνη voice; sound
ἐκ εκ from; out of
χειλέων χειλος lip; shore
ἠκούσθη ακουω hear
κλαυθμοῦ κλαυθμος weeping
καὶ και and; even
δεήσεως δεησις petition
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
ὅτι οτι since; that
ἠδίκησαν αδικεω injure; unjust to
ἐν εν in
ταῖς ο the
ὁδοῖς οδος way; journey
αὐτῶν αυτος he; him
ἐπελάθοντο επιλανθανομαι forget
θεοῦ θεος God
ἁγίου αγιος holy
αὐτῶν αυτος he; him
3:21
קֹ֚ול ˈqôl קֹול sound
עַל־ ʕal- עַל upon
שְׁפָיִ֣ים šᵊfāyˈîm שְׁפִי track
נִשְׁמָ֔ע nišmˈāʕ שׁמע hear
בְּכִ֥י bᵊḵˌî בְּכִי weeping
תַחֲנוּנֵ֖י ṯaḥᵃnûnˌê תַּחֲנוּן supplication
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
כִּ֤י kˈî כִּי that
הֶעֱוּוּ֙ heʕᵉwwˌû עוה do wrong
אֶת־ ʔeṯ- אֵת [object marker]
דַּרְכָּ֔ם darkˈām דֶּרֶךְ way
שָׁכְח֖וּ šāḵᵊḥˌû שׁכח forget
אֶת־ ʔeṯ- אֵת [object marker]
יְהֹוָ֥ה [yᵊhôˌāh] יְהוָה YHWH
אֱלֹהֵיהֶֽם׃ ʔᵉlōhêhˈem אֱלֹהִים god(s)
3:21. vox in viis audita est ploratus et ululatus filiorum Israhel quoniam iniquam fecerunt viam suam obliti sunt Domini Dei sui
A voice was heard in the highways, weeping and howling of the children of Israel: because they have made their way wicked, they have forgotten the Lord their God.
3:21. A voice has been heard in the highways, the weeping and wailing of the sons of Israel. For they have made their own ways sinful; they have forgotten the Lord their God.
3:21. A voice was heard upon the high places, weeping [and] supplications of the children of Israel: for they have perverted their way, [and] they have forgotten the LORD their God.
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
21: Теперь, на тех самых местах, где прежде Израиль совершал беззаконное служение идолам, слышится его жалобный плач о своем отступлении. Но все-таки это — еще только бессильные слезы, а не определенное и формальное исповедание своих грехов. Только тогда, когда Иегова изречет Свое милостивое слово, когда Он снимет отлучение, тяготеющее на их сердца, они ясно и открыто выскажут свое решение обратиться к своему Богу-Благодетелю.
Adam Clarke: Commentary on the Bible - 1831
3:21: A voice was heard upon the high places - Here the Israelites are represented as assembled together to bewail their idolatry and to implore mercy. While thus engaged, they hear the gracious call of Jehovah: -
Albert Barnes: Notes on the Bible - 1834
3:21: Upon the high places - Upon those bare table-lands, which pRev_iously had been the scene of Israel's idolatries Jer 3:2. The prophet supposes the offer of mercy to Israel if repentant to have been accepted, and describes Israel's agony of grief now that she is convinced of her sins.
Weeping and supplications - literally, "the weeping of earliest prayers for mercy."
For they have ... - Rather, because "they hare perverted their way," literally, made it crooked. It gives the reason of their cry for mercy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:21: A voice: Jer 30:15-17, Jer 31:9, Jer 31:18-20, Jer 50:4, Jer 50:5; Isa 15:2; Eze 7:16; Zac 12:10-14; Co2 7:10
for they have: Num 22:32; Job 33:27; Pro 10:9, Pro 19:3; Mic 3:9
and they have: Jer 2:32; Isa 17:10; Eze 23:35; Hos 8:14, Hos 13:6
Geneva 1599
3:21 (u) A voice was heard upon the high places, weeping [and] supplications of the children of Israel: for they have perverted their way, [and] they have forgotten the LORD their God.
(u) Signifying, that God, whom they had forsaken, would bring their enemies to them, who would lead them captive, and make them to cry and lament.
John Gill
3:21 A voice was heard upon the high places,.... And so might be heard afar off; it shows that the repentance and confession of the Jews, when convinced and converted, will be very public, and made upon those places where they have committed their sins; see Jer 2:20, for this and the following verses declare the humiliation, repentance, and conversion of the Jews, and the manner in which they shall be brought to it, and be openly put among the children:
weeping and supplications of the children of Israel; not so much lamenting their calamities, as mourning over their sins, supplicating the pardon of them, and freely and ingenuously confessing them:
for they have perverted their way, and they have forgotten the Lord their God; or, "because they have" (k), &c. this they shall be sensible of, that they have perverted the right ways of the Lord by their traditions, and have forgotten the worship of the Lord, as the Targum paraphrases it; yea, the Lord himself, their covenant God and kind benefactor, and lightly esteemed of the true Messiah, the Rock of their salvation. The consideration of which will cause them to weep and mourn; which they will do when the Spirit of grace and supplication is poured out upon them; and they shall look upon him whom they have pierced, Zech 12:10. Some interpret this as the cause of their calamities, and not as the subject matter of their mourning; but the latter seems best to agree with what follows, which shows by what means they were brought to repentance, and were converted.
(k) "quia perverterunt viam suam", Munster, Montanus, Junius & Tremellius; "eo quod", Piscator; "quod pravam viam inierunt", Cocceius.
John Wesley
3:21 A voice - Here the prophet seems to express Israel's repentance. Forgotten - This expresses, rather the matter or their prayer, than the cause of it.
Robert Jamieson, A. R. Fausset and David Brown
3:21 In harmony with the preceding promises of God, the penitential confessions of Israel are heard.
high places--The scene of their idolatries is the scene of their confessions. Compare Jer 3:23, in which they cast aside their trust in these idolatrous high places. The publicity of their penitence is also implied (compare Jer 7:29; Jer 48:38).
