Երեմիա / Jeremiah - 44 |

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jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1–14. Обличение евреев, живших в Египте, в увлечении идолослужением. 15–19. Возражение пророку. 20–30. Ответ пророка
1-14: Пророк указывает евреям, жившим в Египте, на запустение их родины как на ясное свидетельство гнева Божия, который обрушился на почитателей чужих богов. Теперь пророку представляется особенно гнусным обращение евреев к тем же обычаям, которые уже повлекли раньше к погибели Иудейское государство. Несомненно, что гнев Божий окончательно уничтожит этот закоренелый в своих пороках род. Пророк особенно упоминает о женщинах иудейских, как наиболее склонных к языческому суеверию.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. An awakening sermon which Jeremiah preaches to the Jews in Egypt, to reprove them for their idolatry, notwithstanding the warnings given them both by the word and the rod of God and to threaten the judgments of God against them for it, ver. 1-14. II. The impudent and impious contempt which the people put upon this admonition, and their declared resolution to persist in their idolatries notwithstanding, in despite of God and Jeremiah, ver. 15-19. III. The sentence passed upon them for their obstinacy, that they should all be cut off and perish in Egypt except a very small number; and, as a sign or earnest of it, the king of Egypt should shortly fall into the hands of the king of Babylon and be unable any longer to protect them, ver. 20-30.
Adam Clarke: Commentary on the Bible - 1831
Jeremiah reproves the Jews in Egypt for continuing in idolatry after the exemplary judgments indicted by God on their nation for that sin, Jer 44:1-14; and, upon their refusing to reform, denounces destruction to them, and to that kingdom wherein they sought protection, vv. 15-30.
Albert Barnes: Notes on the Bible - 1834
44:0: Jeremiah's last prophecy jer 44, in which he boldly rebukes the tendency of the Jews to idolatry, which seems to have grown only the stronger in their tribulation. The address was evidently made to them at some festival, and though the Jews lived in the hope of being able soon to return to Judaea from Egypt, yet we find that they had spread over the whole land, representatives of their communities having come to Pathros not only from Migdol and Tahpanhes, but even from Noph.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jer 44:1, Jeremiah expresses the desolation of Judah for their idolatry; Jer 44:11, He prophesies their destruction, who commit idolatry in Egypt; Jer 44:15, The obstinacy of the Jews; Jer 44:20, for which Jeremiah threatens them; Jer 44:29, and for a sign prophesies the destruction of Egypt.
Carl Friedrich Keil and Franz Delitzsch

Warning Against Idolatry, and Intimation of Its Punishment
When the Jews had settled down in Egypt in different places, they betook themselves zealously to the worship of the queen of heaven; to this they were probably induced by the example of the heathen round about them, and by the vain expectation of thereby promoting their interests as members of the community (cf. Jer 44:17.). Accordingly, when all the people who were living here and there through the country had assembled in Upper Egypt (Jer 44:15) for the celebration of the festival, the prophet seized the opportunity of setting before them, in an earnest manner, the ruinous consequences of their doings. First of all, he reminds them of the judgments which they and their fathers, by their continued apostasy from the Lord, and by their idolatry, had brought on Jerusalem and Judah (Jer 44:2-7); and he warns them not to bring destruction on the remnant of Judah still left, by continuing in their idolatry (Jer 44:8-10). The threatening also is expressed, that the Lord will destroy all those who marched to Egypt with the sword, famine, and pestilence (Jer 44:11-14). But the whole assembly declare to him that they will not obey his word, but persist in worshipping the queen of heaven; alleging that their fathers prospered so long as they honoured her, and war and famine had come on them only after they ceased to do so (Jer 44:15-19). Jeremiah refutes this false notion (Jer 44:20-23), and once more solemnly announces to them the sentence of destruction by sword and famine in Egypt. As a sign that the Lord will keep His word, he finally predicts that King Hophra shall be delivered into the hand of Nebuchadnezzar.
John Gill
INTRODUCTION TO JEREMIAH 44
This chapter contains a sermon of Jeremiah's to the Jews in Egypt, reproving them for their idolatry there; their answer to it, expressing their resolution to continue in their idolatrous practices; and a denunciation of judgments upon them, of which a sign is given. The sermon begins with observing to them the destruction of Jerusalem, and the causes of it, idolatry and contempt of the prophets, Jer 44:1; then follows an expostulation with the present Jews for doing the same things, and exposing themselves and their posterity to the same punishment, Jer 44:7; upon which they are threatened with the sore judgments of God that should come upon them, and cut them off in general, Jer 44:11; yet such were the impudence and obstinacy of this people, that they declared they would not hearken to the prophet, but persist in their idolatry; it having been better with them when they practised it than when they left it, Jer 44:15; to which the prophet replies by observing, that for the idolatry of their fathers their land was become a desolation and a curse, as at this day, Jer 44:20; and assures them that destruction would come from the Lord upon them, which he had swore to, Jer 44:24; and a sign of it is given; the delivery of the king of Egypt into the hand of the king of Babylon, Jer 44:29.
44:144:1: Բանն Տեառն որ եղեւ առ Երեմիա, ՚ի վերայ ամենայն Հրէիցն որ բնակեալ էին յերկրին Եգիպտացւոց, եւ որք նստէին ՚ի Մագդովղ՚, եւ ՚ի Տափնաս, եւ ՚ի Մեմփիս, եւ յերկրին Պաթուրէս. եւ ասէ[11609]. [11609] Ոմանք. Բանն որ եղեւ... եւ յերկիրն Պաթուրէս։
1 Տէրը Երեմիայի միջոցով խօսեց բոլոր հրեաների մասին, որոնք բնակւում էին Եգիպտացիների երկրում, գտնւում էին Մագդողում, Տափնասում, Մեմփիսում եւ Պաթուրէս երկրում, ու ասաց.
44 Եգիպտոս բնակող բոլոր Հրեաներուն համար, այսինքն Մագդողի, Տափնասի, Մեմփիսի ու Պաթուրէսի մէջ բնակողներուն համար Երեմիային եղած խօսքն է, որ ըսաւ.
Բանն Տեառն որ եղեւ առ Երեմիա ի վերայ ամենայն Հրէիցն որ բնակեալ էին յերկրին Եգիպտացւոց, եւ որք նստէին ի Մագդովղ եւ ի Տափնաս եւ ի Մեմփիս եւ յերկրին Պաթուրէս, եւ ասէ:

44:1: Բանն Տեառն որ եղեւ առ Երեմիա, ՚ի վերայ ամենայն Հրէիցն որ բնակեալ էին յերկրին Եգիպտացւոց, եւ որք նստէին ՚ի Մագդովղ՚, եւ ՚ի Տափնաս, եւ ՚ի Մեմփիս, եւ յերկրին Պաթուրէս. եւ ասէ[11609].
[11609] Ոմանք. Բանն որ եղեւ... եւ յերկիրն Պաթուրէս։
1 Տէրը Երեմիայի միջոցով խօսեց բոլոր հրեաների մասին, որոնք բնակւում էին Եգիպտացիների երկրում, գտնւում էին Մագդողում, Տափնասում, Մեմփիսում եւ Պաթուրէս երկրում, ու ասաց.
44 Եգիպտոս բնակող բոլոր Հրեաներուն համար, այսինքն Մագդողի, Տափնասի, Մեմփիսի ու Պաթուրէսի մէջ բնակողներուն համար Երեմիային եղած խօսքն է, որ ըսաւ.
zohrab-1805▾ eastern-1994▾ western am▾
44:144:1 Слово, которое было к Иеремии о всех Иудеях, живущих в земле Египетской, поселившихся в Магдоле и Тафнисе, и в Нофе, и в земле Пафрос:
44:1 καὶ και and; even ἐβασίλευσεν βασιλευω reign Σεδεκιας σεδεκιας son Ιωσια ιωσια against; instead of Ιωακιμ ιωακιμ who; what ἐβασίλευσεν βασιλευω reign Ναβουχοδονοσορ ναβουχοδονοσορ reign τοῦ ο the Ιουδα ιουδα Iouda; Iutha
44:1 הַ ha הַ the דָּבָר֙ ddāvˌār דָּבָר word אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הָיָ֣ה hāyˈā היה be אֶֽל־ ʔˈel- אֶל to יִרְמְיָ֔הוּ yirmᵊyˈāhû יִרְמְיָהוּ Jeremiah אֶ֚ל ˈʔel אֶל to כָּל־ kol- כֹּל whole הַ ha הַ the יְּהוּדִ֔ים yyᵊhûḏˈîm יְהוּדִי Jewish הַ ha הַ the יֹּשְׁבִ֖ים yyōšᵊvˌîm ישׁב sit בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt הַ ha הַ the יֹּשְׁבִ֤ים yyōšᵊvˈîm ישׁב sit בְּ bᵊ בְּ in מִגְדֹּל֙ miḡdˌōl מִגְדֹּל Migdol וּ û וְ and בְ vᵊ בְּ in תַחְפַּנְחֵ֣ס ṯaḥpanḥˈēs תַּחְפַּנְחֵס Tahpanhes וּ û וְ and בְ vᵊ בְּ in נֹ֔ף nˈōf נֹף Memphis וּ û וְ and בְ vᵊ בְּ in אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth פַּתְרֹ֖וס paṯrˌôs פַּתְרֹוס Upper Egypt לֵ lē לְ to אמֹֽר׃ ס ʔmˈōr . s אמר say
44:1. verbum quod factum est ad Hieremiam ad omnes Iudaeos qui habitant in terra Aegypti habitantes in Magdolo et in Tafnis et in Memphis et in terra Fatures dicensThe word that came to Jeremias, concerning all the Jews that dwelt in the land of Egypt, dwelling in Magdal, and in Taphnis, and in Memphis, and in the land of Phatures, saying:
1. The word that came to Jeremiah concerning all the Jews which dwelt in the land of Egypt, which dwelt at Migdol, and at Tahpanhes, and at Noph, and in the country of Pathros, saying,
The word that came to Jeremiah concerning all the Jews which dwell in the land of Egypt, which dwell at Migdol, and at Tahpanhes, and at Noph, and in the country of Pathros, saying:

44:1 Слово, которое было к Иеремии о всех Иудеях, живущих в земле Египетской, поселившихся в Магдоле и Тафнисе, и в Нофе, и в земле Пафрос:
44:1
καὶ και and; even
ἐβασίλευσεν βασιλευω reign
Σεδεκιας σεδεκιας son
Ιωσια ιωσια against; instead of
Ιωακιμ ιωακιμ who; what
ἐβασίλευσεν βασιλευω reign
Ναβουχοδονοσορ ναβουχοδονοσορ reign
τοῦ ο the
Ιουδα ιουδα Iouda; Iutha
44:1
הַ ha הַ the
דָּבָר֙ ddāvˌār דָּבָר word
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הָיָ֣ה hāyˈā היה be
אֶֽל־ ʔˈel- אֶל to
יִרְמְיָ֔הוּ yirmᵊyˈāhû יִרְמְיָהוּ Jeremiah
אֶ֚ל ˈʔel אֶל to
כָּל־ kol- כֹּל whole
הַ ha הַ the
יְּהוּדִ֔ים yyᵊhûḏˈîm יְהוּדִי Jewish
הַ ha הַ the
יֹּשְׁבִ֖ים yyōšᵊvˌîm ישׁב sit
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
הַ ha הַ the
יֹּשְׁבִ֤ים yyōšᵊvˈîm ישׁב sit
בְּ bᵊ בְּ in
מִגְדֹּל֙ miḡdˌōl מִגְדֹּל Migdol
וּ û וְ and
בְ vᵊ בְּ in
תַחְפַּנְחֵ֣ס ṯaḥpanḥˈēs תַּחְפַּנְחֵס Tahpanhes
וּ û וְ and
בְ vᵊ בְּ in
נֹ֔ף nˈōf נֹף Memphis
וּ û וְ and
בְ vᵊ בְּ in
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
פַּתְרֹ֖וס paṯrˌôs פַּתְרֹוס Upper Egypt
לֵ לְ to
אמֹֽר׃ ס ʔmˈōr . s אמר say
44:1. verbum quod factum est ad Hieremiam ad omnes Iudaeos qui habitant in terra Aegypti habitantes in Magdolo et in Tafnis et in Memphis et in terra Fatures dicens
The word that came to Jeremias, concerning all the Jews that dwelt in the land of Egypt, dwelling in Magdal, and in Taphnis, and in Memphis, and in the land of Phatures, saying:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Магдол, где, очевидно, существовала очень многочисленная иудейская колония, — это пограничный город на северо-восточной стороне Египта, вблизи проходящего около Пелузиума Нильского канала и не слишком далеко от Средиземного моря. На египетских памятниках, он называется mak-thai. Магдол же, упоминаемый в кн. Исх. (XIV:2), нужно искать в более южном направлении. — Тафнис и Ноф — см. II:16. — Пафрос — это верхний Египет, как видно из кн. Исаии (XI:11) и из египетских памятников, по которым Фивы значатся главным городом в "стране юга" (Pa-to-ris).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 The word that came to Jeremiah concerning all the Jews which dwell in the land of Egypt, which dwell at Migdol, and at Tahpanhes, and at Noph, and in the country of Pathros, saying, 2 Thus saith the LORD of hosts, the God of Israel; Ye have seen all the evil that I have brought upon Jerusalem, and upon all the cities of Judah; and, behold, this day they are a desolation, and no man dwelleth therein, 3 Because of their wickedness which they have committed to provoke me to anger, in that they went to burn incense, and to serve other gods, whom they knew not, neither they, ye, nor your fathers. 4 Howbeit I sent unto you all my servants the prophets, rising early and sending them, saying, Oh, do not this abominable thing that I hate. 5 But they hearkened not, nor inclined their ear to turn from their wickedness, to burn no incense unto other gods. 6 Wherefore my fury and mine anger was poured forth, and was kindled in the cities of Judah and in the streets of Jerusalem; and they are wasted and desolate, as at this day. 7 Therefore now thus saith the LORD, the God of hosts, the God of Israel; Wherefore commit ye this great evil against your souls, to cut off from you man and woman, child and suckling, out of Judah, to leave you none to remain; 8 In that ye provoke me unto wrath with the works of your hands, burning incense unto other gods in the land of Egypt, whither ye be gone to dwell, that ye might cut yourselves off, and that ye might be a curse and a reproach among all the nations of the earth? 9 Have ye forgotten the wickedness of your fathers, and the wickedness of the kings of Judah, and the wickedness of their wives, and your own wickedness, and the wickedness of your wives, which they have committed in the land of Judah, and in the streets of Jerusalem? 10 They are not humbled even unto this day, neither have they feared, nor walked in my law, nor in my statutes, that I set before you and before your fathers. 11 Therefore thus saith the LORD of hosts, the God of Israel; Behold, I will set my face against you for evil, and to cut off all Judah. 12 And I will take the remnant of Judah, that have set their faces to go into the land of Egypt to sojourn there, and they shall all be consumed, and fall in the land of Egypt; they shall even be consumed by the sword and by the famine: they shall die, from the least even unto the greatest, by the sword and by the famine: and they shall be an execration, and an astonishment, and a curse, and a reproach. 13 For I will punish them that dwell in the land of Egypt, as I have punished Jerusalem, by the sword, by the famine, and by the pestilence: 14 So that none of the remnant of Judah, which are gone into the land of Egypt to sojourn there, shall escape or remain, that they should return into the land of Judah, to the which they have a desire to return to dwell there: for none shall return but such as shall escape.
The Jews in Egypt were now dispersed into various parts of the country, into Migdol, and Noph, and other places, and Jeremiah was sent on an errand from God to them, which he delivered either when he had the most of them together in Pathros (v. 15) or going about from place to place preaching to this purport. He delivered this message in the name of the Lord of hosts, the God of Israel, and in it,
I. God puts them in mind of the desolations of Judah and Jerusalem, which, though the captives by the rivers of Babylon were daily mindful of (Ps. cxxxvii. 1), the fugitives in the cities of Egypt seem to have forgotten and needed to be put in mind of, though, one would have thought, they had not been so long out of sight as to become out of mind (v. 2): You have seen what a deplorable condition Judah and Jerusalem are brought into; now will you consider whence those desolations came? From the wrath of God; it was his fury and his anger that kindled the fire which made Jerusalem and the cities of Judah waste and desolate (v. 6); whoever were the instruments of the destruction, they were but instruments: it was a destruction from the Almighty.
II. He puts them in mind of the sins that brought those desolations upon Judah and Jerusalem. It was for their wickedness. It was this that provoked God to anger, and especially their idolatry, their serving other gods (v. 3) and giving that honour to counterfeit deities, the creatures of their own fancy and the work of their own hands, which should have been given to the true God only. They forsook the God who was known among them, and whose name was great, for gods that they knew not, upstart deities, whose original was obscure and not worth taking notice of: "Neither they nor you, nor your fathers, could give any rational account why the God of Israel was exchanged for such impostors." They knew not that they were gods; nay, they could not but know that they were no gods.
III. He puts them in mind of the frequent and fair warnings he had given them by his word not to serve other gods, the contempt of which warnings was a great aggravation of their idolatry, v. 4. The prophets were sent with a great deal of care to call to them, saying, Oh! do not this abominable thing that I hate. It becomes us to speak of sin with the utmost dread and detestation as an abominable thing; it is certainly so, for it is that which God hates, and we are sure that hid judgment is according to truth. Call it grievous, call it odious, that we may by all means possible put ourselves and others out of love with it. It becomes us to give warning of the danger of sin, and the fatal consequences of it, with all seriousness and earnestness: "Oh! do not do it. If you love God, do not, for it is provoking to him; if you love your own souls do not, for it is destructive to them." Let conscience do this for us in an hour of temptation, when we are ready to yield. O take heed! do not this abominable thing which the Lord hates; for, if God hates it, though shouldst hate it. But did they regard what God said to them? No: "They hearkened not, nor inclined their ear (v. 5); they still persisted in their idolatries; and you see what came of it, therefore God's anger was poured out upon them, as at this day. Now this was intended for warning to you, who have not only heard the judgments of God's mouth, as they did, but have likewise seen the judgments of his hand, by which you should be startled and awakened, for they were inflicted in terrorem, that others might hear and fear and do no more as they did, lest they should fare as they fared."
IV. He reproves them for, and upbraids them with, their continued idolatries, now that they had come into Egypt (v. 8): You burn incense to other gods in the land of Egypt. Therefore God forbade them to go into Egypt, because he knew it would be a snare to them. Those whom God sent into the land of the Chaldeans, though that was an idolatrous country, were there, by the power of God's grace, weaned from idolatry; but those who went against God's mind into the land of the Egyptians were there, by the power of their own corruptions, more wedded than ever to their idolatries; for, when we thrust ourselves without cause or call into places of temptation, it is just with God to leave us to ourselves. In doing this, 1. They did a great deal of injury to themselves and their families: "You commit this great evil against your souls (v. 7), you wrong them, you deceive them with that which is false, you destroy them, for it will be fatal to them." Note, In sinning against God we sin against our own souls. "It is the ready way to cut yourselves off from all comfort and hope (v. 8), to cut off your name and honour; so that you will, both by your sin and by your misery, become a curse and a reproach among all nations. It will become a proverb, As wretched as a Jew. It is the ready way to cut off from you all your relations, all that you shave have joy of and have your families built up in, man and woman, child and suckling, so that Judah shall be a land lost for want of heirs." 2. They filled up the measure of the iniquity of their fathers, and, as if that had been too little for them, added to it (v. 9): "Have you forgotten the wickedness of those who are gone before you, that you are not humbled for it as you ought to be, and afraid of the consequences of it?" Have you forgotten the punishments of your fathers? so some read it. "Do you not know how dear their idolatry cost them? And yet dare you continue in that vain conversation received by tradition from you fathers, though you received the curse with it?" He reminds them of the sins and punishments of the kings of Judah, who, great as they were, escaped not the judgments of God for their idolatry; yea, and they should have taken warning by the wickedness of their wives, who had seduced them to idolatry. In the original it is, And of his wives, which, Dr. Lightfoot thinks, tacitly reflects upon Solomon's wives, particularly his Egyptian wives, to whom the idolatry of the kings of Judah owed its original. "Have you forgotten this, and what came of it, that you dare venture upon the same wicked courses?" See Neh. xiii. 18, 26. "Nay, to come to your own times, Have you forgotten your own wickedness and the wickedness of your wives, when you lived in prosperity in Jerusalem, and what ruin it brought upon you? But, alas! to what purpose do I speak to them?" (says God to the prophet, v. 10) "they are not humbled unto this day, by all the humbling providences that they have been under. They have not feared, nor walked in my law." Note, Those that walk not in the law of God do thereby show that they are destitute of the fear of God.
V. He threatens their utter ruin for their persisting in their idolatry now that they were in Egypt. Judgment is given against them, as before (ch. xlii. 22), that they shall perish in Egypt; the decree has gone forth, and shall not be called back. They set their faces to go into the land of Egypt (v. 12), were resolute in their purpose against God, and now God is resolute in his purpose against them: I will set my face to cut off all Judah, v. 11. Those that think not only to affront, but to confront, God Almighty, will find themselves outfaced; for the face of the Lord is against those that do evil, Ps. xxxiv. 16. It is here threatened concerning these idolatrous Jews in Egypt, 1. That they shall all be consumed, without exception; no degree nor order among them shall escape: They shall fall, from the least to the greatest (v. 12), high and low, rich and poor. 2. That they shall be consumed by the very same judgments which God made use of for the punishment of Jerusalem, the sword, famine, and pestilence, v. 12, 13. They shall not be wasted by natural deaths, as Israel in the wilderness, but by these sore judgments, which, by flying into Egypt, they thought to get out of the reach of. 3. That none (except a very few that will narrowly escape) shall ever return to the land of Judah again, v. 14. They thought, being nearer, that they stood fairer for a return to their own land than those that were carried to Babylon; yet those shall return, and these shall not; for the way in which God has promised us any comfort is much surer than that in which we have projected it for ourselves. Observe, Those that are fretful and discontented will be uneasy and fond of change wherever they are. The Israelites, when they were in the land of Judah, desired to go into Egypt (ch. xlii. 22), but when they were in Egypt they desired to return to the land of Judah again; they lifted up their soul to it (so it is in the margin), which denotes an earnest desire. But, because they would not dwell there when God commanded it, they shall not dwell they were they desire it. If we walk contrary to God, he will walk contrary to us. How can those expect to be well off who would not know when they were so, though God himself told them?
Adam Clarke: Commentary on the Bible - 1831
44:1: The word that came to Jeremiah concerning all the Jews - Dahler supposes this discourse to have been delivered in the seventeenth or eighteenth year after the taking of Jerusalem.
Which dwell at Migdol - A city of Lower Egypt, not far from Pelusium.
Tahpanhes - Daphne Pelusiaca, the place to which the emigrant Jews first went.
Noph - מפס Maphes, Targum. Memphis. a celebrated city of Middle Egypt, and the capital of its district.
The country of Pathros - A district of Upper Egypt, known by the name of the Thebais. See Bochart, Lib. Phaleg, lib. iv., c. 22. Thus we find that the Jews were scattered over the principal parts of Egypt.
Albert Barnes: Notes on the Bible - 1834
44:1: Migdol - Magdolum, a strong fortress on the northern boundary of Egypt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:1: Cir, am 3433, bc 571
The word: Dahler supposes this discourse to have been delivered in the seventeenth or eighteenth year after the taking of Jerusalem.
concerning: Jer 42:15-18, Jer 43:5-7
Migdol: Jer 46:14; Exo 14:2; Eze 29:10 *Heb:
Tahpanhes: Tahpanhes rendered Ταφνη and Ταφναι by the LXX, is no doubt the Δαφναι of Herodotus, a royal city of Lower Egypt, situated, according to the Itinerary of Antoninus, sixteen miles south from Pelusium, from which it was called Daphne Pelusice. Forster says that there is now a place situated in the vicinity of Pelusium called Safnas, which may be a vestige of the ancient name. It appears to have been the very first town in Egypt, in the road from Palestine, that afforded tolerable accommodation for the fugitives. It was at this place that, according to Jerome and several of the ancients, tradition says the faithful Jeremiah was stoned to death by these rebellious wretches, for whose welfare he had watched, prayed, and suffered every kind of indignity and hardship. Jer 43:7; Eze 30:18, Tehaphnehes
Noph: Jer 2:16, Jer 46:14, Jer 46:19; Isa 19:13; Eze 30:16
Pathros: Gen 10:14, Pathrusim, Isa 11:11; Eze 29:14, Eze 30:14
Carl Friedrich Keil and Franz Delitzsch
44:1
"The word that came to Jeremiah regarding all the Jews who were living in the land of Egypt, who dwelt in Migdol, in Tahpanhes, in Noph, and in the land of Pathros." From this heading we perceive that those who (according to Jer 43:1-13) had gone to Egypt, had settled there in various parts of the country, and that the following denunciations, which at the same time form his last prophecy, were uttered a long time after that which is given in Jer 43:8-13 as having been delivered at Tahpanhes. The date of it cannot, indeed, be determined exactly. From the threatening that King Hophra shall be delivered over to the power of Nebuchadnezzar (Jer 44:24-30), only this much is clear, that Egypt was not yet occupied by the Chaldeans, which, as we have shown above (p. 353), did not take place before the year 572. But it by no means follows from this that Jeremiah did not utter these words of threatening till shortly before this event. He may have done so even five or ten years before, in the period between 585 and 580, as we have already observed on p. 12. The Jews had settled down, not merely in the two northern frontier towns, Migdol (i.e., Magdolo, Μαγδώλος, according to the Itiner. Anton., twelve Roman miles from Pelusium, Copt. Meschtl, Egypt. Ma'ktr, the most northerly place in Egypt; see on Ezek 29:10) and Tahpanhes (i.e., Daphne, see on Jer 43:7), but also in more inland places, in Noph (i.e., Memphis, see on Jer 2:16) and the land of Pathros (lxx Παθούρης, Egypt. Petorees, i.e., Southland, viz., Upper Egypt, the Thebais of the Greeks and Romans; see on Ezek 29:14). The word of the Lord runs as follows: -
Geneva 1599
44:1 The word that came to Jeremiah concerning all the Jews who dwell in the land of Egypt, who dwell at Migdol, and at (a) Tahpanhes, and at Noph, and in the country of Pathros, saying,
(a) These were all famous and strange cities in Egypt, where the Jews that fled dwelt for their safety but the prophet declares that there is no hold so strong that can preserve them from God's vengeance.
John Gill
44:1 The word which came to Jeremiah concerning all the Jews which dwell in the land of Egypt,.... Or, "unto all the Jews" (t); the word came to him, that it might be delivered to them; or, "against all the Jews" (u); they having gone into Egypt contrary to the will of God, and committing idolatry; and the word or sermon is full of threatenings and judgments denounced upon them:
which dwell at Migdol, and at Tahpanhes, and at Noph, and in the country of Pathros: this prophecy was delivered after the Jews were come to Tahpanhes, or Daphne; see Jer 43:7; and had divided themselves, and were settled in different parts of the kingdom: some continued at Tahpanhes, where were the king's court and palace: others went to Migdol, a place near the Red sea, just at the entrance into Egypt, from the land of Canaan, Ex 14:2; called, by Herodotus, Magdolus (w); and by Adrichomius (x) said to be distant about a mile and a quarter from Pelusium, or Sin, the strength of Egypt, Ezek 30:15; others took up their residence at Noph, generally thought to be the city of Memphis. The Targum calls it Mappas; the same which is now called Grand Cairo; or, however, this city is near the place where Memphis stood: others dwelt in the country of Pathros, which perhaps had its name from Pathrusim, a son of Mizraim, Gen 10:13. It is thought by Bochart and others to be the country of Thebais in Egypt, the same with the Nomos Phanturites, or Phaturites, of Pliny (y); and in this country Jeremiah seems to have been when this word came to him, Jer 44:15; and from hence sent or carried it to the other places: saying; as follows:
(t) "ad omnes Judaeos", V. L. Castalio, Cocceius, Schmidt; "erga omnes", Pagninus, Montanus. (u) "Contra omnes Judaeos", Junius & Tremellius; "de, vel contra", Piscator. (w) Euterpe, sive l. 2. c. 159. (x) Theatrum Terrae Sanct. p. 121. (y) Nat. Hist. l. 5. c. 9.
John Wesley
44:1 At Migdol - It seems the Jews that went into Egypt had planted themselves at these four places. Migdol was a city upon the borders of the Red Sea. Noph was a city, which the Greeks and Latines called Memphis; it is thought to be that, which is now called Cairo. Pathros was the province, since called Thebais.
Robert Jamieson, A. R. Fausset and David Brown
44:1 JEREMIAH REPROVES THE JEWS FOR THEIR IDOLATRY IN EGYPT, AND DENOUNCES GOD'S JUDGMENTS ON THEM AND EGYPT ALIKE. (Jer. 44:1-30)
Migdol--meaning a "tower." A city east of Egypt, towards the Red Sea (Ex 14:2; Num 33:7).
Noph--Memphis, now Cairo (Jer 2:16).
Pathros--Upper Egypt (Is 11:11).
44:244:2: Ա՛յսպէս ասէ Տէր զօրութեանց Աստուած Իսրայէլի. Դուք ինքնին իսկ գիտէք զամենայն չարիս զոր ածի ՚ի վերայ Երուսաղեմի, եւ ՚ի վերայ ամենայն քաղաքացն Հրեաստանի. եւ ահա կան աւերակ այսօր ՚ի բնակչաց,
2 այսպէս է ասում Զօրութիւնների Տէրը՝ Իսրայէլի Աստուածը. «Դուք ինքներդ գիտէք այն բոլոր չարիքները, որ բերեցի Երուսաղէմի վրայ եւ ամբողջ Հրէաստանի քաղաքների վրայ:
2 «Զօրքերու Տէրը, Իսրայէլի Աստուածը, այսպէս կ’ըսէ. ‘Դուք տեսաք այն ամէն չարիքը, որ Երուսաղէմի վրայ ու բոլոր Յուդայի քաղաքներուն վրայ բերի եւ ահա անոնք այսօր աւերակ են ու անոնց մէջ բնակող չկայ,
Այսպէս ասէ Տէր զօրութեանց` Աստուած Իսրայելի. Դուք ինքնին իսկ գիտէք զամենայն չարիս զոր ածի ի վերայ Երուսաղեմի, եւ ի վերայ ամենայն քաղաքացն Հրէաստանի, եւ ահա կան աւերակ այսօր ի բնակչաց:

44:2: Ա՛յսպէս ասէ Տէր զօրութեանց Աստուած Իսրայէլի. Դուք ինքնին իսկ գիտէք զամենայն չարիս զոր ածի ՚ի վերայ Երուսաղեմի, եւ ՚ի վերայ ամենայն քաղաքացն Հրեաստանի. եւ ահա կան աւերակ այսօր ՚ի բնակչաց,
2 այսպէս է ասում Զօրութիւնների Տէրը՝ Իսրայէլի Աստուածը. «Դուք ինքներդ գիտէք այն բոլոր չարիքները, որ բերեցի Երուսաղէմի վրայ եւ ամբողջ Հրէաստանի քաղաքների վրայ:
2 «Զօրքերու Տէրը, Իսրայէլի Աստուածը, այսպէս կ’ըսէ. ‘Դուք տեսաք այն ամէն չարիքը, որ Երուսաղէմի վրայ ու բոլոր Յուդայի քաղաքներուն վրայ բերի եւ ահա անոնք այսօր աւերակ են ու անոնց մէջ բնակող չկայ,
zohrab-1805▾ eastern-1994▾ western am▾
44:244:2 так говорит Господь Саваоф, Бог Израилев: вы видели все бедствие, какое Я навел на Иерусалим и на все города Иудейские; вот, они теперь пусты, и никто не живет в них,
44:2 καὶ και and; even οὐκ ου not ἤκουσεν ακουω hear αὐτὸς αυτος he; him καὶ και and; even οἱ ο the παῖδες παις child; boy αὐτοῦ αυτος he; him καὶ και and; even ὁ ο the λαὸς λαος populace; population τῆς ο the γῆς γη earth; land τοὺς ο the λόγους λογος word; log κυρίου κυριος lord; master οὓς ος who; what ἐλάλησεν λαλεω talk; speak ἐν εν in χειρὶ χειρ hand Ιερεμιου ιερεμιας Hieremias; Ieremias
44:2 כֹּה־ kō- כֹּה thus אָמַ֞ר ʔāmˈar אמר say יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹות֙ ṣᵊvāʔôṯ צָבָא service אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אַתֶּ֣ם ʔattˈem אַתֶּם you רְאִיתֶ֗ם rᵊʔîṯˈem ראה see אֵ֤ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הָֽ hˈā הַ the רָעָה֙ rāʕˌā רָעָה evil אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] הֵבֵ֨אתִי֙ hēvˈēṯî בוא come עַל־ ʕal- עַל upon יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and עַ֖ל ʕˌal עַל upon כָּל־ kol- כֹּל whole עָרֵ֣י ʕārˈê עִיר town יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and הִנָּ֤ם hinnˈām הִנֵּה behold חָרְבָּה֙ ḥārᵊbbˌoh חָרְבָּה ruin הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֔ה zzˈeh זֶה this וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] בָּהֶ֖ם bāhˌem בְּ in יֹושֵֽׁב׃ yôšˈēv ישׁב sit
44:2. haec dicit Dominus exercituum Deus Israhel vos vidistis omne malum istud quod adduxi super Hierusalem et super omnes urbes Iuda et ecce sunt desertae hodie et non est in eis habitatorThus saith the Lord of hosts the God of Israel: You have seen all this evil that I have brought upon Jerusalem, and upon all the cities of Juda: and behold they are desolate this day, and there is not an inhabitant in them:
2. Thus saith the LORD of hosts, the God of Israel: Ye have seen all the evil that I have brought upon Jerusalem, and upon all the cities of Judah; and, behold, this day they are a desolation, and no man dwelleth therein;
Thus saith the LORD of hosts, the God of Israel; Ye have seen all the evil that I have brought upon Jerusalem, and upon all the cities of Judah; and, behold, this day they [are] a desolation, and no man dwelleth therein:

44:2 так говорит Господь Саваоф, Бог Израилев: вы видели все бедствие, какое Я навел на Иерусалим и на все города Иудейские; вот, они теперь пусты, и никто не живет в них,
44:2
καὶ και and; even
οὐκ ου not
ἤκουσεν ακουω hear
αὐτὸς αυτος he; him
καὶ και and; even
οἱ ο the
παῖδες παις child; boy
αὐτοῦ αυτος he; him
καὶ και and; even
ο the
λαὸς λαος populace; population
τῆς ο the
γῆς γη earth; land
τοὺς ο the
λόγους λογος word; log
κυρίου κυριος lord; master
οὓς ος who; what
ἐλάλησεν λαλεω talk; speak
ἐν εν in
χειρὶ χειρ hand
Ιερεμιου ιερεμιας Hieremias; Ieremias
44:2
כֹּה־ kō- כֹּה thus
אָמַ֞ר ʔāmˈar אמר say
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹות֙ ṣᵊvāʔôṯ צָבָא service
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אַתֶּ֣ם ʔattˈem אַתֶּם you
רְאִיתֶ֗ם rᵊʔîṯˈem ראה see
אֵ֤ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הָֽ hˈā הַ the
רָעָה֙ rāʕˌā רָעָה evil
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
הֵבֵ֨אתִי֙ hēvˈēṯî בוא come
עַל־ ʕal- עַל upon
יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
וְ wᵊ וְ and
עַ֖ל ʕˌal עַל upon
כָּל־ kol- כֹּל whole
עָרֵ֣י ʕārˈê עִיר town
יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah
וְ wᵊ וְ and
הִנָּ֤ם hinnˈām הִנֵּה behold
חָרְבָּה֙ ḥārᵊbbˌoh חָרְבָּה ruin
הַ ha הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
בָּהֶ֖ם bāhˌem בְּ in
יֹושֵֽׁב׃ yôšˈēv ישׁב sit
44:2. haec dicit Dominus exercituum Deus Israhel vos vidistis omne malum istud quod adduxi super Hierusalem et super omnes urbes Iuda et ecce sunt desertae hodie et non est in eis habitator
Thus saith the Lord of hosts the God of Israel: You have seen all this evil that I have brought upon Jerusalem, and upon all the cities of Juda: and behold they are desolate this day, and there is not an inhabitant in them:
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Adam Clarke: Commentary on the Bible - 1831
44:2: No man dwelleth therein - The desolation of the land of Judea must have been exceedingly great when this, in almost any sense, could be spoken of it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:2: Ye have: Jer 39:1-8; Exo 19:4; Deu 29:2; Jos 23:3; Zac 1:6
a desolation: Jer 44:22, Jer 4:7, Jer 7:34, Jer 9:11, Jer 25:11, Jer 34:22; Lev 26:32, Lev 26:33, Lev 26:43; Kg2 21:13; Isa 6:11, Isa 24:12, Isa 64:10, Isa 64:11; Lam 1:1, Lam 1:16, Lam 5:18; Mic 3:12
Carl Friedrich Keil and Franz Delitzsch
44:2
The warning and threatening. - "Thus saith Jahveh of hosts, the God of Israel: Ye yourselves have been all the evil which I have brought on Jerusalem, and on all the cities of Judah; and, behold, they are a desolation this day, and there is no inhabitant in them; Jer 44:3. Because of their wickedness which they have done, by provoking me through going to burn incense, (and) to serve other gods whom they knew not, (neither) they (nor) ye, nor your fathers. Jer 44:4. And I sent unto you all my servants the prophets, rising early and sending (them), to say, Do not this abominable thing which I hate. Jer 44:5. But they did not hear, nor inclined their ear to turn from their wickedness, by not burning incense to other gods. Jer 44:6. Therefore my wrath and mine anger poured itself out, and burned up the cities of Judah and the streets of Jerusalem; so that they have become a desolation and a waste, as at this day. Jer 44:7. Now therefore thus saith Jahveh of hosts, the God of Israel: Why do ye great evil against your souls, by cutting off from yourselves man and women, child and suckling, out of the midst of Judah, so leaving no remnant for yourselves; Jer 44:8. Through provoking me by the works of your hands, burning incense to other gods in the land of Egypt, whither ye have gone to sojourn, that ye might bring destruction on yourselves, and that ye might become a curse and a reproach among all the nations of the earth? Jer 44:9. Have ye forgotten the evil deeds of your fathers, and the evil deeds of the kings of Judah, and the evil deeds of their wives, and your own evil deeds, and the evil deeds of your wives, which they committed in the land of Judah and on the streets of Jerusalem? Jer 44:10. They have not been contrite to this day, and are not afraid, nor do they walk in my law, and in my statutes, which I have set before you and before your fathers. Jer 44:11. Therefore thus saith Jahveh of hosts, the God of Israel: Behold, I will set my face against you for evil, and to cut off all Judah. Jer 44:12. And I will take the remnant of Judah, that have set their faces to go to the land of Egypt in order to sojourn there, and they shall all be consumed; in the land of Egypt shall they fall, by sword and famine shall they be consumed; small and great, by sword and famine shall they die, and they shall become an execration and an astonishment, and a curse and a reproach. Jer 44:13. And I will punish those who dwell in the land of Egypt, as I punished Jerusalem, by sword, and famine, and pestilence. Jer 44:14. There shall not be one escaped or left to the remnant of Judah that came to sojourn there in the land of Egypt, so as to return to the land of Judah, whither they long to return and dwell; for they shall not return except as escaped ones."
Jer 44:2-6
In order to make an impression on the people by his warning against idolatry, Jeremiah begins his address with a reference to the great calamity which the fathers have brought on the kingdom of Judah through their continued idolatry (Jer 44:2-6). "Ye have seen all the evil," etc.; all the cities are laid waste and depopulated, because their inhabitants have roused the anger of the Lord, and have not let themselves be dissuaded by the admonitions of the prophets whom God has sent. "This day," i.e., now, at present. On Jer 44:3, cf. Jer 11:17; Jer 19:4; Jer 32:32, etc.; and as to the meaning of קטּר, see on Jer 1:16. In Jer 44:3 the address becomes more direct, through the change into the second person, "ye;" the audience then present only continue these sins of their fathers. On Jer 44:4, cf. Jer 7:25; Jer 25:4, etc. דּבר התּעבה הזּאת, "the thing of this abomination," which is equivalent to "this abominable idolatry." דּבר serves to render the subject more prominent, as in Judg 19:24. On Jer 44:6, cf. Jer 42:18; Jer 7:20. The wrath of God burned in the cities, for the fire of destruction was a manifestation of the divine wrath. As to כּיום הזּה, see on Jer 11:5.
Jer 44:7-14
In Jer 44:7-10 follows the application of what has been said to those present, who are asked how they come to continue in the old sins, to their own destruction, "doing evil in regard to your souls," i.e., for the injury, destruction of your souls, yourself; cf. Jer 26:19, where על־נ' stands for אל־נ'. This is immediately afterwards more exactly specified by 'להכרית וגו, to exterminate the whole of you, without an exception. As to the enumeration "man and woman," etc., cf. 1Kings 15:3; 1Kings 22:19. The infs. להכעיסני and לקטּר are used as gerundives: "inasmuch as (through this that) ye provoke me." For the expression "the works of your hands," see on Jer 1:16. In Jer 44:8, an object must be supplied from Jer 44:7 for the expression למען הכרית לכם; for, to take לכם (with Hitzig) in a reflexive sense is a very harsh construction. On 'לקללה וגו, cf. Jer 42:18; Jer 26:6. The answer to the question now asked follows in Jer 44:9 and Jer 44:10, in the form of the further question, whether they have forgotten those former sins, and that these sins have been the cause of the evil which has befallen the land. The interrogation expresses the reproach that they have been able to forget both, as is evidenced by their continuance in sin. In Jer 44:9, the expression "the evil deeds of his wives" (נשׁיו) is remarkable. Hitzig and Ngelsbach, following Kimchi, refer the suffix to the kings, since there was always but one king at a time. But this is an unnatural explanation; the suffix refers to Judah as a nation, and is used in order to comprehend the wives of the fathers and of the kings together. It is quite arbitrary in Ewald and Graf to change נשׁיו to שׂריו, following the lxx τῶν ἀρχόντων ὑμῶν; for these translators have mutilated the text by the omission of the following ואת רעתיכם. רעות נשׁיו is not merely conserved, but even required, by ואת רעת נשׁיכם. But the prophet gives special prominence to the evil deeds of the wives, since it was they who were most zealous in worshipping the queen of heaven; cf. Jer 44:15 and Jer 44:19. לא דכּאוּ, "they have not been crushed," viz., by repentance and sorrow for these sins. The transition to the third person is not merely accounted for by the fact that the subject treated of is the sins of the fathers and of the present generation, - for, as is shown by the expression "till this day," the prophet has chiefly his own contemporaries in view; but he speaks of these in the third person, to signify the indignation with which he turns away from men so difficult to reform. On the expression, "they had not walked in my law," cf. Jer 26:4; Jer 9:12. For this the Lord will punish them severely, Jer 44:11-14. All those who have fled to Egypt, with the intention of remaining there, will be quite exterminated. On "Behold, I will set my face," etc., cf. Jer 21:10. "For evil" is more exactly defined by "to cut off all Judah," i.e., those of Judah who are in Egypt, not those who are in Babylon. This limitation of the words "all Judah" is necessarily required by the context, and is plainly expressed in Jer 44:12, where "Judah" is specified as "the remnant of Judah that were determined to go to Egypt." לקחתּי has the meaning of taking away, as in Jer 15:15. ותמּוּ are to be taken by themselves; and בּארץ מצרים, as is shown by the accents, is to be attached to what follows, on which, too, the emphasis is placed; in like manner, 'בּחרב are to be attached to the succeeding verb. The arrangement of the words, like the accumulation of sentences all expressing the same meaning, reveals the spirit of the address in which God vents His wrath. On "they shall become an execration," etc., see Jer 42:18. In Jer 44:13, Jer 44:14, the threatened extermination is further set forth. Those who dwelling Egypt shall be punished with sword, famine, and plague, like Jerusalem. The inhabitants of Egypt generally are meant; and by the judgment which is to fall on that country, the remnant of Judah there shall be so completely destroyed, that none shall escape. The leading member of the sentence is continued by ולשׁוּב, "and that they should return to the land of Judah, after which their soul longs, that they may live there." A reason is further assigned, and with this the address, reduced within becoming limits, concludes: "for there shall return none except (כּי אם) fugitives," i.e., except a few individual fugitives who shall come back. This last clause shows that we are not to understand the declaration "none shall escape" in the strictest meaning of the words. Those who escape and return to Judah shall be so few, in comparison with those who shall perish in Egypt, as to be quite inconsiderable. Cf. the like instance of a seeming contradiction in Jer 44:27, Jer 44:28. On נשּׂא את־נפשׁם, cf. Jer 22:27.
John Gill
44:2 Thus saith the Lord of hosts, the God of Israel,.... In which manner the prophecies of this book are frequently prefaced; see Jer 42:15;
ye have seen all the evil that I have brought upon Jerusalem, and upon all the cities of Judah; they saw it with their bodily eyes; they could not but serve it in their minds; nay, had an experimental knowledge of it; they suffered it in part themselves, and must be convicted in their own consciences that it was from the hand of the Lord:
and, behold, this day they are a desolation, and no man dwelleth therein; lie waste, at this very time; the walls are broken down the houses are demolished; the goods in them carried off; no inhabitants left, or very few, to rebuild the cities, till the land, and dwell therein.
Robert Jamieson, A. R. Fausset and David Brown
44:2 evil . . . upon Jerusalem--If I spared not My own sacred city, much less shall ye be safe in Egypt, which I loathe.
44:344:3: յերեսաց չարեաց իւրեանց զոր արարին ՚ի դառնացուցանել զիս. զի գնացին խո՛ւնկս արկանել եւ պաշտել զաստուածս օտարս, զոր ո՛չ գիտէիք դուք եւ հարքն ձեր[11610]։ [11610] Ոմանք. Արարին առ ՚ի դառնա՛՛։
3 Ահա դրանք այսօր ամայի են բնակիչներից այն չարութիւնների պատճառով, որ նրանք կատարեցին ինձ դառնացնելու համար, քանզի գնացին խունկ ծխելու եւ պաշտելու օտար աստուածներին, որոնց դուք եւ ձեր հայրերը չէիք ճանաչում:
3 Զիս բարկացնելու համար ըրած չարութիւններուն պատճառով, որ գացին, խունկ ծխեցին ու ծառայութիւն ըրին ուրիշ աստուածներու, որոնք ո՛չ իրենք ճանչցեր էին, ո՛չ դուք, ո՛չ ալ ձեր հայրերը։
յերեսաց չարեաց իւրեանց զոր արարին ի դառնացուցանել զիս. զի գնացին խունկս արկանել եւ պաշտել զաստուածս օտարս, զորս ոչ [666]գիտէիք դուք եւ`` հարքն ձեր:

