Երեմիա / Jeremiah - 48 |

Text:
< PreviousԵրեմիա - 48 Jeremiah - 48Next >


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
1–47. Пророчество о Моаве
1-47: Пророк следит своим взором за переходом с одного места на другое неприятельских войск, вторгающихся в Моавитскую землю. Неприятель идет с севера — от Есевона и ни один город Моавитский не может устоять пред ним. Моавитяне бегут к югу. В этом опустошении Моавитской страны пророк усматривает праведный суд Божий за высокомерие, с каким Моав относился к избранному народу. Смерть, лишение состояния, плен — вот, что ожидает моавитян. Однако в далеком будущем пророк усматривает восстановление Моавитского государства.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Moab is next set to the bar before Jeremiah the prophet, whom God has constituted judge over nations and kingdoms, from his mouth to receive its doom. Isaiah's predictions concerning Moab had had their accomplishment (we had the predictions Isa. xv. and xvi. and the like Amos ii. 1), and they were fulfilled when the Assyrians, under Salmanassar, invaded and distressed Moab. But this is a prophecy of the desolations of Moab by the Chaldeans, which were accomplished under Nebuzaradan, about five years after he had destroyed Jerusalem. Here is, I. The destruction foretold, that it should be great and general, should extend itself to all parts of the country (ver. 1-6, 8, and again ver. 21-25, 34), that spoilers should come upon them and force some to flee (ver. 9), should carry many into captivity (ver. 12, 46), that the enemy should come shortly (ver. 16), come swiftly and surprise them (ver. 40, 41), that he should make thorough work (ver. 10) and lay the country quite waste, though it was very strong (ver. 14, 15), that there should be no escaping (ver. 42, 45), that this should force them to quit their idols (ver. 13, 35) and put an end to all their joy (ver. 33, 34), that their neighbours shall lament them (ver. 17-19) and the prophet himself does (ver. 31, 36, &c.). II. The causes of this destruction assigned; it was sin that brought this ruin upon them, their pride, and security, and carnal confidence (ver. 7, 11, 14, 29), and their contempt of and enmity to God and his people, ver. 26, 27, 30. III. A promise of the restoration of Moab, ver. 48).
Adam Clarke: Commentary on the Bible - 1831
The following prophecy concerning the Moabites is supposed to have had its accomplishment during the long siege of Tyre in the reign of Nebuchadnezzar. The whole of this chapter is poetry of the first order. The distress of the cities of Moab, with which it opens, is finely described. The cries of one ruined city resound to those of another, Jer 48:1-3. The doleful helpless cry of the children is heard, Jer 48:4; the highways, on either hand, resound with the voice of weeping, Jer 48:5; and the few that remain resemble a blasted tree in the wide howling waste, Jer 48:6. Chemosh, the chief god of the Moabites, and the capital figure in the triumph, is represented as carried off in chains, with all his trumpery of priests and officers, Jer 48:7. The desolation of the country shall be so general and sudden that, by a strong figure, it is intimated that there shall be no possibility of escape, except it be in the speediest flight, Jer 48:8, Jer 48:9. And some idea may be formed of the dreadful wickedness of this people from the consideration that the prophet, under the immediate inspiration of the Almighty, pronounces a curse on those who do the work of the Lord negligently, in not proceeding to their utter extermination, Jer 48:10. The subject is then diversified by an elegant and well-supported comparison, importing that the Moabites increased in insolence and pride in proportion to the duration of their prosperity, Jer 48:11; but this prosperity is declared to be nearly at an end; the destroyer is already commissioned against Moab, and his neighbors called to sing the usual lamentation at his funeral, Jer 48:13-18. The prophet then represents some of the women of Aroer and Ammon, (the extreme borders of Moab), standing in the highways, and asking the fugitives of Moab, What intelligence? They inform him of the complete discomfiture of Moab, Jer 48:19-24, and of the total annihilation of its political existence, Jer 48:25. The Divine judgments about to fall upon Moab are farther represented under the expressive metaphor of a cup of intoxicating liquor, by which he should become an object of derision because of his intolerable pride, his magnifying himself against Jehovah, and his great contempt for the children of Israel in the day of their calamity, Jer 48:26, Jer 48:27. The prophet then points out the great distress of Moab by a variety of striking figures, viz., by the failure of the customary rejoicings at the end of harvest, by the mournful sort of music used at funerals, by the signs which were expressive among the ancients of deep mourning, as shaving the head, clipping the beard, cutting the flesh, and wearing sackcloth; and by the methods of catching wild beasts in toils, and by the terror and pitfall, vv. 28-46. In the close of the chapter it is intimated that a remnant shall be preserved from this general calamity whose descendants shall be prosperous in the latter days, Jer 48:47.
Albert Barnes: Notes on the Bible - 1834
48:0: This prophecy jer 48 is an amplification of isa 15-16, and also introduces two verses, Jer 48:43-44, from Isa 24:17-18. Jeremiah's introduction of passages from older writers being accepted, it would seem that the passages borrowed are so inwoven with that which is Jeremiah's own, that they cannot be omitted as a later interpolation without destroying the whole. On the other hand in that which is the writer's own, and even in many of the alterations of the borrowed passages, Jeremiah's mode of expression is so clearly to be recognized that the whole must be acknowledged to be his.
From Isa 16:13 it has been conjectured that Isaiah had an ancient prophecy before him, and that Jeremiah drew from the same source. Bearing in mind the number of prophetic writings mentioned in the Books of Chronicles which have not come down to us, there is nothing unreasonable in such a supposition.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jer 48:1, The judgment of Moab, Jer 48:7, for their pride; Jer 48:11, for their security; Jer 48:14, for their carnal confidence; Jer 48:26, and for their contempt of God and his people; Jer 48:47, The restoration of Moab.