3:223:22: Դարձարո՛ւք որդիք՝ դարձի՛ք, եւ ես բժշկեցից զբեկումն ձեր. եւ ասացին. Աւասիկ կամք. զի դո՛ւ ես Տէր Աստուած մեր[10984]։ [10984] Ոմանք. Դարձջիք, եւ ես բժշ՛՛... ահաւասիկ կամք։
22 Դարձէ՛ք, որդինե՛ր[13], եւ ես կը փարատեմ ձեր ցաւը[14]»: Նրանք ասացին. «Ահա մենք կանք[15], քանզի դու ես մեր Տէր Աստուածը:[15] 13. Եբրայերէն՝ ապստամբ որդիներ:">[13], եւ ես կը փարատեմ ձեր ցաւը[14]»: Նրանք ասացին. «Ահա մենք կանք
22 «Ո՛վ ապստամբ որդիներ, դարձէ՛ք, Ես ձեր ապստամբութիւնները պիտի բժշկեմ»։«Ահա մենք քեզի կու գանք, Քանզի դուն մեր Տէր Աստուածն ես։
Դարձարուք, [51]որդիք, դարձիք``, եւ ես բժշկեցից [52]զբեկումն ձեր. եւ ասացին. Աւասիկ [53]կամք, զի դու ես Տէր Աստուած մեր:

3:22: Դարձարո՛ւք որդիք՝ դարձի՛ք, եւ ես բժշկեցից զբեկումն ձեր. եւ ասացին. Աւասիկ կամք. զի դո՛ւ ես Տէր Աստուած մեր[10984]։
[10984] Ոմանք. Դարձջիք, եւ ես բժշ՛՛... ահաւասիկ կամք։
22 Դարձէ՛ք, որդինե՛ր[13], եւ ես կը փարատեմ ձեր ցաւը[14]»: Նրանք ասացին. «Ահա մենք կանք[15], քանզի դու ես մեր Տէր Աստուածը:
[15] 13. Եբրայերէն՝ ապստամբ որդիներ:">[13], եւ ես կը փարատեմ ձեր ցաւը[14]»: Նրանք ասացին. «Ահա մենք կանք
22 «Ո՛վ ապստամբ որդիներ, դարձէ՛ք, Ես ձեր ապստամբութիւնները պիտի բժշկեմ»։«Ահա մենք քեզի կու գանք, Քանզի դուն մեր Տէր Աստուածն ես։
zohrab-1805▾ eastern-1994▾ western am▾
3:223:22 Возвратитесь, мятежные дети: Я исцелю вашу непокорность. Вот, мы идем к Тебе, ибо Ты Господь Бог наш.
3:22 ἐπιστράφητε επιστρεφω turn around; return υἱοὶ υιος son ἐπιστρέφοντες επιστρεφω turn around; return καὶ και and; even ἰάσομαι ιαομαι heal τὰ ο the συντρίμματα συντριμμα fracture ὑμῶν υμων your ἰδοὺ ιδου see!; here I am δοῦλοι δουλος subject ἡμεῖς ημεις we ἐσόμεθά ειμι be σοι σοι you ὅτι οτι since; that σὺ συ you κύριος κυριος lord; master ὁ ο the θεὸς θεος God ἡμῶν ημων our εἶ ειμι be
3:22 שׁ֚וּבוּ ˈšûvû שׁוב return בָּנִ֣ים bānˈîm בֵּן son שֹׁובָבִ֔ים šôvāvˈîm שֹׁובָב apostate אֶרְפָּ֖ה ʔerpˌā רפא heal מְשׁוּבֹֽתֵיכֶ֑ם mᵊšûvˈōṯêḵˈem מְשׁוּבָה apostasy הִנְנוּ֙ hinnˌû הִנֵּה behold אָתָ֣נוּ ʔāṯˈānû אתה come לָ֔ךְ lˈāḵ לְ to כִּ֥י kˌî כִּי that אַתָּ֖ה ʔattˌā אַתָּה you יְהֹוָ֥ה [yᵊhôˌāh] יְהוָה YHWH אֱלֹהֵֽינוּ׃ ʔᵉlōhˈênû אֱלֹהִים god(s)
3:22. convertimini filii revertentes et sanabo aversiones vestras ecce nos venimus ad te tu enim es Dominus Deus nosterReturn, you rebellious children, and I will heal your rebellions. Behold we come to thee: for thou art the Lord our God.
22. Return, ye backsliding children, I will heal your backslidings, Behold, we are come unto thee; for thou art the LORD our God.
3:22. “Convert, O rebellious sons! And I will heal your rebelliousness.” “Behold, we are returning to you. For you are the Lord our God!
3:22. Return, ye backsliding children, [and] I will heal your backslidings. Behold, we come unto thee; for thou [art] the LORD our God.
Return, ye backsliding children, [and] I will heal your backslidings. Behold, we come unto thee; for thou [art] the LORD our God:

3:22 Возвратитесь, мятежные дети: Я исцелю вашу непокорность. Вот, мы идем к Тебе, ибо Ты Господь Бог наш.
3:22
ἐπιστράφητε επιστρεφω turn around; return
υἱοὶ υιος son
ἐπιστρέφοντες επιστρεφω turn around; return
καὶ και and; even
ἰάσομαι ιαομαι heal
τὰ ο the
συντρίμματα συντριμμα fracture
ὑμῶν υμων your
ἰδοὺ ιδου see!; here I am
δοῦλοι δουλος subject
ἡμεῖς ημεις we
ἐσόμεθά ειμι be
σοι σοι you
ὅτι οτι since; that
σὺ συ you
κύριος κυριος lord; master
ο the
θεὸς θεος God
ἡμῶν ημων our
εἶ ειμι be
3:22
שׁ֚וּבוּ ˈšûvû שׁוב return
בָּנִ֣ים bānˈîm בֵּן son
שֹׁובָבִ֔ים šôvāvˈîm שֹׁובָב apostate
אֶרְפָּ֖ה ʔerpˌā רפא heal
מְשׁוּבֹֽתֵיכֶ֑ם mᵊšûvˈōṯêḵˈem מְשׁוּבָה apostasy
הִנְנוּ֙ hinnˌû הִנֵּה behold
אָתָ֣נוּ ʔāṯˈānû אתה come
לָ֔ךְ lˈāḵ לְ to
כִּ֥י kˌî כִּי that
אַתָּ֖ה ʔattˌā אַתָּה you
יְהֹוָ֥ה [yᵊhôˌāh] יְהוָה YHWH
אֱלֹהֵֽינוּ׃ ʔᵉlōhˈênû אֱלֹהִים god(s)
3:22. convertimini filii revertentes et sanabo aversiones vestras ecce nos venimus ad te tu enim es Dominus Deus noster
Return, you rebellious children, and I will heal your rebellions. Behold we come to thee: for thou art the Lord our God.