44:3: յերեսաց չարեաց իւրեանց զոր արարին ՚ի դառնացուցանել զիս. զի գնացին խո՛ւնկս արկանել եւ պաշտել զաստուածս օտարս, զոր ո՛չ գիտէիք դուք եւ հարքն ձեր[11610]։
[11610] Ոմանք. Արարին առ ՚ի դառնա՛՛։
3 Ահա դրանք այսօր ամայի են բնակիչներից այն չարութիւնների պատճառով, որ նրանք կատարեցին ինձ դառնացնելու համար, քանզի գնացին խունկ ծխելու եւ պաշտելու օտար աստուածներին, որոնց դուք եւ ձեր հայրերը չէիք ճանաչում:
3 Զիս բարկացնելու համար ըրած չարութիւններուն պատճառով, որ գացին, խունկ ծխեցին ու ծառայութիւն ըրին ուրիշ աստուածներու, որոնք ո՛չ իրենք ճանչցեր էին, ո՛չ դուք, ո՛չ ալ ձեր հայրերը։
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44:344:3 за нечестие их, которое они делали, прогневляя Меня, ходя кадить и служить иным богам, которых не знали ни они, ни вы, ни отцы ваши.
44:3 καὶ και and; even ἀπέστειλεν αποστελλω send off / away ὁ ο the βασιλεὺς βασιλευς monarch; king Σεδεκιας σεδεκιας the Ιωαχαλ ιωαχαλ son Σελεμιου σελεμιος and; even τὸν ο the Σοφονιαν σοφονιας son Μαασαιου μαασαιας the ἱερέα ιερευς priest πρὸς προς to; toward Ιερεμιαν ιερεμιας Hieremias; Ieremias λέγων λεγω tell; declare πρόσευξαι προσευχομαι pray δὴ δη in fact περὶ περι about; around ἡμῶν ημων our πρὸς προς to; toward κύριον κυριος lord; master
44:3 מִ mi מִן from פְּנֵ֣י ppᵊnˈê פָּנֶה face רָעָתָ֗ם rāʕāṯˈām רָעָה evil אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] עָשׂוּ֙ ʕāśˌû עשׂה make לְ lᵊ לְ to הַכְעִסֵ֔נִי haḵʕisˈēnî כעס be discontent לָ lā לְ to לֶ֣כֶת lˈeḵeṯ הלך walk לְ lᵊ לְ to קַטֵּ֔ר qaṭṭˈēr קטר smoke לַ la לְ to עֲבֹ֖ד ʕᵃvˌōḏ עבד work, serve לֵ lē לְ to אלֹהִ֣ים ʔlōhˈîm אֱלֹהִים god(s) אֲחֵרִ֑ים ʔᵃḥērˈîm אַחֵר other אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] לֹ֣א lˈō לֹא not יְדָע֔וּם yᵊḏāʕˈûm ידע know הֵ֖מָּה hˌēmmā הֵמָּה they אַתֶּ֥ם ʔattˌem אַתֶּם you וַ wa וְ and אֲבֹתֵיכֶֽם׃ ʔᵃvōṯêḵˈem אָב father
44:3. propter malitiam quam fecerunt ut me ad iracundiam provocarent et irent et sacrificarent et colerent deos alienos quos nesciebant et illi et vos et patres vestriBecause of the wickedness which they have committed, to provoke me to wrath, and to go and offer sacrifice, and worship other gods, which neither they, nor you, nor your fathers knew.
3. because of their wickedness which they have committed to provoke me to anger, in that they went to burn incense, to serve other gods, whom they knew not, neither they, nor ye, nor your fathers.
Because of their wickedness which they have committed to provoke me to anger, in that they went to burn incense, [and] to serve other gods, whom they knew not, [neither] they, ye, nor your fathers:

44:3 за нечестие их, которое они делали, прогневляя Меня, ходя кадить и служить иным богам, которых не знали ни они, ни вы, ни отцы ваши.
44:3
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
ο the
βασιλεὺς βασιλευς monarch; king
Σεδεκιας σεδεκιας the
Ιωαχαλ ιωαχαλ son
Σελεμιου σελεμιος and; even
τὸν ο the
Σοφονιαν σοφονιας son
Μαασαιου μαασαιας the
ἱερέα ιερευς priest
πρὸς προς to; toward
Ιερεμιαν ιερεμιας Hieremias; Ieremias
λέγων λεγω tell; declare
πρόσευξαι προσευχομαι pray
δὴ δη in fact
περὶ περι about; around
ἡμῶν ημων our
πρὸς προς to; toward
κύριον κυριος lord; master
44:3
מִ mi מִן from
פְּנֵ֣י ppᵊnˈê פָּנֶה face
רָעָתָ֗ם rāʕāṯˈām רָעָה evil
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
עָשׂוּ֙ ʕāśˌû עשׂה make
לְ lᵊ לְ to
הַכְעִסֵ֔נִי haḵʕisˈēnî כעס be discontent
לָ לְ to
לֶ֣כֶת lˈeḵeṯ הלך walk
לְ lᵊ לְ to
קַטֵּ֔ר qaṭṭˈēr קטר smoke
לַ la לְ to
עֲבֹ֖ד ʕᵃvˌōḏ עבד work, serve
לֵ לְ to
אלֹהִ֣ים ʔlōhˈîm אֱלֹהִים god(s)
אֲחֵרִ֑ים ʔᵃḥērˈîm אַחֵר other
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
לֹ֣א lˈō לֹא not
יְדָע֔וּם yᵊḏāʕˈûm ידע know
הֵ֖מָּה hˌēmmā הֵמָּה they
אַתֶּ֥ם ʔattˌem אַתֶּם you
וַ wa וְ and
אֲבֹתֵיכֶֽם׃ ʔᵃvōṯêḵˈem אָב father
44:3. propter malitiam quam fecerunt ut me ad iracundiam provocarent et irent et sacrificarent et colerent deos alienos quos nesciebant et illi et vos et patres vestri
Because of the wickedness which they have committed, to provoke me to wrath, and to go and offer sacrifice, and worship other gods, which neither they, nor you, nor your fathers knew.
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Albert Barnes: Notes on the Bible - 1834
44:3: In that they went to burn incense, and to serve - Or, by going to burn incense to serve thereby other gods.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:3: of their: Jer 2:17-19, Jer 4:17, Jer 4:18, Jer 5:19, Jer 5:29, Jer 9:12-14, Jer 11:17, Jer 16:11, Jer 16:12, Jer 19:3, Jer 19:4, Jer 22:9; Ezr 9:6-11; Neh 9:33; Lam 1:8, Lam 4:13; Eze 8:17, Eze 8:18, Eze 9:9, Eze 22:25-31; Dan 9:5; Zac 7:12, Zac 7:13
gods: Deu 13:6, Deu 29:26, Deu 32:17
John Gill
44:3 Because of their wickedness which they have committed to provoke me to anger,.... The cause of this desolation was the wickedness they were guilty of; whereby they provoked the anger of God to bring this destruction on them. Sin is always provoking unto God; and though it may not be done on purpose to provoke him, which it sometimes seems to be; yet it eventually does, and is always the cause of punishment: God never punishes man without a cause, or for anything but sin:
in that they went to burn incense, and to serve other gods: the particular wickedness they were guilty of, and which was the cause of their ruin, was burning incense to idols, and worshipping them, than which nothing is more provoking to God: and it was an aggravation of their sin, that they were gods
whom they knew not, neither they, you, nor your fathers; what they were; from whence they were; their original, and perhaps not their names; however, did not know that they were gods; nor could they prove them to be such; nay, might know that they were not: and now, since this was the sin which brought on the destruction they were eyewitnesses of, it should have been a caution to them that they went not into the same idolatrous practices, which yet they did not avoid; taking no warning from such awful instances of the divine displeasure.
Robert Jamieson, A. R. Fausset and David Brown
44:3 they went--implying perverse assiduity: they went out of their way to burn incense (one species of idolatry put for all kinds), &c.
44:444:4: Եւ առաքեցի առ ձեզ զամենայն զծառայս իմ զմարգարէս ընդ առաւօտս առաւօտս, եւ ասէի. Մի՛ գործէք զիրս պղծութեանդ այդորիկ զոր ատեցի[11611]։ [11611] Բազումք. Զամենայն ծառայս իմ։
4 Ու ես միշտ էլ կանխաւ ձեզ մօտ ուղարկեցի իմ բոլոր ծառաներին՝ մարգարէներին եւ ասացի, թէ՝ “Մի՛ անէք այդ պիղծ բաները, որ ես ատում եմ”:
4 Եւ ես ձեզի ղրկեցի իմ ծառաներս՝ մարգարէները՝ կանուխ ելլելով եւ ըսի. «Այդ պիղծ գործը մի՛ ընէք, որը ես կ’ատեմ»։
Եւ առաքեցի առ ձեզ զամենայն ծառայս իմ զմարգարէս ընդ առաւօտս առաւօտս, եւ ասէի. Մի՛ գործէք զիրս պղծութեանդ այդորիկ զոր ատեցի:

44:4: Եւ առաքեցի առ ձեզ զամենայն զծառայս իմ զմարգարէս ընդ առաւօտս առաւօտս, եւ ասէի. Մի՛ գործէք զիրս պղծութեանդ այդորիկ զոր ատեցի[11611]։
[11611] Բազումք. Զամենայն ծառայս իմ։
4 Ու ես միշտ էլ կանխաւ ձեզ մօտ ուղարկեցի իմ բոլոր ծառաներին՝ մարգարէներին եւ ասացի, թէ՝ “Մի՛ անէք այդ պիղծ բաները, որ ես ատում եմ”:
4 Եւ ես ձեզի ղրկեցի իմ ծառաներս՝ մարգարէները՝ կանուխ ելլելով եւ ըսի. «Այդ պիղծ գործը մի՛ ընէք, որը ես կ’ատեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
44:444:4 Я посылал к вам всех рабов Моих, пророков, посылал с раннего утра, чтобы сказать: >.
44:4 καὶ και and; even Ιερεμιας ιερεμιας Hieremias; Ieremias ἦλθεν ερχομαι come; go καὶ και and; even διῆλθεν διερχομαι pass through; spread διὰ δια through; because of μέσου μεσος in the midst; in the middle τῆς ο the πόλεως πολις city καὶ και and; even οὐκ ου not ἔδωκαν διδωμι give; deposit αὐτὸν αυτος he; him εἰς εις into; for οἶκον οικος home; household τῆς ο the φυλακῆς φυλακη prison; watch
44:4 וָ wā וְ and אֶשְׁלַ֤ח ʔešlˈaḥ שׁלח send אֲלֵיכֶם֙ ʔᵃlêḵˌem אֶל to אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole עֲבָדַ֣י ʕᵃvāḏˈay עֶבֶד servant הַ ha הַ the נְּבִיאִ֔ים nnᵊvîʔˈîm נָבִיא prophet הַשְׁכֵּ֥ים haškˌêm שׁכם rise early וְ wᵊ וְ and שָׁלֹ֖חַ šālˌōₐḥ שׁלח send לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say אַל־ ʔal- אַל not נָ֣א nˈā נָא yeah תַעֲשׂ֗וּ ṯaʕᵃśˈû עשׂה make אֵ֛ת ʔˈēṯ אֵת [object marker] דְּבַֽר־ dᵊvˈar- דָּבָר word הַ ha הַ the תֹּעֵבָ֥ה ttōʕēvˌā תֹּועֵבָה abomination הַ ha הַ the זֹּ֖את zzˌōṯ זֹאת this אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] שָׂנֵֽאתִי׃ śānˈēṯî שׂנא hate
44:4. et misi ad vos omnes servos meos prophetas de nocte consurgens mittensque et dicens nolite facere verbum abominationis huius quam odiAnd I sent to you all my servants the prophets, rising early, and sending, and saying: Do not commit this abominable thing, which I hate.
4. Howbeit I sent unto you all my servants the prophets, rising up early and sending them, saying, Oh, do not this abominable thing that I hate.
Howbeit I sent unto you all my servants the prophets, rising early and sending [them], saying, Oh, do not this abominable thing that I hate:

44:4 Я посылал к вам всех рабов Моих, пророков, посылал с раннего утра, чтобы сказать: <<не делайте этого мерзкого дела, которое Я ненавижу>>.
44:4
καὶ και and; even
Ιερεμιας ιερεμιας Hieremias; Ieremias
ἦλθεν ερχομαι come; go
καὶ και and; even
διῆλθεν διερχομαι pass through; spread
διὰ δια through; because of
μέσου μεσος in the midst; in the middle
τῆς ο the
πόλεως πολις city
καὶ και and; even
οὐκ ου not
ἔδωκαν διδωμι give; deposit
αὐτὸν αυτος he; him
εἰς εις into; for
οἶκον οικος home; household
τῆς ο the
φυλακῆς φυλακη prison; watch
44:4
וָ וְ and
אֶשְׁלַ֤ח ʔešlˈaḥ שׁלח send
אֲלֵיכֶם֙ ʔᵃlêḵˌem אֶל to
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
עֲבָדַ֣י ʕᵃvāḏˈay עֶבֶד servant
הַ ha הַ the
נְּבִיאִ֔ים nnᵊvîʔˈîm נָבִיא prophet
הַשְׁכֵּ֥ים haškˌêm שׁכם rise early
וְ wᵊ וְ and
שָׁלֹ֖חַ šālˌōₐḥ שׁלח send
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
אַל־ ʔal- אַל not
נָ֣א nˈā נָא yeah
תַעֲשׂ֗וּ ṯaʕᵃśˈû עשׂה make
אֵ֛ת ʔˈēṯ אֵת [object marker]
דְּבַֽר־ dᵊvˈar- דָּבָר word
הַ ha הַ the
תֹּעֵבָ֥ה ttōʕēvˌā תֹּועֵבָה abomination
הַ ha הַ the
זֹּ֖את zzˌōṯ זֹאת this
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
שָׂנֵֽאתִי׃ śānˈēṯî שׂנא hate
44:4. et misi ad vos omnes servos meos prophetas de nocte consurgens mittensque et dicens nolite facere verbum abominationis huius quam odi
And I sent to you all my servants the prophets, rising early, and sending, and saying: Do not commit this abominable thing, which I hate.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
44:4: O, do not this abominable thing - A strong specimen of affectionate entreaty. One of the finest figures of poetry, when judiciously managed, the anthropopathia, the ascribing human passions to God, is often used by this prophet: so God is said to grieve, to mourn, to have his bowels moved with compassion, to repent, to be angry, etc. Here he is represented as tenderly expostulating: O, do not; or, I entreat you, do not that abominable thing which I hate.
1. Do it not: your God commands.
2. O, do it not: your Father entreats.
3. It is an abominable thing, and should not be done.
4. I hate it, and on that account ye should abstain from it.
Albert Barnes: Notes on the Bible - 1834
44:4: Howbeit I sent - And I sent.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:4: I sent: Jer 7:13, Jer 7:25, Jer 25:3, Jer 25:4, Jer 26:5, Jer 29:19, Jer 32:33, Jer 35:17; Ch2 36:15; Zac 7:7
this: Jer 16:18; Eze 8:10, Eze 16:36, Eze 16:47; Pe1 4:3; Rev 17:4, Rev 17:5
Geneva 1599
44:4 Yet I sent to you all my servants the prophets, (b) rising early and sending [them], saying, O, do not this abominable thing that I hate.
(b) Read (Jer 7:25, Jer 25:3, Jer 29:19, Jer 32:33).
John Gill
44:4 Howbeit, I sent unto you all my servants the prophets,.... As many as he raised up, and employed in the work and service of prophesying; and these were many; and as many as they were, he sent them to them, one after another, to warn them of their sin and danger; but all to no purpose; which was a further aggravation of their wickedness: nay, though he was
rising early, and sending them; was very early in his messages to them; gave them timely warning, and let slip no opportunity of admonishing them; and this he did constantly; see Jer 7:13;
saying, Oh, do not this abominable thing that I hate; all sin is abominable in itself, and hateful to God, especially idolatry; and therefore should not be done; it should be abominable to men, and hateful to them, because it is so to God; and after such a remonstrance as this, to commit it must be very aggravating and provoking.
Robert Jamieson, A. R. Fausset and David Brown
44:4 (2Chron 36:15).
44:544:5: Եւ ո՛չ լուան ինձ, եւ ո՛չ խոնարհեցուցին զունկն իւրեանց դառնա՛լ ՚ի չարեացն իւրեանց՝ չարկանել խունկս աստուածոց օտարաց։
5 Բայց նրանք չլսեցին ինձ եւ չհնազանդուեցին, որ դարձի գան իրենց չարութիւններից, խունկ չծխեն օտար աստուածներին:
5 Բայց մտիկ չըրին ու ականջնին չծռեցին, որ իրենց չարութիւններէն դառնան եւ ուրիշ աստուածներու խունկ չծխեն։
Եւ ոչ լուան ինձ, եւ ոչ խոնարհեցուցին զունկն իւրեանց դառնալ ի չարեաց իւրեանց, չարկանել խունկս աստուածոց օտարաց:

44:5: Եւ ո՛չ լուան ինձ, եւ ո՛չ խոնարհեցուցին զունկն իւրեանց դառնա՛լ ՚ի չարեացն իւրեանց՝ չարկանել խունկս աստուածոց օտարաց։
5 Բայց նրանք չլսեցին ինձ եւ չհնազանդուեցին, որ դարձի գան իրենց չարութիւններից, խունկ չծխեն օտար աստուածներին:
5 Բայց մտիկ չըրին ու ականջնին չծռեցին, որ իրենց չարութիւններէն դառնան եւ ուրիշ աստուածներու խունկ չծխեն։
zohrab-1805▾ eastern-1994▾ western am▾
44:544:5 Но они не слушали и не приклонили уха своего, чтобы обратиться от своего нечестия, не кадить иным богам.
44:5 καὶ και and; even δύναμις δυναμις power; ability Φαραω φαραω Pharaō; Farao ἐξῆλθεν εξερχομαι come out; go out ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἤκουσαν ακουω hear οἱ ο the Χαλδαῖοι χαλδαιος Chaldaios; Khaltheos τὴν ο the ἀκοὴν ακοη hearing; report αὐτῶν αυτος he; him καὶ και and; even ἀνέβησαν αναβαινω step up; ascend ἀπὸ απο from; away Ιερουσαλημ ιερουσαλημ Jerusalem
44:5 וְ wᵊ וְ and לֹ֤א lˈō לֹא not שָֽׁמְעוּ֙ šˈāmᵊʕû שׁמע hear וְ wᵊ וְ and לֹא־ lō- לֹא not הִטּ֣וּ hiṭṭˈû נטה extend אֶת־ ʔeṯ- אֵת [object marker] אָזְנָ֔ם ʔoznˈām אֹזֶן ear לָ lā לְ to שׁ֖וּב šˌûv שׁוב return מֵ mē מִן from רָֽעָתָ֑ם rˈāʕāṯˈām רָעָה evil לְ lᵊ לְ to בִלְתִּ֥י viltˌî בֵּלֶת failure קַטֵּ֖ר qaṭṭˌēr קטר smoke לֵ lē לְ to אלֹהִ֥ים ʔlōhˌîm אֱלֹהִים god(s) אֲחֵרִֽים׃ ʔᵃḥērˈîm אַחֵר other
44:5. et non audierunt nec inclinaverunt aurem suam ut converterentur a malis suis et non sacrificarent diis alienisBut they heard not, nor inclined their ear to turn from their evil ways, and not to sacrifice to strange gods.
5. But they hearkened not, nor inclined their ear to turn from their wickedness, to burn no incense unto other gods.
But they hearkened not, nor inclined their ear to turn from their wickedness, to burn no incense unto other gods:

44:5 Но они не слушали и не приклонили уха своего, чтобы обратиться от своего нечестия, не кадить иным богам.
44:5
καὶ και and; even
δύναμις δυναμις power; ability
Φαραω φαραω Pharaō; Farao
ἐξῆλθεν εξερχομαι come out; go out
ἐξ εκ from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ἤκουσαν ακουω hear
οἱ ο the
Χαλδαῖοι χαλδαιος Chaldaios; Khaltheos
τὴν ο the
ἀκοὴν ακοη hearing; report
αὐτῶν αυτος he; him
καὶ και and; even
ἀνέβησαν αναβαινω step up; ascend
ἀπὸ απο from; away
Ιερουσαλημ ιερουσαλημ Jerusalem
44:5
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
שָֽׁמְעוּ֙ šˈāmᵊʕû שׁמע hear
וְ wᵊ וְ and
לֹא־ lō- לֹא not
הִטּ֣וּ hiṭṭˈû נטה extend
אֶת־ ʔeṯ- אֵת [object marker]
אָזְנָ֔ם ʔoznˈām אֹזֶן ear
לָ לְ to
שׁ֖וּב šˌûv שׁוב return
מֵ מִן from
רָֽעָתָ֑ם rˈāʕāṯˈām רָעָה evil
לְ lᵊ לְ to
בִלְתִּ֥י viltˌî בֵּלֶת failure
קַטֵּ֖ר qaṭṭˌēr קטר smoke
לֵ לְ to
אלֹהִ֥ים ʔlōhˌîm אֱלֹהִים god(s)
אֲחֵרִֽים׃ ʔᵃḥērˈîm אַחֵר other
44:5. et non audierunt nec inclinaverunt aurem suam ut converterentur a malis suis et non sacrificarent diis alienis
But they heard not, nor inclined their ear to turn from their evil ways, and not to sacrifice to strange gods.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
44:5: But they hearkened not -
1. They disregarded the authority of their God.
2. They were not moved by the entreaties of their most affectionate Father.
3. In abominations they delighted. And,
4. They loved that which God hated; and, apparently, because he hated it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:5: they: Jer 7:24; Ch2 36:16; Psa 81:11-13; Isa 48:4, Isa 48:18; Zac 7:11, Zac 7:12; Rev 2:21, Rev 2:22
burn: Jer 44:17-21, Jer 19:13
John Gill
44:5 But they hearkened not, nor inclined their ear,.... To the prophets sent unto them; to God by the prophets; to the words of his mouth, particularly to the above pathetic expostulation with them; at least, if they heard the words said, they did not attend unto them; they had not such an effect upon them, nor were they wrought upon by them, so as
to turn from their wickedness, to burn no incense to other gods; to turn from their sins in general, and from their idolatry in particular; one instance of which is given, and which is put for the whole of idolatrous worship.
44:644:6: Եւ կաթեաց բարկութիւն սրտմտութեան իմոյ, եւ բորբոքեցաւ ՚ի դրունս Յուդայ՝ եւ արտաքոյ Երուսաղեմի, եւ եղեն յաւեր եւ յանապա՛տ որպէս եւ այսօր[11612]։ [11612] Այլք. Սրտմտութիւն բարկութեան իմոյ։
6 Եւ իմ բարկութիւնն ու զայրոյթը թափուեց ու բորբոքուեց Յուդայի երկրի քաղաքներում եւ Երուսաղէմի հրապարակներում, որոնք աւեր ու անապատ դարձան, ինչպէս այսօր են»:
6 Ուստի իմ սրտմտութիւնս ու բարկութիւնս թափեցաւ եւ Յուդայի քաղաքներուն մէջ ու Երուսաղէմի փողոցներուն մէջ բորբոքեցաւ ու անոնք այսօրուան եղածին պէս անապատ ու ամայի եղան’։
Եւ կաթեաց բարկութիւն սրտմտութեան իմոյ, եւ բորբոքեցաւ [667]ի դրունս Յուդայ եւ արտաքոյ`` Երուսաղեմի, եւ եղեն յաւեր եւ յանապատ որպէս եւ այսօր:

44:6: Եւ կաթեաց բարկութիւն սրտմտութեան իմոյ, եւ բորբոքեցաւ ՚ի դրունս Յուդայ՝ եւ արտաքոյ Երուսաղեմի, եւ եղեն յաւեր եւ յանապա՛տ որպէս եւ այսօր[11612]։
[11612] Այլք. Սրտմտութիւն բարկութեան իմոյ։
6 Եւ իմ բարկութիւնն ու զայրոյթը թափուեց ու բորբոքուեց Յուդայի երկրի քաղաքներում եւ Երուսաղէմի հրապարակներում, որոնք աւեր ու անապատ դարձան, ինչպէս այսօր են»:
6 Ուստի իմ սրտմտութիւնս ու բարկութիւնս թափեցաւ եւ Յուդայի քաղաքներուն մէջ ու Երուսաղէմի փողոցներուն մէջ բորբոքեցաւ ու անոնք այսօրուան եղածին պէս անապատ ու ամայի եղան’։
zohrab-1805▾ eastern-1994▾ western am▾
44:644:6 И излилась ярость Моя и гнев Мой и разгорелась в городах Иудеи и на улицах Иерусалима; и они сделались развалинами и пустынею, как видите ныне.
44:6 καὶ και and; even ἐγένετο γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master πρὸς προς to; toward Ιερεμιαν ιερεμιας Hieremias; Ieremias λέγων λεγω tell; declare
44:6 וַ wa וְ and תִּתַּ֤ךְ ttittˈaḵ נתך pour חֲמָתִי֙ ḥᵃmāṯˌî חֵמָה heat וְ wᵊ וְ and אַפִּ֔י ʔappˈî אַף nose וַ wa וְ and תִּבְעַר֙ ttivʕˌar בער burn בְּ bᵊ בְּ in עָרֵ֣י ʕārˈê עִיר town יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah וּ û וְ and בְ vᵊ בְּ in חֻצֹ֖ות ḥuṣˌôṯ חוּץ outside יְרֽוּשָׁלִָ֑ם yᵊrˈûšālˈāim יְרוּשָׁלִַם Jerusalem וַ wa וְ and תִּהְיֶ֛ינָה ttihyˈeʸnā היה be לְ lᵊ לְ to חָרְבָּ֥ה ḥārᵊbbˌoh חָרְבָּה ruin לִ li לְ to שְׁמָמָ֖ה šᵊmāmˌā שְׁמָמָה desolation כַּ ka כְּ as † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּֽה׃ ס zzˈeh . s זֶה this
44:6. et conflata est indignatio mea et furor meus et succensa est in civitatibus Iuda et in plateis Hierusalem et versae sunt in solitudinem et vastitatem secundum diem hancWherefore my indignation and my fury was poured forth, and was kindled in the cities of Juda, and in the streets of Jerusalem: and they are turned to desolation and waste, as at this day.
6. Wherefore my fury and mine anger was poured forth, and was kindled in the cities of Judah and in the streets of Jerusalem; and they are wasted and desolate, as it is this day.
Wherefore my fury and mine anger was poured forth, and was kindled in the cities of Judah and in the streets of Jerusalem; and they are wasted [and] desolate, as at this day:

44:6 И излилась ярость Моя и гнев Мой и разгорелась в городах Иудеи и на улицах Иерусалима; и они сделались развалинами и пустынею, как видите ныне.
44:6
καὶ και and; even
ἐγένετο γινομαι happen; become
λόγος λογος word; log
κυρίου κυριος lord; master
πρὸς προς to; toward
Ιερεμιαν ιερεμιας Hieremias; Ieremias
λέγων λεγω tell; declare
44:6
וַ wa וְ and
תִּתַּ֤ךְ ttittˈaḵ נתך pour
חֲמָתִי֙ ḥᵃmāṯˌî חֵמָה heat
וְ wᵊ וְ and
אַפִּ֔י ʔappˈî אַף nose
וַ wa וְ and
תִּבְעַר֙ ttivʕˌar בער burn
בְּ bᵊ בְּ in
עָרֵ֣י ʕārˈê עִיר town
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
וּ û וְ and
בְ vᵊ בְּ in
חֻצֹ֖ות ḥuṣˌôṯ חוּץ outside
יְרֽוּשָׁלִָ֑ם yᵊrˈûšālˈāim יְרוּשָׁלִַם Jerusalem
וַ wa וְ and
תִּהְיֶ֛ינָה ttihyˈeʸnā היה be
לְ lᵊ לְ to
חָרְבָּ֥ה ḥārᵊbbˌoh חָרְבָּה ruin
לִ li לְ to
שְׁמָמָ֖ה šᵊmāmˌā שְׁמָמָה desolation
כַּ ka כְּ as
הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
זֶּֽה׃ ס zzˈeh . s זֶה this
44:6. et conflata est indignatio mea et furor meus et succensa est in civitatibus Iuda et in plateis Hierusalem et versae sunt in solitudinem et vastitatem secundum diem hanc
Wherefore my indignation and my fury was poured forth, and was kindled in the cities of Juda, and in the streets of Jerusalem: and they are turned to desolation and waste, as at this day.
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jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:6: my fury: Jer 4:4, Jer 7:20, Jer 21:5, Jer 21:12, Jer 36:7, Jer 42:18; Lev 26:28; Isa 51:17, Isa 51:20; Eze 5:13; Eze 6:12, Eze 8:18, Eze 20:33, Eze 24:8, Eze 24:13; Dan 9:12; Nah 1:2
wasted: Jer 44:2, Jer 44:3; Isa 6:11
Geneva 1599
44:6 Wherefore (c) my fury and my anger was poured forth, and was kindled in the cities of Judah and in the streets of Jerusalem; and they are wasted [and] desolate, as at this day.
(c) He sets before their eyes God's judgments against Judah and Jerusalem for their idolatry that they might beware by their example, and not with the same wickedness provoke the Lord: for then they would be double punished.
John Gill
44:6 Wherefore my fury and mine anger was poured forth,.... Like melted metal, scalding lead, liquefied pitch, or anything of a bituminous and sulphurous nature, which spreads, is consuming, and very intolerable; see Jer 42:18;
and was kindled in the cities of Judah, and in the streets of Jerusalem; which, like a fire, burnt up and destroyed these cities, and particularly the large and spacious city of Jerusalem:
and they are wasted and desolate, as at this day; now lie in ruins, as may be seen by everyone; the thing is notorious; this is their present case; they are become desolate, and so continue.
44:744:7: Եւ արդ ա՛յսպէս ասէ Տէր Սաբաւովթ՝ Աստուած Իսրայէլի. Ընդէ՞ր առնէք դուք չարիս մեծամեծս յանձինս ձեր, սատակել զձեր զայր եւ զկին, եւ զմանուկ ստինդիացս ՚ի միջոյ Յուդայ, առ ՚ի չմնալոյ ումեք ՚ի ձէնջ[11613]. [11613] Բազումք. Եւ զմանկունս ստնդիայս ՚ի միջոյ։
7 Արդ, այսպէս է ասում Զօրութիւնների Տէրը՝ Իսրայէլի Աստուած. «Ինչո՞ւ ձեր հոգիների առաջ մեծամեծ մեղքեր էք գործում, որ Յուդայի երկրի միջից ջնջէք ձեր տղամարդուն, կնոջն ու ծծկեր մանկանը, որ ձեզնից որեւէ մէկը չմնայ,
7 Եւ հիմա զօրքերու Տէր Աստուածը այսպէս կ’ըսէ. ‘Ինչո՞ւ համար դուք ձեր հոգիին դէմ այս մեծ չարութիւնը կը գործէք, որ Յուդայի մէջէն այր մարդն ու կինը, տղան ու կաթնկեր մանուկը կորսնցնէք, այնպէս որ ձեզի մնացորդ մը չմնայ.
Եւ արդ այսպէս ասէ Տէր Սաբաւովթ` Աստուած Իսրայելի. Ընդէ՞ր առնէք դուք չարիս մեծամեծս յանձինս ձեր, սատակել զձեր զայր եւ զկին եւ զմանուկ ստնդիաց ի միջոյ Յուդայ, առ ի չմնալոյ ումեք ի ձէնջ:

44:7: Եւ արդ ա՛յսպէս ասէ Տէր Սաբաւովթ՝ Աստուած Իսրայէլի. Ընդէ՞ր առնէք դուք չարիս մեծամեծս յանձինս ձեր, սատակել զձեր զայր եւ զկին, եւ զմանուկ ստինդիացս ՚ի միջոյ Յուդայ, առ ՚ի չմնալոյ ումեք ՚ի ձէնջ[11613].
[11613] Բազումք. Եւ զմանկունս ստնդիայս ՚ի միջոյ։
7 Արդ, այսպէս է ասում Զօրութիւնների Տէրը՝ Իսրայէլի Աստուած. «Ինչո՞ւ ձեր հոգիների առաջ մեծամեծ մեղքեր էք գործում, որ Յուդայի երկրի միջից ջնջէք ձեր տղամարդուն, կնոջն ու ծծկեր մանկանը, որ ձեզնից որեւէ մէկը չմնայ,
7 Եւ հիմա զօրքերու Տէր Աստուածը այսպէս կ’ըսէ. ‘Ինչո՞ւ համար դուք ձեր հոգիին դէմ այս մեծ չարութիւնը կը գործէք, որ Յուդայի մէջէն այր մարդն ու կինը, տղան ու կաթնկեր մանուկը կորսնցնէք, այնպէս որ ձեզի մնացորդ մը չմնայ.
zohrab-1805▾ eastern-1994▾ western am▾
44:744:7 И ныне так говорит Господь Бог Саваоф, Бог Израилев: зачем вы делаете это великое зло душам вашим, истребляя у себя мужей и жен, взрослых детей и младенцев из среды Иудеи, чтобы не оставить у себя остатка,
44:7 οὕτως ουτως so; this way εἶπεν επω say; speak κύριος κυριος lord; master οὕτως ουτως so; this way ἐρεῖς ερεω.1 state; mentioned πρὸς προς to; toward βασιλέα βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha τὸν ο the ἀποστείλαντα αποστελλω send off / away πρὸς προς to; toward σὲ σε.1 you τοῦ ο the ἐκζητῆσαί εκζητεω seek out / thoroughly με με me ἰδοὺ ιδου see!; here I am δύναμις δυναμις power; ability Φαραω φαραω Pharaō; Farao ἡ ο the ἐξελθοῦσα εξερχομαι come out; go out ὑμῖν υμιν you εἰς εις into; for βοήθειαν βοηθεια help ἀποστρέψουσιν αποστρεφω turn away; alienate εἰς εις into; for γῆν γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
44:7 וְ wᵊ וְ and עַתָּ֡ה ʕattˈā עַתָּה now כֹּֽה־ kˈō- כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָה֩ [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֨י ʔᵉlōhˌê אֱלֹהִים god(s) צְבָאֹ֜ות ṣᵊvāʔˈôṯ צָבָא service אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel לָמָה֩ lāmˌā לָמָה why אַתֶּ֨ם ʔattˌem אַתֶּם you עֹשִׂ֜ים ʕōśˈîm עשׂה make רָעָ֤ה rāʕˈā רָעָה evil גְדֹולָה֙ ḡᵊḏôlˌā גָּדֹול great אֶל־ ʔel- אֶל to נַפְשֹׁ֣תֵכֶ֔ם nafšˈōṯēḵˈem נֶפֶשׁ soul לְ lᵊ לְ to הַכְרִ֨ית haḵrˌîṯ כרת cut לָכֶ֧ם lāḵˈem לְ to אִישׁ־ ʔîš- אִישׁ man וְ wᵊ וְ and אִשָּׁ֛ה ʔiššˈā אִשָּׁה woman עֹולֵ֥ל ʕôlˌēl עֹולֵל child וְ wᵊ וְ and יֹונֵ֖ק yônˌēq ינק suck מִ mi מִן from תֹּ֣וךְ ttˈôḵ תָּוֶךְ midst יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah לְ lᵊ לְ to בִלְתִּ֛י viltˈî בֵּלֶת failure הֹותִ֥יר hôṯˌîr יתר remain לָכֶ֖ם lāḵˌem לְ to שְׁאֵרִֽית׃ šᵊʔērˈîṯ שְׁאֵרִית rest
44:7. et nunc haec dicit Dominus exercituum Deus Israhel quare vos facitis malum grande contra animas vestras ut intereat ex vobis vir et mulier parvulus et lactans de medio Iudae nec relinquatur vobis quicquam residuumAnd now thus saith the Lord of hosts the God of Israel: Why do you commit this great evil against your own souls, that there should die of you man and woman, child and suckling out of the midst of Juda, and no remnant should be left you:
7. Therefore now thus saith the LORD, the God of hosts, the God of Israel: Wherefore commit ye great evil against your own souls, to cut off from you man and woman, infant and suckling, out of the midst of Judah, to leave you none remaining;
Therefore now thus saith the LORD, the God of hosts, the God of Israel; Wherefore commit ye [this] great evil against your souls, to cut off from you man and woman, child and suckling, out of Judah, to leave you none to remain:

44:7 И ныне так говорит Господь Бог Саваоф, Бог Израилев: зачем вы делаете это великое зло душам вашим, истребляя у себя мужей и жен, взрослых детей и младенцев из среды Иудеи, чтобы не оставить у себя остатка,
44:7
οὕτως ουτως so; this way
εἶπεν επω say; speak
κύριος κυριος lord; master
οὕτως ουτως so; this way
ἐρεῖς ερεω.1 state; mentioned
πρὸς προς to; toward
βασιλέα βασιλευς monarch; king
Ιουδα ιουδα Iouda; Iutha
τὸν ο the
ἀποστείλαντα αποστελλω send off / away
πρὸς προς to; toward
σὲ σε.1 you
τοῦ ο the
ἐκζητῆσαί εκζητεω seek out / thoroughly
με με me
ἰδοὺ ιδου see!; here I am
δύναμις δυναμις power; ability
Φαραω φαραω Pharaō; Farao
ο the
ἐξελθοῦσα εξερχομαι come out; go out
ὑμῖν υμιν you
εἰς εις into; for
βοήθειαν βοηθεια help
ἀποστρέψουσιν αποστρεφω turn away; alienate
εἰς εις into; for
γῆν γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
44:7
וְ wᵊ וְ and
עַתָּ֡ה ʕattˈā עַתָּה now
כֹּֽה־ kˈō- כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָה֩ [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֨י ʔᵉlōhˌê אֱלֹהִים god(s)
צְבָאֹ֜ות ṣᵊvāʔˈôṯ צָבָא service
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לָמָה֩ lāmˌā לָמָה why
אַתֶּ֨ם ʔattˌem אַתֶּם you
עֹשִׂ֜ים ʕōśˈîm עשׂה make
רָעָ֤ה rāʕˈā רָעָה evil
גְדֹולָה֙ ḡᵊḏôlˌā גָּדֹול great
אֶל־ ʔel- אֶל to
נַפְשֹׁ֣תֵכֶ֔ם nafšˈōṯēḵˈem נֶפֶשׁ soul
לְ lᵊ לְ to
הַכְרִ֨ית haḵrˌîṯ כרת cut
לָכֶ֧ם lāḵˈem לְ to
אִישׁ־ ʔîš- אִישׁ man
וְ wᵊ וְ and
אִשָּׁ֛ה ʔiššˈā אִשָּׁה woman
עֹולֵ֥ל ʕôlˌēl עֹולֵל child
וְ wᵊ וְ and
יֹונֵ֖ק yônˌēq ינק suck
מִ mi מִן from
תֹּ֣וךְ ttˈôḵ תָּוֶךְ midst
יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah
לְ lᵊ לְ to
בִלְתִּ֛י viltˈî בֵּלֶת failure
הֹותִ֥יר hôṯˌîr יתר remain
לָכֶ֖ם lāḵˌem לְ to
שְׁאֵרִֽית׃ šᵊʔērˈîṯ שְׁאֵרִית rest
44:7. et nunc haec dicit Dominus exercituum Deus Israhel quare vos facitis malum grande contra animas vestras ut intereat ex vobis vir et mulier parvulus et lactans de medio Iudae nec relinquatur vobis quicquam residuum
And now thus saith the Lord of hosts the God of Israel: Why do you commit this great evil against your own souls, that there should die of you man and woman, child and suckling out of the midst of Juda, and no remnant should be left you:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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Adam Clarke: Commentary on the Bible - 1831
44:7: This great evil against your souls - Will not self-interest weigh with you? See what ruin your conduct has brought upon your country. Your fathers sinned as you are doing; and where are they now? Either destroyed, or in captivity. And you are now taking the same way to your own destruction.
Albert Barnes: Notes on the Bible - 1834
44:7: Your souls - i. e., your own selves.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:7: against: Jer 7:19, Jer 25:7, Jer 42:20 *marg. Num 16:38; Pro 1:18, Pro 5:22, Pro 8:36, Pro 15:32; Eze 33:11; Hab 2:10
to cut: Jer 44:8, Jer 44:11, Jer 9:21, Jer 51:22; Jos 6:21; Jdg 21:11
child: Deu 32:25; Sa1 15:3, Sa1 22:19; Lam 2:11
Judah: Heb. the midst of Judah
to leave: Jer 44:12, Jer 44:14, Jer 44:27, Jer 44:28
John Gill
44:7 Therefore now thus saith the Lord, the God of hosts, the God of Israel,.... The same epithets as before, Jer 44:2; with an addition, that his words might carry more weight with them:
wherefore commit ye this great evil against your souls; the sin of idolatry, which is a great evil; a sin against God; a giving the glory to another, that belongs to him and not only so, but is against the souls of men; pernicious and ruinous to them, which brings destruction, even eternal wrath and damnation, on them; and this is an interesting argument why it should not be committed; nay, it was not only against God, and against themselves, but against their families, and the interest of them:
to cut off from you man and woman, child and suckling, out of Judah, to leave you none to remain; not that they did this great evil or committed idolatry with this intention, to ruin their families and posterity; but so it was eventually; hereby they provoked the Lord to anger, to cut off the men that offered incense to idols; and the women their wives, whom they allowed so to do; and their children, who were brought up in the same practices; so that they would have none to succeed them, to bear their name, and inherit their land; unless God should be merciful, and not deal according to their deserts; for such was the nature of their crime, as to deserve an utter extirpation of them.
Robert Jamieson, A. R. Fausset and David Brown
44:7 now--after so many warnings.
commit . . . this . . . evil against your souls-- (Jer 7:19; Num 16:38; Prov 8:36). It is not God whom you injure, but yourselves.
44:844:8: դառնացուցանել զիս գործովք ձեռաց ձերոց, արկանել խունկս աստուածոց օտարաց յերկրիդ Եգիպտացւոց, յոր դուք մտէք բնակել այդր. զի սատակիցիք՝ եւ լինիցիք յանէծս եւ ՚ի նախատինս ընդ ամենայն ազգս երկրի[11614]. [11614] Ոմանք. Մտէք բնակել անդր։
8 ձեր ձեռքի գործերով ինձ դառնութիւն պատճառէք եւ Եգիպտացիների երկրում, ուր դուք գնացել էք բնակուելու, խնկարկէք օտար աստուածներին, որ բնաջնջուէք եւ անէծքի ու նախատինքի առարկայ դառնաք աշխարհի բոլոր ազգերի մէջ,
8 Ձեր ձեռքերուն գործերովը զիս սրդողեցնելով եւ ուրիշ աստուածներու խունկ ծխելով Եգիպտոսի մէջ, ուր դուք մտաք հոն պանդխտանալու համար, որպէս զի ձեր անձը կորսնցնէք ու երկրի բոլոր ազգերուն մէջ անէծք ու նախատինք ըլլաք։
դառնացուցանել զիս գործովք ձեռաց ձերոց, արկանել խունկս աստուածոց օտարաց յերկրիդ Եգիպտացւոց, յոր դուք մտէք բնակել այդր. զի սատակիցիք եւ լինիցիք յանէծս եւ ի նախատինս ընդ ամենայն ազգս երկրի:

44:8: դառնացուցանել զիս գործովք ձեռաց ձերոց, արկանել խունկս աստուածոց օտարաց յերկրիդ Եգիպտացւոց, յոր դուք մտէք բնակել այդր. զի սատակիցիք՝ եւ լինիցիք յանէծս եւ ՚ի նախատինս ընդ ամենայն ազգս երկրի[11614].
[11614] Ոմանք. Մտէք բնակել անդր։
8 ձեր ձեռքի գործերով ինձ դառնութիւն պատճառէք եւ Եգիպտացիների երկրում, ուր դուք գնացել էք բնակուելու, խնկարկէք օտար աստուածներին, որ բնաջնջուէք եւ անէծքի ու նախատինքի առարկայ դառնաք աշխարհի բոլոր ազգերի մէջ,
8 Ձեր ձեռքերուն գործերովը զիս սրդողեցնելով եւ ուրիշ աստուածներու խունկ ծխելով Եգիպտոսի մէջ, ուր դուք մտաք հոն պանդխտանալու համար, որպէս զի ձեր անձը կորսնցնէք ու երկրի բոլոր ազգերուն մէջ անէծք ու նախատինք ըլլաք։
zohrab-1805▾ eastern-1994▾ western am▾
44:844:8 прогневляя Меня изделием рук своих, каждением иным богам в земле Египетской, куда вы пришли жить, чтобы погубить себя и сделаться проклятием и поношением у всех народов земли?
44:8 καὶ και and; even ἀναστρέψουσιν αναστρεφω overturn; turn up / back αὐτοὶ αυτος he; him οἱ ο the Χαλδαῖοι χαλδαιος Chaldaios; Khaltheos καὶ και and; even πολεμήσουσιν πολεμεω battle ἐπὶ επι in; on τὴν ο the πόλιν πολις city ταύτην ουτος this; he καὶ και and; even συλλήμψονται συλλαμβανω take hold of; conceive αὐτὴν αυτος he; him καὶ και and; even καύσουσιν καιω burn αὐτὴν αυτος he; him ἐν εν in πυρί πυρ fire
44:8 לְ lᵊ לְ to הַכְעִסֵ֨נִי֙ haḵʕisˈēnî כעס be discontent בְּ bᵊ בְּ in מַעֲשֵׂ֣י maʕᵃśˈê מַעֲשֶׂה deed יְדֵיכֶ֔ם yᵊḏêḵˈem יָד hand לְ lᵊ לְ to קַטֵּ֞ר qaṭṭˈēr קטר smoke לֵ lē לְ to אלֹהִ֤ים ʔlōhˈîm אֱלֹהִים god(s) אֲחֵרִים֙ ʔᵃḥērîm אַחֵר other בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אַתֶּ֥ם ʔattˌem אַתֶּם you בָּאִ֖ים bāʔˌîm בוא come לָ lā לְ to ג֣וּר ḡˈûr גור dwell שָׁ֑ם šˈām שָׁם there לְמַ֨עַן֙ lᵊmˈaʕan לְמַעַן because of הַכְרִ֣ית haḵrˈîṯ כרת cut לָכֶ֔ם lāḵˈem לְ to וּ û וְ and לְמַ֤עַן lᵊmˈaʕan לְמַעַן because of הֱיֹֽותְכֶם֙ hᵉʸˈôṯᵊḵem היה be לִ li לְ to קְלָלָ֣ה qᵊlālˈā קְלָלָה curse וּ û וְ and לְ lᵊ לְ to חֶרְפָּ֔ה ḥerpˈā חֶרְפָּה reproach בְּ bᵊ בְּ in כֹ֖ל ḵˌōl כֹּל whole גֹּויֵ֥י gôyˌê גֹּוי people הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
44:8. provocantes me in operibus manuum vestrarum sacrificando diis alienis in terra Aegypti in quam ingressi estis ut habitetis ibi et dispereatis et sitis in maledictionem et in obprobrium cunctis gentibus terraeIn that you provoke me to wrath with the works of your hands, by sacrificing to other gods in the land of Egypt, into which you are come to dwell there: and that you should perish, and be a curse, and a reproach to all the nations of the earth?
8. in that ye provoke me unto anger with the works of your hands, burning incense unto other gods in the land of Egypt, whither ye be gone to sojourn; that ye may be cut off, and that ye may be a curse and a reproach among all the nations of the earth?
In that ye provoke me unto wrath with the works of your hands, burning incense unto other gods in the land of Egypt, whither ye be gone to dwell, that ye might cut yourselves off, and that ye might be a curse and a reproach among all the nations of the earth:

44:8 прогневляя Меня изделием рук своих, каждением иным богам в земле Египетской, куда вы пришли жить, чтобы погубить себя и сделаться проклятием и поношением у всех народов земли?
44:8
καὶ και and; even
ἀναστρέψουσιν αναστρεφω overturn; turn up / back
αὐτοὶ αυτος he; him
οἱ ο the
Χαλδαῖοι χαλδαιος Chaldaios; Khaltheos
καὶ και and; even
πολεμήσουσιν πολεμεω battle
ἐπὶ επι in; on
τὴν ο the
πόλιν πολις city
ταύτην ουτος this; he
καὶ και and; even
συλλήμψονται συλλαμβανω take hold of; conceive
αὐτὴν αυτος he; him
καὶ και and; even
καύσουσιν καιω burn
αὐτὴν αυτος he; him
ἐν εν in
πυρί πυρ fire
44:8
לְ lᵊ לְ to
הַכְעִסֵ֨נִי֙ haḵʕisˈēnî כעס be discontent
בְּ bᵊ בְּ in
מַעֲשֵׂ֣י maʕᵃśˈê מַעֲשֶׂה deed
יְדֵיכֶ֔ם yᵊḏêḵˈem יָד hand
לְ lᵊ לְ to
קַטֵּ֞ר qaṭṭˈēr קטר smoke
לֵ לְ to
אלֹהִ֤ים ʔlōhˈîm אֱלֹהִים god(s)
אֲחֵרִים֙ ʔᵃḥērîm אַחֵר other
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אַתֶּ֥ם ʔattˌem אַתֶּם you
בָּאִ֖ים bāʔˌîm בוא come
לָ לְ to
ג֣וּר ḡˈûr גור dwell
שָׁ֑ם šˈām שָׁם there
לְמַ֨עַן֙ lᵊmˈaʕan לְמַעַן because of
הַכְרִ֣ית haḵrˈîṯ כרת cut
לָכֶ֔ם lāḵˈem לְ to
וּ û וְ and
לְמַ֤עַן lᵊmˈaʕan לְמַעַן because of
הֱיֹֽותְכֶם֙ hᵉʸˈôṯᵊḵem היה be
לִ li לְ to
קְלָלָ֣ה qᵊlālˈā קְלָלָה curse
וּ û וְ and
לְ lᵊ לְ to
חֶרְפָּ֔ה ḥerpˈā חֶרְפָּה reproach
בְּ bᵊ בְּ in
כֹ֖ל ḵˌōl כֹּל whole
גֹּויֵ֥י gôyˌê גֹּוי people
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
44:8. provocantes me in operibus manuum vestrarum sacrificando diis alienis in terra Aegypti in quam ingressi estis ut habitetis ibi et dispereatis et sitis in maledictionem et in obprobrium cunctis gentibus terrae
In that you provoke me to wrath with the works of your hands, by sacrificing to other gods in the land of Egypt, into which you are come to dwell there: and that you should perish, and be a curse, and a reproach to all the nations of the earth?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
44:8: Cut yourselves off - Rather, cut (them, Jer 44:7) off from you.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:8: ye provoke: Jer 25:6, Jer 25:7; Deu 32:16, Deu 32:17; Kg2 17:15-17; Isa 3:8; Co1 10:21, Co1 10:22; Heb 3:16
that ye might cut: Jer 44:7; Eze 18:31, Eze 18:32
a curse: Jer 44:12, Jer 18:16, Jer 24:9, Jer 26:6, Jer 29:18, Jer 42:18; Kg1 9:7, Kg1 9:8; Ch2 7:20; Isa 65:15; Lam 2:15, Lam 2:16
John Gill
44:8 In that ye provoke me unto wrath with the works of your hands,.... Their sinful actions, particularly their idolatry, by worshipping images, the works of men's hands; and though it was the queen of heaven they worshipped, which their hands made not, yet it was before images they did that; besides, the things they did to her were the worlds of their hands, as sacrificing, pouring out drink offerings, and as follows:
burning incense; which they did, not only to her, but
to other gods in the land of Egypt; where they were very numerous:
whither ye be gone to dwell; against the express will and command of God:
that ye might cut yourselves off; as from the worship of God, so from being his people, and from being under his care and protection, and from all privileges temporal and spiritual:
and that ye might be a curse and a reproach among all the nations of the earth? not that this was their view, end, and design, but this was the event so it was, that they were looked upon as an accursed people of God and man, and their names were taken up for a proverb and a reproach everywhere.
Robert Jamieson, A. R. Fausset and David Brown
44:8 in . . . Egypt--where they polluted themselves to ingratiate themselves with the Egyptians.
ye be gone--not compelled by fear, but of your own accord, when I forbade you, and when it was free to you to stay in Judea.
that ye might cut yourselves off--They, as it were, purposely courted their own ruin.
44:944:9: առ ՚ի չմոռանալոյ ձեզ զչարիս հարցն ձերոց, եւ զչարիս թագաւորացն Յուդայ, եւ զչարիս կանանց նոցա. եւ զչարիս ձեր, եւ զչարիս կանանց ձերոց. զոր արարին յերկիրն Յուդայ եւ արտաքոյ Երուսաղեմի[11615]։ [11615] Ոմանք. Յերկրին Յուդայ։
9 որովհետեւ դուք մոռացութեան չտուեցիք ձեր հայրերի չար գործերը, Յուդայի երկրի թագաւորների չարութիւնները, նրանց կանանց չարութիւնները, ձեր չարութիւնները եւ ձեր կանանց չարութիւնները, որ նրանք կատարեցին Յուդայի երկրում եւ Երուսաղէմի հրապարակներում:
9 Միթէ Յուդայի երկրին մէջ ու Երուսաղէմի փողոցներուն մէջ ձեր հայրերուն ըրած չարութիւնները եւ Յուդայի թագաւորներուն չարութիւնները ու անոնց կիներուն չարութիւնները մոռցա՞ք։
[668]առ ի չմոռանալոյ ձեզ`` զչարիս հարցն ձերոց, եւ զչարիս թագաւորացն Յուդայ, եւ զչարիս կանանց նոցա, եւ զչարիս ձեր, եւ զչարիս կանանց ձերոց, զոր արարին յերկրին Յուդայ եւ [669]արտաքոյ Երուսաղեմի:

44:9: առ ՚ի չմոռանալոյ ձեզ զչարիս հարցն ձերոց, եւ զչարիս թագաւորացն Յուդայ, եւ զչարիս կանանց նոցա. եւ զչարիս ձեր, եւ զչարիս կանանց ձերոց. զոր արարին յերկիրն Յուդայ եւ արտաքոյ Երուսաղեմի[11615]։
[11615] Ոմանք. Յերկրին Յուդայ։
9 որովհետեւ դուք մոռացութեան չտուեցիք ձեր հայրերի չար գործերը, Յուդայի երկրի թագաւորների չարութիւնները, նրանց կանանց չարութիւնները, ձեր չարութիւնները եւ ձեր կանանց չարութիւնները, որ նրանք կատարեցին Յուդայի երկրում եւ Երուսաղէմի հրապարակներում:
9 Միթէ Յուդայի երկրին մէջ ու Երուսաղէմի փողոցներուն մէջ ձեր հայրերուն ըրած չարութիւնները եւ Յուդայի թագաւորներուն չարութիւնները ու անոնց կիներուն չարութիւնները մոռցա՞ք։
zohrab-1805▾ eastern-1994▾ western am▾
44:944:9 Разве вы забыли нечестие отцов ваших и нечестие царей Иудейских, ваше собственное нечестие и нечестие жен ваших, какое они делали в земле Иудейской и на улицах Иерусалима?
44:9 ὅτι οτι since; that οὕτως ουτως so; this way εἶπεν επω say; speak κύριος κυριος lord; master μὴ μη not ὑπολάβητε υπολαμβανω take up; suppose ταῖς ο the ψυχαῖς ψυχη soul ὑμῶν υμων your λέγοντες λεγω tell; declare ἀποτρέχοντες αποτρεχω go off; go away ἀφ᾿ απο from; away ἡμῶν ημων our οἱ ο the Χαλδαῖοι χαλδαιος Chaldaios; Khaltheos ὅτι οτι since; that οὐ ου not μὴ μη not ἀπέλθωσιν απερχομαι go off; go away
44:9 הַֽ hˈa הֲ [interrogative] שְׁכַחְתֶּם֩ šᵊḵaḥtˌem שׁכח forget אֶת־ ʔeṯ- אֵת [object marker] רָעֹ֨ות rāʕˌôṯ רָעָה evil אֲבֹותֵיכֶ֜ם ʔᵃvôṯêḵˈem אָב father וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] רָעֹ֣ות׀ rāʕˈôṯ רָעָה evil מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] רָעֹ֣ות rāʕˈôṯ רָעָה evil נָשָׁ֔יו nāšˈāʸw אִשָּׁה woman וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] רָעֹ֣תֵכֶ֔ם rāʕˈōṯēḵˈem רָעָה evil וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] רָעֹ֣ת rāʕˈōṯ רָעָה evil נְשֵׁיכֶ֑ם nᵊšêḵˈem אִשָּׁה woman אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] עָשׂוּ֙ ʕāśˌû עשׂה make בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah וּ û וְ and בְ vᵊ בְּ in חֻצֹ֖ות ḥuṣˌôṯ חוּץ outside יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
44:9. numquid obliti estis mala patrum vestrorum et mala regum Iuda et mala uxorum eius et mala vestra et mala uxorum vestrarum quae fecerunt in terra Iuda et in regionibus HierusalemHave you forgotten the evils of your fathers, and the evils of the kings of Juda, and the evils of their wives, and your evils, and the evils of your wives, that they have done in the land of Juda, and in the streets of Jerusalem?
9. Have ye forgotten the wickedness of your fathers, and the wickedness of the kings of Judah, and the wickedness of their wives, and your own wickedness, and the wickedness of your wives, which they committed in the land of Judah, and in the streets of Jerusalem?
Have ye forgotten the wickedness of your fathers, and the wickedness of the kings of Judah, and the wickedness of their wives, and your own wickedness, and the wickedness of your wives, which they have committed in the land of Judah, and in the streets of Jerusalem:

44:9 Разве вы забыли нечестие отцов ваших и нечестие царей Иудейских, ваше собственное нечестие и нечестие жен ваших, какое они делали в земле Иудейской и на улицах Иерусалима?
44:9
ὅτι οτι since; that
οὕτως ουτως so; this way
εἶπεν επω say; speak
κύριος κυριος lord; master
μὴ μη not
ὑπολάβητε υπολαμβανω take up; suppose
ταῖς ο the
ψυχαῖς ψυχη soul
ὑμῶν υμων your
λέγοντες λεγω tell; declare
ἀποτρέχοντες αποτρεχω go off; go away
ἀφ᾿ απο from; away
ἡμῶν ημων our
οἱ ο the
Χαλδαῖοι χαλδαιος Chaldaios; Khaltheos
ὅτι οτι since; that
οὐ ου not
μὴ μη not
ἀπέλθωσιν απερχομαι go off; go away
44:9
הַֽ hˈa הֲ [interrogative]
שְׁכַחְתֶּם֩ šᵊḵaḥtˌem שׁכח forget
אֶת־ ʔeṯ- אֵת [object marker]
רָעֹ֨ות rāʕˌôṯ רָעָה evil
אֲבֹותֵיכֶ֜ם ʔᵃvôṯêḵˈem אָב father
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
רָעֹ֣ות׀ rāʕˈôṯ רָעָה evil
מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king
יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah
וְ wᵊ וְ and
אֵת֙ ʔˌēṯ אֵת [object marker]
רָעֹ֣ות rāʕˈôṯ רָעָה evil
נָשָׁ֔יו nāšˈāʸw אִשָּׁה woman
וְ wᵊ וְ and
אֵת֙ ʔˌēṯ אֵת [object marker]
רָעֹ֣תֵכֶ֔ם rāʕˈōṯēḵˈem רָעָה evil
וְ wᵊ וְ and
אֵ֖ת ʔˌēṯ אֵת [object marker]
רָעֹ֣ת rāʕˈōṯ רָעָה evil
נְשֵׁיכֶ֑ם nᵊšêḵˈem אִשָּׁה woman
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
עָשׂוּ֙ ʕāśˌû עשׂה make
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
וּ û וְ and
בְ vᵊ בְּ in
חֻצֹ֖ות ḥuṣˌôṯ חוּץ outside
יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
44:9. numquid obliti estis mala patrum vestrorum et mala regum Iuda et mala uxorum eius et mala vestra et mala uxorum vestrarum quae fecerunt in terra Iuda et in regionibus Hierusalem
Have you forgotten the evils of your fathers, and the evils of the kings of Juda, and the evils of their wives, and your evils, and the evils of your wives, that they have done in the land of Juda, and in the streets of Jerusalem?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
44:9: Have ye forgotten the wickedness of your fathers - It seems that the women were principal agents in idolatrous practices; for the queens - the wives, of rulers and of common people, burnt incense to the queen of heaven, (the moon), Jer 44:17, and poured out drink-offerings to her.
Albert Barnes: Notes on the Bible - 1834
44:9: The wickedness of their wives - Many accept the reading of the Septuagint: the "wickedness of your princes." "The kings, the princes, the people," and finally "their wives," is a summary enumeration of all classes, by whose united persistence in sin the ruin of their country had been consummated.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:9: ye forgotten: Jos 22:17-20; Ezr 9:7-15; Dan 9:5-8
wickedness: Heb. wickedness, or punishments, etc
the wickedness of your: Jer 44:15-19, Jer 7:17, Jer 7:18
Geneva 1599
44:9 Have ye forgotten the wickedness of your fathers, and the wickedness of the (d) kings of Judah, and the wickedness of their wives, and your own wickedness, and the wickedness of your wives, which they have committed in the land of Judah, and in the streets of Jerusalem?
(d) He shows that we ought to keep in memory God's plagues from the beginning that considering them, we might live in his fear, and know if he did not spare our fathers, yea kings, princes, rulers and also whole countries and nations for their sins that we vile worms cannot look to escape punishment for ours.
John Gill
44:9 Have ye forgotten the wickedness of your fathers,.... And what judgments it brought upon them; meaning not their more remote ancestors in the wilderness, and the idolatry they committed, and the punishment inflicted upon them for it; but more near, such who lived a little before the destruction of Jerusalem, and whose sins had brought on that; and therefore could not be easily forgotten by them; or, if they were forgotten, it argued great stupidity:
and the wickedness of the kings of Judah, and the wickedness of their wives; by whom they were drawn into idolatry, particularly Solomon; and it is in the original text, "the wickedness of his wives" (z); and Dr. Lightfoot thinks respect is had to Solomon's wives; but it may be understood distributively of everyone of their wives, as Kimchi and Ben Melech interpret it (a):
and your own wickedness, and the wickedness of your wives, which you have committed in the land of Judah, and in the streets of Jerusalem? where they had built altars, and worshipped strange gods, they, and their wives, as well as those who were carried captive; and which were the cause of all those evils that came upon them; these, being recent things, could not be forgotten by them; or however should have been remembered, and that so as to have deterred them from going into such practices again, as they now did in Egypt.
(z) "mala mulierum ejus", Schmidt; "et mala foeminarum ejus", Cocceius; "uxorum ejus", V. L. Montanus. (a) "Et mala uxorum cujusque illorum", Junius & Tremellius, Piscator.
Robert Jamieson, A. R. Fausset and David Brown
44:9 Have you forgotten how the wickednesses of your fathers were the source of the greatest calamities to you?
their wives--The Jews' worldly queens were great promoters of idolatry (3Kings 11:1-8; 3Kings 15:13; 3Kings 16:31).
the land of Judah--They defiled the land which was holy unto God.
44:1044:10: Եւ ո՛չ դադարեցին մինչեւ ցայսօր, եւ ո՛չ երկեան, եւ ո՛չ կացին յօրէնս իմ եւ ՚ի հրամանս զոր ետու առաջի երեսաց ձերոց, եւ առաջի երեսաց հարցն ձերոց։
10 Մինչեւ այսօր նրանք յետ չկանգնեցին, չվախեցան եւ ոչ էլ հաւատարիմ մնացին իմ օրէնքին ու պատուիրաններին, որ դրեցի ձեր աչքի առաջ եւ ձեր հայրերի աչքի առաջ»:
10 Անոնք մինչեւ այսօր իրենց անձերը չխոնարհեցուցին ու չվախցան եւ ձեր առջեւ ու ձեր հայրերուն առջեւ դրած օրէնքիս ու պատուիրանքներուս մէջ չքալեցին։
Եւ ոչ դադարեցին մինչեւ ցայսօր, եւ ոչ երկեան, եւ ոչ կացին յօրէնս իմ եւ ի հրամանս զոր ետու առաջի երեսաց ձերոց, եւ առաջի երեսաց հարցն ձերոց:

44:10: Եւ ո՛չ դադարեցին մինչեւ ցայսօր, եւ ո՛չ երկեան, եւ ո՛չ կացին յօրէնս իմ եւ ՚ի հրամանս զոր ետու առաջի երեսաց ձերոց, եւ առաջի երեսաց հարցն ձերոց։
10 Մինչեւ այսօր նրանք յետ չկանգնեցին, չվախեցան եւ ոչ էլ հաւատարիմ մնացին իմ օրէնքին ու պատուիրաններին, որ դրեցի ձեր աչքի առաջ եւ ձեր հայրերի աչքի առաջ»:
10 Անոնք մինչեւ այսօր իրենց անձերը չխոնարհեցուցին ու չվախցան եւ ձեր առջեւ ու ձեր հայրերուն առջեւ դրած օրէնքիս ու պատուիրանքներուս մէջ չքալեցին։
zohrab-1805▾ eastern-1994▾ western am▾
44:1044:10 Не смирились они и до сего дня, и не боятся и не поступают по закону Моему и по уставам Моим, которые Я дал вам и отцам вашим.
44:10 καὶ και and; even ἐὰν εαν and if; unless πατάξητε πατασσω pat; impact πᾶσαν πας all; every δύναμιν δυναμις power; ability τῶν ο the Χαλδαίων χαλδαιος Chaldaios; Khaltheos τοὺς ο the πολεμοῦντας πολεμεω battle ὑμᾶς υμας you καὶ και and; even καταλειφθῶσίν καταλειπω leave behind; remain τινες τις anyone; someone ἐκκεκεντημένοι εκκεντεω pierce ἕκαστος εκαστος each ἐν εν in τῷ ο the τόπῳ τοπος place; locality αὐτοῦ αυτος he; him οὗτοι ουτος this; he ἀναστήσονται ανιστημι stand up; resurrect καὶ και and; even καύσουσιν καιω burn τὴν ο the πόλιν πολις city ταύτην ουτος this; he ἐν εν in πυρί πυρ fire
44:10 לֹ֣א lˈō לֹא not דֻכְּא֔וּ ḏukkᵊʔˈû דכא oppress עַ֖ד ʕˌaḏ 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 יָרְא֗וּ yārᵊʔˈû ירא fear וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not הָלְכ֤וּ hālᵊḵˈû הלך walk בְ vᵊ בְּ in תֹֽורָתִי֙ ṯˈôrāṯî תֹּורָה instruction וּ û וְ and בְ vᵊ בְּ in חֻקֹּתַ֔י ḥuqqōṯˈay חֻקָּה regulation אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נָתַ֥תִּי nāṯˌattî נתן give לִ li לְ to פְנֵיכֶ֖ם fᵊnêḵˌem פָּנֶה face וְ wᵊ וְ and לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face אֲבֹותֵיכֶֽם׃ ס ʔᵃvôṯêḵˈem . s אָב father
44:10. non sunt mundati usque ad diem hanc et non timuerunt et non ambulaverunt in lege et in praeceptis meis quae dedi coram vobis et coram patribus vestrisThey are not cleansed even to this day: neither have they feared, nor walked in the law of the Lord, nor in my commandments, which I set before you and your fathers.
10. They are not humbled even unto this day, neither have they feared, nor walked in my law, nor in my statutes, that I set before you and before your fathers.
They are not humbled [even] unto this day, neither have they feared, nor walked in my law, nor in my statutes, that I set before you and before your fathers:

44:10 Не смирились они и до сего дня, и не боятся и не поступают по закону Моему и по уставам Моим, которые Я дал вам и отцам вашим.
44:10
καὶ και and; even
ἐὰν εαν and if; unless
πατάξητε πατασσω pat; impact
πᾶσαν πας all; every
δύναμιν δυναμις power; ability
τῶν ο the
Χαλδαίων χαλδαιος Chaldaios; Khaltheos
τοὺς ο the
πολεμοῦντας πολεμεω battle
ὑμᾶς υμας you
καὶ και and; even
καταλειφθῶσίν καταλειπω leave behind; remain
τινες τις anyone; someone
ἐκκεκεντημένοι εκκεντεω pierce
ἕκαστος εκαστος each
ἐν εν in
τῷ ο the
τόπῳ τοπος place; locality
αὐτοῦ αυτος he; him
οὗτοι ουτος this; he
ἀναστήσονται ανιστημι stand up; resurrect
καὶ και and; even
καύσουσιν καιω burn
τὴν ο the
πόλιν πολις city
ταύτην ουτος this; he
ἐν εν in
πυρί πυρ fire
44:10
לֹ֣א lˈō לֹא not
דֻכְּא֔וּ ḏukkᵊʔˈû דכא oppress
עַ֖ד ʕˌaḏ 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
יָרְא֗וּ yārᵊʔˈû ירא fear
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
הָלְכ֤וּ hālᵊḵˈû הלך walk
בְ vᵊ בְּ in
תֹֽורָתִי֙ ṯˈôrāṯî תֹּורָה instruction
וּ û וְ and
בְ vᵊ בְּ in
חֻקֹּתַ֔י ḥuqqōṯˈay חֻקָּה regulation
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
נָתַ֥תִּי nāṯˌattî נתן give
לִ li לְ to
פְנֵיכֶ֖ם fᵊnêḵˌem פָּנֶה face
וְ wᵊ וְ and
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
אֲבֹותֵיכֶֽם׃ ס ʔᵃvôṯêḵˈem . s אָב father
44:10. non sunt mundati usque ad diem hanc et non timuerunt et non ambulaverunt in lege et in praeceptis meis quae dedi coram vobis et coram patribus vestris
They are not cleansed even to this day: neither have they feared, nor walked in the law of the Lord, nor in my commandments, which I set before you and your fathers.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:10: are not: Jer 8:12; Exo 9:17, Exo 10:3; Kg1 21:29; Ch2 12:6-12, Ch2 32:26, Ch2 33:12, Ch2 33:19, Ch2 34:27; Dan 5:20-22; Jam 4:6-10; Pe1 5:6
humbled: Heb. contrite, Kg2 22:19; Psa 34:18, Psa 51:17; Isa 57:15, Isa 66:2; Eze 9:4
neither: Jer 10:7, Jer 36:24; Exo 9:30; Pro 8:13, Pro 14:16, Pro 16:6, Pro 28:14; Ecc 8:12, Ecc 8:13; Mal 4:2; Mat 27:54; Luk 23:40; Rom 11:20; Rev 15:4
John Gill
44:10 They are not humbled even unto this day,.... Not contrite under a sense of their sins, nor truly penitent for them; not humbled before God nor man, so as to acknowledge them, mourn over them, and forsake them. The Targum is,
"they cease not unto this day;''
that is, from committing the same things; which shows they had no true humiliation and contrition for them. This is to be understood, not of the Jews in Babylon only, but chiefly of those in Egypt; there being a change of person from you to they; the Lord not vouchsafing to speak to them who were so obdurate and impenitent, but of them, and to some other, as the prophet, concerning them:
neither have they feared; the Lord; neither his goodness nor his judgments; or served and worshipped him with reverence and godly fear, as became them:
nor walked in my law, nor in my statutes, that I set before you, and before your fathers; a full proof this that they neither had true repentance for their sins, nor the fear of God in their hearts; for, had they, these would have led them to obedience to the divine will.
Robert Jamieson, A. R. Fausset and David Brown
44:10 They . . . you--The third person puts them to a distance from God on account of their alienating themselves from Him. The second person implies that God formerly had directly addressed them.
humbled--literally, "contrite" (Ps 51:17).
neither . . . feared-- (Prov 28:14).
44:1144:11: Վասն այնորիկ ա՛յսպէս ասէ Տէր զօրութեանց Աստուած Իսրայէլի. Ահաւասիկ ես հաստատեմ զերեսս իմ ՚ի վերայ ձեր ՚ի չարիս, սատակե՛լ զամենայն զՅուդայ[11616]։ [11616] Ոմանք. Ահաւադիկ ես հաս՛՛... զամենայն Յուդա։
11 Դրա համար էլ այսպէս է ասում Զօրութիւնների Տէրը՝ Իսրայէլի Աստուածը. «Ահա ես իմ երեսը դարձնում եմ դէպի ձեզ՝ չարութեան համար, ոչնչացնելու համար ամբողջ Յուդայի երկիրը:
11 Անոր համար զօրքերու Տէրը, Իսրայէլին Աստուածը, այսպէս կ’ըսէ. «Ահա ես իմ երեսս ձեզի կ’ուղղեմ չարիքի ու բոլոր Յուդան կորսնցնելու համար
Վասն այնորիկ այսպէս ասէ Տէր զօրութեանց` Աստուած Իսրայելի. Ահաւասիկ ես հաստատեմ զերեսս իմ ի վերայ ձեր ի չարիս, սատակել զամենայն զՅուդա:

44:11: Վասն այնորիկ ա՛յսպէս ասէ Տէր զօրութեանց Աստուած Իսրայէլի. Ահաւասիկ ես հաստատեմ զերեսս իմ ՚ի վերայ ձեր ՚ի չարիս, սատակե՛լ զամենայն զՅուդայ[11616]։
[11616] Ոմանք. Ահաւադիկ ես հաս՛՛... զամենայն Յուդա։
11 Դրա համար էլ այսպէս է ասում Զօրութիւնների Տէրը՝ Իսրայէլի Աստուածը. «Ահա ես իմ երեսը դարձնում եմ դէպի ձեզ՝ չարութեան համար, ոչնչացնելու համար ամբողջ Յուդայի երկիրը:
11 Անոր համար զօրքերու Տէրը, Իսրայէլին Աստուածը, այսպէս կ’ըսէ. «Ահա ես իմ երեսս ձեզի կ’ուղղեմ չարիքի ու բոլոր Յուդան կորսնցնելու համար
zohrab-1805▾ eastern-1994▾ western am▾
44:1144:11 Посему так говорит Господь Саваоф, Бог Израилев: вот, Я обращу против вас лице Мое на погибель и на истребление всей Иудеи
44:11 καὶ και and; even ἐγένετο γινομαι happen; become ὅτε οτε when ἀνέβη αναβαινω step up; ascend ἡ ο the δύναμις δυναμις power; ability τῶν ο the Χαλδαίων χαλδαιος Chaldaios; Khaltheos ἀπὸ απο from; away Ιερουσαλημ ιερουσαλημ Jerusalem ἀπὸ απο from; away προσώπου προσωπον face; ahead of τῆς ο the δυνάμεως δυναμις power; ability Φαραω φαραω Pharaō; Farao
44:11 לָכֵ֗ן lāḵˈēn לָכֵן therefore כֹּֽה־ kˈō- כֹּה thus אָמַ֞ר ʔāmˈar אמר say יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹות֙ ṣᵊvāʔôṯ צָבָא service אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel הִנְנִ֨י hinnˌî הִנֵּה behold שָׂ֥ם śˌām שׂים put פָּנַ֛י pānˈay פָּנֶה face בָּכֶ֖ם bāḵˌem בְּ in לְ lᵊ לְ to רָעָ֑ה rāʕˈā רָעָה evil וּ û וְ and לְ lᵊ לְ to הַכְרִ֖ית haḵrˌîṯ כרת cut אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
44:11. ideo haec dicit Dominus exercituum Deus Israhel ecce ego pono faciem meam in vobis in malum et disperdam omnem IudamTherefore thus saith the Lord of hosts the God of Israel: Behold I will set my face upon you for evil: and I will destroy all Juda.
11. Therefore thus saith the LORD of hosts, the God of Israel: Behold, I will set my face against you for evil, even to cut off all Judah.
Therefore thus saith the LORD of hosts, the God of Israel; Behold, I will set my face against you for evil, and to cut off all Judah:

44:11 Посему так говорит Господь Саваоф, Бог Израилев: вот, Я обращу против вас лице Мое на погибель и на истребление всей Иудеи
44:11
καὶ και and; even
ἐγένετο γινομαι happen; become
ὅτε οτε when
ἀνέβη αναβαινω step up; ascend
ο the
δύναμις δυναμις power; ability
τῶν ο the
Χαλδαίων χαλδαιος Chaldaios; Khaltheos
ἀπὸ απο from; away
Ιερουσαλημ ιερουσαλημ Jerusalem
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
τῆς ο the
δυνάμεως δυναμις power; ability
Φαραω φαραω Pharaō; Farao
44:11
לָכֵ֗ן lāḵˈēn לָכֵן therefore
כֹּֽה־ kˈō- כֹּה thus
אָמַ֞ר ʔāmˈar אמר say
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹות֙ ṣᵊvāʔôṯ צָבָא service
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
הִנְנִ֨י hinnˌî הִנֵּה behold
שָׂ֥ם śˌām שׂים put
פָּנַ֛י pānˈay פָּנֶה face
בָּכֶ֖ם bāḵˌem בְּ in
לְ lᵊ לְ to
רָעָ֑ה rāʕˈā רָעָה evil
וּ û וְ and
לְ lᵊ לְ to
הַכְרִ֖ית haḵrˌîṯ כרת cut
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
44:11. ideo haec dicit Dominus exercituum Deus Israhel ecce ego pono faciem meam in vobis in malum et disperdam omnem Iudam
Therefore thus saith the Lord of hosts the God of Israel: Behold I will set my face upon you for evil: and I will destroy all Juda.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
44:11: All Judah - i. e., all Judah in Egypt, yet even there with exceptions (see Jer 44:14, Jer 44:28), while Judah in Babylon was entirely exempt from this denunciation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:11: I will: Jer 21:10; Lev 17:10, Lev 20:5, Lev 20:6, Lev 26:17; Psa 34:16; Eze 14:7, Eze 14:8, Eze 15:7; Amo 9:4
John Gill
44:11 Therefore thus saith the Lord of hosts, the God of Israel,.... Because of these sins of idolatry, impenitence, and disobedience:
I will set my face against you for evil; to bring the evil of punishment upon them, for the evil of sin committed by them: this the Lord determined with himself, and resolved to do; which the phrase, "setting his face against them", is expressive of, by way of retaliation for their setting their faces to go down to Egypt, as well as of his wrath and indignation against them:
and to cut off all Judah; not the whole tribe of Judah; not those that were in Babylon, which were by far the greatest number of that tribe; but those that were in Egypt.
Robert Jamieson, A. R. Fausset and David Brown
44:11 Behold, I will set my face against you for evil--(See on Lev 17:10).
and to cut off all Judah--that is, all the idolaters; Jer 44:28 shows that some returned to Judea (compare Jer 42:17).
44:1244:12: Եւ առցեն զմնացորդս Յուդայ՝ որ դէմ եդին մտանել յերկիրս Եգիպտացւոց բնակել աստ, կորուսանե՛լ զամենայն մնացորդս որ են յԵգիպտոս. եւ անկցին ՚ի սուր, եւ սատակեսցին սովով, ՚ի փոքուէ մինչեւ ցմեծամեծս՝ սրով եւ սովով մեռանիցին. եւ եղիցին ՚ի նզովս եւ ՚ի կորուստ՝ եւ յանէծս եւ ՚ի նախատինս[11617]։ [11617] Ոմանք. Զմնացորդսն Յուդայ, որպէս եղեն ՚ի մտանել յեր՛՛։
12 Պիտի առնեն Յուդայի երկրի մնացորդներին, որոնք դիմեցին ու եկան Եգիպտացիների երկիրը՝ այստեղ բնակուելու համար, Եգիպտոսում եղած բոլոր մնացորդներին պիտի կորստեան մատնեն. պիտի սրի քաշուեն եւ սովից բնաջնջուեն, փոքրից մինչեւ մեծերը սրից պիտի ընկնեն ու սովից մեռնեն, պիտի մատնուեն նզովքի ու կորստեան, անէծքի ու նախատինքի:
12 Եւ պիտի առնեմ Յուդային մնացորդը, որոնք երեսնին դարձուցին դէպի Եգիպտոս, հոն պանդխտանալու համար, բայց անոնք Եգիպտոսի մէջ պզտիկէն մինչեւ մեծը սուրով ու սովով պիտի մեռնին եւ անէծքի, զարմանքի, նզովքի ու նախատինքի ենթակայ պիտի ըլլան։
Եւ [670]առցեն զմնացորդս Յուդայ որ դէմ եդին մտանել յերկիրս Եգիպտացւոց բնակել աստ, [671]կորուսանել զամենայն մնացորդս որ են յԵգիպտոս``, եւ անկցին ի սուր, եւ սատակեսցին սովով, ի փոքուէ մինչեւ ցմեծամեծս սրով եւ սովով մեռանիցին, եւ եղիցին ի նզովս եւ ի կորուստ եւ յանէծս եւ ի նախատինս:

44:12: Եւ առցեն զմնացորդս Յուդայ՝ որ դէմ եդին մտանել յերկիրս Եգիպտացւոց բնակել աստ, կորուսանե՛լ զամենայն մնացորդս որ են յԵգիպտոս. եւ անկցին ՚ի սուր, եւ սատակեսցին սովով, ՚ի փոքուէ մինչեւ ցմեծամեծս՝ սրով եւ սովով մեռանիցին. եւ եղիցին ՚ի նզովս եւ ՚ի կորուստ՝ եւ յանէծս եւ ՚ի նախատինս[11617]։
[11617] Ոմանք. Զմնացորդսն Յուդայ, որպէս եղեն ՚ի մտանել յեր՛՛։
12 Պիտի առնեն Յուդայի երկրի մնացորդներին, որոնք դիմեցին ու եկան Եգիպտացիների երկիրը՝ այստեղ բնակուելու համար, Եգիպտոսում եղած բոլոր մնացորդներին պիտի կորստեան մատնեն. պիտի սրի քաշուեն եւ սովից բնաջնջուեն, փոքրից մինչեւ մեծերը սրից պիտի ընկնեն ու սովից մեռնեն, պիտի մատնուեն նզովքի ու կորստեան, անէծքի ու նախատինքի:
12 Եւ պիտի առնեմ Յուդային մնացորդը, որոնք երեսնին դարձուցին դէպի Եգիպտոս, հոն պանդխտանալու համար, բայց անոնք Եգիպտոսի մէջ պզտիկէն մինչեւ մեծը սուրով ու սովով պիտի մեռնին եւ անէծքի, զարմանքի, նզովքի ու նախատինքի ենթակայ պիտի ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
44:1244:12 и возьму оставшихся Иудеев, которые обратили лице свое, чтобы идти в землю Египетскую и жить там, и все они будут истреблены, падут в земле Египетской; мечом и голодом будут истреблены; от малого и до большого умрут от меча и голода, и будут проклятием и ужасом, поруганием и поношением.
44:12 ἐξῆλθεν εξερχομαι come out; go out Ιερεμιας ιερεμιας Hieremias; Ieremias ἀπὸ απο from; away Ιερουσαλημ ιερουσαλημ Jerusalem τοῦ ο the πορευθῆναι πορευομαι travel; go εἰς εις into; for γῆν γη earth; land Βενιαμιν βενιαμιν Beniamin; Veniamin τοῦ ο the ἀγοράσαι αγοραζω buy ἐκεῖθεν εκειθεν from there ἐν εν in μέσῳ μεσος in the midst; in the middle τοῦ ο the λαοῦ λαος populace; population
44:12 וְ wᵊ וְ and לָקַחְתִּ֞י lāqaḥtˈî לקח take אֶת־ ʔeṯ- אֵת [object marker] שְׁאֵרִ֣ית šᵊʔērˈîṯ שְׁאֵרִית rest יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שָׂ֨מוּ śˌāmû שׂים put פְנֵיהֶ֜ם fᵊnêhˈem פָּנֶה face לָ lā לְ to בֹ֣וא vˈô בוא come אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth מִצְרַיִם֮ miṣrayim מִצְרַיִם Egypt לָ lā לְ to ג֣וּר ḡˈûr גור dwell שָׁם֒ šˌām שָׁם there וְ wᵊ וְ and תַ֨מּוּ ṯˌammû תמם be complete כֹ֜ל ḵˈōl כֹּל whole בְּ bᵊ בְּ in אֶ֧רֶץ ʔˈereṣ אֶרֶץ earth מִצְרַ֣יִם miṣrˈayim מִצְרַיִם Egypt יִפֹּ֗לוּ yippˈōlû נפל fall בַּ ba בְּ in † הַ the חֶ֤רֶב ḥˈerev חֶרֶב dagger בָּֽ bˈā בְּ in † הַ the רָעָב֙ rāʕˌāv רָעָב hunger יִתַּ֔מּוּ yittˈammû תמם be complete מִ mi מִן from קָּטֹן֙ qqāṭˌōn קָטֹן small וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto גָּדֹ֔ול gāḏˈôl גָּדֹול great בַּ ba בְּ in † הַ the חֶ֥רֶב ḥˌerev חֶרֶב dagger וּ û וְ and בָ vā בְּ in † הַ the רָעָ֖ב rāʕˌāv רָעָב hunger יָמֻ֑תוּ yāmˈuṯû מות die וְ wᵊ וְ and הָיוּ֙ hāyˌû היה be לְ lᵊ לְ to אָלָ֣ה ʔālˈā אָלָה curse לְ lᵊ לְ to שַׁמָּ֔ה šammˈā שַׁמָּה destruction וְ wᵊ וְ and לִ li לְ to קְלָלָ֖ה qᵊlālˌā קְלָלָה curse וּ û וְ and לְ lᵊ לְ to חֶרְפָּֽה׃ ḥerpˈā חֶרְפָּה reproach
44:12. et adsumam reliquias Iudae qui posuerunt facies suas ut ingrederentur terram Aegypti et habitarent ibi et consumentur omnes in terra Aegypti cadent in gladio et in fame consumentur a minimo usque ad maximum in gladio et in fame morientur et erunt in iusiurandum et in miraculum et in maledictionem et in obprobriumAnd I will take the remnant of Juda that have set their faces to go into the land of Egypt, and to dwell there; and they shall be all consumed in the land of Egypt: they shall fall by the sword, and by the famine: and they shall be consumed from the least even to the greatest, by the sword, and by the famine shall they die: and they shall be for an execration, and for a wonder, and for a curse, and for a reproach.
12. And I will take the remnant of Judah, that have set their faces to go into the land of Egypt to sojourn there, and they shall all be consumed; in the land of Egypt shall they fall; they shall be consumed, by the sword and by the famine; they shall die, from the least even unto the greatest, by the sword and by the famine: and they shall be an execration, an astonishment, and a curse, and a reproach.
And I will take the remnant of Judah, that have set their faces to go into the land of Egypt to sojourn there, and they shall all be consumed, [and] fall in the land of Egypt; they shall [even] be consumed by the sword [and] by the famine: they shall die, from the least even unto the greatest, by the sword and by the famine: and they shall be an execration, [and] an astonishment, and a curse, and a reproach:

44:12 и возьму оставшихся Иудеев, которые обратили лице свое, чтобы идти в землю Египетскую и жить там, и все они будут истреблены, падут в земле Египетской; мечом и голодом будут истреблены; от малого и до большого умрут от меча и голода, и будут проклятием и ужасом, поруганием и поношением.
44:12
ἐξῆλθεν εξερχομαι come out; go out
Ιερεμιας ιερεμιας Hieremias; Ieremias
ἀπὸ απο from; away
Ιερουσαλημ ιερουσαλημ Jerusalem
τοῦ ο the
πορευθῆναι πορευομαι travel; go
εἰς εις into; for
γῆν γη earth; land
Βενιαμιν βενιαμιν Beniamin; Veniamin
τοῦ ο the
ἀγοράσαι αγοραζω buy
ἐκεῖθεν εκειθεν from there
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τοῦ ο the
λαοῦ λαος populace; population
44:12
וְ wᵊ וְ and
לָקַחְתִּ֞י lāqaḥtˈî לקח take
אֶת־ ʔeṯ- אֵת [object marker]
שְׁאֵרִ֣ית šᵊʔērˈîṯ שְׁאֵרִית rest
יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
שָׂ֨מוּ śˌāmû שׂים put
פְנֵיהֶ֜ם fᵊnêhˈem פָּנֶה face
לָ לְ to
בֹ֣וא vˈô בוא come
אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth
מִצְרַיִם֮ miṣrayim מִצְרַיִם Egypt
לָ לְ to
ג֣וּר ḡˈûr גור dwell
שָׁם֒ šˌām שָׁם there
וְ wᵊ וְ and
תַ֨מּוּ ṯˌammû תמם be complete
כֹ֜ל ḵˈōl כֹּל whole
בְּ bᵊ בְּ in
אֶ֧רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרַ֣יִם miṣrˈayim מִצְרַיִם Egypt
יִפֹּ֗לוּ yippˈōlû נפל fall
בַּ ba בְּ in
הַ the
חֶ֤רֶב ḥˈerev חֶרֶב dagger
בָּֽ bˈā בְּ in
הַ the
רָעָב֙ rāʕˌāv רָעָב hunger
יִתַּ֔מּוּ yittˈammû תמם be complete
מִ mi מִן from
קָּטֹן֙ qqāṭˌōn קָטֹן small
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
גָּדֹ֔ול gāḏˈôl גָּדֹול great
בַּ ba בְּ in
הַ the
חֶ֥רֶב ḥˌerev חֶרֶב dagger
וּ û וְ and
בָ בְּ in
הַ the
רָעָ֖ב rāʕˌāv רָעָב hunger
יָמֻ֑תוּ yāmˈuṯû מות die
וְ wᵊ וְ and
הָיוּ֙ hāyˌû היה be
לְ lᵊ לְ to
אָלָ֣ה ʔālˈā אָלָה curse
לְ lᵊ לְ to
שַׁמָּ֔ה šammˈā שַׁמָּה destruction
וְ wᵊ וְ and
לִ li לְ to
קְלָלָ֖ה qᵊlālˌā קְלָלָה curse
וּ û וְ and
לְ lᵊ לְ to
חֶרְפָּֽה׃ ḥerpˈā חֶרְפָּה reproach
44:12. et adsumam reliquias Iudae qui posuerunt facies suas ut ingrederentur terram Aegypti et habitarent ibi et consumentur omnes in terra Aegypti cadent in gladio et in fame consumentur a minimo usque ad maximum in gladio et in fame morientur et erunt in iusiurandum et in miraculum et in maledictionem et in obprobrium
And I will take the remnant of Juda that have set their faces to go into the land of Egypt, and to dwell there; and they shall be all consumed in the land of Egypt: they shall fall by the sword, and by the famine: and they shall be consumed from the least even to the greatest, by the sword, and by the famine shall they die: and they shall be for an execration, and for a wonder, and for a curse, and for a reproach.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:12: I will take: Jer 42:15-18, Jer 42:22
from the: Hos 4:6
and they shall be: Jer 44:8, Jer 29:22; Isa 65:15
Geneva 1599
44:12 And I will take the remnant of Judah, that (e) have set their faces to go into the land of Egypt to sojourn there, and they shall all be consumed, [and] fall in the land of Egypt; they shall [even] be consumed by the sword [and] by the famine: they shall die, from the least even to the greatest, by the sword and by the famine: and they shall be an execration, [and] an horror, and a (f) curse, and a reproach.
(e) Which have fully set their minds and are gone there on purpose. By which he excepts the innocents as Jeremiah and Baruch that were forces: therefore the Lord shows that he will set his face against them: that is, purposely destroy them.
(f) Read (Jer 26:6, Jer 41:18).
John Gill
44:12 And I will take the remnant of Judah,.... Such as remained of that tribe in the land of Judea after the captivity: and not all of them, but such
that have set their faces to go into the land of Egypt to sojourn there: who were bent upon going thither, notwithstanding all the remonstrances made to them to the contrary; and were gone thither, and were now actually sojourners there: this describes such persons who wilfully, and of their own accord, went thither; and excepts those who were over-persuaded or over-powered to go along with them:
and they shall all be consumed, and fall in the land of Egypt; not by natural death, one after another; but by the judgments of God, as follows:
they shall even be consumed by the sword and by the famine; by the sword of the king of Babylon; and by famine, occasioned by a foreign army and sieges:
they shall die; from the least even unto the greatest, by the sword and by the famine; which is repeated for the confirmation of it, and to express the universality of the destruction; that it should reach to persons of every age, state and condition, rank and degree, young and old, high and low, rich and poor:
and they shall be an execration, and an astonishment, and a curse,
and a reproach; See Gill on Jer 42:18.
44:1344:13: Եւ ա՛յց արարից ՚ի վերայ նոցա որ նստին յերկրիդ Եգիպտացւոց. որպէս արարի ա՛յց Երուսաղեմի սրով եւ սովով եւ մահուամբ[11618]։ [11618] Ոմանք. Նստին յերկրին Եգ՛՛։
13 Եւ նրանց, որ Եգիպտոսում են բնակւում, պիտի պատժեմ սրով, սովով ու մահով, ինչպէս պատժեցի Երուսաղէմին.
13 Եգիպտոսի մէջ բնակողները պիտի պատժեմ, ինչպէս Երուսաղէմը՝ սուրով, սովով ու ժանտախտով պատժեցի։
Եւ այց արարից ի վերայ նոցա որ նստին յերկրիդ Եգիպտացւոց, որպէս արարի այց Երուսաղեմի սրով եւ սովով եւ մահուամբ:

44:13: Եւ ա՛յց արարից ՚ի վերայ նոցա որ նստին յերկրիդ Եգիպտացւոց. որպէս արարի ա՛յց Երուսաղեմի սրով եւ սովով եւ մահուամբ[11618]։
[11618] Ոմանք. Նստին յերկրին Եգ՛՛։
13 Եւ նրանց, որ Եգիպտոսում են բնակւում, պիտի պատժեմ սրով, սովով ու մահով, ինչպէս պատժեցի Երուսաղէմին.
13 Եգիպտոսի մէջ բնակողները պիտի պատժեմ, ինչպէս Երուսաղէմը՝ սուրով, սովով ու ժանտախտով պատժեցի։
zohrab-1805▾ eastern-1994▾ western am▾
44:1344:13 Посещу живущих в земле Египетской, как Я посетил Иерусалим, мечом, голодом и моровою язвою,
44:13 καὶ και and; even ἐγένετο γινομαι happen; become αὐτὸς αυτος he; him ἐν εν in πύλῃ πυλη gate Βενιαμιν βενιαμιν Beniamin; Veniamin καὶ και and; even ἐκεῖ εκει there ἄνθρωπος ανθρωπος person; human παρ᾿ παρα from; by ᾧ ος who; what κατέλυεν καταλυω dislodge; lodge Σαρουιας σαρουιας son Σελεμιου σελεμιος son Ανανιου ανανιας Ananias καὶ και and; even συνέλαβεν συλλαμβανω take hold of; conceive τὸν ο the Ιερεμιαν ιερεμιας Hieremias; Ieremias λέγων λεγω tell; declare πρὸς προς to; toward τοὺς ο the Χαλδαίους χαλδαιος Chaldaios; Khaltheos σὺ συ you φεύγεις φευγω flee
44:13 וּ û וְ and פָקַדְתִּ֗י fāqaḏtˈî פקד miss עַ֤ל ʕˈal עַל upon הַ ha הַ the יֹּֽושְׁבִים֙ yyˈôšᵊvîm ישׁב sit בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] פָּקַ֖דְתִּי pāqˌaḏtî פקד miss עַל־ ʕal- עַל upon יְרֽוּשָׁלִָ֑ם yᵊrˈûšālˈāim יְרוּשָׁלִַם Jerusalem בַּ ba בְּ in † הַ the חֶ֥רֶב ḥˌerev חֶרֶב dagger בָּ bā בְּ in † הַ the רָעָ֖ב rāʕˌāv רָעָב hunger וּ û וְ and בַ va בְּ in † הַ the דָּֽבֶר׃ ddˈāver דֶּבֶר pest
44:13. et visitabo habitatores terrae Aegypti sicut visitavi super Hierusalem in gladio et in fame et in pesteAnd I will visit them that dwell in the land of Egypt, as I have visited Jerusalem by the sword, and by famine and by pestilence.
13. For I will punish them that dwell in the land of Egypt, as I have punished Jerusalem, by the sword, by the famine, and by the pestilence:
For I will punish them that dwell in the land of Egypt, as I have punished Jerusalem, by the sword, by the famine, and by the pestilence:

44:13 Посещу живущих в земле Египетской, как Я посетил Иерусалим, мечом, голодом и моровою язвою,
44:13
καὶ και and; even
ἐγένετο γινομαι happen; become
αὐτὸς αυτος he; him
ἐν εν in
πύλῃ πυλη gate
Βενιαμιν βενιαμιν Beniamin; Veniamin
καὶ και and; even
ἐκεῖ εκει there
ἄνθρωπος ανθρωπος person; human
παρ᾿ παρα from; by
ος who; what
κατέλυεν καταλυω dislodge; lodge
Σαρουιας σαρουιας son
Σελεμιου σελεμιος son
Ανανιου ανανιας Ananias
καὶ και and; even
συνέλαβεν συλλαμβανω take hold of; conceive
τὸν ο the
Ιερεμιαν ιερεμιας Hieremias; Ieremias
λέγων λεγω tell; declare
πρὸς προς to; toward
τοὺς ο the
Χαλδαίους χαλδαιος Chaldaios; Khaltheos
σὺ συ you
φεύγεις φευγω flee
44:13
וּ û וְ and
פָקַדְתִּ֗י fāqaḏtˈî פקד miss
עַ֤ל ʕˈal עַל upon
הַ ha הַ the
יֹּֽושְׁבִים֙ yyˈôšᵊvîm ישׁב sit
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
פָּקַ֖דְתִּי pāqˌaḏtî פקד miss
עַל־ ʕal- עַל upon
יְרֽוּשָׁלִָ֑ם yᵊrˈûšālˈāim יְרוּשָׁלִַם Jerusalem
בַּ ba בְּ in
הַ the
חֶ֥רֶב ḥˌerev חֶרֶב dagger
בָּ בְּ in
הַ the
רָעָ֖ב rāʕˌāv רָעָב hunger
וּ û וְ and
בַ va בְּ in
הַ the
דָּֽבֶר׃ ddˈāver דֶּבֶר pest
44:13. et visitabo habitatores terrae Aegypti sicut visitavi super Hierusalem in gladio et in fame et in peste
And I will visit them that dwell in the land of Egypt, as I have visited Jerusalem by the sword, and by famine and by pestilence.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:13: Jer 44:27, Jer 44:28, Jer 11:22, Jer 21:9, Jer 24:10, Jer 42:18, Jer 43:11
John Gill
44:13 For I will punish them that dwell in the land of Egypt,.... Or "visit"; in a way of wrath and vengeance; meaning not the native inhabitants of Egypt; though these should be punished, and in whose punishment the Jews would be involved; but here it means the Jews that dwelt in Egypt, who went thither contrary to the will of God, and there settled:
as I have punished Jerusalem, by the sword, by the famine, and by the pestilence; signifying that the same punishment that came upon the inhabitants of Jerusalem, and other cities of Judea, should come upon these Jews in Egypt, and as sure as they came upon them; even those which they thought to have escaped, by leaving Judea, and going to Egypt.
44:1444:14: Եւ ո՛չ ոք ապրեսցի ՚ի մնացորդացդ Յուդայ, որ բնակեալ են յերկրիդ Եգիպտացւոց՝ դառնալ յերկիրն Յուդայ որում ա՛կն ունէին յանձինս իւրեանց դառնա՛լ բնակել անդ. եւ մի՛ դարձցին բայց միայն ապրեալքն[11619]։ [11619] Ոմանք. ՚Ի մնացորդացն Յուդայ... յերկրին Ե՛՛։
14 եւ Յուդայի երկրի մնացորդներից, որոնք բնակւում են Եգիպտացիների երկրում, ոչ ոք չպիտի փրկուի, որ վերադառնայ Յուդայի երկիրը, ուր նրանք վերադառնալու եւ այնտեղ բնակուելու յոյսն էին փայփայում իրենց հոգում: Չպիտի վերադառնան, բացի միայն փրկուածներից»:
14 Եւ Յուդայի մնացորդէն, այսինքն Եգիպտոս պանդխտանալու գացողներէն, մնացորդ ու ազատուած պիտի չմնայ, որ Յուդայի երկիրը դառնան, ուր անոնք կը յուսան դառնալ եւ հոն բնակիլ. վասն զի Եգիպտոսէն փախչողները միայն պիտի դառնան։
Եւ ոչ ոք ապրեսցի ի մնացորդացդ Յուդայ, որ բնակեալ են յերկրիդ Եգիպտացւոց` դառնալ յերկիրն Յուդայ որում ակն ունէին յանձինս իւրեանց դառնալ բնակել անդ. եւ մի՛ դարձցին, բայց միայն ապրեալքն:

44:14: Եւ ո՛չ ոք ապրեսցի ՚ի մնացորդացդ Յուդայ, որ բնակեալ են յերկրիդ Եգիպտացւոց՝ դառնալ յերկիրն Յուդայ որում ա՛կն ունէին յանձինս իւրեանց դառնա՛լ բնակել անդ. եւ մի՛ դարձցին բայց միայն ապրեալքն[11619]։
[11619] Ոմանք. ՚Ի մնացորդացն Յուդայ... յերկրին Ե՛՛։
14 եւ Յուդայի երկրի մնացորդներից, որոնք բնակւում են Եգիպտացիների երկրում, ոչ ոք չպիտի փրկուի, որ վերադառնայ Յուդայի երկիրը, ուր նրանք վերադառնալու եւ այնտեղ բնակուելու յոյսն էին փայփայում իրենց հոգում: Չպիտի վերադառնան, բացի միայն փրկուածներից»:
14 Եւ Յուդայի մնացորդէն, այսինքն Եգիպտոս պանդխտանալու գացողներէն, մնացորդ ու ազատուած պիտի չմնայ, որ Յուդայի երկիրը դառնան, ուր անոնք կը յուսան դառնալ եւ հոն բնակիլ. վասն զի Եգիպտոսէն փախչողները միայն պիտի դառնան։
zohrab-1805▾ eastern-1994▾ western am▾
44:1444:14 и никто не избежит и не уцелеет из остатка Иудеев, пришедших в землю Египетскую, чтобы пожить там и потом возвратиться в землю Иудейскую, куда они всею душею желают возвратиться, чтобы жить там; никто не возвратится, кроме тех, которые убегут оттуда.
44:14 καὶ και and; even εἶπεν επω say; speak ψεῦδος ψευδος falsehood; fallacy οὐκ ου not εἰς εις into; for τοὺς ο the Χαλδαίους χαλδαιος Chaldaios; Khaltheos ἐγὼ εγω I φεύγω φευγω flee καὶ και and; even οὐκ ου not ἤκουσεν ακουω hear αὐτοῦ αυτος he; him καὶ και and; even συνέλαβεν συλλαμβανω take hold of; conceive Σαρουιας σαρουιας the Ιερεμιαν ιερεμιας Hieremias; Ieremias καὶ και and; even εἰσήγαγεν εισαγω lead in; bring in αὐτὸν αυτος he; him πρὸς προς to; toward τοὺς ο the ἄρχοντας αρχων ruling; ruler
44:14 וְ wᵊ וְ and לֹ֨א lˌō לֹא not יִהְיֶ֜ה yihyˈeh היה be פָּלִ֤יט pālˈîṭ פָּלִיט escaped one וְ wᵊ וְ and שָׂרִיד֙ śārîḏ שָׂרִיד survivor לִ li לְ to שְׁאֵרִ֣ית šᵊʔērˈîṯ שְׁאֵרִית rest יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah הַ ha הַ the בָּאִ֥ים bbāʔˌîm בוא come לָ lā לְ to גֽוּר־ ḡˈûr- גור dwell שָׁ֖ם šˌām שָׁם there בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt וְ wᵊ וְ and לָ lā לְ to שׁ֣וּב׀ šˈûv שׁוב return אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הֵ֜מָּה hˈēmmā הֵמָּה they מְנַשְּׂאִ֤ים mᵊnaśśᵊʔˈîm נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] נַפְשָׁם֙ nafšˌām נֶפֶשׁ soul לָ lā לְ to שׁוּב֙ šûv שׁוב return לָ lā לְ to שֶׁ֣בֶת šˈeveṯ ישׁב sit שָׁ֔ם šˈām שָׁם there כִּ֥י kˌî כִּי that לֹֽא־ lˈō- לֹא not יָשׁ֖וּבוּ yāšˌûvû שׁוב return כִּ֥י kˌî כִּי that אִם־ ʔim- אִם if פְּלֵטִֽים׃ ס pᵊlēṭˈîm . s פָּלֵיט escaped one
44:14. et non erit qui effugiat et sit residuus de reliquiis Iudaeorum qui vadunt ut peregrinentur in terra Aegypti et revertantur in terram Iuda ad quam ipsi elevant animas suas ut revertantur et habitent ibi non revertentur nisi qui fugerintAnd there shall be none that shall escape, and remain of the remnant of the Jews that are gone to sojourn in the land of Egypt: and that shall return into the land of Juda, to which they have a desire to return to dwell there: there shall none return but they that shall flee.
14. so that none of the remnant of Judah, which are gone into the land of Egypt to sojourn there, shall escape or remain, that they should return into the land of Judah, to the which they have a desire to return to dwell there: for none shall return save such as shall escape.
So that none of the remnant of Judah, which are gone into the land of Egypt to sojourn there, shall escape or remain, that they should return into the land of Judah, to the which they have a desire to return to dwell there: for none shall return but such as shall escape:

44:14 и никто не избежит и не уцелеет из остатка Иудеев, пришедших в землю Египетскую, чтобы пожить там и потом возвратиться в землю Иудейскую, куда они всею душею желают возвратиться, чтобы жить там; никто не возвратится, кроме тех, которые убегут оттуда.
44:14
καὶ και and; even
εἶπεν επω say; speak
ψεῦδος ψευδος falsehood; fallacy
οὐκ ου not
εἰς εις into; for
τοὺς ο the
Χαλδαίους χαλδαιος Chaldaios; Khaltheos
ἐγὼ εγω I
φεύγω φευγω flee
καὶ και and; even
οὐκ ου not
ἤκουσεν ακουω hear
αὐτοῦ αυτος he; him
καὶ και and; even
συνέλαβεν συλλαμβανω take hold of; conceive
Σαρουιας σαρουιας the
Ιερεμιαν ιερεμιας Hieremias; Ieremias
καὶ και and; even
εἰσήγαγεν εισαγω lead in; bring in
αὐτὸν αυτος he; him
πρὸς προς to; toward
τοὺς ο the
ἄρχοντας αρχων ruling; ruler
44:14
וְ wᵊ וְ and
לֹ֨א lˌō לֹא not
יִהְיֶ֜ה yihyˈeh היה be
פָּלִ֤יט pālˈîṭ פָּלִיט escaped one
וְ wᵊ וְ and
שָׂרִיד֙ śārîḏ שָׂרִיד survivor
לִ li לְ to
שְׁאֵרִ֣ית šᵊʔērˈîṯ שְׁאֵרִית rest
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
הַ ha הַ the
בָּאִ֥ים bbāʔˌîm בוא come
לָ לְ to
גֽוּר־ ḡˈûr- גור dwell
שָׁ֖ם šˌām שָׁם there
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
וְ wᵊ וְ and
לָ לְ to
שׁ֣וּב׀ šˈûv שׁוב return
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הֵ֜מָּה hˈēmmā הֵמָּה they
מְנַשְּׂאִ֤ים mᵊnaśśᵊʔˈîm נשׂא lift
אֶת־ ʔeṯ- אֵת [object marker]
נַפְשָׁם֙ nafšˌām נֶפֶשׁ soul
לָ לְ to
שׁוּב֙ šûv שׁוב return
לָ לְ to
שֶׁ֣בֶת šˈeveṯ ישׁב sit
שָׁ֔ם šˈām שָׁם there
כִּ֥י kˌî כִּי that
לֹֽא־ lˈō- לֹא not
יָשׁ֖וּבוּ yāšˌûvû שׁוב return
כִּ֥י kˌî כִּי that
אִם־ ʔim- אִם if
פְּלֵטִֽים׃ ס pᵊlēṭˈîm . s פָּלֵיט escaped one
44:14. et non erit qui effugiat et sit residuus de reliquiis Iudaeorum qui vadunt ut peregrinentur in terra Aegypti et revertantur in terram Iuda ad quam ipsi elevant animas suas ut revertantur et habitent ibi non revertentur nisi qui fugerint
And there shall be none that shall escape, and remain of the remnant of the Jews that are gone to sojourn in the land of Egypt: and that shall return into the land of Juda, to which they have a desire to return to dwell there: there shall none return but they that shall flee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
44:14: Literally, "And there shall not be to the remnant of Judah, which are going to sojourn there in the land of Egypt, one that escapes or remains etc." The word rendered "escapes" means one who slips away, saves himself by a stealthy flight Gen 14:13; the word "remains," one who survives when all the rest perish Job 18:19. Of all those now going down to Egypt none shall return to Judaea except a few miserable fugitives, who shall steal away as men who flee in battle Sa2 19:3. For really years Jewish settlers had gone to Egypt in great numbers, and these old settlers would be treated in the same way as the Egyptians, but these fugitives, with no knowledge of the Egyptian language or ways, would have no friends in the country to aid them, and would also be recognized by the Chaldaeans as inveterate enemies, and mercilessly slain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:14: So: It is evident from verse 28, that some Jews were to escape the general destruction in Egypt, and to return into their own country, though but a few; and the same thing is implied in the latter clause of this verse. But the former part excludes from the number of those who should escape every individual of those who are properly termed "the remnant of Judah;" those who had willingly and rebelliously "set their faces to go into the land of Egypt to dwell there," on a presumption that they knew better than God how to consult their own restoration. The few, then, who were destined to escape, were to be such as had come into the land of Egypt with Johanan by compulsion, or had pRev_iously fled thither, or in some other less offensive manner, and chanced to be there when the storm burst upon them.
which are: Isa 30:1-3
shall escape: Jer 44:27, Jer 42:17; Mat 23:33; Rom 2:3; Heb 2:3
which they: Jer 22:26, Jer 22:27, Jer 42:22
have a desire: Heb. lift up there soul
for none: Jer 44:28; Isa 4:2, Isa 10:20; Rom 9:27, Rom 11:5, Rom 11:6
Geneva 1599
44:14 So that none of the remnant of Judah, who have gone into the land of Egypt to sojourn there, shall escape or remain, that they should return into the land of Judah, to which they have a desire to return to dwell there: for none shall return but (g) such as shall escape.
(g) Meaning but a few.
John Gill
44:14 So that none of the remnant of Judah,.... Which were left in the land of Judea after the captivity:
which are gone into the land of Egypt to sojourn there, shall escape or remain; escape either the sword, or the famine, or the pestilence, or remain in the land of Egypt, or in the land of the living; so general should be the destruction:
that they should return into the land of Judah, to the which they have a desire to return there; or, "have lift up their souls (b) to return there": most earnestly desire it, and have raised hopes and expectations of it; for it seems that those Jews that went into Egypt did not go with a design to settle there for ever; but to return to their own land, when there should be better times, and more safety and security there; particularly when they thought the affair of the death of Gedaliah would be no further inquired into:
for none shall return but such as shall escape; out of the hands of Johanan, and the rest of the captains; and should get out of the land of Egypt before the Chaldeans came into it. Some understand this of those that should escape out of Babylon; that none should return to Judea but those of that captivity, who should be released by the proclamation of Cyrus. Jarchi interprets it of Jeremiah and Baruch, whom Nebuchadnezzar removed to Babylon, when Egypt fell into his hands, in the twenty seventh year of his reign, as is related in the Jewish chronicles (c).
(b) "elevant, vel elevantes animam, suam", Pagninus, Vatablus, Calvin; "attolunt animam suam", Schmidt. (c) Seder Olam Rabba, c. 26. p. 77.
John Wesley
44:14 For none - Only such shall escape, as have been forced into Egypt against their wills; and as did not fall in with the idolatry of the Egyptians.
Robert Jamieson, A. R. Fausset and David Brown
44:14 none . . . shall escape . . . that they should return, &c.--The Jews had gone to Egypt with the idea that a return to Judea, which they thought hopeless to their brethren in Babylon, would be an easy matter to themselves in Egypt: the exact reverse should happen in the case of each respectively. The Jews whom God sent to Babylon were there weaned from idolatry, and were restored; those who went to Egypt by their perverse will were hardened in idolatry, and perished there.
have a desire--literally, "lift up (their) soul," that is, their hopes (compare Jer 22:27, Margin; Deut 24:15, Margin).
none shall return but such as shall escape--namely, the "small number" (Jer 44:28) who were brought by force into Egypt, as Jeremiah and Baruch, and those who, in accordance with Jeremiah's advice, should flee from Egypt before the arrival of the Chaldeans (see on Jer 42:17). CALVIN less probably refers the words to the return of the exiles in Babylon, which the Jews in Egypt regarded as hopeless.
44:1544:15: Եւ պատասխանի ետուն Երեմիայի ամենայն արք որք գիտէին՝ թէ արկանեն խունկս կանայք իւրեանց աստուածոց օտարաց. եւ ամենայն կանայք որք կային անդ ժողովք մեծամեծք, եւ ամենայն ժողովուրդն որ բնակեալն էին յերկրին Եգիպտացւոց ՚ի Պաթուրէս՝ եւ ասեն.
15 Այն ժամանակ այն բոլոր տղամարդիկ, որոնք գիտէին, որ իրենց կանայք խունկ են ծխում օտար աստուածներին, նաեւ այնտեղ եղած բոլոր կանանց մեծ բազմութիւնն ու ամբողջ ժողովուրդը, որ բնակւում էր Եգիպտացիների երկրում, Պաթուրէսում, պատասխան տուին Երեմիային եւ ասացին.
15 Այն բոլոր մարդիկը, որոնք գիտէին թէ իրենց կիները օտար աստուածներու խունկ կը ծխէին եւ բոլոր ներկայ եղող կիները, մեծ ժողով մը ըրին ու Եգիպտոսի եւ Պաթուրէսի մէջ բնակող բոլոր ժողովուրդը Երեմիային պատասխան տուին՝ ըսելով.
Եւ պատասխանի ետուն Երեմիայի ամենայն արք որք գիտէին թէ արկանեն խունկս կանայք իւրեանց աստուածոց օտարաց, եւ ամենայն կանայք որք կային անդ ժողովք մեծամեծք, եւ ամենայն ժողովուրդն որ բնակեալն էին յերկրին Եգիպտացւոց ի Պաթուրէս, եւ ասեն:

44:15: Եւ պատասխանի ետուն Երեմիայի ամենայն արք որք գիտէին՝ թէ արկանեն խունկս կանայք իւրեանց աստուածոց օտարաց. եւ ամենայն կանայք որք կային անդ ժողովք մեծամեծք, եւ ամենայն ժողովուրդն որ բնակեալն էին յերկրին Եգիպտացւոց ՚ի Պաթուրէս՝ եւ ասեն.
15 Այն ժամանակ այն բոլոր տղամարդիկ, որոնք գիտէին, որ իրենց կանայք խունկ են ծխում օտար աստուածներին, նաեւ այնտեղ եղած բոլոր կանանց մեծ բազմութիւնն ու ամբողջ ժողովուրդը, որ բնակւում էր Եգիպտացիների երկրում, Պաթուրէսում, պատասխան տուին Երեմիային եւ ասացին.
15 Այն բոլոր մարդիկը, որոնք գիտէին թէ իրենց կիները օտար աստուածներու խունկ կը ծխէին եւ բոլոր ներկայ եղող կիները, մեծ ժողով մը ըրին ու Եգիպտոսի եւ Պաթուրէսի մէջ բնակող բոլոր ժողովուրդը Երեմիային պատասխան տուին՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
44:1544:15 И отвечали Иеремии все мужья, знавшие, что жены их кадят иным богам, и все жены, стоявшие {там} в большом множестве, и весь народ, живший в земле Египетской, в Пафросе, и сказали:
44:15 καὶ και and; even ἐπικράνθησαν πικραινω embitter οἱ ο the ἄρχοντες αρχων ruling; ruler ἐπὶ επι in; on Ιερεμιαν ιερεμιας Hieremias; Ieremias καὶ και and; even ἐπάταξαν πατασσω pat; impact αὐτὸν αυτος he; him καὶ και and; even ἀπέστειλαν αποστελλω send off / away αὐτὸν αυτος he; him εἰς εις into; for τὴν ο the οἰκίαν οικια house; household Ιωναθαν ιωναθαν the γραμματέως γραμματευς scholar ὅτι οτι since; that ταύτην ουτος this; he ἐποίησαν ποιεω do; make εἰς εις into; for οἰκίαν οικια house; household φυλακῆς φυλακη prison; watch
44:15 וַ wa וְ and יַּעֲנ֣וּ yyaʕᵃnˈû ענה answer אֶֽת־ ʔˈeṯ- אֵת [object marker] יִרְמְיָ֗הוּ yirmᵊyˈāhû יִרְמְיָהוּ Jeremiah כָּל־ kol- כֹּל whole הָ hā הַ the אֲנָשִׁ֤ים ʔᵃnāšˈîm אִישׁ man הַ ha הַ the יֹּֽדְעִים֙ yyˈōḏᵊʕîm ידע know כִּֽי־ kˈî- כִּי that מְקַטְּרֹ֤ות mᵊqaṭṭᵊrˈôṯ קטר smoke נְשֵׁיהֶם֙ nᵊšêhˌem אִשָּׁה woman לֵ lē לְ to אלֹהִ֣ים ʔlōhˈîm אֱלֹהִים god(s) אֲחֵרִ֔ים ʔᵃḥērˈîm אַחֵר other וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הַ ha הַ the נָּשִׁ֥ים nnāšˌîm אִשָּׁה woman הָ hā הַ the עֹמְדֹ֖ות ʕōmᵊḏˌôṯ עמד stand קָהָ֣ל qāhˈāl קָהָל assembly גָּדֹ֑ול gāḏˈôl גָּדֹול great וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הָ hā הַ the עָ֛ם ʕˈām עַם people הַ ha הַ the יֹּשְׁבִ֥ים yyōšᵊvˌîm ישׁב sit בְּ bᵊ בְּ in אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt בְּ bᵊ בְּ in פַתְרֹ֥וס faṯrˌôs פַּתְרֹוס Upper Egypt לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
44:15. responderunt autem Hieremiae omnes viri scientes quod sacrificarent uxores eorum diis alienis et universae mulieres quarum stabat multitudo grandis et omnis populus habitantium in terra Aegypti in Fatures dicensThen all the men that knew that their wives sacrificed to other gods: and all the women of whom there stood by a great multitude, and all the people of them that dwelt in the land of Egypt in Phatures, answered Jeremias, saying:
15. Then all the men which knew that their wives burned incense unto other gods, and all the women that stood by, a great assembly, even all the people that dwelt in the land of Egypt, in Pathros, answered Jeremiah, saying,
Then all the men which knew that their wives had burned incense unto other gods, and all the women that stood by, a great multitude, even all the people that dwelt in the land of Egypt, in Pathros, answered Jeremiah, saying:

44:15 И отвечали Иеремии все мужья, знавшие, что жены их кадят иным богам, и все жены, стоявшие {там} в большом множестве, и весь народ, живший в земле Египетской, в Пафросе, и сказали:
44:15
καὶ και and; even
ἐπικράνθησαν πικραινω embitter
οἱ ο the
ἄρχοντες αρχων ruling; ruler
ἐπὶ επι in; on
Ιερεμιαν ιερεμιας Hieremias; Ieremias
καὶ και and; even
ἐπάταξαν πατασσω pat; impact
αὐτὸν αυτος he; him
καὶ και and; even
ἀπέστειλαν αποστελλω send off / away
αὐτὸν αυτος he; him
εἰς εις into; for
τὴν ο the
οἰκίαν οικια house; household
Ιωναθαν ιωναθαν the
γραμματέως γραμματευς scholar
ὅτι οτι since; that
ταύτην ουτος this; he
ἐποίησαν ποιεω do; make
εἰς εις into; for
οἰκίαν οικια house; household
φυλακῆς φυλακη prison; watch
44:15
וַ wa וְ and
יַּעֲנ֣וּ yyaʕᵃnˈû ענה answer
אֶֽת־ ʔˈeṯ- אֵת [object marker]
יִרְמְיָ֗הוּ yirmᵊyˈāhû יִרְמְיָהוּ Jeremiah
כָּל־ kol- כֹּל whole
הָ הַ the
אֲנָשִׁ֤ים ʔᵃnāšˈîm אִישׁ man
הַ ha הַ the
יֹּֽדְעִים֙ yyˈōḏᵊʕîm ידע know
כִּֽי־ kˈî- כִּי that
מְקַטְּרֹ֤ות mᵊqaṭṭᵊrˈôṯ קטר smoke
נְשֵׁיהֶם֙ nᵊšêhˌem אִשָּׁה woman
לֵ לְ to
אלֹהִ֣ים ʔlōhˈîm אֱלֹהִים god(s)
אֲחֵרִ֔ים ʔᵃḥērˈîm אַחֵר other
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הַ ha הַ the
נָּשִׁ֥ים nnāšˌîm אִשָּׁה woman
הָ הַ the
עֹמְדֹ֖ות ʕōmᵊḏˌôṯ עמד stand
קָהָ֣ל qāhˈāl קָהָל assembly
גָּדֹ֑ול gāḏˈôl גָּדֹול great
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הָ הַ the
עָ֛ם ʕˈām עַם people
הַ ha הַ the
יֹּשְׁבִ֥ים yyōšᵊvˌîm ישׁב sit
בְּ bᵊ בְּ in
אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth
מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt
בְּ bᵊ בְּ in
פַתְרֹ֥וס faṯrˌôs פַּתְרֹוס Upper Egypt
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
44:15. responderunt autem Hieremiae omnes viri scientes quod sacrificarent uxores eorum diis alienis et universae mulieres quarum stabat multitudo grandis et omnis populus habitantium in terra Aegypti in Fatures dicens
Then all the men that knew that their wives sacrificed to other gods: and all the women of whom there stood by a great multitude, and all the people of them that dwelt in the land of Egypt in Phatures, answered Jeremias, saying:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-19: Народ, и в том числе женщины, возражают пророку на его обличения. Напротив, — говорят они, — служение чужим богам и, особенно, царице неба ничего, кроме пользы нам не приносило. Все наши несчастия произошли именно от того, что мы перестали служить богине неба.

15: Отсюда видно, что пророк держал свою речь пред большим собранием иудеев. Какой повод был для этого собрания — неизвестно. Во всяком случае это не был праздник в честь царицы неба или, вообще, какое-нибудь языческое торжество. Иначе выражение: "знавшие, что жены их кадят иным богам" было бы совершенно неуместно. Но у женщин иудейских, очевидно, могло быть намерение устроить здесь какое-нибудь, может быть, тайное, торжество в честь богини неба.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
15 Then all the men which knew that their wives had burned incense unto other gods, and all the women that stood by, a great multitude, even all the people that dwelt in the land of Egypt, in Pathros, answered Jeremiah, saying, 16 As for the word that thou hast spoken unto us in the name of the LORD, we will not hearken unto thee. 17 But we will certainly do whatsoever thing goeth forth out of our own mouth, to burn incense unto the queen of heaven, and to pour out drink offerings unto her, as we have done, we, and our fathers, our kings, and our princes, in the cities of Judah, and in the streets of Jerusalem: for then had we plenty of victuals, and were well, and saw no evil. 18 But since we left off to burn incense to the queen of heaven, and to pour out drink offerings unto her, we have wanted all things, and have been consumed by the sword and by the famine. 19 And when we burned incense to the queen of heaven, and poured out drink offerings unto her, did we make her cakes to worship her, and pour out drink offerings unto her, without our men?
We have here the people's obstinate refusal to submit to the power of the word of God in the mouth of Jeremiah. We have scarcely such an instance of downright daring contradiction to God himself as this, or such an avowed rebellion of the carnal mind. Observe,
I. The persons who thus set God and his judgments at defiance; it was not some one that was thus obstinate, but the generality of the Jews; and they were such as knew either themselves or their wives to be guilty of the idolatry Jeremiah had reproved, v. 15. We find, 1. That the women had been more guilty of idolatry and superstition than the men, not because the men stuck closer to the true God and the true religion than the women, but, I fear, because they were generally atheists, and were for no God and no religion at all, and therefore could easily allow their wives to be of a false religion, and to worship false gods. 2. That it was consciousness of guilt that made them impatient of reproof: They knew that their wives had burnt incense to other gods, and that they had countenanced them in it, and the women that stood by knew that they had joined with them in their idolatrous usages; so that what Jeremiah said touched them in a sore place, which made them kick against the pricks, as children of Belial, that will not bear the yoke.
II. The reply which these persons made to Jeremiah, and in him to God himself; it is in effect the same with theirs who had the impudence to say to the Almighty, Depart from us; we desire not the knowledge of thy ways.
1. They declare their resolution not to do as God commanded them, but what they themselves had a mind to do; that is, they would go on to worship the moon, here called the queen of heaven; yet some understand it of the sun, which was much worshipped in Egypt (ch. xliii. 13) and had been so at Jerusalem (2 Kings xxiii. 11), and they say that the Hebrew word for the sun being feminine it may not unfitly be called the queen of heaven. And others understand it of all the host of heaven, or the frame of heaven, the whole machine, ch. vii. 18. These daring sinners do not now go about to make excuses for their refusal to obey, nor suggest that Jeremiah spoke from himself and not from God (as before, ch. xliii. 2), but they own that he spoke to them in the name of the Lord, and yet tell him flatly, in so many words, "We will not hearken unto thee; we will do that which is forbidden and run the hazard of that which is threatened." Note, Those that live in disobedience to God commonly grow worse and worse, and the heart is more and more hardened by the deceitfulness of sin. Here is the genuine language of the rebellious heart: We will certainly do whatsoever thing goes forth out of our own mouth, let God and his prophets say what they please to the contrary. What they said many think who yet have not arrived at such a degree of impudence as to speak it out. It is that which the young man would be at in the days of his youth; he would walk in the way of his heart and the sight of his eyes, and would have and do every thing he has a mind to, Eccl. xi. 9.
2. They give some sort of reasons for their resolution; for the most absurd and unreasonably wicked men will have something to say for themselves, till the day comes when every mouth shall be stopped.
(1.) They plead many of those things which the advocates for Rome make the marks of a true church, and not only justify but magnify themselves with; and these Jews have as much right to them as the Romanists have. [1.] They plead antiquity: We are resolved to burn incense to the queen of heaven, for our fathers did so; it is a practice that pleads prescription; and why should we pretend to be wiser than our fathers? [2.] They plead authority. Those that had power practised it themselves and prescribed it to others: Our kings and our princes did it, whom God set over us, and who were of the seed of David. [3.] They plead unity. It was not here and there one that did it, but we, we all with one consent, we that are a great multitude (v. 15), we did it. [4.] They plead universality. It was not done here and there, but in the cities of Judah. [5.] They plead visibility. It was not done in a corner, in dark and shady groves only, but in the streets, openly and publicly. [6.] They plead that it was the practice of the mother-church, the holy see; it was not now learned first in Egypt, but it had been done in Jerusalem. [7.] They plead prosperity: They had we plenty of bread, and of all good things; we were well and saw no evil. All the former pleas, I fear, were too true in fact; God's witnesses against their idolatry were few and hid; Elijah though that he was left alone: and this last might perhaps be true as to some particular persons, but, as to their nation, they were still under rebukes for their rebellions, and there was no peace to those that went out or came in, 2 Chron. xv. 5. But, supposing all to be true, yet this does not at all excuse them from idolatry; it is the law of God that we must be ruled and judged by, hot the practice of men.
(2.) They suggest that the judgments they had of late been under were brought upon them for leaving off to burn incense to the queen of heaven, v. 18. So perversely did they misconstrue providence, though God, by his prophets, had so often explained it to them, and the thing itself spoke the direct contrary. Since we forsook our idolatries we have wanted all things, and have been consumed by the sword, the true reason of which was because they still retained their idols in their heart and an affection to their old sins; but they would have it thought that it was because they had forsaken the acts of sin. Thus the afflictions which should have been for their welfare, to separate between them and their sins, being misinterpreted did but confirm them in their sins. Thus, in the first ages of Christianity, when God chastised the nations by any public calamities for opposing the Christians and persecuting them, they put a contrary sense upon the calamities, as if they were sent to punish them for conniving at the Christians and tolerating them, and cried, Christianos ad leones--Throw the Christians to the lions. Yet, if it had been true, as they said here, that since they returned to the service of the true God, the God of Israel, they had been in want and trouble, was that a reason why they should revolt from him again? That was as much as to say that they served not him, but their own bellies. Those who know God, and put their trust in him, will serve him, though he starve them, though he slay them, though they never see a good day with him in this world, being well assured that they shall not lose by him in the end.
(3.) They plead that, though the women were most forward and active in their idolatries, yet they did it with the consent and approbation of their husbands; the women were busy to make cakes for meat-offerings to the queen of heaven and to prepare and pour out the drink-offerings, v. 19. We found, before, that this was their work, ch. vii. 18. "But did we do it without our husbands, privately and unknown to them, so as to give them occasion to be jealous of us? No; the fathers kindled the fire while the women kneaded the dough; the men that were our heads, whom we were bound to learn of and to be obedient to, taught us to do it by their example." Note, It is sad when those who are in the nearest relation to each other, who should quicken each other to that which is good and so help one another to heaven, harden each other in sin and so ripen one another for hell. Some understand this as spoken by the husbands (v. 15), who plead that they did not do it without their men, that is, without their elders and rulers, their great men, and men in authority; but, because the making of the cakes and the pouring out of the drink-offerings are expressly spoken of as the women's work (ch. vii. 18), it seems rather to be understood as their plea: but it was a frivolous plea. What would it avail them to be able to say that it was according to their husbands' mind, when they knew that it was contrary to their God's mind?
Adam Clarke: Commentary on the Bible - 1831
44:15: Then all the men - and all the women - We have not seen the women in determined rebellion before. Here they make a common cause with their idolatrous husbands.
Albert Barnes: Notes on the Bible - 1834
44:15: Had burned incence - Omit "had;" burned incense. This appeal of the prophet was made at a public festival held somewhere in Pathros, i. e., Upper Egypt: for the women are assembled in a great congregation (compare Jer 26:9), here formed for religious purposes. As they advance in regular procession to worship the moon-goddess, in accordance as it seems with a vow Jer 44:17, Jeremiah meets them, makes the procession halt upon its way, and pronounces in Yahweh's name words of solemn warning. The reply that all the settlers in Egypt were formally putting themselves under the Queen of heaven's protection was made by the heads of the congregation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:15: all the: Jer 5:1-5; Gen 19:4; Neh 13:26; Pro 11:21; Isa 1:5; Mat 7:13; Pe2 2:1, Pe2 2:2
Carl Friedrich Keil and Franz Delitzsch
44:15
The answer of the people to this threatening address. - Jer 44:15. "Then all the men who knew that their wives burned incense to other gods, and all the women standing [there], a great multitude, and all the people who dwelt in the land of Egypt, in Pathros, answered Jeremiah, saying, Jer 44:16. [As for] the word which thou hast spoken unto us in the name of Jahveh, we will not hearken unto thee: Jer 44:17. But we will certainly perform every word that has proceeded out of our own mouth, by burning incense to the queen of heaven, and pouring out libations to her, just as we have done, we and our fathers, our kings and our princes, in the cities of Judah, and in the streets of Jerusalem; and we were filled with bread, and became prosperous, and saw no evil. Jer 44:18. But since we ceased to offer incense to the queen of heaven, and to pour out libations to her, we have been in want of everything, and are consumed by sword and famine. Jer 44:19. And when we [women] have been burning incense to the queen of heaven, and poured out libations to her, have we made cakes to her without our husbands, making an image of her, and offering libations to her?" To the word of the prophet the men and women oppose their pretended experience, that the adoration of the queen of heaven has brought them comfort and prosperity, while the neglect of this worship, on the other hand, has brought want and misfortune. No doubt they inferred this, by the argument post hoc, ergo propter hoc, from the fact that, after idolatry had been rooted out by Josiah, adversity had befallen the land of Judah; while, up till that time, the kingdom of Judah had been independent, and, for more than a century before, had been spared the suffering of misfortune. Thus, through their blindness, peculiar to the natural man, they had overlooked the minor transient evils with which the Lord visits His people when they sin. Not till near the end of Josiah's reign did misfortune fall on Judah: this was when the Egyptian army, under Pharaoh-Necho, marched through Palestine; Josiah was slain in the battle he had lost, the land was laid waste by the enemy, and its inhabitants perished by sword and famine. In Jer 44:15, those who are represented speaking are all the men who knew of their wives' idolatry, i.e., who permitted it, and all the women, "a great company," i.e., gathered together in great numbers, and all the rest of the people who lived in Egypt. The specification "in Pathros" is not in apposition to the words "in the land of Egypt," but belongs to the verb ויּענוּ; it tells where the gathering took place, viz., in a district of Upper Egypt. From the presence of a large number of women, we may conclude that the assembly was a festival in honour of the queen of heaven. The former portion of Jer 44:16 forms an absolute clause, from הדּבר to בּשׁם, "as regards the word which...we will not listen to thee," i.e., with regard to this word we obey thee not. The expression, "the word which has gone forth out of our mouth," points to the uttering of vows: cf. Num 30:13; Deut 23:24. 'כּל־הדּבר means "all that we have uttered as a vow," every vow to offer incense, etc., i.e., to present meat and drink offerings to the queen of heaven, - that shall we keep, fulfil, as we and our fathers have done in the land of Judah. On this mode of worship, cf. Jer 7:17., and the remarks there made. "And we were satisfied with bread," i.e., in consequence of this worship we had amply sufficient food. Towbiym טובים, "good," well, comfortable; cf. Jer 22:16. מן אז, "from that time" = since. תּמנוּ is for תּמּנוּ, from תּמם, as in Num 17:1-13 :28; cf. Ewald, 197, a. To this statement on the part of the men, the women further add, Jer 44:19, that they do not engage in this sacrificial worship or prepare the sacrificial cakes without their husbands, i.e., without their knowledge and approval. This is put forward by the women in the way of self-vindication; for, according to the law, Num 30:9., the husband could annul, i.e., declare not binding, any vow which had been made by his wife without his knowledge. Although it is women who are speaking, the masc. מקטּרים is used as being the gender which most commonly occurs; it also pretty often stands for the feminine. The inf. constr. וּלהסּך (with ל) is here employed, in conformity with later usage, instead of the inf. abs., for the finite verb, by way of continuation; cf. Ewald, 351, c, where, however, many passages have been set down as falling under this rule that demand a different explanation. The meaning of להעצבה is disputed; the final ה is a suffix, written with Raphe, though Mappik also occurs in some MSS. The Hiphil of this verb is found elsewhere only in Ps 78:40, and there in the signification of vexing, grieving, like the Piel in Is 63:10; Ps 66:6. Ewald translates "in order to move her," i.e., make her well-disposed, - but quite arbitrarily, for to provoke is the very opposite of rendering propitious. The verb עצּב also signifies "to form, shape," Job 10:8; and in this sense the Hiphil is used here, "in order to put them into shape," i.e., to form the moon-goddess (queen of heaven) in or on the sacrificial cakes (Kimchi, Raschi, Dahler, Maurer, Graf, etc.). The sacrificial cakes (כּוּנים, see on Jer 7:18) probably had the form of a crescent, or even of the full moon, like the σελῆναι of the Greeks, which used to be offered in Athens at the time of the full moon in the month of Munychion, to Artemis, as goddess of the moon; cf. Hermann, gottesdienstliche Alterthmer der Griechen, 2 Ausg. S. 146, Anm. 13, u. S. 414.
John Gill
44:15 Then all the men which knew that their wires had burnt incense unto other gods,.... Which was a rite God appointed to be used in his worship; and is here put for the whole of religious worship, which was given to idols by the Jewish women; this their husbands knew of, and winked at, and did not restrain them from it, as they should; they seem to be themselves irreligious persons, a sort of atheists, who had no regard for the true God, nor any other gods, and cared not who were worshipped:
and all the women that stood by; the wives of the men that stood by their husbands, and other women that stood and heard Jeremiah's sermon, and were conscious to themselves of being guilty of what they were charged with by him:
a great multitude, even all the people that dwelt in the land of Egypt,
in Pathros; in that part of Egypt so called, which was Thebais: here it seems Jeremiah was with that part of the people that took up their residence there; and by this it appears there was a large number of them, men and women, and who were all become idolaters, or connivers at, and encouragers of, such as were: these
answered Jeremiah, saying, one in the name of the rest made a reply, as follows:
John Wesley
44:15 All the men - It should seem those that did it were mostly women, and that they did it with some privacy, so that all their husbands did not know of it.
Robert Jamieson, A. R. Fausset and David Brown
44:15 their wives--The idolatry began with them (3Kings 11:4; Ti1 2:14). Their husbands' connivance implicated them in the guilt.
44:1644:16: Բանիդ զոր խօսեցար առ մեզ յանուն Տեառն՝ ո՛չ լուիցուք.
16 «Մենք չենք լսի քո այդ խօսքը, որ Տիրոջ անունից ասացիր մեզ,
16 «Տէրոջը անունով մեզի խօսած խօսքիդ մենք մտիկ չենք ըներ.
Բանիդ զոր խօսեցար առ մեզ յանուն Տեառն` ոչ լուիցուք:

44:16: Բանիդ զոր խօսեցար առ մեզ յանուն Տեառն՝ ո՛չ լուիցուք.
16 «Մենք չենք լսի քո այդ խօսքը, որ Տիրոջ անունից ասացիր մեզ,
16 «Տէրոջը անունով մեզի խօսած խօսքիդ մենք մտիկ չենք ըներ.
zohrab-1805▾ eastern-1994▾ western am▾
44:1644:16 сл{о}ва, которое ты говорил нам именем Господа, мы не слушаем от тебя;
44:16 καὶ και and; even ἦλθεν ερχομαι come; go Ιερεμιας ιερεμιας Hieremias; Ieremias εἰς εις into; for οἰκίαν οικια house; household τοῦ ο the λάκκου λακκος and; even εἰς εις into; for τὴν ο the χερεθ χερεθ and; even ἐκάθισεν καθιζω sit down; seat ἐκεῖ εκει there ἡμέρας ημερα day πολλάς πολυς much; many
44:16 הַ ha הַ the דָּבָ֛ר ddāvˈār דָּבָר word אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] דִּבַּ֥רְתָּ dibbˌartā דבר speak אֵלֵ֖ינוּ ʔēlˌênû אֶל to בְּ bᵊ בְּ in שֵׁ֣ם šˈēm שֵׁם name יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH אֵינֶ֥נּוּ ʔênˌennû אַיִן [NEG] שֹׁמְעִ֖ים šōmᵊʕˌîm שׁמע hear אֵלֶֽיךָ׃ ʔēlˈeʸḵā אֶל to
44:16. sermonem quem locutus es ad nos in nomine Domini non audiemus ex teAs for the word which thou hast spoken to us in the name of the Lord, we will not hearken to thee:
16. As for the word that thou hast spoken unto us in the name of the LORD, we will not hearken unto thee.
the word that thou hast spoken unto us in the name of the LORD, we will not hearken unto thee:

44:16 сл{о}ва, которое ты говорил нам именем Господа, мы не слушаем от тебя;
44:16
καὶ και and; even
ἦλθεν ερχομαι come; go
Ιερεμιας ιερεμιας Hieremias; Ieremias
εἰς εις into; for
οἰκίαν οικια house; household
τοῦ ο the
λάκκου λακκος and; even
εἰς εις into; for
τὴν ο the
χερεθ χερεθ and; even
ἐκάθισεν καθιζω sit down; seat
ἐκεῖ εκει there
ἡμέρας ημερα day
πολλάς πολυς much; many
44:16
הַ ha הַ the
דָּבָ֛ר ddāvˈār דָּבָר word
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
דִּבַּ֥רְתָּ dibbˌartā דבר speak
אֵלֵ֖ינוּ ʔēlˌênû אֶל to
בְּ bᵊ בְּ in
שֵׁ֣ם šˈēm שֵׁם name
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
אֵינֶ֥נּוּ ʔênˌennû אַיִן [NEG]
שֹׁמְעִ֖ים šōmᵊʕˌîm שׁמע hear
אֵלֶֽיךָ׃ ʔēlˈeʸḵā אֶל to
44:16. sermonem quem locutus es ad nos in nomine Domini non audiemus ex te
As for the word which thou hast spoken to us in the name of the Lord, we will not hearken to thee:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:16: we: Jer 16:15-17, Jer 8:6, Jer 8:12, Jer 18:18, Jer 38:4; Exo 5:2; Job 15:25-27, Job 21:14, Job 21:15; Psa 2:3, Psa 73:8, Psa 73:9; Isa 3:9; Dan 3:15; Luk 19:14, Luk 19:27
Geneva 1599
44:16 [As for] the word that thou hast spoken to us in the name of the LORD, we will (h) not hearken to thee.
(h) This declares how dangerous a thing it is to decline once from God and to follow our own fantasies: for Satan ever solicits such and does not leave them till he has brought them to extreme impudency and madness, even to justify their wickedness against God and his prophets.
John Gill
44:16 As for the word that thou has, spoken unto us in the name of the Lord,.... Which they did not believe that it came from the Lord, but was a device of the prophet's, and a lie, as in Jer 43:2; and if it did come from the Lord, their impudence was risen to such a pitch, that they were determined not to regard it:
we will not hearken unto thee: to thy words; neither to thy exhortations, reproofs, or menaces, even though thou comest and speakest in the name of the Lord. This, and what follows, is an unparalleled instance of the pride, obstinacy, enmity, and rebellion of the carnal mind against God.
Robert Jamieson, A. R. Fausset and David Brown
44:16 we will not-- (Jer 6:16).
44:1744:17: զի առնելով արասցո՛ւք զամենայն բան որ ելանէ ՚ի բերանոյ մերմէ. արկանե՛լ խունկս տիկնոջն երկնից, եւ նուիրել նմա նուէրս, որպէս արարաք մեք եւ հարքն մեր. եւ թագաւորքն մեր, եւ իշխանքն մեր՝ ՚ի քաղաքս Յուդայ եւ արտաքոյ Երուսաղեմի, եւ էաք հացալիցք եւ փափկացեալք. եւ չա՛ր ինչ ո՛չ տեսանէաք[11620]։ [11620] Ոմանք. Եւ նուիրել նուէրս։ Ոսկան. Եւ ՚ի քաղաքս Յուդայ։
17 բայց անպայման կը կատարենք ամէն բան, ինչ ելաւ մեր բերանից. խունկ կը ծխենք երկնքի թագուհուն, նրան նուէրներ կ’ընծայենք, ինչպէս արել ենք մենք ու մեր հայրերը, մեր թագաւորներն ու մեր իշխանները Յուդայի երկրի քաղաքներում ու Երուսաղէմի հրապարակներում, երբ առատ էինք հացով, վայելքի մէջ էինք ու չարիք չէինք տեսնում:
17 Հապա անշուշտ մեր բերնէն ելած խօսքը պիտի ընենք, երկնքի թագուհիին խունկ ծխելով եւ անոր ըմպելի նուէրներ մատուցանելով, ինչպէս ըրինք մենք ու մեր հայրերը, մեր թագաւորներն ու մեր իշխանները՝ Յուդայի քաղաքներուն մէջ ու Երուսաղէմի փողոցներուն մէջ, ուր հացով կշտացանք եւ հանգիստ էինք ու չարիք մը չտեսանք։
զի առնելով արասցուք զամենայն բան որ ելանէ ի բերանոյ մերմէ, արկանել խունկս տիկնոջն երկնից եւ նուիրել նմա նուէրս, որպէս արարաք մեք եւ հարքն մեր եւ թագաւորքն մեր եւ իշխանքն մեր` ի քաղաքս Յուդայ եւ [672]արտաքոյ Երուսաղեմի, եւ էաք հացալիցք եւ փափկացեալք, եւ չար ինչ ոչ տեսանէաք:

44:17: զի առնելով արասցո՛ւք զամենայն բան որ ելանէ ՚ի բերանոյ մերմէ. արկանե՛լ խունկս տիկնոջն երկնից, եւ նուիրել նմա նուէրս, որպէս արարաք մեք եւ հարքն մեր. եւ թագաւորքն մեր, եւ իշխանքն մեր՝ ՚ի քաղաքս Յուդայ եւ արտաքոյ Երուսաղեմի, եւ էաք հացալիցք եւ փափկացեալք. եւ չա՛ր ինչ ո՛չ տեսանէաք[11620]։
[11620] Ոմանք. Եւ նուիրել նուէրս։ Ոսկան. Եւ ՚ի քաղաքս Յուդայ։
17 բայց անպայման կը կատարենք ամէն բան, ինչ ելաւ մեր բերանից. խունկ կը ծխենք երկնքի թագուհուն, նրան նուէրներ կ’ընծայենք, ինչպէս արել ենք մենք ու մեր հայրերը, մեր թագաւորներն ու մեր իշխանները Յուդայի երկրի քաղաքներում ու Երուսաղէմի հրապարակներում, երբ առատ էինք հացով, վայելքի մէջ էինք ու չարիք չէինք տեսնում:
17 Հապա անշուշտ մեր բերնէն ելած խօսքը պիտի ընենք, երկնքի թագուհիին խունկ ծխելով եւ անոր ըմպելի նուէրներ մատուցանելով, ինչպէս ըրինք մենք ու մեր հայրերը, մեր թագաւորներն ու մեր իշխանները՝ Յուդայի քաղաքներուն մէջ ու Երուսաղէմի փողոցներուն մէջ, ուր հացով կշտացանք եւ հանգիստ էինք ու չարիք մը չտեսանք։
zohrab-1805▾ eastern-1994▾ western am▾
44:1744:17 но непременно будем делать все то, что вышло из уст наших, чтобы кадить богине неба и возливать ей возлияния, как мы делали, мы и отцы наши, цари наши и князья наши, в городах Иудеи и на улицах Иерусалима, потому что тогда мы были сыты и счастливы и беды не видели.
44:17 καὶ και and; even ἀπέστειλεν αποστελλω send off / away Σεδεκιας σεδεκιας and; even ἐκάλεσεν καλεω call; invite αὐτόν αυτος he; him καὶ και and; even ἠρώτα ερωταω question; request αὐτὸν αυτος he; him ὁ ο the βασιλεὺς βασιλευς monarch; king κρυφαίως κρυφαιως say; speak εἰ ει if; whether ἔστιν ειμι be λόγος λογος word; log παρὰ παρα from; by κυρίου κυριος lord; master καὶ και and; even εἶπεν επω say; speak ἔστιν ειμι be εἰς εις into; for χεῖρας χειρ hand βασιλέως βασιλευς monarch; king Βαβυλῶνος βαβυλων Babylōn; Vavilon παραδοθήσῃ παραδιδωμι betray; give over
44:17 כִּ֩י kˌî כִּי that עָשֹׂ֨ה ʕāśˌō עשׂה make נַעֲשֶׂ֜ה naʕᵃśˈeh עשׂה make אֶֽת־ ʔˈeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the דָּבָ֣ר׀ ddāvˈār דָּבָר word אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יָצָ֣א yāṣˈā יצא go out מִ mi מִן from פִּ֗ינוּ ppˈînû פֶּה mouth לְ lᵊ לְ to קַטֵּ֞ר qaṭṭˈēr קטר smoke לִ li לְ to מְלֶ֣כֶת mᵊlˈeḵeṯ מְלֶכֶת queen of heaven הַ ha הַ the שָּׁמַיִם֮ ššāmayim שָׁמַיִם heavens וְ wᵊ וְ and הַסֵּֽיךְ־ hassˈêḵ- נסך pour לָ֣הּ lˈāh לְ to נְסָכִים֒ nᵊsāḵîm נֵסֶךְ libation כַּ ka כְּ as אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] עָשִׂ֜ינוּ ʕāśˈînû עשׂה make אֲנַ֤חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we וַ wa וְ and אֲבֹתֵ֨ינוּ֙ ʔᵃvōṯˈênû אָב father מְלָכֵ֣ינוּ mᵊlāḵˈênû מֶלֶךְ king וְ wᵊ וְ and שָׂרֵ֔ינוּ śārˈênû שַׂר chief בְּ bᵊ בְּ in עָרֵ֣י ʕārˈê עִיר town יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah וּ û וְ and בְ vᵊ בְּ in חֻצֹ֖ות ḥuṣˌôṯ חוּץ outside יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem וַ wa וְ and נִּֽשְׂבַּֽע־ nnˈiśbˈaʕ- שׂבע be sated לֶ֨חֶם֙ lˈeḥem לֶחֶם bread וַ wa וְ and נִּֽהְיֶ֣ה nnˈihyˈeh היה be טֹובִ֔ים ṭôvˈîm טֹוב good וְ wᵊ וְ and רָעָ֖ה rāʕˌā רָעָה evil לֹ֥א lˌō לֹא not רָאִֽינוּ׃ rāʔˈînû ראה see
44:17. sed facientes faciemus omne verbum quod egreditur de ore nostro ut sacrificemus Reginae caeli et libemus ei libamina sicut fecimus nos et patres nostri reges nostri et principes nostri in urbibus Iuda et in plateis Hierusalem et saturati sumus panibus et bene nobis erat malumque non vidimusBut we will certainly do every word that shall proceed out of our own mouth, to sacrifice to the queen of heaven, and to pour out drink offerings to her, as we and our fathers have done, our kings, and our princes in the cities of Juda, and in the streets of Jerusalem: and we were filled with bread, and it was well with us, and we saw no evil.
17. But we will certainly perform every word that is gone forth out of our mouth, to burn incense unto the queen of heaven, and to pour out drink offerings unto her, as we have done, we and our fathers, our kings and our princes, in the cities of Judah, and in the streets of Jerusalem: for then had we plenty of victuals, and were well, and saw no evil.
But we will certainly do whatsoever thing goeth forth out of our own mouth, to burn incense unto the queen of heaven, and to pour out drink offerings unto her, as we have done, we, and our fathers, our kings, and our princes, in the cities of Judah, and in the streets of Jerusalem: for [then] had we plenty of victuals, and were well, and saw no evil:

44:17 но непременно будем делать все то, что вышло из уст наших, чтобы кадить богине неба и возливать ей возлияния, как мы делали, мы и отцы наши, цари наши и князья наши, в городах Иудеи и на улицах Иерусалима, потому что тогда мы были сыты и счастливы и беды не видели.
44:17
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
Σεδεκιας σεδεκιας and; even
ἐκάλεσεν καλεω call; invite
αὐτόν αυτος he; him
καὶ και and; even
ἠρώτα ερωταω question; request
αὐτὸν αυτος he; him
ο the
βασιλεὺς βασιλευς monarch; king
κρυφαίως κρυφαιως say; speak
εἰ ει if; whether
ἔστιν ειμι be
λόγος λογος word; log
παρὰ παρα from; by
κυρίου κυριος lord; master
καὶ και and; even
εἶπεν επω say; speak
ἔστιν ειμι be
εἰς εις into; for
χεῖρας χειρ hand
βασιλέως βασιλευς monarch; king
Βαβυλῶνος βαβυλων Babylōn; Vavilon
παραδοθήσῃ παραδιδωμι betray; give over
44:17
כִּ֩י kˌî כִּי that
עָשֹׂ֨ה ʕāśˌō עשׂה make
נַעֲשֶׂ֜ה naʕᵃśˈeh עשׂה make
אֶֽת־ ʔˈeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
דָּבָ֣ר׀ ddāvˈār דָּבָר word
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יָצָ֣א yāṣˈā יצא go out
מִ mi מִן from
פִּ֗ינוּ ppˈînû פֶּה mouth
לְ lᵊ לְ to
קַטֵּ֞ר qaṭṭˈēr קטר smoke
לִ li לְ to
מְלֶ֣כֶת mᵊlˈeḵeṯ מְלֶכֶת queen of heaven
הַ ha הַ the
שָּׁמַיִם֮ ššāmayim שָׁמַיִם heavens
וְ wᵊ וְ and
הַסֵּֽיךְ־ hassˈêḵ- נסך pour
לָ֣הּ lˈāh לְ to
נְסָכִים֒ nᵊsāḵîm נֵסֶךְ libation
כַּ ka כְּ as
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
עָשִׂ֜ינוּ ʕāśˈînû עשׂה make
אֲנַ֤חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we
וַ wa וְ and
אֲבֹתֵ֨ינוּ֙ ʔᵃvōṯˈênû אָב father
מְלָכֵ֣ינוּ mᵊlāḵˈênû מֶלֶךְ king
וְ wᵊ וְ and
שָׂרֵ֔ינוּ śārˈênû שַׂר chief
בְּ bᵊ בְּ in
עָרֵ֣י ʕārˈê עִיר town
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
וּ û וְ and
בְ vᵊ בְּ in
חֻצֹ֖ות ḥuṣˌôṯ חוּץ outside
יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
וַ wa וְ and
נִּֽשְׂבַּֽע־ nnˈiśbˈaʕ- שׂבע be sated
לֶ֨חֶם֙ lˈeḥem לֶחֶם bread
וַ wa וְ and
נִּֽהְיֶ֣ה nnˈihyˈeh היה be
טֹובִ֔ים ṭôvˈîm טֹוב good
וְ wᵊ וְ and
רָעָ֖ה rāʕˌā רָעָה evil
לֹ֥א lˌō לֹא not
רָאִֽינוּ׃ rāʔˈînû ראה see
44:17. sed facientes faciemus omne verbum quod egreditur de ore nostro ut sacrificemus Reginae caeli et libemus ei libamina sicut fecimus nos et patres nostri reges nostri et principes nostri in urbibus Iuda et in plateis Hierusalem et saturati sumus panibus et bene nobis erat malumque non vidimus
But we will certainly do every word that shall proceed out of our own mouth, to sacrifice to the queen of heaven, and to pour out drink offerings to her, as we and our fathers have done, our kings, and our princes in the cities of Juda, and in the streets of Jerusalem: and we were filled with bread, and it was well with us, and we saw no evil.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Богиня неба или царица неба, к которой обращались с надеждою на исполнение желаний касательно житейского благополучия (напр. разрешения неплодия), была, конечно, богиня луны. — Что вышло из уст наших — это выражение, употребляющееся о давании обетов (Чис. XXX:3, 13.; Втор. XXIII:24; Суд. XI:36). — Кадить означает сжигать хлебные приношения с частью ладана. — Евреи ссылаются на старинные обычаи, практиковавшиеся до реформы Иосии и сохранявшиеся в народе даже при Иоакиме (VII:17).
Albert Barnes: Notes on the Bible - 1834
44:17: Whatsoever thing ... - Or, the whole word (or thing) which hath gone forth out of our mouth; i. e., the vows we have made. They would not let Jeremiah's expostulations pRev_ent the carrying out of the special object which had brought them together: otherwise the Queen of heaven would be offended, and avenge himself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:17: whatsoever: Jer 44:25; Num 30:2, Num 30:12; Deu 23:23; Jdg 11:36; Psa 12:4; Mar 6:26
queen of heaven: or, frame of heaven. As the Sun was worshipped, not only under the name of baal shamayim "Lord of heaven," but also by that of Molech or King; it is likely also that the Moon was adored as melecheth hashshamayim "the Queen of heaven." So the Orphic hymn addressed to the Moon begins Κλυθι θεα ΒΑΣΙΛΕΙΑ, "Hear, goddess Queen." And Homer, in his Hymn to the Moon, addresses her, Χαιρε, ανασσα, θεα "All hail, Queen, goddess." In Epiphanius, we find some women of Arabia, towards the end of the fourth century, had set up another queen of heaven, the Virgin Mary, too well known since under that name and character, whom they likewise worshipped as a goddess, by holding stated assemblies every year to her honour, and by offering a cake of bread in her name; whence these heretics were called Collyridians, from the Greek κολλυρις, a cake. Jer 7:18; Kg2 17:16
as we: Jer 19:13, Jer 32:29-32; Kg2 22:17; Neh 9:34; Dan 9:6-8
our fathers: Neh 9:34; Psa 106:6; Eze 20:8; Dan 9:5, Dan 9:6, Dan 9:8; Pe1 1:18
in the cities: Jer 44:9, Jer 44:21
then: Exo 16:3; Isa 48:5; Hos 2:5-9; Phi 3:19
victuals: Heb. bread
Geneva 1599
44:17 But we will certainly do whatever thing proceedeth from our own mouth, to burn incense to (i) the queen of heaven, and to pour out drink offerings to her, as we have done, we, and our fathers, our kings, and our princes, in the cities of Judah, and in the streets of Jerusalem: for [then] we had (k) plenty of food, and were well, and saw no evil.
(i) Read (Jer 7:18) it seems that the papists gathered of this place "Salbe Regina" and "Regina caeli latare" calling the virgin Mary Queen of heaven and so out of the blessed virgin and mother of our saviour Christ, made an idol; for here the prophet condemns their idolatry.
(k) This is still the argument of idolaters who esteem religion by the belly and instead of acknowledging God's works who sends both plenty and famine, health and sickness. They attribute it to their idols and so dishonour God.
John Gill
44:17 But we will certainly do whatsoever thing goeth out of our own mouth,.... And not what went out of the mouth of God, or his prophet: but whoever they had resolved on within themselves to do, and had declared with their mouths they would, or had vowed with their lips; so Abarbinel interprets it of a vow; this they were determined to perform, let God and his prophet say what they would:
to burn incense unto the queen of heaven; which, according to Abarbinel, was the moon, which is the queen of heaven, as the sun is king; it was called by the Heathens Coelestis and Urania: but there are some that think that some great star in heaven, that is king over the rest, is meant; so the Targum renders it, the star of heaven; which they understand of the sun, as Kimchi observes; the sun being much worshipped in Egypt; but Kimchi himself derives the word for "queen", here used, not from the root which signifies "to reign"; but from another, which signifies "to work"; and so renders it, "the work", or "frame of heaven"; the sun, moon, and stars; and so the Syriac version is "the host of heaven"; See Gill on Jer 7:18; and to this deity, be it what it will, they burned incense; and they were determined to continue it, and all other idolatrous rites and practices particularly:
and to pour out drink offerings unto her; which was another part of ceremonial worship, which the true God required of the people of Israel; but were here resolved to give it to another god:
as we have done, we, and our fathers, our kings, and our princes, in the cities of Judah, and in the streets of Jerusalem; they plead custom and prescription, antiquity and authority; the examples of ancestors and kings; the general practice of their nation, both in the metropolis of it, and in its several cities, where it not only universally obtained, but was visibly and openly done; and, more, they plead the temporal advantage of it:
for then had we plenty of victuals, and were well, and saw no evil: had fulness of bread, and of all provisions; health, peace, and safety; and no judgment was upon them, seen or felt by them; the sword, famine, or pestilence. The goddess Coelestis, or the moon, which seems to be here meant, was, as Tertullian (d) says "pluviarum pollicitatrix", "the promiser of rains" and so of all good things: or, "were merry" (e), as the Heathens were at their new moons, when they indulged to their cups, and lived jovially; hence that of Horace (f).
(d) Apolog. c. 23. (e) "et eramus hilares", Junius & Tremellius, Piscator. (f) "Da lunae propere novae, Da noctis mediae, poculum". Carmin. l. 3. Ode 19.
Robert Jamieson, A. R. Fausset and David Brown
44:17 whatsoever . . . goeth . . . out of our . . . mouth--whatever vow we have uttered to our gods (Jer 44:25; Deut 23:23; Judg 11:36). The source of all superstitions is that men oppose their own will and fancies to God's commands.
queen of heaven--(See on Jer 7:18); Ashtaroth or Astarte.
we . . . fathers . . . king, &c.--The evil was restricted to no one class: all from the highest to the lowest shared the guilt.
then had we plenty--Fools attribute their seeming prosperity to God's connivance at their sin: but see Prov 1:32; Eccles 8:11-13. In fact, God had often chastised them for their idolatry (see Judg 2:14); but it is the curse of impiety not to perceive the hand of God in calamities.
victuals--Men cast away the bread of the soul for the bread that perisheth (Deut 8:3; Jn 6:27). So Esau (Heb 12:16).
44:1844:18: Եւ իբրեւ դադարեցաք յարկանելոյ խունկս տիկնոջն երկնից, եւ նուիրելոյ նմա նուէրս, նուազեցաք յամենայնէ, եւ սրով եւ սովով սատակեցաք[11621]։ [11621] Ոմանք. Յարկանել խունկս տիկ՛՛։
18 Իսկ երբ դադարեցինք երկնքի թագուհուն խունկ ծխելուց եւ նրան նուէրներ ընծայելուց, ամէն ինչի կարօտ մնացինք եւ սրով ու սովով կոտորուեցինք:
18 Սակայն այն ատենէն ի վեր, որ երկնքի թագուհիին խունկ ծխելէն ու անոր ըմպելի նուէրներ մատուցանելէն ետ կեցանք, ամէն բանի կարօտ եղանք եւ սուրով ու սովով հատանք։
Եւ իբրեւ դադարեցաք յարկանելոյ խունկս տիկնոջն երկնից եւ նուիրելոյ նմա նուէրս, նուազեցաք յամենայնէ, եւ սրով եւ սովով սատակեցաք:

44:18: Եւ իբրեւ դադարեցաք յարկանելոյ խունկս տիկնոջն երկնից, եւ նուիրելոյ նմա նուէրս, նուազեցաք յամենայնէ, եւ սրով եւ սովով սատակեցաք[11621]։
[11621] Ոմանք. Յարկանել խունկս տիկ՛՛։
18 Իսկ երբ դադարեցինք երկնքի թագուհուն խունկ ծխելուց եւ նրան նուէրներ ընծայելուց, ամէն ինչի կարօտ մնացինք եւ սրով ու սովով կոտորուեցինք:
18 Սակայն այն ատենէն ի վեր, որ երկնքի թագուհիին խունկ ծխելէն ու անոր ըմպելի նուէրներ մատուցանելէն ետ կեցանք, ամէն բանի կարօտ եղանք եւ սուրով ու սովով հատանք։
zohrab-1805▾ eastern-1994▾ western am▾
44:1844:18 А с того времени, как перестали мы кадить богине неба и возливать ей возлияния, терпим во всем недостаток и гибнем от меча и голода.
44:18 καὶ και and; even εἶπεν επω say; speak Ιερεμιας ιερεμιας Hieremias; Ieremias τῷ ο the βασιλεῖ βασιλευς monarch; king τί τις.1 who?; what? ἠδίκησά αδικεω injure; unjust to σε σε.1 you καὶ και and; even τοὺς ο the παῖδάς παις child; boy σου σου of you; your καὶ και and; even τὸν ο the λαὸν λαος populace; population τοῦτον ουτος this; he ὅτι οτι since; that σὺ συ you δίδως διδωμι give; deposit με με me εἰς εις into; for οἰκίαν οικια house; household φυλακῆς φυλακη prison; watch
44:18 וּ û וְ and מִן־ min- מִן from אָ֡ז ʔˈāz אָז then חָדַ֜לְנוּ ḥāḏˈalnû חדל cease לְ lᵊ לְ to קַטֵּ֨ר qaṭṭˌēr קטר smoke לִ li לְ to מְלֶ֧כֶת mᵊlˈeḵeṯ מְלֶכֶת queen of heaven הַ ha הַ the שָּׁמַ֛יִם ššāmˈayim שָׁמַיִם heavens וְ wᵊ וְ and הַסֵּֽךְ־ hassˈēḵ- נסך pour לָ֥הּ lˌāh לְ to נְסָכִ֖ים nᵊsāḵˌîm נֵסֶךְ libation חָסַ֣רְנוּ ḥāsˈarnû חסר diminish כֹ֑ל ḵˈōl כֹּל whole וּ û וְ and בַ va בְּ in † הַ the חֶ֥רֶב ḥˌerev חֶרֶב dagger וּ û וְ and בָ vā בְּ in † הַ the רָעָ֖ב rāʕˌāv רָעָב hunger תָּֽמְנוּ׃ tˈāmᵊnû תמם be complete
44:18. ex eo autem quo cessavimus sacrificare Reginae caeli et libare ei libamina indigemus omnibus et gladio et fame consumpti sumusBut since we left off to offer sacrifice to the queen of heaven, and to pour out frank offerings to her, we have wanted all things, and have been consumed by the sword, and by famine.
18. But since we left off to burn incense to the queen of heaven, and to pour out drink offerings unto her, we have wanted all things, and have been consumed by the sword and by the famine.
But since we left off to burn incense to the queen of heaven, and to pour out drink offerings unto her, we have wanted all [things], and have been consumed by the sword and by the famine:

44:18 А с того времени, как перестали мы кадить богине неба и возливать ей возлияния, терпим во всем недостаток и гибнем от меча и голода.
44:18
καὶ και and; even
εἶπεν επω say; speak
Ιερεμιας ιερεμιας Hieremias; Ieremias
τῷ ο the
βασιλεῖ βασιλευς monarch; king
τί τις.1 who?; what?
ἠδίκησά αδικεω injure; unjust to
σε σε.1 you
καὶ και and; even
τοὺς ο the
παῖδάς παις child; boy
σου σου of you; your
καὶ και and; even
τὸν ο the
λαὸν λαος populace; population
τοῦτον ουτος this; he
ὅτι οτι since; that
σὺ συ you
δίδως διδωμι give; deposit
με με me
εἰς εις into; for
οἰκίαν οικια house; household
φυλακῆς φυλακη prison; watch
44:18
וּ û וְ and
מִן־ min- מִן from
אָ֡ז ʔˈāz אָז then
חָדַ֜לְנוּ ḥāḏˈalnû חדל cease
לְ lᵊ לְ to
קַטֵּ֨ר qaṭṭˌēr קטר smoke
לִ li לְ to
מְלֶ֧כֶת mᵊlˈeḵeṯ מְלֶכֶת queen of heaven
הַ ha הַ the
שָּׁמַ֛יִם ššāmˈayim שָׁמַיִם heavens
וְ wᵊ וְ and
הַסֵּֽךְ־ hassˈēḵ- נסך pour
לָ֥הּ lˌāh לְ to
נְסָכִ֖ים nᵊsāḵˌîm נֵסֶךְ libation
חָסַ֣רְנוּ ḥāsˈarnû חסר diminish
כֹ֑ל ḵˈōl כֹּל whole
וּ û וְ and
בַ va בְּ in
הַ the
חֶ֥רֶב ḥˌerev חֶרֶב dagger
וּ û וְ and
בָ בְּ in
הַ the
רָעָ֖ב rāʕˌāv רָעָב hunger
תָּֽמְנוּ׃ tˈāmᵊnû תמם be complete
44:18. ex eo autem quo cessavimus sacrificare Reginae caeli et libare ei libamina indigemus omnibus et gladio et fame consumpti sumus
But since we left off to offer sacrifice to the queen of heaven, and to pour out frank offerings to her, we have wanted all things, and have been consumed by the sword, and by famine.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
44:18: The suppression of this popular idolatry had apparently been regarded with much ill-will in Josiah's time, and many may even have ascribed to it his defeat at Megiddo. Probably Jehoiakim had again permitted it, but Zedekiah, during the miseries of his reign, had forbidden it, and the people ascribed the fall of Jerusalem to the neglect of their favorite goddess.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:18: we have: Jer 40:12; Num 11:5, Num 11:6; Job 21:14, Job 21:15; Psa 73:9-15; Mal 3:13-15
John Gill
44:18 But since we left off to burn incense to the queen of heaven,.... Or were restrained from it, as the Targum, through the force of the prophet's sermons, or by the authority of their governors: this Abarbinel thinks was in the times of Jehoiakim, Jehoiakim and Zedekiah; but perhaps it only regards some space of time in the latter part of Zedekiah's reign, a little before the destruction of Jerusalem, when they refrained from their idolatry; fearing the wrath of God, and what was coming upon them; though Kimchi is of opinion that they never ceased; but they would say, when any evil came upon them, it was because they ceased to burn incense to the queen of heaven, of were not so ready to it as at first:
and to pour out drink offerings to her: another part of worship they performed to her but for a while left off: and from that time they say,
we have wanted all things, and have been consumed by the sword, and by the famine; wanted all the necessaries of life, meat and drink, and clothing and a habitation to dwell in; and multitudes were destroyed by the sword of the king of Babylon; and others perished with famine during the siege; these evils they imputed to their cessation from idolatry, when it was the very thing that brought them on them.
Robert Jamieson, A. R. Fausset and David Brown
44:18 They impute their calamities to their service of God, but these are often marks of His favor, not of wrath, to do His people good at their latter end (Deut 8:16).
44:1944:19: Եւ զի մե՛ք արկաք խունկս տիկնոջն երկնից, եւ նուիրեցաք նմա նուէրս. միթէ առանց արա՞նց մերոց արարաք նմա հաստեայս եւ կարկանդակս, եւ նուիրեցաք նմա նուէրս։
19 Երբ մենք, - աւելացրին կանայք, - երկնքի թագուհուն խունկ էինք ծխում եւ նրան նուէրներ ընծայում, ինչ է, առանց մեր ամուսինների իմացութեա՞ն էինք թխուածք ու կարկանդակներ պատրաստում կամ նուէրներ ընծայում նրան»:
19 Երբ երկնքի թագուհիին խունկ կը ծխէինք եւ անոր ըմպելի նուէրներ կը մատուցանէինք, միթէ առանց մեր այրերուն հրամանի՞ն զանիկա պաշտելու համար բլիթներ կը շինէինք ու անոր ըմպելի նուէրներ կը մատուցանէինք»։
Եւ զի մեք արկաք խունկս տիկնոջն երկնից, եւ նուիրեցաք նմա նուէրս, միթէ առանց արա՞նց մերոց արարաք նմա հաստեայս եւ կարկանդակս, եւ նուիրեցաք նմա նուէրս:

44:19: Եւ զի մե՛ք արկաք խունկս տիկնոջն երկնից, եւ նուիրեցաք նմա նուէրս. միթէ առանց արա՞նց մերոց արարաք նմա հաստեայս եւ կարկանդակս, եւ նուիրեցաք նմա նուէրս։
19 Երբ մենք, - աւելացրին կանայք, - երկնքի թագուհուն խունկ էինք ծխում եւ նրան նուէրներ ընծայում, ինչ է, առանց մեր ամուսինների իմացութեա՞ն էինք թխուածք ու կարկանդակներ պատրաստում կամ նուէրներ ընծայում նրան»:
19 Երբ երկնքի թագուհիին խունկ կը ծխէինք եւ անոր ըմպելի նուէրներ կը մատուցանէինք, միթէ առանց մեր այրերուն հրամանի՞ն զանիկա պաշտելու համար բլիթներ կը շինէինք ու անոր ըմպելի նուէրներ կը մատուցանէինք»։
zohrab-1805▾ eastern-1994▾ western am▾
44:1944:19 И когда мы кадили богине неба и возливали ей возлияния, то разве без ведома мужей наших делали мы ей пирожки с изображением ее и возливали ей возлияния?
44:19 καὶ και and; even ποῦ που.1 where? εἰσιν ειμι be οἱ ο the προφῆται προφητης prophet ὑμῶν υμων your οἱ ο the προφητεύσαντες προφητευω prophesy ὑμῖν υμιν you λέγοντες λεγω tell; declare ὅτι οτι since; that οὐ ου not μὴ μη not ἔλθῃ ερχομαι come; go βασιλεὺς βασιλευς monarch; king Βαβυλῶνος βαβυλων Babylōn; Vavilon ἐπὶ επι in; on τὴν ο the γῆν γη earth; land ταύτην ουτος this; he
44:19 וְ wᵊ וְ and כִֽי־ ḵˈî- כִּי that אֲנַ֤חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we מְקַטְּרִים֙ mᵊqaṭṭᵊrîm קטר smoke לִ li לְ to מְלֶ֣כֶת mᵊlˈeḵeṯ מְלֶכֶת queen of heaven הַ ha הַ the שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens וּ û וְ and לְ lᵊ לְ to הַסֵּ֥ךְ hassˌēḵ נסך pour לָ֖הּ lˌāh לְ to נְסָכִ֑ים nᵊsāḵˈîm נֵסֶךְ libation הֲ hᵃ הֲ [interrogative] מִֽ mˈi מִן from בַּלְעֲדֵ֣י bbalʕᵃḏˈê בִּלְעֲדֵי without אֲנָשֵׁ֗ינוּ ʔᵃnāšˈênû אִישׁ man עָשִׂ֨ינוּ ʕāśˌînû עשׂה make לָ֤הּ lˈāh לְ to כַּוָּנִים֙ kawwānîm כַּוָּן cake לְ lᵊ לְ to הַ֣עֲצִבָ֔ה hˈaʕᵃṣivˈā עצב shape וְ wᵊ וְ and הַסֵּ֥ךְ hassˌēḵ נסך pour לָ֖הּ lˌāh לְ to נְסָכִֽים׃ פ nᵊsāḵˈîm . f נֵסֶךְ libation
44:19. quod si nos sacrificamus Reginae caeli et libamus ei libamina numquid sine viris nostris fecimus ei placentas ad colendum eam et liba libandiAnd if we offer sacrifice to the queen of heaven, and pour out drink offerings to her: did we make cakes to worship her, to pour out drink offerings to her, without our husbands?
19. And when we burned incense to the queen of heaven, and poured out drink offerings unto her, did we make her cakes to worship her, and pour out drink offerings unto her, without our husbands?
And when we burned incense to the queen of heaven, and poured out drink offerings unto her, did we make her cakes to worship her, and pour out drink offerings unto her, without our men:

44:19 И когда мы кадили богине неба и возливали ей возлияния, то разве без ведома мужей наших делали мы ей пирожки с изображением ее и возливали ей возлияния?
44:19
καὶ και and; even
ποῦ που.1 where?
εἰσιν ειμι be
οἱ ο the
προφῆται προφητης prophet
ὑμῶν υμων your
οἱ ο the
προφητεύσαντες προφητευω prophesy
ὑμῖν υμιν you
λέγοντες λεγω tell; declare
ὅτι οτι since; that
οὐ ου not
μὴ μη not
ἔλθῃ ερχομαι come; go
βασιλεὺς βασιλευς monarch; king
Βαβυλῶνος βαβυλων Babylōn; Vavilon
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
ταύτην ουτος this; he
44:19
וְ wᵊ וְ and
כִֽי־ ḵˈî- כִּי that
אֲנַ֤חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we
מְקַטְּרִים֙ mᵊqaṭṭᵊrîm קטר smoke
לִ li לְ to
מְלֶ֣כֶת mᵊlˈeḵeṯ מְלֶכֶת queen of heaven
הַ ha הַ the
שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens
וּ û וְ and
לְ lᵊ לְ to
הַסֵּ֥ךְ hassˌēḵ נסך pour
לָ֖הּ lˌāh לְ to
נְסָכִ֑ים nᵊsāḵˈîm נֵסֶךְ libation
הֲ hᵃ הֲ [interrogative]
מִֽ mˈi מִן from
בַּלְעֲדֵ֣י bbalʕᵃḏˈê בִּלְעֲדֵי without
אֲנָשֵׁ֗ינוּ ʔᵃnāšˈênû אִישׁ man
עָשִׂ֨ינוּ ʕāśˌînû עשׂה make
לָ֤הּ lˈāh לְ to
כַּוָּנִים֙ kawwānîm כַּוָּן cake
לְ lᵊ לְ to
הַ֣עֲצִבָ֔ה hˈaʕᵃṣivˈā עצב shape
וְ wᵊ וְ and
הַסֵּ֥ךְ hassˌēḵ נסך pour
לָ֖הּ lˌāh לְ to
נְסָכִֽים׃ פ nᵊsāḵˈîm . f נֵסֶךְ libation
44:19. quod si nos sacrificamus Reginae caeli et libamus ei libamina numquid sine viris nostris fecimus ei placentas ad colendum eam et liba libandi
And if we offer sacrifice to the queen of heaven, and pour out drink offerings to her: did we make cakes to worship her, to pour out drink offerings to her, without our husbands?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
19: Здесь определеннее указывается, что говорили преимущественно женщины. Они, в оправдание свое, ссылаются на своих мужей, которые не препятствовали им служить царице неба.
Adam Clarke: Commentary on the Bible - 1831
44:19: And when we burned incense to the queen of heaven - The Moon seems to have been called מלכת melecheth, as the sun was called מלך molech. The Hindoos pour out water to the sun thrice a day; and to the moon whenever they worship her.
The idolatrous worship of these people was a sort of imitation of the worship of the true God; only sacrifice was not common in it. The factious women here tell us in what it consisted.
1. They burnt incense to the moon, and perhaps to the sun and the planets.
2. They poured out libations to her.
3. They made and consecrated cakes to her.
All these were prescribed in the worship of the true God. See, among others, Exo 29:23, etc.; Lev 2:4; Lev 23:16; and Num 6:15. And the women vindicate their conduct by asserting that they did all this by the consent of their husbands: "Did we worship her without our men?"
Albert Barnes: Notes on the Bible - 1834
44:19: Burned ... poured ... did - Or, burn ... pour ... do.
To worship her - Rather, to represent her image. The cakes Jer 7:18 were made in the shape of a crescent to represent the moon.
Our men - i. e., our husbands (margin). They had the authority of their husbands for what they were doing. Jeremiah must leave them alone, and discuss the matter with those who alone had the right to interfere.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:19: we burned: Jer 44:15, Jer 7:18
without: Gen 3:6, Gen 3:11, Gen 3:12, Gen 3:16, Gen 3:17; Deu 7:3, Deu 7:4; Kg1 21:25; Ch2 21:6; Pro 11:21; Mar 6:19-27
men: or, husbands
Geneva 1599
44:19 And when we burned incense to the queen of heaven, and poured out drink offerings to her, did we make for her cakes to worship her, and pour out drink offerings to her, without (l) our husbands?
(l) This teaches us what a great danger it is for the husbands to permit their wives anything of which they are not assured by God's word: for by it they take an opportunity to justify their doings and their husbands will give an account of it before God.
John Gill
44:19 And when we burnt incense to the queen of heaven, and poured out drink offerings unto her,.... Which they owned they did, and which they were not ashamed of, and were determined to go on with; and were only sorry that they had at any time omitted such service:
did we make cakes to worship her; or, "to make her glad" (g), as Kimchi; interpreting the word by an antiphrasis; it having a contrary signification, to grieve or to make sorrowful; and from hence idols have their name sometimes, because in the issue they bring grief and trouble to their worshippers; hence some render it, "to make her an idol" (h); or them, the cakes, an idol; these had, as Jarchi says, the likeness of the idol impressed upon them:
and pour out drink offerings unto her, without our men? they own they did these things but not without the knowledge and consent at least, if not with the presence, of their husbands; hence these words seem to be the words of the women. Some indeed think they speak all along, from Jer 44:16; or one in the name of the rest; it may be one of Zedekiah's daughters; but however, if the men spoke what is said in the preceding verses, the women, being provoked, could hold their peace no longer, but broke in, and uttered these words; though some render the last clause, "without our principal men" (i); and so take them to be the words of the people in general; who urge, in their own defence, that what they did they did with the direction, approbation, and leading example of their kings and governors.
(g) "ad exhilarandum illud", Calvin; "ad laetificaudum eam", Munster, Pagninus. (h) "Idolificando", Piscator; so Ben Melech; "ut faciamus illas idolum", Cocceius. (i) "absque praestantibus viris nostris", Junius & Tremellius.
Robert Jamieson, A. R. Fausset and David Brown
44:19 make . . . cakes to worship her--MAURER translates, "to form her image." Crescent-shaped cakes were offered to the moon. Vulgate supports English Version.
without our men--The women mentioned (Jer 44:15); "a great multitude" here speak: we have not engaged in secret night orgies which might justly be regarded unfavorably by our husbands: our sacred rites have been open, and with their privity. They wish to show how unreasonable it is that Jeremiah should oppose himself alone to the act of all, not merely women, but men also. The guilty, like these women, desire to shield themselves under the complicity of others. Instead of helping one another towards heaven, husband and wife often ripen one another for hell.
44:2044:20: Ե՛տ պատասխանի Երեմիա ամենայն զօրաւորաց ժողովրդեանն հանդերձ կանամբքն, եւ ամենայն ժողովրդեանն որ ետուն նմա զայն բանս պատասխանի՝ եւ ասէ[11622]. [11622] Յօրինակին պակասէր. Ժողովրդեանն հանդերձ կանամբքն, եւ ամենայն ժողովրդեանն որ ետուն նմա։
20 Ժողովրդի բոլոր զօրաւոր մարդկանց ու նրանց կանանց եւ ամբողջ ժողովրդին, որոնք իրեն այդպիսի պատասխան խօսք ասացին, Երեմիան պատասխանեց ու ասաց.
20 Երեմիա բոլոր ժողովուրդին, այրերուն եւ կիներուն ու իրեն այս պատասխանը տուող ժողովուրդին ըսաւ.
Ետ պատասխանի Երեմիա ամենայն զօրաւորաց ժողովրդեանն հանդերձ կանամբքն, եւ ամենայն ժողովրդեանն որ ետուն նմա զայն բանս պատասխանի, եւ ասէ:

44:20: Ե՛տ պատասխանի Երեմիա ամենայն զօրաւորաց ժողովրդեանն հանդերձ կանամբքն, եւ ամենայն ժողովրդեանն որ ետուն նմա զայն բանս պատասխանի՝ եւ ասէ[11622].
[11622] Յօրինակին պակասէր. Ժողովրդեանն հանդերձ կանամբքն, եւ ամենայն ժողովրդեանն որ ետուն նմա։
20 Ժողովրդի բոլոր զօրաւոր մարդկանց ու նրանց կանանց եւ ամբողջ ժողովրդին, որոնք իրեն այդպիսի պատասխան խօսք ասացին, Երեմիան պատասխանեց ու ասաց.
20 Երեմիա բոլոր ժողովուրդին, այրերուն եւ կիներուն ու իրեն այս պատասխանը տուող ժողովուրդին ըսաւ.
zohrab-1805▾ eastern-1994▾ western am▾
44:2044:20 Тогда сказал Иеремия всему народу, мужьям и женам, и всему народу, который так отвечал ему:
44:20 καὶ και and; even νῦν νυν now; present κύριε κυριος lord; master βασιλεῦ βασιλευς monarch; king πεσέτω πιπτω fall τὸ ο the ἔλεός ελεος mercy μου μου of me; mine κατὰ κατα down; by πρόσωπόν προσωπον face; ahead of σου σου of you; your καὶ και and; even τί τις.1 who?; what? ἀποστρέφεις αποστρεφω turn away; alienate με με me εἰς εις into; for οἰκίαν οικια house; household Ιωναθαν ιωναθαν the γραμματέως γραμματευς scholar καὶ και and; even οὐ ου not μὴ μη not ἀποθάνω αποθνησκω die ἐκεῖ εκει there
44:20 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say יִרְמְיָ֖הוּ yirmᵊyˌāhû יִרְמְיָהוּ Jeremiah אֶל־ ʔel- אֶל to כָּל־ kol- כֹּל whole הָ hā הַ the עָ֑ם ʕˈām עַם people עַל־ ʕal- עַל upon הַ ha הַ the גְּבָרִ֤ים ggᵊvārˈîm גֶּבֶר vigorous man וְ wᵊ וְ and עַל־ ʕal- עַל upon הַ ha הַ the נָּשִׁים֙ nnāšîm אִשָּׁה woman וְ wᵊ וְ and עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole הָ hā הַ the עָ֔ם ʕˈām עַם people הָ hā הַ the עֹנִ֥ים ʕōnˌîm ענה answer אֹתֹ֛ו ʔōṯˈô אֵת [object marker] דָּבָ֖ר dāvˌār דָּבָר word לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
44:20. et dixit Hieremias ad omnem populum adversum viros et adversum mulieres et adversum universam plebem qui responderant ei verbum dicensAnd Jeremias spoke to all the people, to the men, and to the women, and to all the people which had given him that answer, saying:
20. Then Jeremiah said unto all the people, to the men, and to the women, even to all the people which had given him that answer, saying,
Then Jeremiah said unto all the people, to the men, and to the women, and to all the people which had given him [that] answer, saying:

44:20 Тогда сказал Иеремия всему народу, мужьям и женам, и всему народу, который так отвечал ему:
44:20
καὶ και and; even
νῦν νυν now; present
κύριε κυριος lord; master
βασιλεῦ βασιλευς monarch; king
πεσέτω πιπτω fall
τὸ ο the
ἔλεός ελεος mercy
μου μου of me; mine
κατὰ κατα down; by
πρόσωπόν προσωπον face; ahead of
σου σου of you; your
καὶ και and; even
τί τις.1 who?; what?
ἀποστρέφεις αποστρεφω turn away; alienate
με με me
εἰς εις into; for
οἰκίαν οικια house; household
Ιωναθαν ιωναθαν the
γραμματέως γραμματευς scholar
καὶ και and; even
οὐ ου not
μὴ μη not
ἀποθάνω αποθνησκω die
ἐκεῖ εκει there
44:20
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
יִרְמְיָ֖הוּ yirmᵊyˌāhû יִרְמְיָהוּ Jeremiah
אֶל־ ʔel- אֶל to
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֑ם ʕˈām עַם people
עַל־ ʕal- עַל upon
הַ ha הַ the
גְּבָרִ֤ים ggᵊvārˈîm גֶּבֶר vigorous man
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
הַ ha הַ the
נָּשִׁים֙ nnāšîm אִשָּׁה woman
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֔ם ʕˈām עַם people
הָ הַ the
עֹנִ֥ים ʕōnˌîm ענה answer
אֹתֹ֛ו ʔōṯˈô אֵת [object marker]
דָּבָ֖ר dāvˌār דָּבָר word
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
44:20. et dixit Hieremias ad omnem populum adversum viros et adversum mulieres et adversum universam plebem qui responderant ei verbum dicens
And Jeremias spoke to all the people, to the men, and to the women, and to all the people which had given him that answer, saying:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-30: В ответ евреям Иеремия торжественно заявляет, что не что другое, — не пренебрежение служением богине неба, — а именно непослушание первой заповеди закона Божия было причиною опустошений их родной страны. Если евреи и теперь хотят упорствовать в своих дурных привычках, то Господь уничтожит окончательно и весь еврейский род, который нашел теперь для себя убежище в Египте: немногие только спасутся в Иудее. Чтобы доказать истинность этого возвещения своего об ожидающей упорствующих евреев погибели, пророк указывает им знамение: скоро должен погибнуть, по-видимому, очень твердо сидящий на престоле, фараон Вафрий или Офра.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
20 Then Jeremiah said unto all the people, to the men, and to the women, and to all the people which had given him that answer, saying, 21 The incense that ye burned in the cities of Judah, and in the streets of Jerusalem, ye, and your fathers, your kings, and your princes, and the people of the land, did not the LORD remember them, and came it not into his mind? 22 So that the LORD could no longer bear, because of the evil of your doings, and because of the abominations which ye have committed; therefore is your land a desolation, and an astonishment, and a curse, without an inhabitant, as at this day. 23 Because ye have burned incense, and because ye have sinned against the LORD, and have not obeyed the voice of the LORD, nor walked in his law, nor in his statutes, nor in his testimonies; therefore this evil is happened unto you, as at this day. 24 Moreover Jeremiah said unto all the people, and to all the women, Hear the word of the LORD, all Judah that are in the land of Egypt: 25 Thus saith the LORD of hosts, the God of Israel, saying; Ye and your wives have both spoken with your mouths, and fulfilled with your hand, saying, We will surely perform our vows that we have vowed, to burn incense to the queen of heaven, and to pour out drink offerings unto her: ye will surely accomplish your vows, and surely perform your vows. 26 Therefore hear ye the word of the LORD, all Judah that dwell in the land of Egypt; Behold, I have sworn by my great name, saith the LORD, that my name shall no more be named in the mouth of any man of Judah in all the land of Egypt, saying, The Lord GOD liveth. 27 Behold, I will watch over them for evil, and not for good: and all the men of Judah that are in the land of Egypt shall be consumed by the sword and by the famine, until there be an end of them. 28 Yet a small number that escape the sword shall return out of the land of Egypt into the land of Judah, and all the remnant of Judah, that are gone into the land of Egypt to sojourn there, shall know whose words shall stand, mine, or theirs. 29 And this shall be a sign unto you, saith the LORD, that I will punish you in this place, that ye may know that my words shall surely stand against you for evil: 30 Thus saith the LORD; Behold, I will give Pharaoh-hophra king of Egypt into the hand of his enemies, and into the hand of them that seek his life; as I gave Zedekiah king of Judah into the hand of Nebuchadrezzar king of Babylon, his enemy, and that sought his life.
Daring sinners may speak many a bold word and many a big word, but, after all, God will have the last word; for he will be justified when he speaks, and all flesh, even the proudest, shall be silent before him. Prophets may be run down, but God cannot; nay, here the prophet would not.
I. Jeremiah has something to say to them from himself, which he could say without a spirit of prophecy, and that was to rectify their mistake (a wilful mistake it was) concerning the calamities they had been under and the true intent and meaning of them. They said that these miseries came upon them because they had now left off burning incense to the queen of heaven. "No," says he, "it was because you had formerly done it, not because you had now left it off." When they gave him that answer, he immediately replied (v. 20) that the incense which they and their fathers had burnt to other gods did indeed go unpunished a great while, for God was long-suffering towards them, and during the day of his patience it was perhaps, as they said, well with them, and they saw no evil; but at length they grew so provoking that the Lord could no longer bear (v. 22), but began a controversy with them, whereupon some of them did a little reform; their sins left them, for so it might be said, rather than that they left their sins. But their old guilt being still upon the score, and their corrupt inclinations still the same, God remembered against them the idolatries of their fathers, their kings, and their princes, in the streets of Jerusalem, which they, instead of being ashamed of, gloried in as a justification of them in their idolatries; they all came into his mind (v. 21), all the abominations which they had committed (v. 22) and all their disobedience to the voice of the Lord (v. 23), all were brought to account; and therefore, to punish them for these, is their land a desolation and a curse, as at this day (v. 22); therefore, not for their late reformation, but for their old transgressions, has all this evil happened to them, as at this day, v. 23. Note, The right understanding of the cause of our troubles, one would think, should go far towards the cure of our sins. Whatever evil comes upon us, it is because we have sinned against the Lord, and should therefore stand in awe and sin not.
II. Jeremiah has something to say to them, to the women particularly, from the Lord of hosts, the God of Israel, They have given their answer; now let them hear God's reply, v. 24. Judah, that dwells in the land of Egypt, has God speaking to them, even there; that is their privilege. Let them observe what he says; that is their duty, v. 26. Now God, in his reply, tells them plainly,
1. That, since they were fully determined to persist in their idolatry, he was fully determined to proceed in his controversy with them; if they would go on to provoke him, he would go on to punish them, and see which would get the better at last. God repeats what they had said (v. 25): "You and your wives are agreed in this obstinacy; you have spoken with your mouths and fulfilled with your hands; you have said it, and you stand to it, have said it and go on to do accordingly, We will surely perform our vows that we have vowed, to burn incense to the queen of heaven," as if, though it were a sin, yet their having vowed to do it were sufficient to justify them in the doing of it; whereas no man can by his vow make that lawful to himself, much less duty, which God has already made sin. "Well" (says God), "you will accomplish, you will perform, your wicked vows: now hear what is my vow, what I have sworn by my great name;" and, if the Lord hath sworn, he will not repent, since they have sworn and will not repent. With the froward he will show himself froward, Ps. xviii. 26. (1.) He had sworn that what little remains of religion there were among them should be lost, v. 26. Though they joined with the Egyptians in their idolatries, yet they continued upon many occasions to make mention of the name of Jehovah, particularly in their solemn oaths; they said, Jehovah liveth, he is the living God, so they owned him to be, though they worshipped dead idols; they swear, The Lord liveth (ch. v. 2), but I fear they retained this form of swearing more in honour of their nation than of their God. But God declares that his name shall no more be thus named by any man of Judah in all the land of Egypt; that is, there shall be no Jews remaining to use this dialect of their country, or, if there be, they shall have forgotten it and shall learn to swear, as the Egyptians do, by the life of Pharaoh, not of Jehovah. Note, Those are very miserable whom God has so far left to themselves that they have quite forgotten their religion and lost all the remains of their good education. Or this may intimate that God would take it as an affront to him and would resent it accordingly, if they did make mention of his name and profess any relation to him. (2.) He hath sworn that what little remnant of people there was there should all be consumed (v. 27): I will watch over them for evil; no opportunity shall be let slip to bring some judgment upon them, until there be an end of them and they be rooted out. Note, To those whom God finds impenitent sinners he will be found an implacable Judge. And, when it comes to this, they shall know (v. 28) whose word shall stand, mind or theirs. They said that they should recover themselves when they returned to worship the queen of heaven; God said they should ruin themselves; and now the event will show which was in the right. The contest between God and sinners is whose word shall stand, whose will shall be done, and who shall get the better. Sinners say that they shall have peace though they go on; God says they shall have no peace. But when God judges he will overcome; God's word shall stand, and not the sinner's.
2. He tells them that a very few of them should escape the sword, and in process of time return into the land of Judah, a small number (v. 28), next to none, in comparison with the great numbers that should return out of the land of the Chaldeans. This seems designed to upbraid those who boasted of their numbers that concurred in sin; there were none to speak of that did not join in idolatry: "Well," says God, "and there shall be as few that shall escape the sword and famine."
3. He gives them a sign that all these threatenings shall be accomplished in their season, that they shall be consumed here in Egypt and shall quite perish: Pharaoh-hophra, the present king of Egypt, shall be delivered into the hand of his enemies that seek his life--of his own rebellious subjects (so some) under Amasis, who usurped his throne--of Nebuchadnezzar king of Babylon (so others), who invaded his kingdom; the former is related by Herodotus, the latter by Josephus. It is likely that this Pharaoh had tempted the Jews to idolatry by promises of his favour; however, they depended upon him for his protection, and it would be more than a presage of their ruin, it would be a step towards it, if he were gone. They expected more from him than from Zedekiah king of Judah; he was a more potent and politic prince. "But," says God, "I will give him into the hand of his enemies, as I gave Zedekiah." Note, Those creature-comforts and confidences that we promise ourselves most from may fail us as soon as those that we promise ourselves least from, for they are all what God makes them, not what we fancy them.
The sacred history records not the accomplishment of this prophecy, but its silence is sufficient; we hear no more of these Jews in Egypt, and therefore conclude them, according to this prediction, lost there; for no word of God shall fall to the ground.
Carl Friedrich Keil and Franz Delitzsch
44:20
Refutation of these statements of the people. - Jer 44:20. "And Jeremiah spake to all the people, to the men and women, and to all the people that had given him answer, saying, Jer 44:21. Did not the incense-burning which he performed in the cities of Judah and in the streets of Jerusalem, ye and your fathers, your kings and your princes, and the people of the land-did not Jahveh remember them, and did it not arise in His mind? Jer 44:22. And Jahveh could no longer endure it, because of the wickedness of your deeds, because of the abominations which ye committed; thus your land became a desolation, and a waste, and a curse, without an inhabitant, as at this day. Jer 44:23. Because ye burned incense and sinned against Jahveh, and did not hearken to the voice of Jahveh, and in His law, in His statutes, and in His testimonies ye walked not; therefore this evil hath befallen you, as at this day." Jeremiah answers them that their idol-worship, by which they have provoked the Lord their God, is the very cause of the misfortune that has befallen them, because God could no longer endure this abomination which they would not forsake. הקּטּר is a noun, "the burning of incense," which includes, besides, all the other elements of idolatrous worship hence the word is resumed, at the close, under the plur. אותם, "these things." ותּעלה is 3rd pers. sing. neut., lit., "it has come into His mind," i.e., He has carefully considered it, and that in the way of punishment, for He could no longer endure such abomination. The imperf. יוּכל is used for the historic tense (imperf. with ו consec.), because the ו would necessarily be separated from the verb by the לא; and it is employed instead of the perfect, which we would be inclined to expect after the preceding זכר, since that which is treated of is something that endures for a considerable time; cf. Ewald, 346, b. On the expression "because of the evil," etc., cf. Jer 21:12; Jer 4:4, etc.; on the last clause in Jer 44:22, cf. Jer 44:6 and Jer 44:12.
John Gill
44:20 Then Jeremiah said unto all the people,.... Immediately, being influenced, directed, and assisted by the Spirit of God; though what he says, in Jer 44:21; he does not declare as coming from the Lord; but what was upon his mind, and was a full refutation of all that had been said: and which he delivered
to the men, and to the women, and to all the people which had given him that answer; in which they all agreed, though delivered by one; and to which he made a reply:
saying; as follows:
44:2144:21: Ոչ ապաքէն զխո՞ւնկսն զոր արկանէիք ՚ի քաղաքսն Յուդայ եւ արտաքոյ Երուսաղեմի. դո՛ւք եւ հարք ձեր եւ թագաւորքն ձեր եւ իշխանքն ձեր եւ ժողովուրդ երկրին, յիշեաց Տէր՝ եւ անկաւ ՚ի սիրտ նորա[11623]։ [11623] Ոմանք. Զոր արկանէք ՚ի քաղաքսն։
21 «Արդեօք Տէրը չյիշե՞ց, նրա միտքը չընկա՞ւ այդ խունկը, որ դուք ու ձեր հայրերը, ձեր թագաւորները, ձեր իշխաններն ու երկրի ժողովուրդը ծխում էիք Յուդայի երկրի քաղաքներում ու Երուսաղէմի հրապարակներում:
21 «Միթէ այն խունկը, որ Յուդայի քաղաքներուն մէջ ու Երուսաղէմի փողոցներուն մէջ կը ծխէիք, դուք ու ձեր հայրերը, ձեր թագաւորներն ու ձեր իշխանները ու երկրին ժողովուրդը, Տէրը չյիշե՞ց ու անոր միտքը չինկա՞ւ։
Ո՞չ ապաքէն զխունկսն զոր արկանէիք ի քաղաքսն Յուդայ եւ [673]արտաքոյ Երուսաղեմի դուք եւ հարք ձեր եւ թագաւորքն ձեր եւ իշխանքն ձեր եւ ժողովուրդ երկրին, յիշեաց Տէր, եւ անկաւ ի սիրտ նորա:

44:21: Ոչ ապաքէն զխո՞ւնկսն զոր արկանէիք ՚ի քաղաքսն Յուդայ եւ արտաքոյ Երուսաղեմի. դո՛ւք եւ հարք ձեր եւ թագաւորքն ձեր եւ իշխանքն ձեր եւ ժողովուրդ երկրին, յիշեաց Տէր՝ եւ անկաւ ՚ի սիրտ նորա[11623]։
[11623] Ոմանք. Զոր արկանէք ՚ի քաղաքսն։
21 «Արդեօք Տէրը չյիշե՞ց, նրա միտքը չընկա՞ւ այդ խունկը, որ դուք ու ձեր հայրերը, ձեր թագաւորները, ձեր իշխաններն ու երկրի ժողովուրդը ծխում էիք Յուդայի երկրի քաղաքներում ու Երուսաղէմի հրապարակներում:
21 «Միթէ այն խունկը, որ Յուդայի քաղաքներուն մէջ ու Երուսաղէմի փողոցներուն մէջ կը ծխէիք, դուք ու ձեր հայրերը, ձեր թագաւորներն ու ձեր իշխանները ու երկրին ժողովուրդը, Տէրը չյիշե՞ց ու անոր միտքը չինկա՞ւ։
zohrab-1805▾ eastern-1994▾ western am▾
44:2144:21 не это ли каждение, которое совершали вы в городах Иудейских и на улицах Иерусалима, вы и отцы ваши, цари ваши и князья ваши, и народ страны, воспомянул Господь? И не оно ли взошло Ему на сердце?
44:21 καὶ και and; even συνέταξεν συντασσω coordinate; arrange ὁ ο the βασιλεὺς βασιλευς monarch; king καὶ και and; even ἐνεβάλοσαν εμβαλλω inject; cast in αὐτὸν αυτος he; him εἰς εις into; for οἰκίαν οικια house; household τῆς ο the φυλακῆς φυλακη prison; watch καὶ και and; even ἐδίδοσαν διδωμι give; deposit αὐτῷ αυτος he; him ἄρτον αρτος bread; loaves ἕνα εις.1 one; unit τῆς ο the ἡμέρας ημερα day ἔξωθεν εξωθεν from outside; outer οὗ ος who; what πέσσουσιν πεσσω till; until ἐξέλιπον εκλειπω leave off; cease οἱ ο the ἄρτοι αρτος bread; loaves ἐκ εκ from; out of τῆς ο the πόλεως πολις city καὶ και and; even ἐκάθισεν καθιζω sit down; seat Ιερεμιας ιερεμιας Hieremias; Ieremias ἐν εν in τῇ ο the αὐλῇ αυλη courtyard; fold τῆς ο the φυλακῆς φυλακη prison; watch
44:21 הֲ hᵃ הֲ [interrogative] לֹ֣וא lˈô לֹא not אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the קִּטֵּ֗ר qqiṭṭˈēr קִטֵּר [uncertain] אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] קִטַּרְתֶּ֜ם qiṭṭartˈem קטר smoke בְּ bᵊ בְּ in עָרֵ֤י ʕārˈê עִיר town יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah וּ û וְ and בְ vᵊ בְּ in חֻצֹ֣ות ḥuṣˈôṯ חוּץ outside יְרוּשָׁלִַ֔ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem אַתֶּ֧ם ʔattˈem אַתֶּם you וַ wa וְ and אֲבֹֽותֵיכֶ֛ם ʔᵃvˈôṯêḵˈem אָב father מַלְכֵיכֶ֥ם malᵊḵêḵˌem מֶלֶךְ king וְ wᵊ וְ and שָׂרֵיכֶ֖ם śārêḵˌem שַׂר chief וְ wᵊ וְ and עַ֣ם ʕˈam עַם people הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth אֹתָם֙ ʔōṯˌām אֵת [object marker] זָכַ֣ר zāḵˈar זכר remember יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וַֽ wˈa וְ and תַּעֲלֶ֖ה ttaʕᵃlˌeh עלה ascend עַל־ ʕal- עַל upon לִבֹּֽו׃ libbˈô לֵב heart
44:21. numquid non sacrificium quod sacrificastis in civitatibus Iuda et in plateis Hierusalem vos et patres vestri reges vestri et principes vestri et populus terrae horum recordatus est Dominus et ascendit super cor eiusWas it not the sacrifice that you offered in the cities of Juda, and in the streets of Jerusalem, you and your fathers, your kings, and your princes, and the people of the land, which the Lord hath remembered, and hath it not entered into his heart?
21. The incense that ye burned in the cities of Judah, and in the streets of Jerusalem, ye and your fathers, your kings and your princes, and the people of the land, did not the LORD remember them, and came it not into his mind?
The incense that ye burned in the cities of Judah, and in the streets of Jerusalem, ye, and your fathers, your kings, and your princes, and the people of the land, did not the LORD remember them, and came it [not] into his mind:

44:21 не это ли каждение, которое совершали вы в городах Иудейских и на улицах Иерусалима, вы и отцы ваши, цари ваши и князья ваши, и народ страны, воспомянул Господь? И не оно ли взошло Ему на сердце?
44:21
καὶ και and; even
συνέταξεν συντασσω coordinate; arrange
ο the
βασιλεὺς βασιλευς monarch; king
καὶ και and; even
ἐνεβάλοσαν εμβαλλω inject; cast in
αὐτὸν αυτος he; him
εἰς εις into; for
οἰκίαν οικια house; household
τῆς ο the
φυλακῆς φυλακη prison; watch
καὶ και and; even
ἐδίδοσαν διδωμι give; deposit
αὐτῷ αυτος he; him
ἄρτον αρτος bread; loaves
ἕνα εις.1 one; unit
τῆς ο the
ἡμέρας ημερα day
ἔξωθεν εξωθεν from outside; outer
οὗ ος who; what
πέσσουσιν πεσσω till; until
ἐξέλιπον εκλειπω leave off; cease
οἱ ο the
ἄρτοι αρτος bread; loaves
ἐκ εκ from; out of
τῆς ο the
πόλεως πολις city
καὶ και and; even
ἐκάθισεν καθιζω sit down; seat
Ιερεμιας ιερεμιας Hieremias; Ieremias
ἐν εν in
τῇ ο the
αὐλῇ αυλη courtyard; fold
τῆς ο the
φυλακῆς φυλακη prison; watch
44:21
הֲ hᵃ הֲ [interrogative]
לֹ֣וא lˈô לֹא not
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
קִּטֵּ֗ר qqiṭṭˈēr קִטֵּר [uncertain]
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
קִטַּרְתֶּ֜ם qiṭṭartˈem קטר smoke
בְּ bᵊ בְּ in
עָרֵ֤י ʕārˈê עִיר town
יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah
וּ û וְ and
בְ vᵊ בְּ in
חֻצֹ֣ות ḥuṣˈôṯ חוּץ outside
יְרוּשָׁלִַ֔ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
אַתֶּ֧ם ʔattˈem אַתֶּם you
וַ wa וְ and
אֲבֹֽותֵיכֶ֛ם ʔᵃvˈôṯêḵˈem אָב father
מַלְכֵיכֶ֥ם malᵊḵêḵˌem מֶלֶךְ king
וְ wᵊ וְ and
שָׂרֵיכֶ֖ם śārêḵˌem שַׂר chief
וְ wᵊ וְ and
עַ֣ם ʕˈam עַם people
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
אֹתָם֙ ʔōṯˌām אֵת [object marker]
זָכַ֣ר zāḵˈar זכר remember
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וַֽ wˈa וְ and
תַּעֲלֶ֖ה ttaʕᵃlˌeh עלה ascend
עַל־ ʕal- עַל upon
לִבֹּֽו׃ libbˈô לֵב heart
44:21. numquid non sacrificium quod sacrificastis in civitatibus Iuda et in plateis Hierusalem vos et patres vestri reges vestri et principes vestri et populus terrae horum recordatus est Dominus et ascendit super cor eius
Was it not the sacrifice that you offered in the cities of Juda, and in the streets of Jerusalem, you and your fathers, your kings, and your princes, and the people of the land, which the Lord hath remembered, and hath it not entered into his heart?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
44:21: Them - The various acts of idolatry involved in burning incense to an image.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:21: and in: Jer 44:9, Jer 44:17, Jer 11:13; Eze 16:24
did: Jer 14:10; Sa1 15:3; Kg1 17:18; Psa 79:8; Isa 64:9; Eze 21:23, Eze 21:24; Hos 7:2; Amo 8:7; Rev 16:19, Rev 18:5
John Gill
44:21 That incense that ye burnt in the cities of Judah, and in the streets of Jerusalem,.... To false gods, to the queen of heaven, to the host thereof:
ye, and your fathers, your kings, and your princes, and the people of the land; on which account they pleaded antiquity, authority, and the general consent of the people, as on their side, which the prophet allows; but it all signified nothing:
did not the Lord remember them, and came it not into his mind? either the incense they offered up to strange gods, or the persons that did it? did he take no notice of these idolatrous practices, and of these idolaters? he did; he laid up these things in his mind; he showed a proper resentment of them, and in due time punished for them.
Robert Jamieson, A. R. Fausset and David Brown
44:21 The incense . . . did not the Lord remember--Jeremiah owns that they did as they said, but in retort asks, did not God repay their own evil-doing? Their very land in its present desolation attests this (Jer 44:22), as was foretold (Jer 25:11, Jer 25:18, Jer 25:38).
44:2244:22: Եւ ո՛չ կարաց Տէր համբերել յերեսաց չարա՛ց իրաց ձերոց, եւ գարշելեացն զոր առնէիք. եւ եղեւ երկիրն ձեր յաւերակ, եւ յանապատ, եւ ՚ի նզովս առ ՚ի չգոյէ բնակչաց որպէս այսօր. յերեսաց դոցա[11624] [11624] Ոմանք. Յերեսաց չարեաց իրաց... երկիրդ ձեր աւե՛՛։
22 Ձեր չար արարքների եւ ձեր արած գարշելի գործերի պատճառով Տէրը չկարողացաւ համբերել, եւ ձեր երկիրը, բնակիչներից զրկուած, դարձաւ աւերակ ու անապատ եւ նզովքի առարկայ, ինչպէս այսօր է:
22 Տէրը ձեր չար գործերուն ու ձեր ըրած գարշութիւններուն ա՛լ չկրցաւ համբերել, ուստի ձեր երկիրը անապատ, ամայի ու նզովուած եւ անբնակ եղաւ, ինչպէս այսօր կ’երեւնայ։
Եւ ոչ կարաց Տէր համբերել յերեսաց չարեաց իրաց ձերոց, եւ գարշելեացն զոր առնէիք. եւ եղեւ երկիրն ձեր յաւերակ եւ յանապատ եւ ի նզովս առ ի չգոյէ բնակչաց որպէս այսօր:

44:22: Եւ ո՛չ կարաց Տէր համբերել յերեսաց չարա՛ց իրաց ձերոց, եւ գարշելեացն զոր առնէիք. եւ եղեւ երկիրն ձեր յաւերակ, եւ յանապատ, եւ ՚ի նզովս առ ՚ի չգոյէ բնակչաց որպէս այսօր. յերեսաց դոցա[11624]
[11624] Ոմանք. Յերեսաց չարեաց իրաց... երկիրդ ձեր աւե՛՛։
22 Ձեր չար արարքների եւ ձեր արած գարշելի գործերի պատճառով Տէրը չկարողացաւ համբերել, եւ ձեր երկիրը, բնակիչներից զրկուած, դարձաւ աւերակ ու անապատ եւ նզովքի առարկայ, ինչպէս այսօր է:
22 Տէրը ձեր չար գործերուն ու ձեր ըրած գարշութիւններուն ա՛լ չկրցաւ համբերել, ուստի ձեր երկիրը անապատ, ամայի ու նզովուած եւ անբնակ եղաւ, ինչպէս այսօր կ’երեւնայ։
zohrab-1805▾ eastern-1994▾ western am▾
44:2244:22 Господь не мог более терпеть злых дел ваших и мерзостей, какие вы делали; поэтому и сделалась земля ваша пустынею и ужасом, и проклятием, без жителей, как видите ныне.
44:22 וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יוּכַל֩ yûḵˌal יכל be able יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH עֹ֜וד ʕˈôḏ עֹוד duration לָ lā לְ to שֵׂ֗את śˈēṯ נשׂא lift מִ mi מִן from פְּנֵי֙ ppᵊnˌê פָּנֶה face רֹ֣עַ rˈōₐʕ רֹעַ wickedness מַעַלְלֵיכֶ֔ם maʕallêḵˈem מַעֲלָל deed מִ mi מִן from פְּנֵ֥י ppᵊnˌê פָּנֶה face הַ ha הַ the תֹּועֵבֹ֖ת ttôʕēvˌōṯ תֹּועֵבָה abomination אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עֲשִׂיתֶ֑ם ʕᵃśîṯˈem עשׂה make וַ wa וְ and תְּהִ֣י ttᵊhˈî היה be אַ֠רְצְכֶם ʔarṣᵊḵˌem אֶרֶץ earth לְ lᵊ לְ to חָרְבָּ֨ה ḥārᵊbbˌoh חָרְבָּה ruin וּ û וְ and לְ lᵊ לְ to שַׁמָּ֧ה šammˈā שַׁמָּה destruction וְ wᵊ וְ and לִ li לְ to קְלָלָ֛ה qᵊlālˈā קְלָלָה curse מֵ mē מִן from אֵ֥ין ʔˌên אַיִן [NEG] יֹושֵׁ֖ב yôšˌēv ישׁב sit כְּ kᵊ כְּ as הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
44:22. et non poterat Dominus ultra portare propter malitiam studiorum vestrorum et propter abominationes quas fecistis et facta est terra vestra in desolationem et in stuporem et in maledictum eo quod non sit habitator sicut est dies haecSo that the Lord could no longer bear, because of the evil of your doings, and because of the abominations which you have committed: therefore your land is become a desolation, and an astonishment, and a curse, without an inhabitant, as at this day.
22. so the LORD could no longer bear, because of the evil of your doings, and because of the abominations which ye have committed; therefore is your land become a desolation, and an astonishment, and a curse, without inhabitant, as it is this day.
So that the LORD could no longer bear, because of the evil of your doings, [and] because of the abominations which ye have committed; therefore is your land a desolation, and an astonishment, and a curse, without an inhabitant, as at this day:

44:22 Господь не мог более терпеть злых дел ваших и мерзостей, какие вы делали; поэтому и сделалась земля ваша пустынею и ужасом, и проклятием, без жителей, как видите ныне.
44:22
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יוּכַל֩ yûḵˌal יכל be able
יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH
עֹ֜וד ʕˈôḏ עֹוד duration
לָ לְ to
שֵׂ֗את śˈēṯ נשׂא lift
מִ mi מִן from
פְּנֵי֙ ppᵊnˌê פָּנֶה face
רֹ֣עַ rˈōₐʕ רֹעַ wickedness
מַעַלְלֵיכֶ֔ם maʕallêḵˈem מַעֲלָל deed
מִ mi מִן from
פְּנֵ֥י ppᵊnˌê פָּנֶה face
הַ ha הַ the
תֹּועֵבֹ֖ת ttôʕēvˌōṯ תֹּועֵבָה abomination
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עֲשִׂיתֶ֑ם ʕᵃśîṯˈem עשׂה make
וַ wa וְ and
תְּהִ֣י ttᵊhˈî היה be
אַ֠רְצְכֶם ʔarṣᵊḵˌem אֶרֶץ earth
לְ lᵊ לְ to
חָרְבָּ֨ה ḥārᵊbbˌoh חָרְבָּה ruin
וּ û וְ and
לְ lᵊ לְ to
שַׁמָּ֧ה šammˈā שַׁמָּה destruction
וְ wᵊ וְ and
לִ li לְ to
קְלָלָ֛ה qᵊlālˈā קְלָלָה curse
מֵ מִן from
אֵ֥ין ʔˌên אַיִן [NEG]
יֹושֵׁ֖ב yôšˌēv ישׁב sit
כְּ kᵊ כְּ as
הַ ha הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
44:22. et non poterat Dominus ultra portare propter malitiam studiorum vestrorum et propter abominationes quas fecistis et facta est terra vestra in desolationem et in stuporem et in maledictum eo quod non sit habitator sicut est dies haec
So that the Lord could no longer bear, because of the evil of your doings, and because of the abominations which you have committed: therefore your land is become a desolation, and an astonishment, and a curse, without an inhabitant, as at this day.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
44:22: Therefore is your land a desolation - I grant that ye and your husbands have joined together in these abominations; and what is the consequence? "The Lord could no longer bear because of your evil doings; and therefore is your land a desolation, and an astonishment, and a curse, without an inhabitant, this day."
Albert Barnes: Notes on the Bible - 1834
44:22: Could no longer bear - The prophet corrects in these words the error of their argument in Jer 44:17. God is long-suffering, and therefore punishment follows slowly upon sin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:22: could: Jer 15:6; Gen 6:3, Gen 6:5-7; Psa 95:10, Psa 95:11; Isa 1:24, Isa 7:13, Isa 43:24; Eze 5:13; Amo 2:13; Mal 2:17; Rom 2:4, Rom 2:5, Rom 9:22; Pe2 3:7-9
your land: Jer 44:2, Jer 44:6, Jer 44:12, Jer 18:16, Jer 24:9, Jer 25:11, Jer 25:18, Jer 25:38, Jer 26:6, Jer 29:19; Kg1 9:7, Kg1 9:8; Lam 2:15, Lam 2:16; Dan 9:12
John Gill
44:22 So that the Lord could no longer forbear,.... He did forbear a long time, and did not stir up all his wrath, but waited to see if these people would repent of their sins, and turn from them; during which time of his forbearance, things might be well with them, as they had said, and they enjoyed peace and plenty; but persisting in their sins, and growing worse and worse, he could bear with them no longer, but brought down his judgments upon them. The reason is expressed,
because of the evil of your doings, and because of the abominations which ye have committed; the incense they had burnt; the drink offerings they had poured out to idols; and such like idolatrous practices, which were evil in themselves, contrary to the law and will of God, and abominable unto him:
therefore is your land a desolation, and an astonishment, and a curse,
without an inhabitant, as at this day; the land of Israel, wasted by the Chaldeans, and left uncultivated, was like a barren wilderness, to the astonishment of all that passed through it, who had known what a fruitful country it had been; the curse of God being apparently on it, and scarce an inhabitant left in it; which was the case at this present instant, as the Jews, to whom the prophet directs his discourse, well knew; and to whom he appeals for the truth of it: now all this was for the sins, particularly the idolatry, they had been guilty of; as is further explained in Jer 44:23.
44:2344:23: որոց խունկսդ արկանէքդ՝ եւ որովք մեղանչէք Տեառն. եւ ո՛չ լսէք ձայնի Տեառն. եւ ըստ օրինաց նորա եւ ըստ վկայութեանց, եւ ըստ հրամանաց նորա ո՛չ գնայք. վասն այնորիկ գտին զձեզ չարիքդ այդոքիկ որպէս եւ այսօրդ[11625]։ [11625] Ոմանք. Որպէս եւ այսօր։
23 Այն բանի համար, որ դուք դրանց խնկարկում էք եւ դրանով իսկ մեղանչում Տիրոջ հանդէպ, չէք լսում Տիրոջ ձայնը եւ չէք ընթանում ըստ նրա օրէնքների, ըստ նրա ցուցումների եւ հրամանների, դրա համար էլ ձեզ վիճակուեցին այդ չարիքները, ինչպիսիք այսօր էլ կան»:
23 Որովհետեւ դուք խունկ ծխեցիք ու Տէրոջը դէմ մեղք գործեցիք եւ Տէրոջը ձայնին հնազանդութիւն չըրիք ու անոր օրէնքին, պատուիրանքներուն ու վկայութիւններուն մէջ չքալեցիք, անոր համար այս չարիքը ձեզի եկաւ, ինչպէս այսօր կ’երեւնայ»։
յերեսաց դոցա որոց խունկս արկանէքդ եւ որովք մեղանչէք Տեառն, եւ ոչ լսէք ձայնի Տեառն, եւ ըստ օրինաց նորա եւ ըստ վկայութեանց եւ ըստ հրամանաց նորա ոչ գնայք. վասն այնորիկ գտին զձեզ չարիքդ այդոքիկ որպէս եւ այսօրդ:

44:23: որոց խունկսդ արկանէքդ՝ եւ որովք մեղանչէք Տեառն. եւ ո՛չ լսէք ձայնի Տեառն. եւ ըստ օրինաց նորա եւ ըստ վկայութեանց, եւ ըստ հրամանաց նորա ո՛չ գնայք. վասն այնորիկ գտին զձեզ չարիքդ այդոքիկ որպէս եւ այսօրդ[11625]։
[11625] Ոմանք. Որպէս եւ այսօր։
23 Այն բանի համար, որ դուք դրանց խնկարկում էք եւ դրանով իսկ մեղանչում Տիրոջ հանդէպ, չէք լսում Տիրոջ ձայնը եւ չէք ընթանում ըստ նրա օրէնքների, ըստ նրա ցուցումների եւ հրամանների, դրա համար էլ ձեզ վիճակուեցին այդ չարիքները, ինչպիսիք այսօր էլ կան»:
23 Որովհետեւ դուք խունկ ծխեցիք ու Տէրոջը դէմ մեղք գործեցիք եւ Տէրոջը ձայնին հնազանդութիւն չըրիք ու անոր օրէնքին, պատուիրանքներուն ու վկայութիւններուն մէջ չքալեցիք, անոր համար այս չարիքը ձեզի եկաւ, ինչպէս այսօր կ’երեւնայ»։
zohrab-1805▾ eastern-1994▾ western am▾
44:2344:23 Так как вы, совершая то курение, грешили пред Господом и не слушали гласа Господа, и не поступали по закону Его и по установлениям Его, и по повелениям Его, то и постигло вас это бедствие, как видите ныне.
44:23 מִ mi מִן from פְּנֵי֩ ppᵊnˌê פָּנֶה face אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] קִטַּרְתֶּ֜ם qiṭṭartˈem קטר smoke וַ wa וְ and אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] חֲטָאתֶ֣ם ḥᵃṭāṯˈem חטא miss לַ la לְ to יהוָ֗ה [yhwˈāh] יְהוָה YHWH וְ wᵊ וְ and לֹ֤א lˈō לֹא not שְׁמַעְתֶּם֙ šᵊmaʕtˌem שׁמע hear בְּ bᵊ בְּ in קֹ֣ול qˈôl קֹול sound יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וּ û וְ and בְ vᵊ בְּ in תֹרָתֹ֧ו ṯōrāṯˈô תֹּורָה instruction וּ û וְ and בְ vᵊ בְּ in חֻקֹּתָ֛יו ḥuqqōṯˈāʸw חֻקָּה regulation וּ û וְ and בְ vᵊ בְּ in עֵדְוֹתָ֖יו ʕēḏᵊwōṯˌāʸw עֵדוּת reminder לֹ֣א lˈō לֹא not הֲלַכְתֶּ֑ם hᵃlaḵtˈem הלך walk עַל־ ʕal- עַל upon כֵּ֞ן kˈēn כֵּן thus קָרָ֥את qārˌāṯ קרא encounter אֶתְכֶ֛ם ʔeṯᵊḵˈem אֵת [object marker] הָ hā הַ the רָעָ֥ה rāʕˌā רָעָה evil הַ ha הַ the זֹּ֖את zzˌōṯ זֹאת this כַּ ka כְּ as † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּֽה׃ ס zzˈeh . s זֶה this
44:23. propterea quod sacrificaveritis idolis et peccaveritis Domino et non audieritis vocem Domini et in lege et in praeceptis et in testimoniis eius non ambulaveritis idcirco evenerunt vobis mala haec sicut est dies haecBecause you have sacrificed to idols, and have sinned against the Lord: and have not obeyed the voice of the Lord, and have not walked in his law, and in his commandments, and in his testimonies: therefore are these evils come upon you, as at this day.
23. Because ye have burned incense, and because ye have sinned against the LORD, and have not obeyed the voice of the LORD, nor walked in his law, nor in his statutes, nor in his testimonies; therefore this evil is happened unto you, as it is this day.
Because ye have burned incense, and because ye have sinned against the LORD, and have not obeyed the voice of the LORD, nor walked in his law, nor in his statutes, nor in his testimonies; therefore this evil is happened unto you, as at this day:

44:23 Так как вы, совершая то курение, грешили пред Господом и не слушали гласа Господа, и не поступали по закону Его и по установлениям Его, и по повелениям Его, то и постигло вас это бедствие, как видите ныне.
44:23
מִ mi מִן from
פְּנֵי֩ ppᵊnˌê פָּנֶה face
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
קִטַּרְתֶּ֜ם qiṭṭartˈem קטר smoke
וַ wa וְ and
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
חֲטָאתֶ֣ם ḥᵃṭāṯˈem חטא miss
לַ la לְ to
יהוָ֗ה [yhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
שְׁמַעְתֶּם֙ šᵊmaʕtˌem שׁמע hear
בְּ bᵊ בְּ in
קֹ֣ול qˈôl קֹול sound
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וּ û וְ and
בְ vᵊ בְּ in
תֹרָתֹ֧ו ṯōrāṯˈô תֹּורָה instruction
וּ û וְ and
בְ vᵊ בְּ in
חֻקֹּתָ֛יו ḥuqqōṯˈāʸw חֻקָּה regulation
וּ û וְ and
בְ vᵊ בְּ in
עֵדְוֹתָ֖יו ʕēḏᵊwōṯˌāʸw עֵדוּת reminder
לֹ֣א lˈō לֹא not
הֲלַכְתֶּ֑ם hᵃlaḵtˈem הלך walk
עַל־ ʕal- עַל upon
כֵּ֞ן kˈēn כֵּן thus
קָרָ֥את qārˌāṯ קרא encounter
אֶתְכֶ֛ם ʔeṯᵊḵˈem אֵת [object marker]
הָ הַ the
רָעָ֥ה rāʕˌā רָעָה evil
הַ ha הַ the
זֹּ֖את zzˌōṯ זֹאת this
כַּ ka כְּ as
הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
זֶּֽה׃ ס zzˈeh . s זֶה this
44:23. propterea quod sacrificaveritis idolis et peccaveritis Domino et non audieritis vocem Domini et in lege et in praeceptis et in testimoniis eius non ambulaveritis idcirco evenerunt vobis mala haec sicut est dies haec
Because you have sacrificed to idols, and have sinned against the Lord: and have not obeyed the voice of the Lord, and have not walked in his law, and in his commandments, and in his testimonies: therefore are these evils come upon you, as at this day.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:23: ye have burned: Jer 44:8, Jer 44:18, Jer 44:21, Jer 32:31-33; Ch2 36:16; Lam 1:8; Co1 10:20; Co2 6:16
nor walked: Psa 119:150
nor in his statutes: Psa 119:155
nor in his testimonies: Psa 78:56
therefore: Kg1 9:9; Neh 13:18; Dan 9:11, Dan 9:12
Carl Friedrich Keil and Franz Delitzsch
44:23
Jer 44:23 is an emphatic and brief repetition of what has already been said. קראת is for קראה, as in Deut 31:29; cf. Gesenius, 74, note 1; Ewald, 194, b.
John Gill
44:23 And because ye have burnt incense,.... Not to Jehovah, but to the queen of heaven; which they owned they did, and determined they would; asserting it was better with them when they did it than when they omitted it; for which reason the prophet particularly mentions it, and assigns it as the cause of the present ruin and destruction of their land, city, and temple:
and because ye have sinned against the Lord; by worshipping idols; all sin is against the Lord, but especially idolatry:
and have not obeyed the voice of the Lord; by his prophets, who cautioned them against idolatry, reproved them for it, and told them what would be the consequence of it; but this they hearkened not unto, which was an aggravation of their sin:
nor walked in his law; the moral law, according to it; which is a rule of walk and conversation:
nor in his statutes, nor in his testimonies; as not in the moral law, so neither in the ceremonial law, and the rites of that; nor in the judicial law, and the testifications of the will of God in either of them:
therefore this evil is happened unto you, as at this day: that is, the desolation on their land, as in Jer 44:23; See Gill on Jer 44:23.
Robert Jamieson, A. R. Fausset and David Brown
44:23 law--the moral precepts.
statutes--the ceremonial.
testimonies--the judicial (Dan 9:11-12).
44:2444:24: Եւ ասէ Երեմիա ցամենայն ժողովուրդսն, եւ ցամենայն կանայսն. Լուարո՛ւք զպատգամս Տեառն ամենայն Յուդայ, որ էք յերկրիս Եգիպտացւոց[11626]։ [11626] Բազումք. Ցամենայն ժողովուրդն։
24 Եւ Երեմիան ամբողջ ժողովրդին ու բոլոր կանանց ասաց. «Լսեցէ՛ք Տիրոջ պատգամները, Յուդայի երկրի բոլոր մարդիկ, որ գտնւում էք Եգիպտացիների երկրում.
24 Երեմիա բոլոր ժողովուրդին ու բոլոր կիներուն ըսաւ. «Տէրոջը խօսքին մտիկ ըրէ՛ք, ո՛վ Եգիպտոսի մէջ եղող Յուդա.
Եւ ասէ Երեմիա ցամենայն ժողովուրդն եւ ցամենայն կանայսն. Լուարուք զպատգամս Տեառն ամենայն Յուդա որ էք յերկրիս Եգիպտացւոց:

44:24: Եւ ասէ Երեմիա ցամենայն ժողովուրդսն, եւ ցամենայն կանայսն. Լուարո՛ւք զպատգամս Տեառն ամենայն Յուդայ, որ էք յերկրիս Եգիպտացւոց[11626]։
[11626] Բազումք. Ցամենայն ժողովուրդն։
24 Եւ Երեմիան ամբողջ ժողովրդին ու բոլոր կանանց ասաց. «Լսեցէ՛ք Տիրոջ պատգամները, Յուդայի երկրի բոլոր մարդիկ, որ գտնւում էք Եգիպտացիների երկրում.
24 Երեմիա բոլոր ժողովուրդին ու բոլոր կիներուն ըսաւ. «Տէրոջը խօսքին մտիկ ըրէ՛ք, ո՛վ Եգիպտոսի մէջ եղող Յուդա.
zohrab-1805▾ eastern-1994▾ western am▾
44:2444:24 И сказал Иеремия всему народу и всем женам: слушайте слово Господне, все Иудеи, которые в земле Египетской:
44:24 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יִרְמְיָ֨הוּ֙ yirmᵊyˈāhû יִרְמְיָהוּ Jeremiah אֶל־ ʔel- אֶל to כָּל־ kol- כֹּל whole הָ hā הַ the עָ֔ם ʕˈām עַם people וְ wᵊ וְ and אֶ֖ל ʔˌel אֶל to כָּל־ kol- כֹּל whole הַ ha הַ the נָּשִׁ֑ים nnāšˈîm אִשָּׁה woman שִׁמְעוּ֙ šimʕˌû שׁמע hear דְּבַר־ dᵊvar- דָּבָר word יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כָּל־ kol- כֹּל whole יְהוּדָ֕ה yᵊhûḏˈā יְהוּדָה Judah אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ ס miṣrˈāyim . s מִצְרַיִם Egypt
44:24. dixit autem Hieremias ad omnem populum et ad universas mulieres audite verbum Domini omnis Iuda qui estis in terra AegyptiAnd Jeremias said to all the people and to all the women: Hear ye the word of the Lord, all Juda, you that dwell in the land of Egypt:
24. Moreover Jeremiah said unto all the people, and to all the women, Hear the word of the LORD, all Judah that are in the land of Egypt:
Moreover Jeremiah said unto all the people, and to all the women, Hear the word of the LORD, all Judah that [are] in the land of Egypt:

44:24 И сказал Иеремия всему народу и всем женам: слушайте слово Господне, все Иудеи, которые в земле Египетской:
44:24
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יִרְמְיָ֨הוּ֙ yirmᵊyˈāhû יִרְמְיָהוּ Jeremiah
אֶל־ ʔel- אֶל to
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֔ם ʕˈām עַם people
וְ wᵊ וְ and
אֶ֖ל ʔˌel אֶל to
כָּל־ kol- כֹּל whole
הַ ha הַ the
נָּשִׁ֑ים nnāšˈîm אִשָּׁה woman
שִׁמְעוּ֙ šimʕˌû שׁמע hear
דְּבַר־ dᵊvar- דָּבָר word
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כָּל־ kol- כֹּל whole
יְהוּדָ֕ה yᵊhûḏˈā יְהוּדָה Judah
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מִצְרָֽיִם׃ ס miṣrˈāyim . s מִצְרַיִם Egypt
44:24. dixit autem Hieremias ad omnem populum et ad universas mulieres audite verbum Domini omnis Iuda qui estis in terra Aegypti
And Jeremias said to all the people and to all the women: Hear ye the word of the Lord, all Juda, you that dwell in the land of Egypt:
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
44:24: Earnest as was the preceding expostulation, Jeremiah sees that it has produced no effect. He therefore utters his last warning, and with this last resistance to the sins of a debased and godless people, his earthly ministry closed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:24: Hear: Jer 44:16, Jer 42:15; Kg1 22:19; Isa 1:10, Isa 28:14; Eze 2:7; Amo 7:16; Mat 11:15
all Judah: Jer 44:15, Jer 44:26, Jer 43:7; Eze 20:32, Eze 20:33
Carl Friedrich Keil and Franz Delitzsch
44:24
Announcement of the punishment for this idolatry. - Jer 44:24. "And Jeremiah said unto all the people, and unto all the women, Hear the word of Jahveh, all of Judah that are in the land of Egypt; Jer 44:25. Thus saith Jahve of hosts, the God of Israel: Ye and your wives have both spoken with your mouth, and fulfilled it with your hands, saying, We will assuredly perform our vows which we have vowed, by burning incense to the queen of heaven, and by pouring out libations to her: ye will by all means perform your vows, and carry out your vows. Jer 44:26. Therefore hear the word of Jahveh, all Judah that dwell in the land of Egypt: Behold, I have sworn by my great name, saith Jahveh, truly my name shall no more be named in the mouth of any man of Judah, saying, 'As the Lord Jahveh liveth,' in all the land of Egypt. Jer 44:27. Behold, I will watch over them for evil, and not for good; and all the men of Judah that are in the land of Egypt shall be consumed by the sword and by famine, till they are annihilated. Jer 44:28. And those who escape the sword shall return out of the land of Egypt to the land of Judah, a small number; and all the remnant of Judah, that went to the land of Egypt to sojourn there, shall know whose word shall stand, mine or theirs. Jer 44:29. And this shall be the sign to you, saith Jahveh, that I will punish you in this place, that ye may know that my words shall surely rise up against you for evil: Jer 44:30. Thus hath Jahveh spoken, Behold, I will give Pharaoh-Hophra into the hand of his enemies, and into the hand of those who seek his life, just as I have given Zedekiah the king of Judah into the hand of Nebuchadrezzar the king of Babylon, who was his enemy, and sought his life."
After refuting the false assertion of the people, Jeremiah once more announces to them, on behalf of God, in the most solemn manner, the punishment of extermination by sword and famine in Egypt; this he does for the purpose of giving the greatest possible emphasis to his warning against persevering in idolatry. For substance, this announcement is similar to that of Jer 44:11-14, but the expression is stronger. Even in the summary account of their offences, Jer 44:25, the words are so chosen and arranged as to bring out clearly the determination of the people to persevere in worshipping the queen of heaven. "As for you and your wives, ye have spoken with your mouth and fulfilled it with your hand" (on the Vav consec. attached to תּדבּרנה, cf. Ewald, 344, b), i.e., ye have uttered vows and then carried them out; for ye say, We must keep the vows that we have vowed. It is to be observed that the verbs תּדבּרנה, and in the concluding portion תּקימנה and תּעשׂינה, are feminine, since the address chiefly applies to the wives, who clung most tenaciously to idolatry. In the clause 'הקים תּקימנה וגו, "ye will make your vows and perform them," there is unmistakeable irony, in which the reference is to the wilfulness of the people in this idolatry. This ἑθελοθρησκεία is shown by the inf. abs. הקים, which strengthens תּקימנה. "To establish vows," i.e., to make them, was not a thing commanded, but left to one's free determination. Hence, also, no appeal to the maxim that vows which have been made or uttered must be fulfilled, can justify the making of the vows. The form תּקימנה for תּקמנה is an unusual one; and the י which the Hirik takes after it is occasioned by the form הקים; cf. Ewald, 196, c. - The announcement of the punishment is introduced by a solemn oath on the part of God. Jahveh swears by His great name, i.e., as the one who has shown Himself God by His mighty deeds - who has the power of keeping His word. The name is, of course, only a manifestation of His existence. אם as a particle used in swearing = certainly not. His name shall no more be named in the mouth of any Jew in the land of Egypt, i.e., be used in asseverations, because all the Jews in Egypt shall be exterminated. On the expression, "Behold, I will watch over them," etc., cf. Jer 31:28 and Jer 21:10. In Jer 44:28, it is more exactly stated that only a few individuals shall escape the sword and return to Judah; thus, no one shall remain behind in Egypt. By this judgment, all the remnant of Judah that went to Egypt shall find out whose word - Jahveh's or theirs - will endure, i.e., prove true. ממּנּי properly depends on דבר, "the word from me or from them" (the people).
John Gill
44:24 Moreover Jeremiah said unto all the people, and to all the women,.... To all the people in general, and to the women in particular, who had a principal concern in these idolatrous practices:
hear the word of the Lord, all Judah that are in the land of Egypt; all of the tribe of Judah that were in Egypt; not in Pathros only, but in other parts of Egypt; this distinguishes them from those of Judah that were in Babylon, and in other provinces; and tacitly points at their sin in going to Egypt, which was the leading step to then fresh acts of idolatry they had been guilty of; these are called upon to hear the word of the Lord: what the prophet had said before was what was upon his mind without immediate inspiration, or as a direct message from the Lord; but what follows is.
44:2544:25: Ա՛յսպէս ասէ Տէր զօրութեանց Աստուած Իսրայէլի. Դո՛ւք եւ կանայք ձեր խօսեցարուք բերանովք ձերովք, եւ ձեռօք ձերովք վճարեցէք. ասէք. Առնելով արասցուք զդաւանութիւնն մեր զոր դաւանեցաք՝ արկանել խունկս տիկնոջ երկնից, եւ նուիրել նուէրս. եւ կալով կացէք ՚ի դաւանութեանն ձերում, եւ առնելով արարէք զուխտն ձեր[11627]։ [11627] Ոմանք. Տիկնոջն երկնից... զուխտսն ձեր։
25 այսպէս է ասում Զօրութիւնների Տէրը՝ Իսրայէլի Աստուածը. «Դուք եւ ձեր կանայք ինչ որ ասացիք ձեր բերաններով, այն էլ արեցիք ձեր ձեռքերով. ասում էք թէ՝ “Մեր դաւանածը պիտի դաւանենք, խունկ պիտի ծխենք երկնքի թագուհուն եւ նուէրներ ընծայենք”: Եւ դուք հաստատ մնացիք ձեր դաւանութեանը եւ ճշտօրէն կատարեցիք ձեր ուխտը:
25 Զօրքերու Տէրը՝ Իսրայէլին Աստուածը՝ այսպէս կ’ըսէ. ‘Դուք ու ձեր կիները ձեր բերնովը խօսեցաք ու ձեր ձեռքովը գործադրեցիք ու ըսիք «Անշուշտ ըրած ուխտերնիս պիտի կատարենք, այսինքն երկնքի թագուհիին խունկ պիտի ծխենք ու անոր ըմպելի նուէրներ պիտի մատուցանենք». այո՛, դուք ձեր ուխտերուն վրայ հաստատ պիտի կենաք եւ ձեր ուխտերը պիտի կատարէք։
այսպէս ասէ Տէր զօրութեանց Աստուած Իսրայելի. Դուք եւ կանայք ձեր խօսեցարուք բերանովք ձերովք, եւ ձեռօք ձերովք վճարեցէք. ասէք. Առնելով արասցուք զդաւանութիւնն մեր զոր դաւանեցաք` արկանել խունկս տիկնոջն երկնից, եւ նուիրել նուէրս. եւ կալով կացէք ի դաւանութեանն ձերում, եւ առնելով արարէք զուխտն ձեր:

44:25: Ա՛յսպէս ասէ Տէր զօրութեանց Աստուած Իսրայէլի. Դո՛ւք եւ կանայք ձեր խօսեցարուք բերանովք ձերովք, եւ ձեռօք ձերովք վճարեցէք. ասէք. Առնելով արասցուք զդաւանութիւնն մեր զոր դաւանեցաք՝ արկանել խունկս տիկնոջ երկնից, եւ նուիրել նուէրս. եւ կալով կացէք ՚ի դաւանութեանն ձերում, եւ առնելով արարէք զուխտն ձեր[11627]։
[11627] Ոմանք. Տիկնոջն երկնից... զուխտսն ձեր։
25 այսպէս է ասում Զօրութիւնների Տէրը՝ Իսրայէլի Աստուածը. «Դուք եւ ձեր կանայք ինչ որ ասացիք ձեր բերաններով, այն էլ արեցիք ձեր ձեռքերով. ասում էք թէ՝ “Մեր դաւանածը պիտի դաւանենք, խունկ պիտի ծխենք երկնքի թագուհուն եւ նուէրներ ընծայենք”: Եւ դուք հաստատ մնացիք ձեր դաւանութեանը եւ ճշտօրէն կատարեցիք ձեր ուխտը:
25 Զօրքերու Տէրը՝ Իսրայէլին Աստուածը՝ այսպէս կ’ըսէ. ‘Դուք ու ձեր կիները ձեր բերնովը խօսեցաք ու ձեր ձեռքովը գործադրեցիք ու ըսիք «Անշուշտ ըրած ուխտերնիս պիտի կատարենք, այսինքն երկնքի թագուհիին խունկ պիտի ծխենք ու անոր ըմպելի նուէրներ պիտի մատուցանենք». այո՛, դուք ձեր ուխտերուն վրայ հաստատ պիտի կենաք եւ ձեր ուխտերը պիտի կատարէք։
zohrab-1805▾ eastern-1994▾ western am▾
44:2544:25 так говорит Господь Саваоф, Бог Израилев: вы и жены ваши, что устами своими говорили, то и руками своими делали; вы говорите: >, твердо держитесь обетов ваших и в точности исполняйте обеты ваши.
44:25 כֹּֽה־ kˈō- כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָֽה־ [yᵊhwˈˌāh]- יְהוָה YHWH צְבָאֹות֩ ṣᵊvāʔôṯ צָבָא service אֱלֹהֵ֨י ʔᵉlōhˌê אֱלֹהִים god(s) יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say אַתֶּ֨ם ʔattˌem אַתֶּם you וּ û וְ and נְשֵׁיכֶ֜ם nᵊšêḵˈem אִשָּׁה woman וַ wa וְ and תְּדַבֵּ֣רְנָה ttᵊḏabbˈērᵊnā דבר speak בְּ bᵊ בְּ in פִיכֶם֮ fîḵem פֶּה mouth וּ û וְ and בִ vi בְּ in ידֵיכֶ֣ם yḏêḵˈem יָד hand מִלֵּאתֶ֣ם׀ millēṯˈem מלא be full לֵ lē לְ to אמֹר֒ ʔmˌōr אמר say עָשֹׂ֨ה ʕāśˌō עשׂה make נַעֲשֶׂ֜ה naʕᵃśˈeh עשׂה make אֶת־ ʔeṯ- אֵת [object marker] נְדָרֵ֗ינוּ nᵊḏārˈênû נֶדֶר vow אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] נָדַ֨רְנוּ֙ nāḏˈarnû נדר vow לְ lᵊ לְ to קַטֵּר֙ qaṭṭˌēr קטר smoke לִ li לְ to מְלֶ֣כֶת mᵊlˈeḵeṯ מְלֶכֶת queen of heaven הַ ha הַ the שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens וּ û וְ and לְ lᵊ לְ to הַסֵּ֥ךְ hassˌēḵ נסך pour לָ֖הּ lˌāh לְ to נְסָכִ֑ים nᵊsāḵˈîm נֵסֶךְ libation הָקֵ֤ים hāqˈêm קום arise תָּקִ֨ימְנָה֙ tāqˈîmᵊnā קום arise אֶת־ ʔeṯ- אֵת [object marker] נִדְרֵיכֶ֔ם niḏrêḵˈem נֶדֶר vow וְ wᵊ וְ and עָשֹׂ֥ה ʕāśˌō עשׂה make תַעֲשֶׂ֖ינָה ṯaʕᵃśˌeʸnā עשׂה make אֶת־ ʔeṯ- אֵת [object marker] נִדְרֵיכֶֽם׃ פ niḏrêḵˈem . f נֶדֶר vow
44:25. haec inquit Dominus exercituum Deus Israhel dicens vos et uxores vestrae locuti estis ore vestro et manibus vestris implestis dicentes faciamus vota nostra quae vovimus ut sacrificemus Reginae caeli et libemus ei libamina implestis vota vestra et opere perpetrastis eaThus saith the Lord of hosts the God of Israel, saying: You and your wives have spoken with your mouth, and fulfilled with your hands, saying: Let us perform our vows which we have made, to offer sacrifice to the queen of heaven, and to pour out drink offerings to her: you have fulfilled your vows, and have performed them indeed.
25. Thus saith the LORD of hosts, the God of Israel, saying: Ye and your wives have both spoken with your mouths, and with your hands have fulfilled it, saying, We will surely perform our vows that we have vowed, to burn incense to the queen of heaven, and to pour out drink offerings unto her: establish then your vows, and perform your vows.
Thus saith the LORD of hosts, the God of Israel, saying; Ye and your wives have both spoken with your mouths, and fulfilled with your hand, saying, We will surely perform our vows that we have vowed, to burn incense to the queen of heaven, and to pour out drink offerings unto her: ye will surely accomplish your vows, and surely perform your vows:

44:25 так говорит Господь Саваоф, Бог Израилев: вы и жены ваши, что устами своими говорили, то и руками своими делали; вы говорите: <<станем выполнять обеты наши, какие мы обещали, чтобы кадить богине неба и возливать ей возлияние>>, твердо держитесь обетов ваших и в точности исполняйте обеты ваши.
44:25
כֹּֽה־ kˈō- כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָֽה־ [yᵊhwˈˌāh]- יְהוָה YHWH
צְבָאֹות֩ ṣᵊvāʔôṯ צָבָא service
אֱלֹהֵ֨י ʔᵉlōhˌê אֱלֹהִים god(s)
יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לֵ לְ to
אמֹ֗ר ʔmˈōr אמר say
אַתֶּ֨ם ʔattˌem אַתֶּם you
וּ û וְ and
נְשֵׁיכֶ֜ם nᵊšêḵˈem אִשָּׁה woman
וַ wa וְ and
תְּדַבֵּ֣רְנָה ttᵊḏabbˈērᵊnā דבר speak
בְּ bᵊ בְּ in
פִיכֶם֮ fîḵem פֶּה mouth
וּ û וְ and
בִ vi בְּ in
ידֵיכֶ֣ם yḏêḵˈem יָד hand
מִלֵּאתֶ֣ם׀ millēṯˈem מלא be full
לֵ לְ to
אמֹר֒ ʔmˌōr אמר say
עָשֹׂ֨ה ʕāśˌō עשׂה make
נַעֲשֶׂ֜ה naʕᵃśˈeh עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
נְדָרֵ֗ינוּ nᵊḏārˈênû נֶדֶר vow
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
נָדַ֨רְנוּ֙ nāḏˈarnû נדר vow
לְ lᵊ לְ to
קַטֵּר֙ qaṭṭˌēr קטר smoke
לִ li לְ to
מְלֶ֣כֶת mᵊlˈeḵeṯ מְלֶכֶת queen of heaven
הַ ha הַ the
שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens
וּ û וְ and
לְ lᵊ לְ to
הַסֵּ֥ךְ hassˌēḵ נסך pour
לָ֖הּ lˌāh לְ to
נְסָכִ֑ים nᵊsāḵˈîm נֵסֶךְ libation
הָקֵ֤ים hāqˈêm קום arise
תָּקִ֨ימְנָה֙ tāqˈîmᵊnā קום arise
אֶת־ ʔeṯ- אֵת [object marker]
נִדְרֵיכֶ֔ם niḏrêḵˈem נֶדֶר vow
וְ wᵊ וְ and
עָשֹׂ֥ה ʕāśˌō עשׂה make
תַעֲשֶׂ֖ינָה ṯaʕᵃśˌeʸnā עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
נִדְרֵיכֶֽם׃ פ niḏrêḵˈem . f נֶדֶר vow
44:25. haec inquit Dominus exercituum Deus Israhel dicens vos et uxores vestrae locuti estis ore vestro et manibus vestris implestis dicentes faciamus vota nostra quae vovimus ut sacrificemus Reginae caeli et libemus ei libamina implestis vota vestra et opere perpetrastis ea
Thus saith the Lord of hosts the God of Israel, saying: You and your wives have spoken with your mouth, and fulfilled with your hands, saying: Let us perform our vows which we have made, to offer sacrifice to the queen of heaven, and to pour out drink offerings to her: you have fulfilled your vows, and have performed them indeed.
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Albert Barnes: Notes on the Bible - 1834
44:25
And fulfilled with your hand - Your hands. Jeremiah pointed to their hands, in which they were carrying the crescent-shaped cakes which they had vowed to the goddess. Their idolatry therefore was an accomplished deed, as the symbols held in their hands testified.
Ye will surely accomplish - Or, Accomplish then your vows. It is not a prediction, but is ironical, and means that as they will take no warning, they must needs have their way.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:25: Ye and: Jer 44:15-19; Isa 28:15; Jde 1:13
We will: Mat 14:9; Act 23:12-15
ye will: Job 34:22; Jam 1:14, Jam 1:15
Geneva 1599
44:25 Thus saith the LORD of hosts, the God of Israel, saying; Ye and your wives have both spoken with your mouths, and fulfilled with your (m) hand, saying, We will surely perform our vows that we have vowed, to burn incense to the queen of heaven, and to pour out drink offerings to her: ye will surely accomplish your vows, and surely perform your vows.
(m) You have committed double evil in making wicked vows, and in performing the same.
John Gill
44:25 Thus saith the Lord of hosts, the God of Israel,.... Which is an usual preface to prophecies coming from him:
saying; as follows:
ye and your wives have both spoken with your mouths, and fulfilled with your hand; they had said they would burn incense to the queen of heaven, and they had done it; they had been as good as their word, true to it, though in a bad thing: their words and works agreed, and so did the men and their wives: the women had before said they did not perform worship to the queen of heaven without their men; this is acknowledged by the Lord, and their confession is improved against them:
saying, we will surely perform our vows that we have vowed, to burn incense to queen of heaven, and to pour out drink offerings unto her; they thought, because they made a vow that they would do it, that it was therefore obligatory upon them, and this would be sufficient to justify them before God, and excuse it to him; whereas nothing that is sinful ought to be vowed or performed; and to vow and perform in such a case is doubly criminal: a vow cannot make that lawful which is unlawful; and the performance of it can never be a laudable action:
ye will surely accomplish your vows, and surely perform your vows; they were resolutely set upon it, and nothing would hinder their performance of it; this shows the obstinacy and firmness of their minds: though some think these words are spoken ironically.
Robert Jamieson, A. R. Fausset and David Brown
44:25 Ye . . . have both spoken with . . . mouths, and fulfilled with . . . hand--ironical praise. They had pleaded their obligation to fulfil their vows, in excuse for their idolatry. He answers, no one can accuse you of unsteadiness as to your idolatrous vows; but steadfastness towards God ought to have prevented you from making, or, when made, from keeping such vows.
ye will surely accomplish . . . vows--Jeremiah hereby gives them up to their own fatal obstinacy.
44:2644:26: Վասն այդորիկ լուարո՛ւք զպատգամ Տեառն ամենայն Յուդայ որ բնակեալդ էք յերկրիդ Եգիպտացւոց. Ահաւասիկ երդուայ յանձն իմ մեծ՝ ասէ Տէր Աստուած. եթէ կոչեսցի՛ եւս անուն իմ ՚ի բերանոյ ամենայն առն Յուդայ, ասել թէ կենդանի՛ է Տէր յամենայն երկիրս Եգիպտացւոց[11628]։ [11628] Բազումք. Յամենայն երկրիս Եգիպտացւոց։
26 Դրա համար էլ լսեցէ՛ք Տիրոջ պատգամը, Յուդայի երկրի բոլո՛ր մարդիկ, որ բնակւում էք Եգիպտացիների երկրում. «Ահա ես երդուեցի իմ մեծ հոգով, - ասում է Տէր Աստուած, - որ եթէ իմ անունը նորից հնչի Յուդայի երկրի որեւէ մարդու բերանից, եթէ ասեն, թէ՝ “Տէրը կենդանի է Եգիպտացիների այս ամբողջ երկրում”,
26 Անոր համար Տէրոջը խօսքը լսեցէք, ո՛վ բոլոր Յուդա, որ Եգիպտոսի մէջ կը բնակիք. ‘Ահա ես իմ մեծ անունովս երդում ըրի, կ’ըսէ Տէրը, որ Եգիպտոսի բոլոր երկրին մէջ ա՛լ բնաւ Յուդայի մարդու մը բերնէն իմ անունս պիտի չկանչուի՝ ըսելով. «Եհովա Տէրը կենդանի է».
Վասն այդորիկ լուարուք զպատգամ Տեառն ամենայն Յուդա որ բնակեալդ էք յերկրիդ Եգիպտացւոց. Ահաւասիկ երդուայ յանձն իմ մեծ, ասէ Տէր [674]Աստուած, եթէ կոչեսցի եւս անուն իմ ի բերանոյ ամենայն առն Յուդայ, ասել թէ` Կենդանի է [675]Տէր, յամենայն երկրիս Եգիպտացւոց:

44:26: Վասն այդորիկ լուարո՛ւք զպատգամ Տեառն ամենայն Յուդայ որ բնակեալդ էք յերկրիդ Եգիպտացւոց. Ահաւասիկ երդուայ յանձն իմ մեծ՝ ասէ Տէր Աստուած. եթէ կոչեսցի՛ եւս անուն իմ ՚ի բերանոյ ամենայն առն Յուդայ, ասել թէ կենդանի՛ է Տէր յամենայն երկիրս Եգիպտացւոց[11628]։
[11628] Բազումք. Յամենայն երկրիս Եգիպտացւոց։
26 Դրա համար էլ լսեցէ՛ք Տիրոջ պատգամը, Յուդայի երկրի բոլո՛ր մարդիկ, որ բնակւում էք Եգիպտացիների երկրում. «Ահա ես երդուեցի իմ մեծ հոգով, - ասում է Տէր Աստուած, - որ եթէ իմ անունը նորից հնչի Յուդայի երկրի որեւէ մարդու բերանից, եթէ ասեն, թէ՝ “Տէրը կենդանի է Եգիպտացիների այս ամբողջ երկրում”,
26 Անոր համար Տէրոջը խօսքը լսեցէք, ո՛վ բոլոր Յուդա, որ Եգիպտոսի մէջ կը բնակիք. ‘Ահա ես իմ մեծ անունովս երդում ըրի, կ’ըսէ Տէրը, որ Եգիպտոսի բոլոր երկրին մէջ ա՛լ բնաւ Յուդայի մարդու մը բերնէն իմ անունս պիտի չկանչուի՝ ըսելով. «Եհովա Տէրը կենդանի է».
zohrab-1805▾ eastern-1994▾ western am▾
44:2644:26 За то выслушайте слово Господне, все Иудеи, живущие в земле Египетской: вот, Я поклялся великим именем Моим, говорит Господь, что не будет уже на всей земле Египетской произносимо имя Мое устами какого-либо Иудея, говорящего: >
44:26 לָכֵן֙ lāḵˌēn לָכֵן therefore שִׁמְע֣וּ šimʕˈû שׁמע hear דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כָּל־ kol- כֹּל whole יְהוּדָ֕ה yᵊhûḏˈā יְהוּדָה Judah הַ ha הַ the יֹּשְׁבִ֖ים yyōšᵊvˌîm ישׁב sit בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt הִנְנִ֨י hinnˌî הִנֵּה behold נִשְׁבַּ֜עְתִּי nišbˈaʕtî שׁבע swear בִּ bi בְּ in שְׁמִ֤י šᵊmˈî שֵׁם name הַ ha הַ the גָּדֹול֙ ggāḏôl גָּדֹול great אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אִם־ ʔim- אִם if יִהְיֶה֩ yihyˌeh היה be עֹ֨וד ʕˌôḏ עֹוד duration שְׁמִ֜י šᵊmˈî שֵׁם name נִקְרָ֣א׀ niqrˈā קרא call בְּ bᵊ בְּ in פִ֣י׀ fˈî פֶּה mouth כָּל־ kol- כֹּל whole אִ֣ישׁ ʔˈîš אִישׁ man יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah אֹמֵ֛ר ʔōmˈēr אמר say חַי־ ḥay- חַי alive אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִ֖ה [yᵊhwˌih] יְהוָה YHWH בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
44:26. ideo audite verbum Domini omnis Iuda qui habitatis in terra Aegypti ecce ego iuravi in nomine meo magno ait Dominus quia nequaquam ultra nomen meum vocabitur ex ore omnis viri iudaei dicentis vivit Dominus Deus in omni terra AegyptiTherefore hear ye the word of the Lord, all Juda, you that dwell in the land of Egypt: Behold I have sworn by my great name, saith the Lord: that my name shall no more be named in the mouth of any man of Juda, in the land of Egypt, saying: The Lord God liveth.
26. Therefore hear ye the word of the LORD, all Judah that dwell in the land of Egypt: Behold, I have sworn by my great name, saith the LORD, that my name shall no more be named in the mouth of any man of Judah in all the land of Egypt, saying, As the Lord GOD liveth.
Therefore hear ye the word of the LORD, all Judah that dwell in the land of Egypt; Behold, I have sworn by my great name, saith the LORD, that my name shall no more be named in the mouth of any man of Judah in all the land of Egypt, saying, The Lord GOD liveth:

44:26 За то выслушайте слово Господне, все Иудеи, живущие в земле Египетской: вот, Я поклялся великим именем Моим, говорит Господь, что не будет уже на всей земле Египетской произносимо имя Мое устами какого-либо Иудея, говорящего: <<жив Господь Бог!>>
44:26
לָכֵן֙ lāḵˌēn לָכֵן therefore
שִׁמְע֣וּ šimʕˈû שׁמע hear
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כָּל־ kol- כֹּל whole
יְהוּדָ֕ה yᵊhûḏˈā יְהוּדָה Judah
הַ ha הַ the
יֹּשְׁבִ֖ים yyōšᵊvˌîm ישׁב sit
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
הִנְנִ֨י hinnˌî הִנֵּה behold
נִשְׁבַּ֜עְתִּי nišbˈaʕtî שׁבע swear
בִּ bi בְּ in
שְׁמִ֤י šᵊmˈî שֵׁם name
הַ ha הַ the
גָּדֹול֙ ggāḏôl גָּדֹול great
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אִם־ ʔim- אִם if
יִהְיֶה֩ yihyˌeh היה be
עֹ֨וד ʕˌôḏ עֹוד duration
שְׁמִ֜י šᵊmˈî שֵׁם name
נִקְרָ֣א׀ niqrˈā קרא call
בְּ bᵊ בְּ in
פִ֣י׀ fˈî פֶּה mouth
כָּל־ kol- כֹּל whole
אִ֣ישׁ ʔˈîš אִישׁ man
יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah
אֹמֵ֛ר ʔōmˈēr אמר say
חַי־ ḥay- חַי alive
אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord
יְהוִ֖ה [yᵊhwˌih] יְהוָה YHWH
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
44:26. ideo audite verbum Domini omnis Iuda qui habitatis in terra Aegypti ecce ego iuravi in nomine meo magno ait Dominus quia nequaquam ultra nomen meum vocabitur ex ore omnis viri iudaei dicentis vivit Dominus Deus in omni terra Aegypti
Therefore hear ye the word of the Lord, all Juda, you that dwell in the land of Egypt: Behold I have sworn by my great name, saith the Lord: that my name shall no more be named in the mouth of any man of Juda, in the land of Egypt, saying: The Lord God liveth.
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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
26: По-видимому, пророчество Иеремии не исполнилось: в Египте иудеев оставалось очень много и число их еще умножилось впоследствии. Александр В. дал им значительный квартал даже в основанной им Александрии. Вернее всего, поэтому, полагать, что пророчество Иеремии, особенно подкрепленное исполнением его предсказания о погибели фараона Офры, возымело благоприятное действие на его слушателей и они постепенно препобедили свои влечения к идолопоклонству. В 1908: г. найдены в Египте остатки храма, посвященного Иегове евреями приблизительно лет за 400: до Р. X. и это свидетельствует об их обращении к служению Единому Богу.
Albert Barnes: Notes on the Bible - 1834
44:26
My name shall no more be named ... - God swears by His own great Name that He will be their national God no longer. Yahweh repudiates His covenant-relation toward them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:26: I have sworn: Jer 46:18; Gen 22:16; Num 14:21-23, Num 14:28; Deu 32:40-42; Psa 89:34; Isa 62:8; Amo 6:8, Amo 8:7; Heb 3:18, Heb 6:13, Heb 6:18
that my name: Psa 50:16; Eze 20:39; Amo 6:10
The Lord God: Jer 4:2, Jer 5:2, Jer 7:9; Isa 48:1, Isa 48:2; Zep 1:4, Zep 1:5
Geneva 1599
44:26 Therefore hear ye the word of the LORD, all Judah that dwell in the land of Egypt; Behold, I have sworn by my great name, saith the LORD, that my name (n) shall no more be named in the mouth of any man of Judah in all the land of Egypt, saying, The Lord GOD liveth.
(n) This declares a horrible plague toward idolaters, seeing that God will not vouchsafe to have his Name mentioned by such as have polluted it.
John Gill
44:26 Therefore hear ye the word of the Lord, all Judah that dwell in the land of Egypt,.... See Gill on Jer 44:24; since you have made your vows, and will perform them, I will take an oath, and abide by it:
behold, I have sworn by my great name, saith the Lord; by his name Jehovah, which is incommunicable, and expressive of his eternity and immutability; or by himself, his name being himself, and than which he can swear by no greater, Heb 6:13;
that my name shall no more be named in the mouth of any man of Judah in all the land of Egypt, saying, the Lord God liveth: this cannot be understood of the name of the Lord being called upon them, or of their being called by his name, and reckoned his people, which is the sense of Abarbinel; since this respects not a name by which they should be named, but which they should name; and intends their use of the divine name in an oath, of which this is a form, "the Lord God liveth": or as sure as the Lord lives, or by the living God, it is so and so; and especially as used in their vows to burn incense to the queen of heaven, they vowing by the living God that they would do so, which must be very abominable to him; and therefore he solemnly swears there should not be a Jew in all Egypt that should use it; the reason is, because everyone of them that did should be cut off, as follows:
John Wesley
44:26 The Lord liveth - There shall not any be left alive of the Jews that are in Egypt, to swear The Lord God liveth.
Robert Jamieson, A. R. Fausset and David Brown
44:26 I have sworn--I, too have made a vow which I will fulfil. Since ye will not hear Me speaking and warning, hear Me swearing.
by my great name--that is, by Myself (Gen 22:16), the greatest by whom God can swear (Heb 6:13-14).
my name shall no more be named--The Jews, heretofore, amidst all their idolatry, had retained the form of appeal to the name of God and the law, the distinctive glory of their nation; God will allow this no more (Ezek 20:39): there shall be none left there to profane His name thus any more.
44:2744:27: Զի ահաւասիկ ես զարթուցեալ եմ ՚ի վերայ դոցա չարչարել զդոսա, եւ ո՛չ առնել բարի։ Եւ սատակեսցին ամենայն արք Յուդայ որ բնակեալ են յերկրիդ Եգիպտացւոց սրով եւ սովով, մինչեւ նուազեսցին[11629]. [11629] Ոմանք. Եւ որ բնակեալ են յերկ՛՛։
27 ապա ես կը ծառանամ դրանց դէմ՝ դրանց չարչարելու եւ ոչ թէ բարութիւն անելու համար: Եւ Յուդայի երկրի բոլոր մարդիկ, որ ապրում են Եգիպտացիների երկրում, պիտի կոտորուեն սրով ու սովով, մինչեւ որ նուազեն:
27 Ահա ես անոնց վրայ կը հսկեմ չարիքի համար եւ ո՛չ թէ բարիքի համար ու Եգիպտոսի մէջ եղող Յուդայի բոլոր մարդիկը սուրով ու սովով պիտի կոտորուին մինչեւ հատնին։
Զի ահաւասիկ ես զարթուցեալ եմ ի վերայ դոցա չարչարել զդոսա, եւ ոչ առնել բարի. եւ սատակեսցին ամենայն արք Յուդայ որ բնակեալ են յերկրիդ Եգիպտացւոց սրով եւ սովով, մինչեւ նուազեսցին:

44:27: Զի ահաւասիկ ես զարթուցեալ եմ ՚ի վերայ դոցա չարչարել զդոսա, եւ ո՛չ առնել բարի։ Եւ սատակեսցին ամենայն արք Յուդայ որ բնակեալ են յերկրիդ Եգիպտացւոց սրով եւ սովով, մինչեւ նուազեսցին[11629].
[11629] Ոմանք. Եւ որ բնակեալ են յերկ՛՛։
27 ապա ես կը ծառանամ դրանց դէմ՝ դրանց չարչարելու եւ ոչ թէ բարութիւն անելու համար: Եւ Յուդայի երկրի բոլոր մարդիկ, որ ապրում են Եգիպտացիների երկրում, պիտի կոտորուեն սրով ու սովով, մինչեւ որ նուազեն:
27 Ահա ես անոնց վրայ կը հսկեմ չարիքի համար եւ ո՛չ թէ բարիքի համար ու Եգիպտոսի մէջ եղող Յուդայի բոլոր մարդիկը սուրով ու սովով պիտի կոտորուին մինչեւ հատնին։
zohrab-1805▾ eastern-1994▾ western am▾
44:2744:27 Вот, Я буду наблюдать над вами к погибели, а не к добру; и все Иудеи, которые в земле Египетской, будут погибать от меча и голода, доколе совсем не истребятся.
44:27 הִנְנִ֨י hinnˌî הִנֵּה behold שֹׁקֵ֧ד šōqˈēḏ שׁקד be wakeful עֲלֵיהֶ֛ם ʕᵃlêhˈem עַל upon לְ lᵊ לְ to רָעָ֖ה rāʕˌā רָעָה evil וְ wᵊ וְ and לֹ֣א lˈō לֹא not לְ lᵊ לְ to טֹובָ֑ה ṭôvˈā טֹובָה what is good וְ wᵊ וְ and תַמּוּ֩ ṯammˌû תמם be complete כָל־ ḵol- כֹּל whole אִ֨ישׁ ʔˌîš אִישׁ man יְהוּדָ֜ה yᵊhûḏˈā יְהוּדָה Judah אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] בְּ bᵊ בְּ in אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth מִצְרַ֛יִם miṣrˈayim מִצְרַיִם Egypt בַּ ba בְּ in † הַ the חֶ֥רֶב ḥˌerev חֶרֶב dagger וּ û וְ and בָ vā בְּ in † הַ the רָעָ֖ב rāʕˌāv רָעָב hunger עַד־ ʕaḏ- עַד unto כְּלֹותָֽם׃ kᵊlôṯˈām כלה be complete
44:27. ecce ego vigilabo super eos in malum et non in bonum et consumentur omnes viri Iuda qui sunt in terra Aegypti gladio et fame donec penitus consumanturBehold I will watch over them for evil, and not for good: and all the men of Juda that are in the land of Egypt, shall be consumed, by the sword, and by famine, till there be an end of them.
27. Behold, I watch over them for evil, and not for good: and all the men of Judah that are in the land of Egypt shall be consumed by the sword and by the famine, until there be an end of them.
Behold, I will watch over them for evil, and not for good: and all the men of Judah that [are] in the land of Egypt shall be consumed by the sword and by the famine, until there be an end of them:

44:27 Вот, Я буду наблюдать над вами к погибели, а не к добру; и все Иудеи, которые в земле Египетской, будут погибать от меча и голода, доколе совсем не истребятся.
44:27
הִנְנִ֨י hinnˌî הִנֵּה behold
שֹׁקֵ֧ד šōqˈēḏ שׁקד be wakeful
עֲלֵיהֶ֛ם ʕᵃlêhˈem עַל upon
לְ lᵊ לְ to
רָעָ֖ה rāʕˌā רָעָה evil
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
לְ lᵊ לְ to
טֹובָ֑ה ṭôvˈā טֹובָה what is good
וְ wᵊ וְ and
תַמּוּ֩ ṯammˌû תמם be complete
כָל־ ḵol- כֹּל whole
אִ֨ישׁ ʔˌîš אִישׁ man
יְהוּדָ֜ה yᵊhûḏˈā יְהוּדָה Judah
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth
מִצְרַ֛יִם miṣrˈayim מִצְרַיִם Egypt
בַּ ba בְּ in
הַ the
חֶ֥רֶב ḥˌerev חֶרֶב dagger
וּ û וְ and
בָ בְּ in
הַ the
רָעָ֖ב rāʕˌāv רָעָב hunger
עַד־ ʕaḏ- עַד unto
כְּלֹותָֽם׃ kᵊlôṯˈām כלה be complete
44:27. ecce ego vigilabo super eos in malum et non in bonum et consumentur omnes viri Iuda qui sunt in terra Aegypti gladio et fame donec penitus consumantur
Behold I will watch over them for evil, and not for good: and all the men of Juda that are in the land of Egypt, shall be consumed, by the sword, and by famine, till there be an end of them.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
44:27
I will watch - I am watching over them, not for good, but for evil: like a panther Jer 5:6 lying in wait to spring upon passengers.
Shall be consumed - This is the result of Yahweh's repudiation of thee covenant. When He was their God He watched over them for good: now His protection is withdrawn, and He is their enemy, because of the wickedness whereby their rejection was made necessary. See the Jer 6:9 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:27: will watch: Jer 1:10, Jer 21:10, Jer 31:28; Eze 7:6
shall be: Jer 44:12, Jer 44:18; Kg2 21:14
John Gill
44:27 Behold, I will watch over them for evil, and not for good,.... To bring the evil of punishment upon them, the particulars of which are after mentioned, and not the blessings of goodness, as formerly; and this he would be as careful and diligent to bring about, as one that watches all opportunities to do hurt to another; and it must be dreadful to be under the vigilant avenging eye of God:
and all the men of Judah that are in the land of Egypt shall be consumed by the sword, and by the famine, until there be an end of them; that is, the greatest part of them, excepting a few that shall escape, hereafter mentioned, particularly Jeremiah and Baruch; but as for the main body of such, who went of their own accord to Egypt, and settled, and fell: into the idolatry of the country; these should all perish one after another, till there were none of them left; either by the sword of the king of Babylon; or by famine, which his army and sieges would produce; or by pestilence, though not here mentioned, yet is in Jer 44:13.
Robert Jamieson, A. R. Fausset and David Brown
44:27 watch over . . . for evil-- (Jer 1:10; Ezek 7:6). The God, whose providence is ever solicitously watching over His people for good, shall solicitously, as it were, watch for their hurt. Contrast Jer 31:28; Jer 32:41.
44:2844:28: եւ ապրեալքն ՚ի սրոյ՝ դարձցին յերկրէս Եգիպտացւոց յերկիրն Յուդայ՝ արք սակա՛ւք թուով։ Եւ ծանիցեն ամենայն մնացորդքն Յուդայ որ բնակեալ են յերկրիդ Եգիպտացւոց, թէ ո՞յր բան կայ, ի՞մ թէ նոցա[11630]։ [11630] Ոմանք. Որ բնակեալ էին յերկրիդ։
28 Իսկ սրից ազատուածները՝ սակաւաթիւ մարդիկ, Եգիպտացիների երկրից պիտի վերադառնան Յուդայի երկիրը: Եւ Յուդայի երկրի բոլոր մնացորդները, որ բնակւում են Եգիպտացիների երկրում, պիտի իմանան, թէ ում խօսքն է հաստատուելու՝ ի՞մը, թէ՞ իրենցը:
28 Եւ խիստ քիչ մարդիկ պիտի ըլլան որ սուրէն ազատուելով՝ Եգիպտոսէն Յուդայի երկիրը պիտի դառնան ու Եգիպտոս պանդխտանալու գացող Յուդայի բոլոր մնացորդները պիտի գիտնան թէ որո՛ւն խօսքը պիտի հաստատուի, ի՞մս թէ իրենցը’։
եւ ապրեալքն ի սրոյ` դարձցին յերկրէս Եգիպտացւոց յերկիրն Յուդայ` արք սակաւք թուով. եւ ծանիցեն ամենայն մնացորդքն Յուդայ որ բնակեալ են յերկրիդ Եգիպտացւոց, թէ ո՛յր բան կայ, ի՛մ թէ նոցա:

44:28: եւ ապրեալքն ՚ի սրոյ՝ դարձցին յերկրէս Եգիպտացւոց յերկիրն Յուդայ՝ արք սակա՛ւք թուով։ Եւ ծանիցեն ամենայն մնացորդքն Յուդայ որ բնակեալ են յերկրիդ Եգիպտացւոց, թէ ո՞յր բան կայ, ի՞մ թէ նոցա[11630]։
[11630] Ոմանք. Որ բնակեալ էին յերկրիդ։
28 Իսկ սրից ազատուածները՝ սակաւաթիւ մարդիկ, Եգիպտացիների երկրից պիտի վերադառնան Յուդայի երկիրը: Եւ Յուդայի երկրի բոլոր մնացորդները, որ բնակւում են Եգիպտացիների երկրում, պիտի իմանան, թէ ում խօսքն է հաստատուելու՝ ի՞մը, թէ՞ իրենցը:
28 Եւ խիստ քիչ մարդիկ պիտի ըլլան որ սուրէն ազատուելով՝ Եգիպտոսէն Յուդայի երկիրը պիտի դառնան ու Եգիպտոս պանդխտանալու գացող Յուդայի բոլոր մնացորդները պիտի գիտնան թէ որո՛ւն խօսքը պիտի հաստատուի, ի՞մս թէ իրենցը’։
zohrab-1805▾ eastern-1994▾ western am▾
44:2844:28 Только малое число избежавших от меча возвратится из земли Египетской в землю Иудейскую, и узнают все оставшиеся Иудеи, которые пришли в землю Египетскую, чтобы пожить там, чье слово сбудется: Мое или их.
44:28 וּ û וְ and פְלִיטֵ֨י fᵊlîṭˌê פָּלִיט escaped one חֶ֜רֶב ḥˈerev חֶרֶב dagger יְשֻׁב֨וּן yᵊšuvˌûn שׁוב return מִן־ min- מִן from אֶ֧רֶץ ʔˈereṣ אֶרֶץ earth מִצְרַ֛יִם miṣrˈayim מִצְרַיִם Egypt אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah מְתֵ֣י mᵊṯˈê מַת man מִסְפָּ֑ר mispˈār מִסְפָּר number וְֽ wᵊˈ וְ and יָדְע֞וּ yāḏᵊʕˈû ידע know כָּל־ kol- כֹּל whole שְׁאֵרִ֣ית šᵊʔērˈîṯ שְׁאֵרִית rest יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah הַ ha הַ the בָּאִ֤ים bbāʔˈîm בוא come לְ lᵊ לְ to אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt לָ lā לְ to ג֣וּר ḡˈûr גור dwell שָׁ֔ם šˈām שָׁם there דְּבַר־ dᵊvar- דָּבָר word מִ֥י mˌî מִי who יָק֖וּם yāqˌûm קום arise מִמֶּ֥נִּי mimmˌennî מִן from וּ û וְ and מֵהֶֽם׃ mēhˈem מִן from
44:28. et qui fugerint gladium revertentur de terra Aegypti in terram Iuda viri pauci et scient omnes reliquiae Iuda ingredientium terram Aegypti ut habitent ibi cuius sermo conpleatur meus an illorumAnd a few men that shall flee from the sword, shall return out of the land of Egypt into the land of Juda: and all the remnant of Juda that are gone into the land of Egypt to dwell there, shall know whose word shall stand, mine, or theirs.
28. And they that escape the sword shall return out of the land of Egypt into the land of Judah, few in number; and all the remnant of Judah, that are gone into the land of Egypt to sojourn there, shall know whose word shall stand, mine, or theirs.
Yet a small number that escape the sword shall return out of the land of Egypt into the land of Judah, and all the remnant of Judah, that are gone into the land of Egypt to sojourn there, shall know whose words shall stand, mine, or their' s:

44:28 Только малое число избежавших от меча возвратится из земли Египетской в землю Иудейскую, и узнают все оставшиеся Иудеи, которые пришли в землю Египетскую, чтобы пожить там, чье слово сбудется: Мое или их.
44:28
וּ û וְ and
פְלִיטֵ֨י fᵊlîṭˌê פָּלִיט escaped one
חֶ֜רֶב ḥˈerev חֶרֶב dagger
יְשֻׁב֨וּן yᵊšuvˌûn שׁוב return
מִן־ min- מִן from
אֶ֧רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרַ֛יִם miṣrˈayim מִצְרַיִם Egypt
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah
מְתֵ֣י mᵊṯˈê מַת man
מִסְפָּ֑ר mispˈār מִסְפָּר number
וְֽ wᵊˈ וְ and
יָדְע֞וּ yāḏᵊʕˈû ידע know
כָּל־ kol- כֹּל whole
שְׁאֵרִ֣ית šᵊʔērˈîṯ שְׁאֵרִית rest
יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah
הַ ha הַ the
בָּאִ֤ים bbāʔˈîm בוא come
לְ lᵊ לְ to
אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth
מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt
לָ לְ to
ג֣וּר ḡˈûr גור dwell
שָׁ֔ם šˈām שָׁם there
דְּבַר־ dᵊvar- דָּבָר word
מִ֥י mˌî מִי who
יָק֖וּם yāqˌûm קום arise
מִמֶּ֥נִּי mimmˌennî מִן from
וּ û וְ and
מֵהֶֽם׃ mēhˈem מִן from
44:28. et qui fugerint gladium revertentur de terra Aegypti in terram Iuda viri pauci et scient omnes reliquiae Iuda ingredientium terram Aegypti ut habitent ibi cuius sermo conpleatur meus an illorum
And a few men that shall flee from the sword, shall return out of the land of Egypt into the land of Juda: and all the remnant of Juda that are gone into the land of Egypt to dwell there, shall know whose word shall stand, mine, or theirs.
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Albert Barnes: Notes on the Bible - 1834
44:28
Literally, "And fugitives from the sword (see Jer 44:14) shall return from the land of Egypt to the land of Judah, mere of number, i. e., so few that they can be counted: and all the remnant of Jadah that are going etc." So unendurable shall be their sufferings in Egypt, that the men now abandoning Judaea in the hope of finding an asylum there shall be glad to return like runaways from a lost battle.
Whose words ... - Whose word shall stand, from Me or from them, i. e., the one prediction, that their descent into Egypt would be their ruin, which they denied.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:28: a small: Jer 44:14; Isa 10:19, Isa 10:22, Isa 27:12, Isa 27:13
shall know: Jer 44:16, Jer 44:17, Jer 44:25, Jer 44:26, Jer 44:29; Num 14:28, Num 14:29, Num 14:41; Psa 33:11; Isa 14:24-27; Isa 28:16-18, Isa 46:10, Isa 46:11; Lam 3:37, Lam 3:38; Zac 1:6; Mat 24:35
mine, or theirs: Heb. from me or them
Geneva 1599
44:28 Yet a small number that escape the sword (o) shall return from the land of Egypt into the land of Judah, and all the remnant of Judah, that have gone into the land of Egypt to sojourn there, shall know whose words shall stand, mine, or theirs.
(o) We see therefore that God has a perpetual care over his, wherever they are scattered: for though they are but two or three, yet he will deliver them when he destroys his enemies.
John Gill
44:28 Yet a small number that shall escape the sword,.... The sword of the king of Babylon, and the other judgments, and which would be but very few; "men of number" (k), as in the Hebrew text, which might easily be numbered; Jeremiah the prophet, and Baruch the son of Neriah, and some few righteous persons among them, as Kimchi and Abarbinel observe:
shall return out of the land of Egypt into the land of Judah; they shall make their escape out of the land of Egypt, whither they did not go willingly; and, by one providence or another, shall come back to their native country, the land of Judea, When the rest will not; which must be a distinguishing your to them:
and all the remnant of Judah, that are gone into the land of Egypt to sojourn there, shall know what words shall stand, mine or theirs; those that are left of the sword, famine, and pestilence, shall know experimentally, by facts laid down, whose words have their effect and accomplishment, stand firm and sure; whether theirs, that promised impunity and safety, peace and prosperity, in their idolatrous practices; or the Lord's, which threatened with ruin and destruction. The Lord is true, and every man a liar; whatever devices are in a man's heart, the counsel of the Lord, that shall stand.
(k) "viri numeri", Montanus, &c.
Robert Jamieson, A. R. Fausset and David Brown
44:28 small number--(see on Jer 44:14; and Jer 42:17; Is 27:13); compare "all-consumed" (Jer 44:27). A band easily counted, whereas they were expecting to return triumphantly in large numbers.
shall know--most of them experimentally, and to their cost.
whose words . . . mine, or theirs--Hebrew, "that from Me and them." Jehovah's words are His threats of destruction to the Jews; theirs, the assertion that they expected all goods from their gods (Jer 44:17), &c. "Mine"; by which I predict ruin to them. "Theirs"; by which they give themselves free scope in iniquity.
shall stand-- (Ps 33:11).
44:2944:29: Եւ ա՛յս ձեզ նշանակ՝ ասէ Տէր, եթէ արարից ձեզ ա՛յց ՚ի տեղւոջդ յայդմիկ. զի գիտասջիք եթէ կալով կայցեն բանք իմ ՚ի վերայ ձեր ՚ի չարիս[11631]։ [11631] Ոմանք. Թէ կալով կացցեն։
29 Եւ սա թող ձեզ նշան լինի, - ասում է Տէրը, - որ այստեղ ես ձեզ պատժելու պիտի գամ, որպէսզի գիտենաք, որ իմ խօսքերը ձեր նկատմամբ ի չարը պիտի կատարուեն»:
29 ‘Եւ ասիկա ձեզի նշան ըլլայ, կ’ըսէ Տէրը, որ այս տեղ ձեզ պիտի պատժեմ, որպէս զի գիտնաք թէ իմ խօսքս ձեր վրայ անշուշտ պիտի հաստատուի չարիքի համար’։
Եւ այս ձեզ նշանակ, ասէ Տէր, եթէ արարից ձեզ այց ի տեղւոջդ յայդմիկ. զի գիտասջիք եթէ կալով կայցեն բանք իմ ի վերայ ձեր ի չարիս:

44:29: Եւ ա՛յս ձեզ նշանակ՝ ասէ Տէր, եթէ արարից ձեզ ա՛յց ՚ի տեղւոջդ յայդմիկ. զի գիտասջիք եթէ կալով կայցեն բանք իմ ՚ի վերայ ձեր ՚ի չարիս[11631]։
[11631] Ոմանք. Թէ կալով կացցեն։
29 Եւ սա թող ձեզ նշան լինի, - ասում է Տէրը, - որ այստեղ ես ձեզ պատժելու պիտի գամ, որպէսզի գիտենաք, որ իմ խօսքերը ձեր նկատմամբ ի չարը պիտի կատարուեն»:
29 ‘Եւ ասիկա ձեզի նշան ըլլայ, կ’ըսէ Տէրը, որ այս տեղ ձեզ պիտի պատժեմ, որպէս զի գիտնաք թէ իմ խօսքս ձեր վրայ անշուշտ պիտի հաստատուի չարիքի համար’։
zohrab-1805▾ eastern-1994▾ western am▾
44:2944:29 И вот вам знамение, говорит Господь, что Я посещу вас на сем месте, чтобы вы знали, что сбудутся слова Мои о вас на погибель вам.
44:29 וְ wᵊ וְ and זֹאת־ zōṯ- זֹאת this לָכֶ֤ם lāḵˈem לְ to הָ hā הַ the אֹות֙ ʔôṯ אֹות sign נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כִּֽי־ kˈî- כִּי that פֹקֵ֥ד fōqˌēḏ פקד miss אֲנִ֛י ʔᵃnˈî אֲנִי i עֲלֵיכֶ֖ם ʕᵃlêḵˌem עַל upon בַּ ba בְּ in † הַ the מָּקֹ֣ום mmāqˈôm מָקֹום place הַ ha הַ the זֶּ֑ה zzˈeh זֶה this לְמַ֨עַן֙ lᵊmˈaʕan לְמַעַן because of תֵּֽדְע֔וּ tˈēḏᵊʕˈû ידע know כִּי֩ kˌî כִּי that קֹ֨ום qˌôm קום arise יָק֧וּמוּ yāqˈûmû קום arise דְבָרַ֛י ḏᵊvārˈay דָּבָר word עֲלֵיכֶ֖ם ʕᵃlêḵˌem עַל upon לְ lᵊ לְ to רָעָֽה׃ ס rāʕˈā . s רָעָה evil
44:29. et hoc vobis signum ait Dominus quod visitem ego super vos in loco isto ut sciatis quia vere conplebuntur sermones mei contra vos in malumAnd this shall be a sign to you, saith the Lord, that I will punish you in this place: that you may know that my words shall be accomplished indeed against you for evil.
29. And this shall be the sign unto you, saith the LORD, that I will punish you in this place, that ye may know that my words shall surely stand against you for evil:
And this [shall be] a sign unto you, saith the LORD, that I will punish you in this place, that ye may know that my words shall surely stand against you for evil:

44:29 И вот вам знамение, говорит Господь, что Я посещу вас на сем месте, чтобы вы знали, что сбудутся слова Мои о вас на погибель вам.
44:29
וְ wᵊ וְ and
זֹאת־ zōṯ- זֹאת this
לָכֶ֤ם lāḵˈem לְ to
הָ הַ the
אֹות֙ ʔôṯ אֹות sign
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כִּֽי־ kˈî- כִּי that
פֹקֵ֥ד fōqˌēḏ פקד miss
אֲנִ֛י ʔᵃnˈî אֲנִי i
עֲלֵיכֶ֖ם ʕᵃlêḵˌem עַל upon
בַּ ba בְּ in
הַ the
מָּקֹ֣ום mmāqˈôm מָקֹום place
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
לְמַ֨עַן֙ lᵊmˈaʕan לְמַעַן because of
תֵּֽדְע֔וּ tˈēḏᵊʕˈû ידע know
כִּי֩ kˌî כִּי that
קֹ֨ום qˌôm קום arise
יָק֧וּמוּ yāqˈûmû קום arise
דְבָרַ֛י ḏᵊvārˈay דָּבָר word
עֲלֵיכֶ֖ם ʕᵃlêḵˌem עַל upon
לְ lᵊ לְ to
רָעָֽה׃ ס rāʕˈā . s רָעָה evil
44:29. et hoc vobis signum ait Dominus quod visitem ego super vos in loco isto ut sciatis quia vere conplebuntur sermones mei contra vos in malum
And this shall be a sign to you, saith the Lord, that I will punish you in this place: that you may know that my words shall be accomplished indeed against you for evil.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:29: a sign: Jer 44:30; Sa1 2:34; Mat 24:15, Mat 24:16, Mat 24:32-34; Mar 13:14-16; Luk 21:20, Luk 21:21; Luk 21:20, Luk 21:21, Luk 21:29-33
my words: Pro 19:21; Isa 40:8
Carl Friedrich Keil and Franz Delitzsch
44:29
In confirmation of this threatening, the Lord gives them another sign which, when it is fulfilled, will let them know that the destruction announced to them shall certainly befall them. The token consists in the giving up of King Hophra into the hand of his enemies. As certainly as this shall take place, so certainly shall the extermination of the Jews in Egypt ensue. The name חפרע is rendered Οὐάφρις in Manetho, in the classical writers ̓Απρίης, Apris, who, according to Herodotus (ii. 161), reigned twenty-five years, but nineteen according to Manetho (cf. Boeckh, Manetho, etc., p. 341ff.). His death took place in the year 570 b.c. This date is reached by a comparison of the following facts: - Cambyses conquered Egypt in the year 525; and in the preceding year Amasis had died, after a reign of forty-four years (Herod. iii. 10). Hence Amasis - who took Apris prisoner, and gave him up to the common people, who killed him (Herod. ii. 161-163, 169) - must have commenced his reign in the year 570. On the death of Apris, or Hophra, cf. the explanation given on p. 353f., where we have shown that the words, "I will give him into the hand of his enemies, and of those who seek his life," when compared with what is said of Zedekiah, "into the hand of Nebuchadnezzar his enemy," do not require us to assume that Hophra was killed by Nebuchadnezzar, and can very well be harmonized with the notice of Herodotus regarding the death of this king.
Hitzig and Graf have taken objection to this sign given by Jeremiah, and regard Jer 44:29, Jer 44:30 as a spurious vaticinium ex eventu, the work of another hand. The reasons they urge are, that it is scarcely possible Jeremiah could have lived till 570; that Jer 44:29. would be the only place where Jeremiah offered such a criterion; and that, even as it is, these verses contain nothing original, but, by their stiff and lifeless parallelism, are easily seen to be an artificial conclusion. Of these three arguments, the last can prove nothing, since it is merely a subjective opinion on an aesthetic point. The second, again, rather declares for than against the genuineness. For "if it were not Jeremiah's usual, elsewhere, to offer some criterion, then such an interpolation would have been all the more carefully avoided" (Ngelsbach). Of course we do not find any other signs of this kind in Jeremiah; but it does not follow from this that he could not offer such a thing in a special case. Yet the ground taken up by Ngelsbach, as sufficient to establish this position, seems quite untenable, viz., that the announcement of the fate in store for the king must have been the answer of the true God to the presumptuous boast of Apris, mentioned by Herodotus, "that even God could not dethrone him, so firmly did he think he was established:" this view of the matter seems too remote from the object of Jeremiah's address. And finally, the first-named objection receives importance only on the supposition that "an event which was intended to serve as אות, a sign or criterion, must be something that was to happen immediately, or within a brief appointed period of time, so that a person might be able, from the occurrence of the one, to conclude that what had been foretold about a later period would as certainly take place" (Graf). But there are no sufficient grounds for this hypothesis. If no definite time be fixed for the occurrence of this sign, then it may not appear till a considerable time afterwards, and yet be a pledge for the occurrence of what was predicted for a still later period. That Jeremiah lived till the year 570 is certainly not inconceivable, but it is not likely that he uttered the prophecy now before us at the advanced age of nearly eighty years. Now, if his address is allowed to be a real prophecy, and not a mere vaticinium ex eventu, as Hitzig, looking from his dogmatic standpoint, considers it, then it must have been uttered before the year 570; but whether this was two, or five, or ten years before, makes no material difference. The address itself contains nothing to justify the assumption of Graf, that it is closely connected with the prophecy in Jer 43:8-13, and with the warning against the migration into Egypt, Jer 42. That the Jews spoken of had not been long in Egypt, cannot be inferred from Jer 44:8, Jer 44:12, and Jer 44:18; on the contrary, the fact that they had settled down in different parts of Egypt, and had assembled at Pathros for a festival, shows that they had been living there for a considerable time before. Nor does it follow, from the statement in Jer 44:14 that they longed to return to Judah, that they had gone to Egypt some months before. The desire to return into the land of their fathers remains, in a measure, in the heart of the Jew even at the present day. After all, then, no valid reason can be assigned for doubting the genuineness of these verses.
On the fulfilment of these threatenings Ngelsbach remarks: "Every one must be struck on finding that, in Jer 44, the extermination of the Jews who dwelt in Egypt is predicted; while some centuries later, the Jews in Egypt were very numerous, and that country formed a central point for the Jewish exiles (cf. Herzog, Real-Encycl. xvii. S. 285). Alexander the Great found so many Jews in Egypt, that he peopled with Jews, in great measure, the city he had founded and called after himself (cf. Herzog, i. S. 235). How did these Jews get to Egypt? Whence the great number of Jews whom Alexander found already in Egypt? I am inclined to think that we must consider them, for the most part, as the descendants of those who had come into the country with Jeremiah. But, according to this view of the matter, Jeremiah's prophecy has not been fulfilled." Ngelsbach therefore thinks we must assume that idolatrous worship, through time, almost entirely ceased among the exiled Jews in Egypt as it did among those in Babylon, and that the Lord then, in return, as regards the penitents, repented of the evil which He had spoken against them (Jer 26:13, Jer 26:19). But this whole explanation is fundamentally wrong, since the assertion, that Alexander the Great found so many Jews in Egypt, that with them mainly he peopled the city of Alexandria which he had founded, is contrary to historic testimony. In Herzog (Real-Encycl. i. S. 235), to which Ngelsbach refers for proof on the point, nothing of the kind is to be found, but rather the opposite, viz., the following: "Soon after the foundation of Alexandria by Alexander the Great, this city became not merely the centre of Jewish Hellenism in Egypt, but generally speaking the place of union between Oriental and Occidental Jews. The external condition of the Jews of Alexandria must, on the whole, be characterized as highly prosperous. The first Jewish settlers had, indeed, been compelled by Alexander the Great to take up their residence in the city (Josephus, Antt. xv. 3. 1); so, too, were other Jews, by Ptolemy I. or Lagi (ibid. xii. 2. 4). But both of these monarchs granted them the same rights and privileges as the Macedonians, including Greek citizenship; and in consequence of the extremely advantageous position of the city, it speedily increased in importance. A still larger number, therefore, soon went thither of their own accord, and adopted the Greek language." In this account, the quotation from Josephus, Antt. xv. 3. 1, is certainly incorrect; for neither is there in that passage any testimony borne to the measures attributed to Alexander, nor are there any other historical testimonies given from antiquity. But as little can we find any proofs that Alexander the Great found so many Jews in Egypt that he could, to a large extent, people with them the city he had founded. It is merely testified by Josephus (Antt. xi. 8. 5), and by Hecataeus in Josephus (contra Ap. i. 22; p. 457, ed. Haverc.), that Alexander had Jewish soldiers in his army; it is further evident, from a notice in Josephus, de bell. Jud. ii. 18. 7, contra Ap. ii. 4) cf. Curtius Rufus, iv. 8), that the newly founded city, even under Alexander, immediately after it was commenced, and still more under Ptolemy Lagi (cf. Josephus, Antt. xii. 1, and Hecataeus in Jos. contra Ap. i. 22, p. 455), attracted a constantly increasing multitude of Jewish immigrants. This same Ptolemy, after having subdued Phoenicia and Coele-Syria in the year 320, and taken Jerusalem also, it would seem, by a stratagem on a Sabbath day, transported many captives and hostages out of the whole country into Egypt; many, too, must have been sold at that time as slaves to the inhabitants of such a wealthy country as Egypt: see a statement in the book of Aristeas, at the end of Havercamp's edition of Josephus, ii. p. 104. In the same place, and in Josephus' Antt. xii. 1, Ptolemy is said to have armed 30,000 Jewish soldiers, placed them as garrisons in the fortresses, and granted them all the rights of Macedonian citizens (ἰσοπολιτεία). Ewald well says, History of the People of Israel, vol. iv. of second edition, p. 254: "When we further take into consideration, that, in addition to all other similar disasters which had previously befallen them, many Jews were removed to Egypt (especially by Ochus, after Egypt had been reconquered), we can easily explain how Ptolemy Philadelphus can be said to have liberated 100,000 Egyptian Jews. Aristeas' Book, p. 105." This much, at least, is proved by these various notices, - that, in order to understand how such a vast increase took place in the number of the Jews in Egypt, we do not need to regard them as the descendants of those who removed thither with Jeremiah, and so to question the fulfilment of the prophecy now before us. Jeremiah does not, of course, threaten with destruction all those Jews who live in Egypt, but only those who at that time went thither against the divine will, and there persevered in their idolatry. We do not know how great may have been the number of these immigrants, but they could hardly exceed two thousand, - perhaps, indeed, there were not so many. All these, as had been foretold them, may have perished in the conquest of Egypt by the Chaldeans, and afterwards, through the sword, famine, and pestilence; for the myriads of Jews in Egypt at the time of Ptolemy Lagi could easily have removed thither during the period of 250 years intermediate between the immigration in Jeremiah's time and the foundation of Alexandria, partly as prisoners and slaves, partly through voluntary settlement.
John Gill
44:29 And this shall be a sign unto you, saith the Lord, that I will punish you in this place,.... In Egypt, as before threatened; and what follows is a confirming sign that so it would be; and which, when observed by some, gave the hint to them to make their escape; though others, being hardened in their idolatry, impenitence, and unbelief, continued, and perished:
that ye may know that my words shall surely stand against you for evil; which sign, when they should see, they might assure themselves that the threatenings of evil to them would certainly be accomplished, as sure as they saw the sign given, which is as follows:
John Wesley
44:29 This shall be a sign - Signs are usually antecedent to the thing signified, but the word is taken in a larger notion in this place for that which should attend the thing signified by it.
Robert Jamieson, A. R. Fausset and David Brown
44:29 this . . . sign unto you--The calamity of Pharaoh-hophra (see on Jer 44:30) shall be a sign to you that as he shall fall before his enemy, so you shall subsequently fall before Nebuchadnezzar (Mt 24:8) [GROTIUS]. CALVIN makes the "sign" to be simultaneous with the event signified, not antecedent to it, as in Ex 3:12. The Jews believed Egypt impregnable, so shut in was it by natural barriers. The Jews being "punished in this place" will be a sign that their view is false, and God's threat true. He calls it "a sign unto you," because God's prediction is equivalent to the event, so that they may even now take it as a sign. When fulfilled it would cease to be a sign to them: for they would be dead.
44:3044:30: Ա՛յսպէս ասէ Տէր. Ահաւասիկ ես տաց զփարաւոն Վափառ արքայ Եգիպտացւոց ՚ի ձեռս թշնամւոյ իւրոյ, եւ ՚ի ձեռս խնդրողաց անձին իւրոյ. որպէս ետու զՍեդեկիա արքայ ՚ի ձեռս Նաբուքոդոնոսորայ արքայի Բաբելացւոց թշնամւո՛յ իւրոյ, եւ խնդրողի անձին նորա[11632]։[11632] Օրինակ մի. Զփարաւոն Վայ Փառ արքայ Ե՛՛... ՚ի ձեռս թշնամեաց իւրոց։
30 Այսպէս է ասում Տէրը. «Ահա ես եգիպտացիների արքայ Վափառ փարաւոնին կը յանձնեմ իր թշնամիների ձեռքը, իր հոգին պահանջողների ձեռքը, ինչպէս որ Սեդեկիա արքային տուեցի իր թշնամու եւ իր հոգին պահանջողի՝ բաբելացիների Նաբուքոդոնոսոր արքայի ձեռքը»:
30 Տէրը այսպէս կ’ըսէ. ‘Ահա ես Եգիպտոսի Փարաւոն Վափառ թագաւորը իր թշնամիներուն ձեռքը ու իր հոգին փնտռողներուն ձեռքը պիտի մատնեմ. ինչպէս Յուդայի Սեդեկիա թագաւորը իր թշնամիին ու իր հոգին փնտռող Բաբելոնի Նաբուգոդոնոսոր թագաւորին ձեռքը մատնեցի’»։
Այսպէս ասէ Տէր. Ահաւասիկ ես տաց զփարաւոն Վափառ արքայ Եգիպտացւոց ի ձեռս թշնամւոյ իւրոյ, եւ ի ձեռս խնդրողաց անձին իւրոյ. որպէս ետու զՍեդեկիա [676]արքայ ի ձեռս Նաբուքոդոնոսորայ արքայի Բաբելացւոց թշնամւոյ իւրոյ, եւ խնդրողի անձին նորա:

44:30: Ա՛յսպէս ասէ Տէր. Ահաւասիկ ես տաց զփարաւոն Վափառ արքայ Եգիպտացւոց ՚ի ձեռս թշնամւոյ իւրոյ, եւ ՚ի ձեռս խնդրողաց անձին իւրոյ. որպէս ետու զՍեդեկիա արքայ ՚ի ձեռս Նաբուքոդոնոսորայ արքայի Բաբելացւոց թշնամւո՛յ իւրոյ, եւ խնդրողի անձին նորա[11632]։
[11632] Օրինակ մի. Զփարաւոն Վայ Փառ արքայ Ե՛՛... ՚ի ձեռս թշնամեաց իւրոց։
30 Այսպէս է ասում Տէրը. «Ահա ես եգիպտացիների արքայ Վափառ փարաւոնին կը յանձնեմ իր թշնամիների ձեռքը, իր հոգին պահանջողների ձեռքը, ինչպէս որ Սեդեկիա արքային տուեցի իր թշնամու եւ իր հոգին պահանջողի՝ բաբելացիների Նաբուքոդոնոսոր արքայի ձեռքը»:
30 Տէրը այսպէս կ’ըսէ. ‘Ահա ես Եգիպտոսի Փարաւոն Վափառ թագաւորը իր թշնամիներուն ձեռքը ու իր հոգին փնտռողներուն ձեռքը պիտի մատնեմ. ինչպէս Յուդայի Սեդեկիա թագաւորը իր թշնամիին ու իր հոգին փնտռող Բաբելոնի Նաբուգոդոնոսոր թագաւորին ձեռքը մատնեցի’»։
zohrab-1805▾ eastern-1994▾ western am▾
44:3044:30 Так говорит Господь: вот, Я отдам фараона Вафрия, царя Египетского, в руки врагов его и в руки ищущих души его, как отдал Седекию, царя Иудейского, в руки Навуходоносора, царя Вавилонского, врага его и искавшего души его.
44:30 כֹּ֣ה׀ kˈō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH הִנְנִ֣י hinnˈî הִנֵּה behold נֹ֠תֵן nōṯˌēn נתן give אֶת־ ʔeṯ- אֵת [object marker] פַּרְעֹ֨ה parʕˌō פַּרְעֹה pharaoh חָפְרַ֤ע ḥofrˈaʕ חָפְרַע Hophra מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt בְּ bᵊ בְּ in יַ֣ד yˈaḏ יָד hand אֹֽיְבָ֔יו ʔˈōyᵊvˈāʸw איב be hostile וּ û וְ and בְ vᵊ בְּ in יַ֖ד yˌaḏ יָד hand מְבַקְשֵׁ֣י mᵊvaqšˈê בקשׁ seek נַפְשֹׁ֑ו nafšˈô נֶפֶשׁ soul כַּ ka כְּ as אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] נָתַ֜תִּי nāṯˈattî נתן give אֶת־ ʔeṯ- אֵת [object marker] צִדְקִיָּ֣הוּ ṣiḏqiyyˈāhû צִדְקִיָּהוּ Zedekiah מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah בְּ bᵊ בְּ in יַ֨ד yˌaḏ יָד hand נְבוּכַדְרֶאצַּ֧ר nᵊvûḵaḏreṣṣˈar נְבוּכַדְרֶאצַּר Nebuchadnezzar מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king בָּבֶ֛ל bāvˈel בָּבֶל Babel אֹיְבֹ֖ו ʔōyᵊvˌô איב be hostile וּ û וְ and מְבַקֵּ֥שׁ mᵊvaqqˌēš בקשׁ seek נַפְשֹֽׁו׃ ס nafšˈô . s נֶפֶשׁ soul
44:30. haec dicit Dominus ecce ego tradam Pharaonem Efree regem Aegypti in manu inimicorum eius et in manu quaerentium animam illius sicut tradidi Sedeciam regem Iuda in manu Nabuchodonosor regis Babylonis inimici sui et quaerentis animam eiusThus saith the Lord: Behold I will deliver Pharao Nechao king of Egypt into the hand of his enemies, and into the hand of them that seek his life: as I delivered Sedecias king of Juda into the land of Nabuchodonosor the king of Babylon his enemy, and that sought his life.
30. Thus saith the LORD: Behold, I will give Pharaoh Hophra king of Egypt into the hand of his enemies, and into the hand of them that seek his life; as I gave Zedekiah king of Judah into the hand of Nebuchadrezzar king of Babylon, his enemy, and that sought his life.
Thus saith the LORD; Behold, I will give Pharaoh- hophra king of Egypt into the hand of his enemies, and into the hand of them that seek his life; as I gave Zedekiah king of Judah into the hand of Nebuchadrezzar king of Babylon, his enemy, and that sought his life:

44:30 Так говорит Господь: вот, Я отдам фараона Вафрия, царя Египетского, в руки врагов его и в руки ищущих души его, как отдал Седекию, царя Иудейского, в руки Навуходоносора, царя Вавилонского, врага его и искавшего души его.
44:30
כֹּ֣ה׀ kˈō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
הִנְנִ֣י hinnˈî הִנֵּה behold
נֹ֠תֵן nōṯˌēn נתן give
אֶת־ ʔeṯ- אֵת [object marker]
פַּרְעֹ֨ה parʕˌō פַּרְעֹה pharaoh
חָפְרַ֤ע ḥofrˈaʕ חָפְרַע Hophra
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt
בְּ bᵊ בְּ in
יַ֣ד yˈaḏ יָד hand
אֹֽיְבָ֔יו ʔˈōyᵊvˈāʸw איב be hostile
וּ û וְ and
בְ vᵊ בְּ in
יַ֖ד yˌaḏ יָד hand
מְבַקְשֵׁ֣י mᵊvaqšˈê בקשׁ seek
נַפְשֹׁ֑ו nafšˈô נֶפֶשׁ soul
כַּ ka כְּ as
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
נָתַ֜תִּי nāṯˈattî נתן give
אֶת־ ʔeṯ- אֵת [object marker]
צִדְקִיָּ֣הוּ ṣiḏqiyyˈāhû צִדְקִיָּהוּ Zedekiah
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah
בְּ bᵊ בְּ in
יַ֨ד yˌaḏ יָד hand
נְבוּכַדְרֶאצַּ֧ר nᵊvûḵaḏreṣṣˈar נְבוּכַדְרֶאצַּר Nebuchadnezzar
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
בָּבֶ֛ל bāvˈel בָּבֶל Babel
אֹיְבֹ֖ו ʔōyᵊvˌô איב be hostile
וּ û וְ and
מְבַקֵּ֥שׁ mᵊvaqqˌēš בקשׁ seek
נַפְשֹֽׁו׃ ס nafšˈô . s נֶפֶשׁ soul
44:30. haec dicit Dominus ecce ego tradam Pharaonem Efree regem Aegypti in manu inimicorum eius et in manu quaerentium animam illius sicut tradidi Sedeciam regem Iuda in manu Nabuchodonosor regis Babylonis inimici sui et quaerentis animam eius
Thus saith the Lord: Behold I will deliver Pharao Nechao king of Egypt into the hand of his enemies, and into the hand of them that seek his life: as I delivered Sedecias king of Juda into the land of Nabuchodonosor the king of Babylon his enemy, and that sought his life.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
30: Фараон Офра, по словам Геродота (II, 169), полагавший, что никакой бог не в состоянии лишить его трона был предан своим зятем Амазисом в руки взбунтовавшегося народа.

Особое замечание. Событие, здесь описанное, принадлежит к очень позднему времени деятельности Иеремии, как видно из того, что евреи являются уже расселившимися по всему Египту. Это было незадолго до падения Офры (около 570: г.). Иеремии было тогда более 70-ти лет.
Adam Clarke: Commentary on the Bible - 1831
44:30: Behold I will give Pharaoh-hophra - That is, Pharaoh Apries. How this and the prophecies in the preceding chapter were fulfilled, we learn from ancient historians. The sum of such information is this: the subjects of Pharaoh Apries rebelling, he sent Amasis, one of his generals, to reduce them to their duty. But no sooner had Amasis begun to make his speech, than they fixed a helmet on his head, and proclaimed him king. Amasis accepted the title, and confirmed the Egyptians in their revolt; and the greater part of the nation declaring for him, Apries was obliged to retire into Upper Egypt; and the country being thus weakened by intestine war, was attacked and easily overcome by Nebuchadnezzar, who on quitting it left Amasis his viceroy. After Nebuchadnezzar's departure, Apries marched against Amasis; but, being defeated at Memphis, was taken prisoner, carried to Sais, and was strangled in his own palace, thus verifying this prophecy. See Herodotus in Euterpe.
Thus Nebuchadnezzar made an easy conquest of the land. He conquered it as easily as "a shepherd puts on his cloak: he went thence in peace," having clothed himself with its spoils; and left all quiet under a viceroy of his own choosing. The rebellion of Pharaoh's subjects was the "fire that God kindled in Egypt," Jer 43:12. And thus was he "delivered into the hands of his enemies," his revolted people; and "into the hand of him who sought his life," i.e., Amasis his general. And thus the whole prophecy was literally fulfilled.
Albert Barnes: Notes on the Bible - 1834
44:30
Pharaoh-Hophra came to the throne the year before Jerusalem was captured. He reigned for 19 years, probably the last 10 years as a prisoner. See the notes at Jer 37:5; notes at Jer 46:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:30: I will: Jer 43:9-13, Jer 46:13-26; Ezek. 29:1-30:26, Eze 31:18, Eze 32:1-32
as I: Jer 34:21, Jer 39:5-7, Jer 52:8-11; Kg2 25:4-7
Geneva 1599
44:30 Thus saith the LORD; Behold, I will (p) give Pharaohhophra king of Egypt into the hand of his enemies, and into the hand of them that seek his life; as I gave Zedekiah king of Judah into the hand of Nebuchadnezzar king of Babylon, his enemy, and that sought his life.
(p) He shows the means by which they would be destroyed to assure them of the certainty of the plague and yet they remain still in their obstinacy till they perish: for Josephus writes that five years after the taking of Jerusalem, Nebuchadnezzar the younger having overcome the Moabites and the Ammonites went against Egypt and slew the king and so brought these Jews and others into Babylon.
John Gill
44:30 Thus saith the Lord, behold, I will give Pharaohhophra king of Egypt,.... Pharaoh was a common name of the kings of Egypt, who usually had some surname, by which they were distinguished; and the surname of the then present king of Egypt was Hophra; whom the Septuagint and others call Vaphres; and, Herodotus (l) Apries. The Targum renders it Pharaoh the broken; and the Syriac version Pharaoh the lame: now it is here predicted as a sign of the destruction of the Jews in Egypt, which should follow after, that God would deliver this king
into the hand of his enemies, and into the hand of them that seek his life; either into the hands of his rebellious subjects, headed by Amasis, by whom he was kept alive for a while after taken, and then put to death, as Herodotus reports; or rather into the hands of Nebuchadnezzar; for Josephus says (m), that he, in the twenty third year of his reign, which was four or five years after the destruction of Jerusalem, having subdued the Syrians, Ammonites, and Moabites, entered Egypt in a hostile manner, and slew the then remaining king, and set up another; and this is confirmed by what follows:
as I gave Zedekiah king of Judah into the hand of Nebuchadnezzar king of Babylon, and that sought his life; in like manner, and as sure as he had done the one, he would do the other; and he puts the Jews in mind of what he had done by him, and which they had full and certain knowledge of; and might from hence conclude that this also would be accomplished, here given as a sign of their own ruin; and which, when they saw come to pass, might know that it was at hand; and, indeed, the king of Egypt, in whom they trusted, being taken by his enemies, and his country wasted, they must in course fall a prey to the conqueror.
(l) Euterpe, sive l. 2. c. 161, 162, 169. & Melpomene, sive l. 4. c. 159. (m) Antiqu. l. 10. c. 9. sect. 7.
Robert Jamieson, A. R. Fausset and David Brown
44:30 Hophra--in HERODOTUS called Apries. He succeeded Psammis, the successor of Pharaoh-necho, who was beaten by Nebuchadnezzar at Carchemish, on the Euphrates. Amasis rebelled against, and overcame him, in the city Sais.
them that seek his life--HERODOTUS, in curious accordance with this, records that Amasis, after treating Hophra well at first, was instigated, by persons who thought they could not be safe unless he were put to death, to strangle him. "His enemies" refer to Amasis, &c.; the words are accurately chosen, so as not to refer to Nebuchadnezzar, who is not mentioned till the end of the verse, and in connection with Zedekiah (Ezek 20:3; Ezek 30:21). Amasis' civil war with Hophra pioneered the way for Nebuchadnezzar's invasion in the twenty-third year of his reign [JOSEPHUS, Antiquities, 10.11].
After the completion of the prophecies and histories appertaining to the Jewish people and kings, Jeremiah subjoins one referring to an individual, Baruch; even as there are subjoined to the epistles of Paul addressed to churches, epistles to individuals, some of which were prior in date to the former. Afterwards follow the prophecies referring to other nations, closing the book [GROTIUS]. The date of the events here told is eighteen years before the taking of the city; this chapter in point of time follows the thirty-sixth chapter. Baruch seems to have been regularly employed by Jeremiah to commit his prophecies to writing (Jer 36:1, Jer 36:4, Jer 36:32).