Carl Friedrich Keil and Franz Delitzsch

Concerning Moab
The Moabites had spread themselves on the eastern side of the Dead Sea, where the Emims dwelt in former times (Deut 2:10). But previous to the immigration of the Israelites into Canaan, the Amorites, under King Sihon, had already taken forcible possession of the northern portion of this territory as far as the Arnon (Num 21:13). The Israelites, on their march through the desert, were not to treat the Moabites as enemies, nor touch their territory (Deut 2:9; cf. Judg 11:15, Judg 11:18). But when Sihon, king of the Amorites, had been slain by the Israelites, and his kingdom subdued, the Israelites took possession of the territory north of the Arnon, that had formerly belonged to the Moabites, but had been conquered by Sihon: this was given to the tribe of Reuben for an inheritance (Num 21:24.; Deut 2:32-36; Josh 13:15.). The Moabites could not get over this loss of the northern half of their country. The victory of the Israelites over the powerful kings of the Amorites, viz., Sihon in Heshbon and Og of Bashan, inspired them with terror for the power of this people; so that their king Balak, while the Israelites were encamped in the steppes of Moab opposite Jericho, fetched Balaam the sorcerer from Mesopotamia, with the design of destroying Israel through the power of his anathema. And when this plan did not succeed, since Balaam was obliged, against his will, to bless Israel instead of cursing them, the Moabites sought to weaken them, and to render them powerless to do any injury, by seducing them to idolatry (cf. Num 22-25). Such malicious conduct was shown repeatedly afterwards. Not long after the death of Joshua, Eglon the king of Joab, aided by the Ammonites and Amalekites, crossed the Jordan and took Jericho, which he made the centre of operations for keeping the Israelites under subjection: these were thus oppressed for eighteen years, until they succeeded in defeating the Moabites and driving them back into their own land, after Ehud had assassinated King Eglon (Judg 3:12.). At a later period, Saul made war on them (1Kings 14:47); and David completely subdued them, severely chastised them, and made them tributary (2Kings 8:2). But after the death of Ahab, to whom King Mesha had paid a very considerable yearly tribute (4Kings 3:4), they revolted from Israel (4Kings 1:1; 4Kings 3:5). In the time of Jehoshaphat, in conjunction with the Ammonites and a portion of the Edomites, they even invaded Judah, with the design of taking Jerusalem; but they ruined themselves through mutual discords, so that Jehoshaphat obtained a glorious victory over them (2 Chron 20). It was possibly also with the view of taking revenge for this exhibition of malicious spirit that the king of Judah afterwards, in conjunction with Joram king of Israel, carried war into their country, and defeated them (2 Kings 3:6-27). Still later, mention is made of an invasion of Israel by Moabite hosts during the reign of Joash (4Kings 13:20); and in the time of Hezekiah, we find them once more in possession of their ancient territory to the north of the Arnon, at a time when the trans-Jordanic tribes of Israel had been carried away by the Assyrians into exile.
Judging from these aphoristic notices, the Moabites, on the division of the kingdom after Solomon's death, seem to have remained tributary to the kingdom of the ten tribes until the death of Ahab; then they revolted, but soon afterwards were once more reduced to subjection by Joram and Jehoshaphat. Still later, they certainly made several invasions into Israel, but without permanent result; nor was it till the carrying away of the trans-Jordanic tribes by the Assyrians that they succeeded in regaining permanent possession of the depopulated land of Reuben, their former territory. This account, however, has been modified in several important respects by the recent discovery of an inscription on a monument raised by King Mesha after a victory he had gained; this "Moabite stone" was found in the neighbourhood of the ancient Dibon. The deciphering of the long inscription of thirty-four liens on this memorial stone, so far as success has followed the attempts hitherto made, has issued in its giving important disclosures concerning the relation of Moab to Israel.
(Note: On the discovery of this memorial stone, of which Count de Vog gave the first account in a paper entitled "Le stle de Msa: Lettre Mr. le Comte de Vog par Ch. Clermont-Ganneau," Paris 1870, cf. the detailed notice by Petermann in the Zeitschr. der Deutschen Morg. Gesell. xxiv. (for 1870), S. 640ff. The stone was broken to pieces by the Arabs; thus, unfortunately, the whole of the inscription has not been preserved. So much, however, of the fragments has been saved, that from these the contents of the inscription may be substantially obtained with tolerable certainty. The work of deciphering has been undertaken by Konst. Schlottmann (Ueber die Siegessule Mesa's, Knigs der Moabiter, Hall. Osterprogr. 1870, with these additions: "Die Inschrift Mesa's; Transcription u. Uebersetzung revidirt," in the Zeitschr. der Morg. Gesell. xxv. S. 253ff.; "Additamenta" in the same periodical, S. 415ff., 438ff., 645ff.; and "Der Moabiterknig Mesa nach seiner Inschrift und nach den bibl. Berichten," in the Theol. Stud. u. Kritiken, 1871, S. 587ff.), also by Theod. Nldeke "(Die Inschrift des K. Mesa," Keil 1870), Ferd. Hitzig ("Die Inschrift des Mesha," Heidelb. 1870), Himpel (in the Tb. Theol. Quartalschr. 1870, H. 4, and in Merx' Archiv, ii. S. 96ff.), Diestel ("Die moabit. Gedenktafel," in the Jahrb.f. deutsche Theol. 1871 (H. 4), S. 215ff.), Rabbi Dr. Geiger "(Die Sule des Mesa," in the Zeitschr. der Morg. Ges. xxiv. S. 212ff.), Dr. Ginsburg ("The Moabite Stone," Lond. 1870), Ganneau (in the Rvue archol.); by Derenburg and others (in German, English, and French periodicals). In addition to the work of Dr. Ginsburg, mentioned above, the English reader may consult an able article by Professor Wright in the North British Review for October 1870; one by W. H. Ward in the Bibliotheca Sacra of the same date; and another by Prof. A. B. Davidson in the British and Foreign Evangelical Review for January 1871. - Tr.])
From these we gather that Omri, king of Israel, had taken possession of the district of Medeba, and that the Moabites were heavily oppressed by him and his successor for forty years, until King Mesha succeeded, through the help of his god Chemosh, in regaining the territory that had been seized by the Israelites. We may further with certainty conclude, from various statements in this inscription, that the Moabites were by no means exterminated by the Israelites, when they took possession of the country to the north of the Arnon, which had been seized by the Amorites; they continued to live beside and among the Israelites. Moreover, since the tribe of Reuben was chiefly engaged in the rearing of cattle, and thus appropriated the pastoral districts of the country, the Moabites were not utterly, at least not permanently subdued, but rather took every opportunity of weakening the Israelites, in order not merely to reclaim their old possessions, but also to make themselves independent of Israel. This object they seem to have actually attained, even so soon as immediately after the death of Solomon. They continued independent until the powerful Omri restored the supremacy of Israel in the territory of Reuben; and Moab continued subject for forty years, at the end of which King Mesha again succeeded in breaking the yoke of Israel after the death of Ahab. Thenceforward, Israel never again got the upper hand, though Jeroboam II (as we are entitled to conclude from 4Kings 14:25) may have disputed the supremacy with the Moabites for a time.