3:22. “Convert, O rebellious sons! And I will heal your rebelliousness.” “Behold, we are returning to you. For you are the Lord our God!
3:22. Return, ye backsliding children, [and] I will heal your backslidings. Behold, we come unto thee; for thou [art] the LORD our God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
22: Этот призыв Иеговы теперь раздается. Бог хочет исцелить их от непокорности или упорства, в каком они доселе пребывали. Тогда-то, получив от Бога эту благодатную помощь, эту внутреннюю силу, Израиль воскликнет: мы идем к Тебе!
Adam Clarke: Commentary on the Bible - 1831
3:22: Return, ye backsliding children - This they gladly receive, and with one voice make their confession to him: "Behold, we come unto thee, for thou art Jehovah our God;" and thence to the end of the chapter, show the reasons why they return unto God.
1. Because he is the true God.
2. Because the idols did not profit them: they could give no help in time of trouble.
3. Because it is the prerogative of God alone to give salvation.
4. Because they had no kind of prosperity since they had abandoned the worship of their Maker. And this was not only their case, but it was the case of their forefathers, who all suffered in consequence of their idolatry and disobedience.
5. These reasons are concluded with a hearty confession of sin, at the thought of which they are confounded; for the remembrance of their sin was grievous to them, and the burden was intolerable. This confession ended, God appears in the next chapter with gracious promises, and proper directions how they are to return, and how to conduct themselves in future.
Albert Barnes: Notes on the Bible - 1834
3:22: Yahweh's answer to their prayer in Jer 3:21 is immediately followed by their acceptance of the offer of divine mercy.
For - Rather, because ... This profession of faith gives the reason why they return to Yahweh. The whole description is most graphically conceived. The people weeping upon the hills: God's gracious voice bidding them return: the glad cry of the penitents exclaiming that they come: the profession of faith won from them by the divine love; these form altogether a most touching picture of a national repentance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:22: Return: Hos 6:1, Hos 14:1, Hos 14:4
we: Jer 31:18; Isa 27:8; Sol 1:4; Hos 3:5, Hos 6:1, Hos 6:2, Hos 13:4, Hos 14:8; Zac 13:9
Geneva 1599
3:22 Return, ye backsliding children, [and] I will heal your backslidings. (x) Behold, we come to thee; for thou [art] the LORD our God.
(x) This is spoken in the person of Israel to the shame of Judah, who stayed so long to turn to God.
John Gill
3:22 Return, ye backsliding children,.... This is the call of the Jews to repentance in the latter day; See Gill on Jer 3:14.
and I will heal your backslidings; that is, I will forgive your sins. Sins are the diseases of the soul, and the wounds made in it; and pardoning them is healing them. So the Targum,
"I will forgive you when ye return;''
see Ps 103:3, this is done by the application of the blood of Christ, the only physician, and whose blood is the balm that heals every wound; and this springs from the love of God, and his free favour to his people, even the riches of his grace and abounding mercy through Christ; and is the great motive and inducement, and what gives the greatest encouragement to return unto the Lord, Hos 14:1.
Behold, we come unto thee; the Targum represents this as what the Jews pretended always to say, and did say, in a hypocritical manner, with which they are upbraided,
"lo, at all times ye say, we return to thy worship, save us;''
and Jarchi is of opinion that these are words the prophet put into their mouths, and taught them to say, and to confess in this manner: but they are rather their own words, arising from a true sense of sin, under the influence of divine grace, and encouraged with the hope and assurance of pardon; declaring that as they were called upon to return, so they did return, and now were come to God by repentance, with confession and acknowledgment of sin, and by prayer and supplication for pardon and by the exercise of faith upon him for it; and also were come into his house to wait upon him, and worship him in his ordinances:
for thou art the Lord our God; not merely as the God of nature and providence, or in a natural way, but in a way of special grace, of which they now will have an application by the Spirit of God.
Robert Jamieson, A. R. Fausset and David Brown
3:22 Jehovah's renewed invitation (Jer 3:12, Jer 3:14) and their immediate response.
heal--forgive (2Chron 30:18, 2Chron 30:20; Hos 14:4).
unto thee--rather, "in obedience to thee"; literally, "for thee" [ROSENMULLER].
3:233:23: Արդարեւ՝ սո՛ւտ իսկ էին բլուրք եւ զօրութիւնք բարձանց. բայց ՚ի ձեռն Տեառն Աստուծոյ մերոյ է փրկութիւն տանն Իսրայէլի[10985]։ [10985] Ոմանք. Բլուրքն եւ զօրութիւնք լերանց... փրկութիւնն Իսրայէլի։
23 Արդարեւ, ունայն էին բլուրների եւ բարձունքների բագինները եւ նրանց զօրութիւնը. Իսրայէլի տան փրկութիւնը մեր Տէր Աստծու ձեռքին է:
23 Յիրաւի բլուրներու Եւ լեռներու բազմութեան յուսալը պարապ բան է. Հապա Իսրայէլի փրկութիւնը մեր Տէր Աստուծմէն է։
Արդարեւ [54]սուտ իսկ էին բլուրք եւ զօրութիւնք բարձանց``. բայց ի ձեռն Տեառն Աստուծոյ մերոյ է փրկութիւն Իսրայելի:

3:23: Արդարեւ՝ սո՛ւտ իսկ էին բլուրք եւ զօրութիւնք բարձանց. բայց ՚ի ձեռն Տեառն Աստուծոյ մերոյ է փրկութիւն տանն Իսրայէլի[10985]։
[10985] Ոմանք. Բլուրքն եւ զօրութիւնք լերանց... փրկութիւնն Իսրայէլի։
23 Արդարեւ, ունայն էին բլուրների եւ բարձունքների բագինները եւ նրանց զօրութիւնը. Իսրայէլի տան փրկութիւնը մեր Տէր Աստծու ձեռքին է:
23 Յիրաւի բլուրներու Եւ լեռներու բազմութեան յուսալը պարապ բան է. Հապա Իսրայէլի փրկութիւնը մեր Տէր Աստուծմէն է։
zohrab-1805▾ eastern-1994▾ western am▾
3:233:23 Поистине, напрасно надеялись мы на холмы и на множество гор; поистине, в Господе Боге нашем спасение Израилево!