Amos (Amos 2:1-3) and Isaiah (Jer 15 and 16) have already, before Jeremiah, threatened Moab with destruction, because of the acts of hostility against Israel of which they have been guilty. We have no historical notice concerning the fulfilment of these threatenings. Inasmuch as the power of the Assyrians in Eastern Asia was broken through the defeat of Sennacherib before Jerusalem, the Moabites may possibly have asserted their independence against the Assyrians. Certainly it seems to follow, from the remark in 1Chron 5:17 (that the families of Gad were reckoned by genealogies in the days of Jotham king of Judah), that some of the Israelites on the east of Jordan came for a time under the sway of Judah. But even though this were allowed to hold true of the tribe of Reuben also, such a mastery could not have lasted long, since even towards the end of Jotham's reign, Pekah the king of Israel joined with Hazael king of Syria in war against Judah (4Kings 15:37); and during the reign of Ahaz, Rezin invaded Gilead, and penetrating as far as the seaport of Elath, took it from Judah (4Kings 16:6). At all events, up till the time of Nebuchadnezzar, the threats of Amos and Isaiah had attained only the feeblest beginnings of fulfilment; and (as is abundantly evident from the prophecy in this chapter) the Moabites were then more powerful than ever they had been before, and in undisturbed possession also of that portion of their ancient territory lying north of the Arnon, which had been taken from them by Sihon the Amorite; and after his defeat, the victorious Israelites had again apportioned it to the tribe of Reuben.
This prophecy of Jeremiah concerning Moab is to be explained on the ground of these historical relations. The day of ruin was to begin with the appearance of the Chaldeans in Palestine; this day had been predicted not merely by Amos and Isaiah, but even by Balaam, on the occasion of the first conflict of the Moabites with Israel. Jeremiah accordingly takes up anew the utterances of the old prophets regarding Moab which had not yet been fulfilled, but were now about to receive their accomplishment: these he reproduces in his own peculiar manner, taking as his foundation the oracular sentences of Isaiah concerning Moab, and combining these by means of the utterances of Amos and Balaam, not only regarding Moab, but also regarding the whole heathen world now ripe for judgment; and out of all this he frames a comprehensive announcement of the ruin to fall on this people, so haughty, and so filled with hatred against Israel.
(Note: This reproduction Gesenius (on Isaiah, p. 511) characterizes as "a feeble imitation, by which the text of the older author is made quite diffuse and watery, frequently mixed through in a wonderful manner, made into a kind of patchwork, and enlivened now and again by a stiff turn." Movers and Hitzig have spoken still more deprecatingly of this chapter, and excised a great number of verses, on the ground of their having been introduced later by way of touching up; in this manner, Hitzig rejects as spurious verses which Movers recognises as exhibiting marks of Jeremiah's peculiar style, - a method of procedure which Graf has already denounced as arbitrary criticism. We hope to show in the commentary the total want of foundation for this pseudo-critical mode of dealing; we only make the further remark here by anticipation, that Keuper (on Jeremiah, p. 83ff.) has very clearly accounted for and vindicated the conduct of Jeremiah in making use of the expressions of previous prophets, while Movers and Hitzig have paid no regard to this thorough kind of work.)
The contents of this announcement are as follow: - The chief cities of Moab are perished, and with them their fame. Plans are being concocted for their destruction. On all sides there is a crying over the devastation, and wailing, and flight; Chemosh, with his priests and princes, wanders into exile, and country and city are laid waste (Jer 48:1-8). Let Moab escape with wings, in order to avoid the destruction; for although they have, in all time past, lived securely in their own land, they shall now be driven out of their dwellings, and come to dishonour with their god Chemosh, in spite of the bravery of their heroes (Jer 48:9-15). The destruction of Moab draws near, their glory perishes, the whole country and all its towns are laid waste, and the power of Moab is broken (Jer 48:16-25). All this befalls them for their pride and loftiness of spirit; because of this they are punished, with the destruction of their glorious vines and their harvest; and the whole land becomes filled with sorrow and lamentation over the desolation, and the extermination of all those who make offerings to idols (Jer 48:26-35). Meanwhile the prophet mourns with the hapless people, who are broken like a despised vessel (Jer 48:36-38). Moab becomes the laughing-stock and the horror of all around: the enemy captures all their fortresses, and none shall escape the ruin (Jer 48:39-44). Fire goes out from Heshbon and destroys the whole land, and the people must go into captivity; but at the end of the days, the Lord will turn the captivity of Moab (Jer 48:45-47). According to this view of the whole, this prophecy falls into seven strophes of unequal length, of which every one concludes either with אמר יהוה or נאם. The middle one, which is also the longest (Jer 48:26-35), forms an apparent exception, inasmuch as נאם יהוה does not stand at the end, but in the middle of Jer 48:35; while in the second last strophe (Jer 48:39-44), the last two verses (Jer 48:43 and Jer 48:44) end with this formula.
John Gill
INTRODUCTION TO JEREMIAH 48
This chapter contains a prophecy of the destruction of Moab, and of the mourning that should be for it; and not only its destruction in general is predicted, but particular places are mentioned, on which it should fall, Jer 48:1; the causes of which were their confidence in their works and riches, their carnal ease and security, and their idolatry, they should now be ashamed of, Jer 48:6; and this destruction is represented both as certain and as near, notwithstanding their mighty warriors and choice young men, Jer 48:14; and then other cities are particularly named, that should share in the calamity, Jer 48:18; and all this because of their insolence to the Lord; their contempt of his people; their pride, arrogance, and haughtiness; their wrath, and their lies, Jer 48:26; and this destruction is further exaggerated by the lamentation of the prophet over Moab in general, and over several particular cities; and by the lamentation of the inhabitants of them, because of the spoiling of their vines, their fruits, and their riches, Jer 48:31; and this is confirmed by the Lord, as to the swiftness of the enemy that should destroy them; the consternation and fear that should seize them; the flight they should be put to; and the consumption and captivity of them, Jer 48:40; and the chapter is concluded with a promise of the return of their captivity in the latter day, Jer 48:47.