3:23 ὄντως οντως real; really εἰς εις into; for ψεῦδος ψευδος falsehood; fallacy ἦσαν ειμι be οἱ ο the βουνοὶ βουνος mound καὶ και and; even ἡ ο the δύναμις δυναμις power; ability τῶν ο the ὀρέων ορος mountain; mount πλὴν πλην besides; only διὰ δια through; because of κυρίου κυριος lord; master θεοῦ θεος God ἡμῶν ημων our ἡ ο the σωτηρία σωτηρια safety τοῦ ο the Ισραηλ ισραηλ.1 Israel
3:23 אָכֵ֥ן ʔāḵˌēn אָכֵן surely לַ la לְ to † הַ the שֶּׁ֛קֶר ššˈeqer שֶׁקֶר lie מִ mi מִן from גְּבָעֹ֖ות ggᵊvāʕˌôṯ גִּבְעָה hill הָמֹ֣ון hāmˈôn הָמֹון commotion הָרִ֑ים hārˈîm הַר mountain אָכֵן֙ ʔāḵˌēn אָכֵן surely בַּ ba בְּ in יהֹוָ֣ה [yhôˈāh] יְהוָה YHWH אֱלֹהֵ֔ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) תְּשׁוּעַ֖ת tᵊšûʕˌaṯ תְּשׁוּעָה salvation יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
3:23. vere mendaces erant colles multitudo montium vere in Domino Deo nostro salus IsrahelIn very deed the hills were liars, and the multitude of the mountains: truly in the Lord our God is the salvation of Israel.
23. Truly in vain is from the hills, the tumult on the mountains: truly in the LORD our God is the salvation of Israel.
3:23. Truly, the hills were liars, with the multitude of the mountains. Truly, the salvation of Israel is in the Lord our God.
3:23. Truly in vain [is salvation hoped for] from the hills, [and from] the multitude of mountains: truly in the LORD our God [is] the salvation of Israel.
Truly in vain [is salvation hoped for] from the hills, [and from] the multitude of mountains: truly in the LORD our God [is] the salvation of Israel:

3:23 Поистине, напрасно надеялись мы на холмы и на множество гор; поистине, в Господе Боге нашем спасение Израилево!
3:23
ὄντως οντως real; really
εἰς εις into; for
ψεῦδος ψευδος falsehood; fallacy
ἦσαν ειμι be
οἱ ο the
βουνοὶ βουνος mound
καὶ και and; even
ο the
δύναμις δυναμις power; ability
τῶν ο the
ὀρέων ορος mountain; mount
πλὴν πλην besides; only
διὰ δια through; because of
κυρίου κυριος lord; master
θεοῦ θεος God
ἡμῶν ημων our
ο the
σωτηρία σωτηρια safety
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
3:23
אָכֵ֥ן ʔāḵˌēn אָכֵן surely
לַ la לְ to
הַ the
שֶּׁ֛קֶר ššˈeqer שֶׁקֶר lie
מִ mi מִן from
גְּבָעֹ֖ות ggᵊvāʕˌôṯ גִּבְעָה hill
הָמֹ֣ון hāmˈôn הָמֹון commotion
הָרִ֑ים hārˈîm הַר mountain
אָכֵן֙ ʔāḵˌēn אָכֵן surely
בַּ ba בְּ in
יהֹוָ֣ה [yhôˈāh] יְהוָה YHWH
אֱלֹהֵ֔ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s)
תְּשׁוּעַ֖ת tᵊšûʕˌaṯ תְּשׁוּעָה salvation
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
3:23. vere mendaces erant colles multitudo montium vere in Domino Deo nostro salus Israhel
In very deed the hills were liars, and the multitude of the mountains: truly in the Lord our God is the salvation of Israel.
3:23. Truly, the hills were liars, with the multitude of the mountains. Truly, the salvation of Israel is in the Lord our God.
3:23. Truly in vain [is salvation hoped for] from the hills, [and from] the multitude of mountains: truly in the LORD our God [is] the salvation of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: Израиль тогда исповедает открыто, что все надежды его найти удовлетворение своим религиозным исканиям в чужих культах были совершенно тщетны. — Точнее перевести первую половину этого стиха нужно так: да, холмы — один обман и ложь, на горах — только пустой шум! Израиль, этими словами хочет сказать, что напрасны были те громкие моления, какие он воссылал на горах разным богам.
Albert Barnes: Notes on the Bible - 1834
3:23: Rather, Surely "in vain from the hills" is the Rev_elry of the mountains. The penitents contrast in it the uselessness of idol-worship with the salvation which Yahweh gives to His people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:23: in vain: Jer 3:6, Jer 10:14-16; Psa 121:1, Psa 121:2; Isa 44:9, Isa 45:20, Isa 46:7, Isa 46:8; Eze 20:28; Jon 2:8, Jon 2:9
in the Lord: Jer 14:8; Psa 3:8, Psa 37:39, Psa 37:40, Psa 121:1, Psa 121:2; Isa 12:2, Isa 43:11, Isa 45:15, Isa 45:17, Isa 63:1, Isa 63:16; Hos 1:7; Joh 4:22
John Gill
3:23 Truly in vain is salvation hoped for from the hills, and from the multitude of mountains,.... From any natural defence, by hills and mountains encompassing; or from idols worshipped on hills and mountains. So the Targum,
"truly in vain we worship upon the hills, and for no profit are we gathered upon the mountains;''
and to this purpose Jarchi and Kimchi interpret it; or from the multitude of the people, the kingdoms of the world, and the nations of the earth, from whom the Jews have in vain expected salvation and deliverance:
truly in the Lord our God is the salvation of Israel; or, "in the Word of the Lord our God", as the Targum; in Christ, the essential Word of God, is the salvation of all the chosen people, both Jews and Gentiles; it was put into his hands by his Father, and it is wrought out by him; and it resides in him, and it is to be had in him, and in him only, Acts 4:12, who is God the Lord, and therefore was able to effect it, and to give it; and hence these repenting ones, discarding all other saviours, apply to him for it.
John Wesley
3:23 The hills - From idols which were worshipped upon hills. Mountains - The multitude of sacrifices, which they offer in the mountains.