48:148:1: ՚Ի վերայ Մովաբու։ Ա՛յսպէս ասէ Տէր զօրութեանց Աստուած Իսրայէլի. Վա՛յ ՚ի վերայ Նաբաւայ, զի կորեաւ. յամօ՛թ եղեւ՝ առաւ Կարիաթեմ. յամօ՛թ եղեւ Մասոգամբ. ՚ի պարտութիւն մատնեցաւ[11664]։ [11664] Ոմանք. Վայ ՚ի վերայ Նաբազայ... յամօթ եղեւ Մասոգաբ։
1 Մովաբի մասինԱյսպէս է ասում Զօրութիւնների Տէրը՝ Իսրայէլի Աստուածը. «Վա՜յ Նաբաւին, որ կործանուեց, Կարիաթիմն ամօթահար եղաւ, գրաւուեց. ամօթահար եղաւ Մոսոգամբն ու պարտութեան մատնուեց:
48 Մովաբին վրայով զօրքերու Տէրը՝ Իսրայէլին Աստուածը՝ այսպէս կ’ըսէ.«Վա՜յ Նաբաւին, վասն զի աւերուեցաւ. Կարիաթեմը ամչցաւ ու առնուեցաւ. Մասգաբը ամչցաւ ու զարհուրեցաւ։
Ի վերայ Մովաբու այսպէս ասէ Տէր զօրութեանց` Աստուած Իսրայելի. Վա՜յ ի վերայ Նաբաւայ, զի կորեաւ. յամօթ եղեւ, առաւ Կարիաթեմ. յամօթ եղեւ Մասոդաբ, ի պարտութիւն մատնեցաւ:

48:1: ՚Ի վերայ Մովաբու։ Ա՛յսպէս ասէ Տէր զօրութեանց Աստուած Իսրայէլի. Վա՛յ ՚ի վերայ Նաբաւայ, զի կորեաւ. յամօ՛թ եղեւ՝ առաւ Կարիաթեմ. յամօ՛թ եղեւ Մասոգամբ. ՚ի պարտութիւն մատնեցաւ[11664]։
[11664] Ոմանք. Վայ ՚ի վերայ Նաբազայ... յամօթ եղեւ Մասոգաբ։
1 Մովաբի մասին
Այսպէս է ասում Զօրութիւնների Տէրը՝ Իսրայէլի Աստուածը. «Վա՜յ Նաբաւին, որ կործանուեց, Կարիաթիմն ամօթահար եղաւ, գրաւուեց. ամօթահար եղաւ Մոսոգամբն ու պարտութեան մատնուեց:
48 Մովաբին վրայով զօրքերու Տէրը՝ Իսրայէլին Աստուածը՝ այսպէս կ’ըսէ.«Վա՜յ Նաբաւին, վասն զի աւերուեցաւ. Կարիաթեմը ամչցաւ ու առնուեցաւ. Մասգաբը ամչցաւ ու զարհուրեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
48:148:1 О Моаве так говорит Господь Саваоф, Бог Израилев: горе Нев{о}! он опустошен; Кариафаим посрамлен и взят; Мизгав посрамлен и сокрушен.
48:1 καὶ και and; even ἐγένετο γινομαι happen; become τῷ ο the μηνὶ μην.1 month τῷ ο the ἑβδόμῳ εβδομος seventh ἦλθεν ερχομαι come; go Ισμαηλ ισμαηλ son Ναθανιου ναθανιας son Ελασα ελασα from; away γένους γενος family; class τοῦ ο the βασιλέως βασιλευς monarch; king καὶ και and; even δέκα δεκα ten ἄνδρες ανηρ man; husband μετ᾿ μετα with; amid αὐτοῦ αυτος he; him πρὸς προς to; toward Γοδολιαν γοδολιας into; for Μασσηφα μασσηφα and; even ἔφαγον φαγω swallow; eat ἐκεῖ εκει there ἄρτον αρτος bread; loaves ἅμα αμα at once; together
48:1 לְ lᵊ לְ to מֹואָ֡ב môʔˈāv מֹואָב Moab כֹּֽה־ kˈō- כֹּה thus אָמַר֩ ʔāmˌar אמר say יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֜ות ṣᵊvāʔˈôṯ צָבָא service אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel הֹ֤וי hˈôy הֹוי alas אֶל־ ʔel- אֶל to נְבֹו֙ nᵊvˌô נְבֹו [mountain] כִּ֣י kˈî כִּי that שֻׁדָּ֔דָה šuddˈāḏā שׁדד despoil הֹבִ֥ישָׁה hōvˌîšā יבשׁ be dry נִלְכְּדָ֖ה nilkᵊḏˌā לכד seize קִרְיָתָ֑יִם qiryāṯˈāyim קִרְיָתָיִם Kiriathaim הֹבִ֥ישָׁה hōvˌîšā יבשׁ be dry הַ ha הַ the מִּשְׂגָּ֖ב mmiśgˌāv מִשְׂגָּב secure height וָ wā וְ and חָֽתָּה׃ ḥˈāttā חתת be terrified
48:1. ad Moab haec dicit Dominus exercituum Deus Israhel vae super Nabo quoniam vastata est et confusa capta est Cariathaim confusa est fortis et tremuitAgainst Moab thus saith the Lord of hosts the God of Israel: Woe to Nabo, for it is laid waste, and confounded: Cariathaim is taken: the strong city is confounded and hath trembled.
1. Of Moab. Thus saith the LORD of hosts, the God of Israel: Woe unto Nebo! for it is laid waste; Kiriathaim is put to shame, it is taken: Misgab is put to shame and broken down.
48:1. Against Moab, thus says the Lord of hosts, the God of Israel: “Woe upon Nebo! For it has been devastated and confounded. Kiriathaim has been seized; the strong one has been confounded and has trembled.
48:1. Against Moab thus saith the LORD of hosts, the God of Israel; Woe unto Nebo! for it is spoiled: Kiriathaim is confounded [and] taken: Misgab is confounded and dismayed.
Against Moab thus saith the LORD of hosts, the God of Israel; Woe unto Nebo! for it is spoiled: Kiriathaim is confounded [and] taken: Misgab is confounded and dismayed:

48:1 О Моаве так говорит Господь Саваоф, Бог Израилев: горе Нев{о}! он опустошен; Кариафаим посрамлен и взят; Мизгав посрамлен и сокрушен.