Robert Jamieson, A. R. Fausset and David Brown
3:23 multitude of mountains--that is, the multitude of gods worshipped on them (compare Ps 121:1-2, Margin).
3:243:24: Եւ ամօթ մաշեաց զվաստակս հարցն մերոց ՚ի մանկութենէ իւրեանց. զխաշինս նոցա եւ զանդեայս, եւ զուստերս եւ զդստերս իւրեանց[10986]։ [10986] Ոմանք. Զխաշինս իւրեանց։
24 Մեր մանկութիւնից ի վեր խայտառակութիւնը սպառեց մեր հայրերի վաստակը՝ նրանց հօտերն ու նախիրները, նրանց տղաներին ու աղջիկներին:
24 Վասն զի մեր մանկութենէն ի վեր մեր հայրերուն վաստակը, Անոնց հօտերը եւ արջառները, Անոնց տղաքներն ու աղջիկները ամօթը կերաւ։
Եւ ամօթ մաշեաց զվաստակս հարցն մերոց ի մանկութենէ [55]իւրեանց, զխաշինս նոցա եւ զանդեայս, եւ զուստերս եւ զդստերս իւրեանց:

3:24: Եւ ամօթ մաշեաց զվաստակս հարցն մերոց ՚ի մանկութենէ իւրեանց. զխաշինս նոցա եւ զանդեայս, եւ զուստերս եւ զդստերս իւրեանց[10986]։
[10986] Ոմանք. Զխաշինս իւրեանց։
24 Մեր մանկութիւնից ի վեր խայտառակութիւնը սպառեց մեր հայրերի վաստակը՝ նրանց հօտերն ու նախիրները, նրանց տղաներին ու աղջիկներին:
24 Վասն զի մեր մանկութենէն ի վեր մեր հայրերուն վաստակը, Անոնց հօտերը եւ արջառները, Անոնց տղաքներն ու աղջիկները ամօթը կերաւ։
zohrab-1805▾ eastern-1994▾ western am▾
3:243:24 От юности нашей эта мерзость пожирала труды отцов наших, овец их и волов их, сыновей их и дочерей их.
3:24 ἡ ο the δὲ δε though; while αἰσχύνη αισχυνη shame κατανάλωσεν καταναλισκω consume τοὺς ο the μόχθους μοχθος toil τῶν ο the πατέρων πατηρ father ἡμῶν ημων our ἀπὸ απο from; away νεότητος νεοτης youth ἡμῶν ημων our τὰ ο the πρόβατα προβατον sheep αὐτῶν αυτος he; him καὶ και and; even τοὺς ο the μόσχους μοσχος calf αὐτῶν αυτος he; him καὶ και and; even τοὺς ο the υἱοὺς υιος son αὐτῶν αυτος he; him καὶ και and; even τὰς ο the θυγατέρας θυγατηρ daughter αὐτῶν αυτος he; him
3:24 וְ wᵊ וְ and הַ ha הַ the בֹּ֗שֶׁת bbˈōšeṯ בֹּשֶׁת shame אָֽכְלָ֛ה ʔˈāḵᵊlˈā אכל eat אֶת־ ʔeṯ- אֵת [object marker] יְגִ֥יעַ yᵊḡˌîₐʕ יְגִיעַ toil אֲבֹותֵ֖ינוּ ʔᵃvôṯˌênû אָב father מִ mi מִן from נְּעוּרֵ֑ינוּ nnᵊʕûrˈênû נְעוּרִים youth אֶת־ ʔeṯ- אֵת [object marker] צֹאנָם֙ ṣōnˌām צֹאן cattle וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בְּקָרָ֔ם bᵊqārˈām בָּקָר cattle אֶת־ ʔeṯ- אֵת [object marker] בְּנֵיהֶ֖ם bᵊnêhˌem בֵּן son וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בְּנֹותֵיהֶֽם׃ bᵊnôṯêhˈem בַּת daughter
3:24. confusio comedit laborem patrum nostrorum ab adulescentia nostra greges eorum et armenta eorum filios eorum et filias eorumConfusion hath devoured the labour of our fathers from our youth, their flocks and their herds, their sons and their daughters.
24. But the shameful thing hath devoured the labour of our fathers from our youth; their flocks and their herds, their sons and their daughters.
3:24. Confusion has devoured the labor of our fathers, from our youth, with their flocks and their herds, with their sons and their daughters.
3:24. For shame hath devoured the labour of our fathers from our youth; their flocks and their herds, their sons and their daughters.
For shame hath devoured the labour of our fathers from our youth; their flocks and their herds, their sons and their daughters:

3:24 От юности нашей эта мерзость пожирала труды отцов наших, овец их и волов их, сыновей их и дочерей их.
3:24
ο the
δὲ δε though; while
αἰσχύνη αισχυνη shame
κατανάλωσεν καταναλισκω consume
τοὺς ο the
μόχθους μοχθος toil
τῶν ο the
πατέρων πατηρ father
ἡμῶν ημων our
ἀπὸ απο from; away
νεότητος νεοτης youth
ἡμῶν ημων our
τὰ ο the
πρόβατα προβατον sheep
αὐτῶν αυτος he; him
καὶ και and; even
τοὺς ο the
μόσχους μοσχος calf
αὐτῶν αυτος he; him
καὶ και and; even
τοὺς ο the
υἱοὺς υιος son
αὐτῶν αυτος he; him
καὶ και and; even
τὰς ο the
θυγατέρας θυγατηρ daughter
αὐτῶν αυτος he; him
3:24
וְ wᵊ וְ and
הַ ha הַ the
בֹּ֗שֶׁת bbˈōšeṯ בֹּשֶׁת shame
אָֽכְלָ֛ה ʔˈāḵᵊlˈā אכל eat
אֶת־ ʔeṯ- אֵת [object marker]
יְגִ֥יעַ yᵊḡˌîₐʕ יְגִיעַ toil
אֲבֹותֵ֖ינוּ ʔᵃvôṯˌênû אָב father
מִ mi מִן from
נְּעוּרֵ֑ינוּ nnᵊʕûrˈênû נְעוּרִים youth
אֶת־ ʔeṯ- אֵת [object marker]
צֹאנָם֙ ṣōnˌām צֹאן cattle
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בְּקָרָ֔ם bᵊqārˈām בָּקָר cattle
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵיהֶ֖ם bᵊnêhˌem בֵּן son
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֹותֵיהֶֽם׃ bᵊnôṯêhˈem בַּת daughter
3:24. confusio comedit laborem patrum nostrorum ab adulescentia nostra greges eorum et armenta eorum filios eorum et filias eorum
Confusion hath devoured the labour of our fathers from our youth, their flocks and their herds, their sons and their daughters.
3:24. Confusion has devoured the labor of our fathers, from our youth, with their flocks and their herds, with their sons and their daughters.
3:24. For shame hath devoured the labour of our fathers from our youth; their flocks and their herds, their sons and their daughters.
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
24: От юности нашей, т. е. с самого начала существования отдельного десятиколенного Израильского царства. — Эта мерзость — т. е. идолы, в частности, бог Ваал, который так называется потому, что обряды, в честь его совершавшиеся, были крайне мерзки (ср. Ос IХ:10). — Труды отцов — правильнее: имение отцов. Если в число этого имения включаются далее дети, то в этом нет ничего удивительного: по древне-израильскому обычному праву, отец имел право распоряжаться своими детьми наравне с имением, ему принадлежащим. Израиль только со временем поймет, скольких жертв стоило ему это увлечение идолами!
Adam Clarke: Commentary on the Bible - 1831
3:24: For shame hath devoured - The word shame, here and in Jer 11:13; Hos 9:10, is supposed to signify Baal, the idol which they worshipped. That thing or shame which has brought you into contempt, confusion, and ruin. Sooner or later every sinner must be ashamed of his conduct; next, confounded; and, lastly, ruined by it, unless by true faith and hearty repentance he returns to the Lord.
Albert Barnes: Notes on the Bible - 1834
3:24: For ... - And. It is the continuation of the thought in Jer 3:23. Idolatry was there described as unprofitable, here as ruinous and hurtful.
Shame - literally, the shame (Bosheth, personified), that is, "Baal." The names "Bosheth" and "Baal" are constantly interchanged. Compare Jdg 6:31-32.
Their flocks and their herds - The temperate and sober enjoyments connected with Yahweh's sacrifices led to no excess, whereas in idol-worship the people, after sitting down "to eat and drink, rose up to play," and wasted both health and substance in licentious Rev_elry.
Their sons ... - This probably refers to human sacrifices.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:24: Jer 11:13; Eze 16:61, Eze 16:63; Hos 2:8, Hos 9:10, Hos 10:6
Geneva 1599
3:24 For shame hath devoured the labour of our (y) fathers from our youth; their flocks and their herds, their sons and their daughters.
(y) For their idolatry God's vengeance has light on them and theirs.
John Gill
3:24 For shame hath devoured the labour of our fathers from our youth,.... That is, sin, which is the cause of shame, and of which sinners ought to be ashamed, and will be sooner or later; so the Targum renders it, "the confusion of sins"; and the Jewish writers generally interpret it of idolatry, and of the idol Baal, as Kimchi and others, called "shame", or that "shameful thing", Jer 11:13, this idol, because of the multitude of the sacrifices offered to it, consumed what their fathers laboured for, ever since they had known them; or, for their worshipping of this idol, such judgments came upon them as consumed all they got by hard labour; or rather it may regard their shameful sin of rejecting the Messiah, and crucifying him; which they will be ashamed of at the time of their conversion, when they shall look on him whom they have pierced, and on account of which they suffer the many calamities they now do:
their flocks and their herds, their sons and their daughters; whatever evils have befallen them in their persons, families, and estates, they will confess are owing to sin they have committed, of which they will now be ashamed; hence it follows:
John Wesley
3:24 Shame - Sin, which causes shame, for that brought shame first into the world. Devoured - This hath been the fruit of our labour.
Robert Jamieson, A. R. Fausset and David Brown
3:24 shame--that is, the idols, whose worship only covers us with shame (Jer 11:13; Hos 9:10). So far from bringing us "salvation," they have cost us our cattle and even our children, whom we have sacrificed to them.
3:253:25: Ննջեցաք ամօթով մերով, եւ ծածկեցին զմեզ անարգանք մեր. քանզի առաջի Աստուծոյ մերոյ մեղաք մեք եւ հարքն մեր ՚ի մանկութենէ մինչեւ ցայսօր. եւ ո՛չ լուաք ձայնի Տեառն Աստուծոյ մերոյ[10987]։[10987] Ոմանք. ՚Ի մանկութենէ մերմէ, կամ՝ իւրեանց մինչեւ։
25 Մենք մեր ամօթով քուն մտանք, եւ մեր անարգանքները մեզ ծածկոց եղան, քանզի մենք եւ մեր հայրերը մանկութիւնից մինչեւ այսօր մեր Աստծու առաջ մեղք գործեցինք եւ մեր Տէր Աստծու ձայնը չլսեցինք»:
25 Մեր ամօթովը կը պառկինք Ու մեր անարգանքը մեզ կը ծածկէ. Վասն զի մեր մանկութենէն մինչեւ այսօր Թէ՛ մենք եւ թէ՛ մեր հայրերը Մեր Տէր Աստուծոյն դէմ մեղք գործեցինք Ու մեր Տէր Աստուծոյն ձայնին հնազանդութիւն չըրինք»։
Ննջեցաք ամօթով մերով, եւ ծածկեցին զմեզ անարգանք մեր. քանզի առաջի Աստուծոյ մերոյ մեղաք մեք եւ հարքն մեր ի մանկութենէ մերմէ մինչեւ ցայսօր. եւ ոչ լուաք ձայնի Տեառն Աստուծոյ մերոյ:

3:25: Ննջեցաք ամօթով մերով, եւ ծածկեցին զմեզ անարգանք մեր. քանզի առաջի Աստուծոյ մերոյ մեղաք մեք եւ հարքն մեր ՚ի մանկութենէ մինչեւ ցայսօր. եւ ո՛չ լուաք ձայնի Տեառն Աստուծոյ մերոյ[10987]։
[10987] Ոմանք. ՚Ի մանկութենէ մերմէ, կամ՝ իւրեանց մինչեւ։
25 Մենք մեր ամօթով քուն մտանք, եւ մեր անարգանքները մեզ ծածկոց եղան, քանզի մենք եւ մեր հայրերը մանկութիւնից մինչեւ այսօր մեր Աստծու առաջ մեղք գործեցինք եւ մեր Տէր Աստծու ձայնը չլսեցինք»:
25 Մեր ամօթովը կը պառկինք Ու մեր անարգանքը մեզ կը ծածկէ. Վասն զի մեր մանկութենէն մինչեւ այսօր Թէ՛ մենք եւ թէ՛ մեր հայրերը Մեր Տէր Աստուծոյն դէմ մեղք գործեցինք Ու մեր Տէր Աստուծոյն ձայնին հնազանդութիւն չըրինք»։
zohrab-1805▾ eastern-1994▾ western am▾
3:253:25 Мы лежим в стыде своем, и срам наш покрывает нас, потому что мы грешили пред Господом Богом нашим, мы и отцы наши, от юности нашей и до сего дня, и не слушались голоса Господа Бога нашего.