48:1
καὶ και and; even
ἐγένετο γινομαι happen; become
τῷ ο the
μηνὶ μην.1 month
τῷ ο the
ἑβδόμῳ εβδομος seventh
ἦλθεν ερχομαι come; go
Ισμαηλ ισμαηλ son
Ναθανιου ναθανιας son
Ελασα ελασα from; away
γένους γενος family; class
τοῦ ο the
βασιλέως βασιλευς monarch; king
καὶ και and; even
δέκα δεκα ten
ἄνδρες ανηρ man; husband
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
πρὸς προς to; toward
Γοδολιαν γοδολιας into; for
Μασσηφα μασσηφα and; even
ἔφαγον φαγω swallow; eat
ἐκεῖ εκει there
ἄρτον αρτος bread; loaves
ἅμα αμα at once; together
48:1
לְ lᵊ לְ to
מֹואָ֡ב môʔˈāv מֹואָב Moab
כֹּֽה־ kˈō- כֹּה thus
אָמַר֩ ʔāmˌar אמר say
יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹ֜ות ṣᵊvāʔˈôṯ צָבָא service
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
הֹ֤וי hˈôy הֹוי alas
אֶל־ ʔel- אֶל to
נְבֹו֙ nᵊvˌô נְבֹו [mountain]
כִּ֣י kˈî כִּי that
שֻׁדָּ֔דָה šuddˈāḏā שׁדד despoil
הֹבִ֥ישָׁה hōvˌîšā יבשׁ be dry
נִלְכְּדָ֖ה nilkᵊḏˌā לכד seize
קִרְיָתָ֑יִם qiryāṯˈāyim קִרְיָתָיִם Kiriathaim
הֹבִ֥ישָׁה hōvˌîšā יבשׁ be dry
הַ ha הַ the
מִּשְׂגָּ֖ב mmiśgˌāv מִשְׂגָּב secure height
וָ וְ and
חָֽתָּה׃ ḥˈāttā חתת be terrified
48:1. ad Moab haec dicit Dominus exercituum Deus Israhel vae super Nabo quoniam vastata est et confusa capta est Cariathaim confusa est fortis et tremuit
Against Moab thus saith the Lord of hosts the God of Israel: Woe to Nabo, for it is laid waste, and confounded: Cariathaim is taken: the strong city is confounded and hath trembled.
48:1. Against Moab, thus says the Lord of hosts, the God of Israel: “Woe upon Nebo! For it has been devastated and confounded. Kiriathaim has been seized; the strong one has been confounded and has trembled.
48:1. Against Moab thus saith the LORD of hosts, the God of Israel; Woe unto Nebo! for it is spoiled: Kiriathaim is confounded [and] taken: Misgab is confounded and dismayed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: О Моаве — см. Ис. XV:1. — Нева — см. Ис. XV:2. — Кариафаим — город, лежавший в 10: римских милях к западу от Медевы. — Mизгав — крепость, вероятно, другое название Кирхареса, главной твердыни Моава (Ис. XV:1).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Against Moab thus saith the LORD of hosts, the God of Israel; Woe unto Nebo! for it is spoiled: Kiriathaim is confounded and taken: Misgab is confounded and dismayed. 2 There shall be no more praise of Moab: in Heshbon they have devised evil against it; come, and let us cut it off from being a nation. Also thou shalt be cut down, O Madmen; the sword shall pursue thee. 3 A voice of crying shall be from Horonaim, spoiling and great destruction. 4 Moab is destroyed; her little ones have caused a cry to be heard. 5 For in the going up of Luhith continual weeping shall go up; for in the going down of Horonaim the enemies have heard a cry of destruction. 6 Flee, save your lives, and be like the heath in the wilderness. 7 For because thou hast trusted in thy works and in thy treasures, thou shalt also be taken: and Chemosh shall go forth into captivity with his priests and his princes together. 8 And the spoiler shall come upon every city, and no city shall escape: the valley also shall perish, and the plain shall be destroyed, as the LORD hath spoken. 9 Give wings unto Moab, that it may flee and get away: for the cities thereof shall be desolate, without any to dwell therein. 10 Cursed be he that doeth the work of the LORD deceitfully, and cursed be he that keepeth back his sword from blood. 11 Moab hath been at ease from his youth, and he hath settled on his lees, and hath not been emptied from vessel to vessel, neither hath he gone into captivity: therefore his taste remained in him, and his scent is not changed. 12 Therefore, behold, the days come, saith the LORD, that I will send unto him wanderers, that shall cause him to wander, and shall empty his vessels, and break their bottles. 13 And Moab shall be ashamed of Chemosh, as the house of Israel was ashamed of Beth-el their confidence.
We may observe in these verses,
I. The author of Moab's destruction; it is the Lord of hosts, that has armies, all armies, at his command, and the God of Israel (v. 1), who will herein plead the cause of his Israel against a people that have always been vexatious to them, and will punish them now for the injuries done to Israel of old, though Israel was forbidden to meddle with them (Deut. ii. 9), therefore the destruction of Moab is called the work of the Lord (v. 10), for it is he that pleads for Israel; and his work will exactly agree with his word, v. 8.
II. The instruments of it: Spoilers shall come (v. 8), shall come with a sword, a sword that shall pursue them, v. 2. "I will send unto him wanderers, such as come from afar, as if they were vagrants, or had missed their way, but they shall cause him to wander; they seem as wanderers themselves, but they shall make the Moabites to be really wanderers, some to flee and others to be carried into captivity." These destroyers stir up themselves to do execution; they have devised evil against Heshbon, one of the principal cities of Moab, and they aim at no less than the ruin of the kingdom: Come, and let us cut it off from being a nation (v. 2); nothing less will serve the turn of the invaders; they come, not to plunder it, but to ruin it. The prophet, in God's name, engages them to make thorough work of it (v. 10): Cursed be he that does the work of the Lord deceitfully, this bloody work, this destroying work; though it goes against the grain with men of compassion, yet it is the work of the Lord, and must not be done by the halves. The Chaldeans have it in charge, by a secret instinct (says Mr. Gataker), to destroy the Moabites, and therefore they must not spare, must not, out of foolish pity, keep back their sword from blood; they would thereby bring a sword, and a curse with it, upon themselves, as Saul did by sparing the Amalekites and Ahab by letting Benhadad go. Thy life shall go for his life. To this work is applied that general rule given to all that are employed in any service for God, Cursed by he that does the work of the Lord deceitfully or negligently, that pretends to do it, but does it not to purpose, makes a show of serving God's glory, but is really serving his own ends and carries on the work of the Lord no further than will suit his own purposes, or that is slothful in business for God and takes neither care nor pains to do it as it should be done, Mal. i. 14. Let not such deceive themselves, for God will not thus be mocked.
III. The woeful instances and effects of this destruction. The cities shall be laid in ruins; they shall be spoiled (v. 1) and cut down (v. 2); they shall be desolate (v. 9), without any to dwell therein; there shall be no houses to dwell in, or no people to dwell in them, or no safety and ease to those that would dwell in them. Every city shall be spoiled and no city shall escape. The strongest city shall not be able to secure itself against the enemies' power, nor shall the finest city be able to recommend itself to the enemies' pity and favour. The country also shall be wasted, the valley shall perish, and the plain be destroyed, v. 8. The corn and the flocks, which used to cover the plains and make the valleys rejoice, shall all be destroyed, eaten up, trodden down, or carried off. The most sacred persons shall not escape: The priests and princes shall go together into captivity. Nay, Chemosh, the god they worship, who, they hope, will protect them, shall share with them in the ruin; his temples shall be laid in ashes and his image carried away with the rest of the spoil. Now the consequence of all this will be, 1. Great shame and confusion: Kirjathaim is confounded, and Misgah is so. They shall be ashamed of the mighty boasts they have sometimes made of their cities: There shall be no more vaunting in Moab concerning Heshbon (so it might be read, v. 2); they shall no more boast of the strength of that city when the evil which is designed against it is brought upon it. Nor shall they any more boast of their gods (v. 13); they shall be ashamed of Chemosh (ashamed of all the prayers they have made to and all the confidence they put in that dunghill deity), as Israel was ashamed of Beth-el, of the golden calf they had at Beth-el, which they confided in as their protector, but were deceived in, for it was not able to save them from the Assyrians; nor shall Chemosh be able to save the Moabites from the Chaldeans. Note, Those that will not be convinced and made ashamed of the folly of their idolatry by the word of God shall be convinced and made ashamed of it by the judgments of God, when they shall find by woeful experience the utter inability of the gods they have served to do them any service. 2. There will be great sorrow; there is a voice of crying heard (v. 3) and the cry is nothing but spoiling and great destruction. Alas! alas! Moab is destroyed, v. 4. The great ones having quitted the cities to shift for their own safety, even the little ones have caused a cry to be heard, the meaner sort of people, or the little children, the innocent harmless ones, whose cries at such a time are the most piteous. Go up to the hills, go down to the valleys, and you meet with continual weeping (weeping with weeping); all are in tears; you meet none with dry eyes. Even the enemies have heard the cry, from whom it would have been policy to conceal it, for they will be animated and encouraged by it; but it is so great that it cannot be hid, 3. There will be great hurry; they will cry to one another, "Away, away! flee; save your lives (v. 6); shift for your own safety with all imaginable speed, though you escape as bare and naked as the heath, or grig, or dry shrub, in the wilderness; think not of carrying away any thing you have, for it may cost you your life to attempt it, Matt. xxiv. 16-18. Take shelter, though it be in a barren wilderness, that you may have your lives for a prey. The danger will come suddenly and swiftly; and therefore give wings unto Moab (v. 9); that would be the greatest kindness you could do them; that is what they will call for, O that we had wings like a dove! for unless they have wings, and can fly, there will be no escaping."
IV. The sins for which God will now reckon with Moab, and which justify God in these severe proceedings against them. 1. It is because they have been secure, and have trusted in their wealth and strength, in their works and in their treasures, v. 7. They had taken a great deal of pains to fortify their cities and make large works about them, and to fill their exchequer and private coffers, so that they thought themselves in as good a posture for war as any people could be and that none durst invade them, and therefore set danger at defiance. They trusted in the abundance of their riches and strengthened themselves in their wickedness, Ps. lii. 7. Now, for this reason, that they may have a sensible conviction of the vanity and folly of their carnal confidences, God will send an enemy that will master their works and rifle their treasures. Note, We forfeit the comfort of that creature which we repose that confidence in which should be reposed in God only. The reed will break that is leaned upon. 2. It is because they have not made a right improvement of the days of the peace and prosperity, v. 11. (1.) They had been long undisturbed: Moab has been at ease from his youth. It was an ancient kingdom before Israel was, and had enjoyed great tranquillity, though a small country and surrounded with potent neighbours. God's Israel were afflicted from their youth (Ps. cxxix. 1, 2), but Moab at ease from his youth. He has not been emptied from vessel to vessel, has not known any troublesome weakening changes, but is as wine kept on the lees, and not racked or drawn off, by which it retains its strength and body. He has not been unsettled, nor any way made uneasy; he has not gone into captivity, as Israel have often done, and yet Moab is a wicked idolatrous nation, and one of the confederates against God's hidden ones, Ps. lxxxiii. 3, 6. Note, There are many that persist in unrepented iniquity and yet enjoy uninterrupted prosperity. (2.) They had been as long corrupt and unreformed: He has settled on his lees; he has been secure and sensual in his prosperity, has rested in it, and fetched all the strength and life of the soul from it, as the wine from the lees. His taste remained in him, and his scent is not changed; he is still the same, as bad as ever he was. Note, While bad people are as happy as they used to be in the world it is no marvel if they are bad as they used to be. They have no changes of their peace and prosperity, therefore fear not God, their hearts and lives are unchanged, Ps. lv. 19.
Adam Clarke: Commentary on the Bible - 1831
48:1: Against Moab - This was delivered some time after the destruction of Jerusalem. The Moabites were in the neighborhood of the Ammonites, and whatever evils fell on the one would naturally involve the other. See Isa 15:1-9 and Isa 16:1-14 on this same subject.
Wo unto Nebo! for it is spoiled - This was a city in the tribe of Reuben, afterwards possessed by the Moabites. It probably had its name from Nebo, one of the principal idols of the Moabites.