3:25 ἐκοιμήθημεν κοιμαω doze; fall asleep ἐν εν in τῇ ο the αἰσχύνῃ αισχυνη shame ἡμῶν ημων our καὶ και and; even ἐπεκάλυψεν επικαλυπτω conceal ἡμᾶς ημας us ἡ ο the ἀτιμία ατιμια dishonor ἡμῶν ημων our διότι διοτι because; that ἔναντι εναντι next to; in the presence of τοῦ ο the θεοῦ θεος God ἡμῶν ημων our ἡμάρτομεν αμαρτανω sin ἡμεῖς ημεις we καὶ και and; even οἱ ο the πατέρες πατηρ father ἡμῶν ημων our ἀπὸ απο from; away νεότητος νεοτης youth ἡμῶν ημων our ἕως εως till; until τῆς ο the ἡμέρας ημερα day ταύτης ουτος this; he καὶ και and; even οὐχ ου not ὑπηκούσαμεν υπακουω listen to τῆς ο the φωνῆς φωνη voice; sound κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God ἡμῶν ημων our
3:25 נִשְׁכְּבָ֣ה niškᵊvˈā שׁכב lie down בְּ bᵊ בְּ in בָשְׁתֵּ֗נוּ voštˈēnû בֹּשֶׁת shame וּֽ ˈû וְ and תְכַסֵּנוּ֮ ṯᵊḵassēnˈû כסה cover כְּלִמָּתֵנוּ֒ kᵊlimmāṯēnˌû כְּלִמָּה insult כִּי֩ kˌî כִּי that לַ la לְ to יהוָ֨ה [yhwˌāh] יְהוָה YHWH אֱלֹהֵ֜ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) חָטָ֗אנוּ ḥāṭˈānû חטא miss אֲנַ֨חְנוּ֙ ʔᵃnˈaḥnû אֲנַחְנוּ we וַ wa וְ and אֲבֹותֵ֔ינוּ ʔᵃvôṯˈênû אָב father מִ mi מִן from נְּעוּרֵ֖ינוּ nnᵊʕûrˌênû נְעוּרִים youth וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֑ה zzˈeh זֶה this וְ wᵊ וְ and לֹ֣א lˈō לֹא not שָׁמַ֔עְנוּ šāmˈaʕnû שׁמע hear בְּ bᵊ בְּ in קֹ֖ול qˌôl קֹול sound יְהֹוָ֥ה [yᵊhôˌāh] יְהוָה YHWH אֱלֹהֵֽינוּ׃ ס ʔᵉlōhˈênû . s אֱלֹהִים god(s)
3:25. dormiemus in confusione nostra et operiet nos ignominia nostra quoniam Domino Deo nostro peccavimus nos et patres nostri ab adulescentia nostra usque ad hanc diem et non audivimus vocem Domini Dei nostriWe shall sleep in our confusion, and our shame shall cover us, because we have sinned against the Lord our God, we and our fathers from our youth even to this day, and we have not hearkened to the voice of the Lord our God.
25. Let us lie down in our shame, and let our confusion cover us: for we have sinned against the LORD our God, we and our fathers, from our youth even unto this day: and we have not obeyed the voice of the LORD our God.
3:25. We will sleep in our confusion, and our disgrace will cover us. For we have sinned against the Lord our God: we and our fathers, from our youth, even to this day. And we have not listened to the voice of the Lord our God.”
3:25. We lie down in our shame, and our confusion covereth us: for we have sinned against the LORD our God, we and our fathers, from our youth even unto this day, and have not obeyed the voice of the LORD our God.
We lie down in our shame, and our confusion covereth us: for we have sinned against the LORD our God, we and our fathers, from our youth even unto this day, and have not obeyed the voice of the LORD our God:

3:25 Мы лежим в стыде своем, и срам наш покрывает нас, потому что мы грешили пред Господом Богом нашим, мы и отцы наши, от юности нашей и до сего дня, и не слушались голоса Господа Бога нашего.
3:25
ἐκοιμήθημεν κοιμαω doze; fall asleep
ἐν εν in
τῇ ο the
αἰσχύνῃ αισχυνη shame
ἡμῶν ημων our
καὶ και and; even
ἐπεκάλυψεν επικαλυπτω conceal
ἡμᾶς ημας us
ο the
ἀτιμία ατιμια dishonor
ἡμῶν ημων our
διότι διοτι because; that
ἔναντι εναντι next to; in the presence of
τοῦ ο the
θεοῦ θεος God
ἡμῶν ημων our
ἡμάρτομεν αμαρτανω sin
ἡμεῖς ημεις we
καὶ και and; even
οἱ ο the
πατέρες πατηρ father
ἡμῶν ημων our
ἀπὸ απο from; away
νεότητος νεοτης youth
ἡμῶν ημων our
ἕως εως till; until
τῆς ο the
ἡμέρας ημερα day
ταύτης ουτος this; he
καὶ και and; even
οὐχ ου not
ὑπηκούσαμεν υπακουω listen to
τῆς ο the
φωνῆς φωνη voice; sound
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
ἡμῶν ημων our
3:25
נִשְׁכְּבָ֣ה niškᵊvˈā שׁכב lie down
בְּ bᵊ בְּ in
בָשְׁתֵּ֗נוּ voštˈēnû בֹּשֶׁת shame
וּֽ ˈû וְ and
תְכַסֵּנוּ֮ ṯᵊḵassēnˈû כסה cover
כְּלִמָּתֵנוּ֒ kᵊlimmāṯēnˌû כְּלִמָּה insult
כִּי֩ kˌî כִּי that
לַ la לְ to
יהוָ֨ה [yhwˌāh] יְהוָה YHWH
אֱלֹהֵ֜ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s)
חָטָ֗אנוּ ḥāṭˈānû חטא miss
אֲנַ֨חְנוּ֙ ʔᵃnˈaḥnû אֲנַחְנוּ we
וַ wa וְ and
אֲבֹותֵ֔ינוּ ʔᵃvôṯˈênû אָב father
מִ mi מִן from
נְּעוּרֵ֖ינוּ nnᵊʕûrˌênû נְעוּרִים youth
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
הַ ha הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
שָׁמַ֔עְנוּ šāmˈaʕnû שׁמע hear
בְּ bᵊ בְּ in
קֹ֖ול qˌôl קֹול sound
יְהֹוָ֥ה [yᵊhôˌāh] יְהוָה YHWH
אֱלֹהֵֽינוּ׃ ס ʔᵉlōhˈênû . s אֱלֹהִים god(s)
3:25. dormiemus in confusione nostra et operiet nos ignominia nostra quoniam Domino Deo nostro peccavimus nos et patres nostri ab adulescentia nostra usque ad hanc diem et non audivimus vocem Domini Dei nostri
We shall sleep in our confusion, and our shame shall cover us, because we have sinned against the Lord our God, we and our fathers from our youth even to this day, and we have not hearkened to the voice of the Lord our God.
3:25. We will sleep in our confusion, and our disgrace will cover us. For we have sinned against the Lord our God: we and our fathers, from our youth, even to this day. And we have not listened to the voice of the Lord our God.”
3:25. We lie down in our shame, and our confusion covereth us: for we have sinned against the LORD our God, we and our fathers, from our youth even unto this day, and have not obeyed the voice of the LORD our God.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Лежим в стыде. Кающиеся обыкновенно одевались во вретище и ложились в пепел (Иов XLII:6). Израиль, очевидно, искренно будет каяться пред Иеговою во всех своих прежних прегрешениях.

Особые замечания. Некоторые критики 6–16. стиха III-ой главы хотя и признают принадлежащими Иеремии, но полагают, что они редактором книги помещены не на том месте, где бы их нужно было поместить, стихи же 16: и 17: — считают позднейшим добавлением (Штадэ, Кьюнен, Корниль). Но для беспристрастного читателя отдел 19–25. и IV:1: и сл. вовсе не представляются необходимым продолжением 5-го стиха III-й главы. Если Корниль указывает на неуместность особого надписания посреди главы, в 6-м стихе, то это обстоятельство нужно объяснить тем, что пророк, очевидно, хотел дать здесь понять своим читателям, что далее идет нечто особенно заслуживающее их внимания. И в самом деле, здесь мы имеем совершенно новое откровение об Израильском десятиколенном царстве, судьба которого, казалось, уже была решена однажды навсегда. Что касается того вопроса, насколько мысли, содержащаяся в 6–18. ст. могут быть признаны принадлежащими Иеремии, то этот вопрос должен быть разрешен не иначе как утвердительно. Никому более как именно Иеремии, происходившему из семьи Илия, которая служила в древнем центральном святилище десяти колен, Силоме, который и сам по месту жительства был ефремлянин, не было свойственно питать такую симпатию к десятиколенному царству, какая выражается в рассматриваемом отделе. Притом в книге Иеремии есть параллельное этому отделу место в XXXI_2XXXI гл. 2–22. ст., где также смиренно сознающему свою вину пред Иеговою Ефрему обещается возвращение в родную страну. Говорят (именно Корниль), что в XXXI-й гл. восстановление обещается целому Израилю, а здесь (ст. 14) только избранным членам Израильского государства. Но и в XXXI-й гл. (ст. 7) также сказано, что спасен будет остаток Израиля. Прочие недоумения критики, высказываемые по отношению к подлинности III-й главы, слишком субъективны, чтобы на них останавливаться.
Albert Barnes: Notes on the Bible - 1834
3:25: We lie down ... - Or, We will lie down: we are ready to throw ourselves upon the ground in bitter humiliation.
Covereth - literally, shall cover us. We will hide our face from others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:25: lie down: Jer 2:26, Jer 6:26; Ezr 9:6-15; Psa 109:29; Isa 50:11; Lam 5:16; Eze 7:18; Dan 12:2; Rom 6:21
for we have sinned: Jer 2:17, Jer 2:19; Deu 31:17, Deu 31:18; Ezr 9:6; Eze 36:32
we and our: Jer 2:2; Ezr 9:7; Neh 9:32-34; Psa 106:7; Isa 48:8; Lam 5:7; Dan 9:6-9
and have not: Jer 22:21; Jdg 2:2; Pro 5:13; Dan 9:10
Geneva 1599
3:25 We lie down in our shame, and our confusion covereth us: (z) for we have sinned against the LORD our God, we and our fathers, from our youth even to this day, and have not obeyed the voice of the LORD our God.
(z) They justify not themselves, or say that they would follow their fathers, but condemn their wicked doings and desire forgiveness for the same, as in (Ezra 9:7; Ps 106:6; Is 64:6).
John Gill
3:25 We lie down in our shame, and our confusion covereth us,.... As persons overwhelmed with a sense of sin, and so pressed with the guilt of it on their consciences, that they can neither stand up, nor look up, but throw themselves on the ground, and cover their faces, being ashamed of what they have done:
for we have sinned against the Lord our God; as by breaking the law of God, so by despising the Gospel; rejecting the ordinances of it; disbelieving the Messiah, and speaking reproachfully of him and his people:
we and our fathers, from our youth even unto this day; in a long series of years, from the time that Christ was upon earth, to the day of their conversion, in the latter times of the Gospel dispensation:
and have not obeyed the voice of the Lord our God; the voice of his forerunner, John the Baptist, of the Messiah himself, and of his apostles, and of his ministers, since; so the Targum,
"and have not obeyed the Word of the Lord our God.''
Christ the essential Word.
John Wesley
3:25 Lie down - An expression to set forth the greatness of their repentance and sorrow in great perplexity, not knowing what to do, throws himself down upon his couch or bed.
Robert Jamieson, A. R. Fausset and David Brown
3:25 (Ezra 9:7).