Kiriathaim - Another city of the Moabites.
Misgab is confounded - There is no place of this name known, and therefore several learned men translate המשגב hammisgab, literally, The high tower, or fortress, which may apply to Kiriathaim, or any other high and well-fortified place.
Albert Barnes: Notes on the Bible - 1834
48:1: Against Moab - Concerning Moab.
Is confounded - Is brought to shame.
Misgab - The high fort; some special fortress, probably Kir-haraseth Kg2 3:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:1: am cir, 3420, bc cir, 584
Moab: Jer 9:26, Jer 25:21, Jer 27:3; Gen 19:37; Num 24:17; Ch2 20:10; isa 15:1-16:14; Isa 25:10, Isa 27:3; Eze 25:8-11; Amo 2:1, Amo 2:2; Zep 2:8-11
Nebo: Jer 48:22, Jer 48:23; Num 32:3, Num 32:37, Num 32:38, Num 33:47; Isa 15:2
Misgab: or, The high place
Carl Friedrich Keil and Franz Delitzsch
48:1
Calamities to come on Moab. - Jer 48:1. "Thus saith Jahveh of hosts, the God of Israel, Woe to Nebo, for it is laid waste! Kiriathaim is come to dishonour, it is taken: the fortress is come to dishonour and broken down. Jer 48:2. Moab's glory is no more. In Heshbon they have devised evil against her, [saying], Come, and let us cut her off from [being] a nation: thou also, O Madmen, art brought to silence; the sword shall go after thee. Jer 48:3. A sound of crying from Horonaim, desolation and great destruction. Jer 48:4. Moab is destroyed; her little ones have caused a cry to be heard. Jer 48:5. For they ascend the ascent of Luhith with weeping - weeping: for on the descent of Horonaim the enemies have heard a cry of destruction. Jer 48:6. Flee, save your life! and be like one destitute in the wilderness. Jer 48:7. For, because they trust [was] in thy works, and in thy treasures, thou also shalt be taken; and Chemosh shall go into captivity, his priests and his princes together. Jer 48:8. The destroyer shall come to every city, and no city shall escape; and the valley shall perish, and the plain shall be laid waste, as Jahveh hath said."
With the exclamation "Woe!" Jeremiah transports the hearers of the word of God at once into the midst of the catastrophe which is to come on Moab; this is with the view of humbling the pride of this people, and chastening them for their sins. The woe is uttered over Nebo, but holds also of the towns named afterwards. Nebo is not the mountain of that name (Deut 32:49; Deut 34:1), but the city, which probably did not lie far from the peak in the mountain-range of Abarim, which bore the same name (Num 32:3, Num 32:38; Is 15:2), although in the Onomasticon, s.v. Ναβαῦ, the situation of the mountain is given as being six Roman miles from Heshbon, towards the west, and s.v. Ναβώρ, that of the city, eight Roman miles south from Heshbon, for both accounts point to a situation in the south-west. The Arab. name nba= is still applied to some ruins; cf. Robinson's Palestine, iii. p. 170. "Kiriathaim is taken." The site of this town, mentioned as early as Gen 14:5, has been fixed, since the time of Burckhardt, as that of a mass of ruins called et Teim, about five miles south of Heshbon; but Dietrich, in Merx' Archiv. i. S. 337ff., has shown this is incorrect. According to Eusebius, in his Onomasticon, Kiriathaim lay ten Roman miles to the west of Medeba: this suits not merely the position of et Teim, but also the ruins of Kereyat south-west from Medeba, on the ridge of Mount Attarus, a little to the south of M'kaur (Machaerus), and of Baara in the Wady Zerka Maein, where also is the plain mentioned in Gen 14:5, either in the plain stretching direct east from Kereyat between Wady Zerka Maein and Wady Wal, or south-east in the beautiful plain el Kura, described by Burckhardt, p. 371ff., between the Wal and the Mojeb. Nebo and Kiriathaim lay on the eastern border of the high range of mountains, and seem to be comprehended under המּשׂגּב, "the height, the high fortress," in the third clause of Jer 48:1, as the representatives of the mountain country of Moab. Various expositors, certainly, take the word as a proper name designating an elevated region; Graf and Ngelsbach take it to be a name of Kir-Moab (Kir-heres, Kir-haresheth, Jer 48:31, Jer 48:36), the chief fortress in the country, the modern Kerek in the southern part of Moab; but no valid proof has been adduced. By "the height" Hitzig understands the highlands, which learn of the fall of these towns in the lowlands, and feel this disgrace that has come on Moab, but have not yet themselves been taken. But this view is untenable, because the towns of Nebo and Kiriathaim are not situated in the level country. Again, since הובשׁה is common to the two clauses, the distinction between נלכּדה and חתּה could hardly be pressed so far as to make the latter the opposite of the former, in the sense of being still unconquered. The meaning rather is, that through Nebo's being laid waste, and the capture of Kiriathaim, the fortress on which the Moabites trusted is no more. And to this Jer 48:3 appropriately adds, "the boasting of Moab is gone," i.e., Moab has no more ground for boasting. "In Heshbon they (the enemy, or the conquerors) plot evil against Moab." Heshbon was formerly the capital of the Amorite kingdom of Sihon (Num 21:26; Deut 2:24, etc.), and was assigned to the tribe of Reuben (Josh 13:17); but because it lay on the boundary of the territory belonging to the tribe, it was given up to the Gadites, and set apart as a Levitical city (Josh 21:37). It lay ten Roman miles east from the Jordan, opposite Jericho, almost intermediate between the Arnon and the Jabbok, and is still pointed out, though in ruins, under the old name Heshbn (see on Num 32:37). At the time of Jeremiah it was taken possession of by the Ammonites (Jer 49:3), consequently it was the frontier town of the Moabite territory at that time; and being such, it is here named as the town where the enemy, coming from the north, deliberate regarding the conquest of Moab - "meditate evil," i.e., decide upon conquest and devastation. The suffix of עליה refers to Moab as a country, and hence is feminine; cf. v. 4. "We will destroy it (Moab) מגּוי, so that it shall no longer be a nation." Just as in בּחשׁבּון חשׁבוּ there is a play on the words, so is there also in the expression מדמן תּדּמּי which follows. This very circumstance forms an argument for taking Madmen as a proper name, instead of an appellative, as Venema and Hitzig have done, after the example of the lxx: "Yea, thou shalt be destroyed (and made into) a dunghill." In support of this rendering they point to 4Kings 10:27; Ezra 6:11. But the verb דּמם, in its meaning, ill accords with מדמן in the sense of a dung-heap, and in this case there would be no foundation for a play upon the words (Graf). It is no proof of the non-existence of a place called Madmen in Moab, that it is not mentioned elsewhere; Madmena in the tribe of Benjamin (Is 10:31), and Madmanna in Judah (Josh 15:31), are also mentioned but once. These passages rather show that the name Madmen was not uncommon; and it was perhaps with reference to this name that Isaiah (Is 25:10) chose the figure of the dunghill. דּמם, to be silent, means, in the Niphal, to be brought to silence, be exterminated, perish; cf. Jer 49:26; Jer 25:37; Jer 8:14, etc. As to the form תּדּמּי instead of תּדּמּי , cf. Ewald, 140, b; Gesenius, 67, Rem. 5. The following clause refers to Madmen: "after thee shall the sword go;" cf. Jer 9:15.
Jer 48:3-4
A cry is heard from Horonaim against violence and destruction. The words שׁד ושׁב are to be taken as the cry itself; cf. Jer 4:20; Jer 20:8. The city of Horonaim, mentioned both here and in Is 15:5 in connection with Luhith, lay on a slope, it would seem, not far from Luhith. Regarding this latter place we find it remarked in the Onomasticon: est usque hodie vicus inter Areopolim et Zoaram nomine Luitha (Λουειθά). As to ̓Ωροναείμ, the Onomasticon says no more than πόλις Μωὰβ ὲν ̔Ιερεμίᾳ (ed. Lars. p. 376). The destruction over which the outcry is made comes on Moab. By "Moab" Graf refuses to understand the country or its inhabitants, but rather the ancient capital of the country, Ar-Moab (Num 21:28; Is 15:1), in the valley of the Arnon, which is also simply called Ar in Num 21:15; Deut 2:9. But, as Dietrich has already shown (S. 329ff.), the arguments adduced in support of this view are insufficient to prove the point.
(Note: The mention of Moab among names if cities in Jer 48:4, and in connection with Kir-heres in Jer 48:31 and Jer 48:36 proves nothing; for in Jer 48:4 Moab is not named among towns, and the expression in Jer 48:31 and Jer 48:36 is analogous to the phrase "Judah and Jerusalem." Nor can any proof be derived from the fact that Rabbath-Moab is merely called "Moab" in the Onomasticon of Eusebius, and Mb in Abulfeda, and Rabbath-Ammon, now merely "Amman;" because this mode of speaking will not admit of being applied for purposes of proof to matters pertaining to Old Testament times, since it originated only in the Christian ages,at a time, too, when Rabbath had become the capital of the country, and when Rabbath-Moab could easily be shortened by the common people into "Moab." Rabbath (of Moab), however, is not mentioned at all in the Old Testament.)
שׁבר, to break,of a nation or a city (Jer 19:11; Is 14:25, etc.), as it were, to ruin, - is here used of the country or kingdom. צעוריה is for צעיריה, as in Jer 14:3. The little ones of Moab, that raise a cry, are neither the children (Vulgate, Dahler, Maurer), nor the small towns (Hitzig), nor the people of humble condition, but cives Moabi ad statum miserum dejecti (Kueper). The lxx have rendered εἰς Ζογόρα (i.e., צעורה), which reading is preferred by J. D. Michaelis, Ewald, Umbreit, Graf, Ngelsbach, but without sufficient reason; for neither the occurrence of Zoar in combination with Horonaim in Jer 48:34, nor the parallel passage Is 15:5, will prove the point. Is 15:5 is not a parallel to this verse, but to Jer 48:34; however, the train of thought is different from that before us here. Besides, Jeremiah writes the name of the town צער (not צוער), cf. v. 34, as in Is 15:5; Deut 34:3; Gen 13:10 (צוער occurs only in Gen 19:22, Gen 19:30); hence it is unlikely that צעור has been written by mistake for צוער.
Jer 48:5
In Jer 48:5 this idea is further elucidated. The inhabitants flee, weeping as they go, towards the south, before the conquering enemy advancing from the north, up the ascent of Luhith, and down the descent of Horonaim. The idea is taken from Is 15:5, but applied by Jeremiah in his own peculiar manner; יעלה בּו is changed into יעלה בּכי, and the notion of weeping is thereby intensified. We take בּכי as an adverbial accusative, but in fact it is to be rendered like the preceding בּבכי; and יעלה stands with an indefinite nominative: "one ascends = they ascend," not "weeping rises over weeping," as Hitzig, Graf, and others take it. For, in the latter case, בּבכי could not be separated from בּכי, nor stand first; cf. the instances adduced by Graf, שׁנה בּשׁנה and עין בּעין. The form חלּחות for חלּחית is either an error of transcription or an optional form, and there is no ground for taking the word as appellative, as Hitzig does, "the ascent of boards, i.e., as boards tower one above another, so does weeping rise," - an unnatural figure, and one devoid of all taste. The last words of the second member of the verse present some difficulty, chiefly on account of צרי, which the lxx have omitted, and which Ewald and Umbreit set down as spurious, although (as Graf rightly remarks) they do not thereby explain how it came into the text. To suppose, with the Rabbinical writers, that the construct state צרי stands for the absolute, is not only inadmissible, as being against the principles of grammar, but also contrary to the whole scope of the passage. The context shows that the clamour cannot proceed from the enemy, but only from the fugitive Moabites. Only two explanations are possible: either צרי must be taken in the sense of angustiae, and in connection with צעקת, "straits, distress of crying," a cry of distress, as De Wette does; or, "oppressors of the cry of distress," as Ngelsbach takes it. We prefer the former, in spite of the objection of Graf, that the expression "distress of crying," for "a cry of distress," would be a strange one: for this objection may be made against his own explanation, that צרי means the bursting open of the mouth in making a loud cry; and צרי זעקה is a loud outcry for help.
Jer 48:6
Only by a precipitate flight into the desert can the Moabites save even their lives. The summons to flee is merely a rhetorical expression for the thought that there is no safety to be had in the country. To ותּהינה in Jer 48:6 we must supply נפשׁות as the subject: "your souls shall be." Ewald would change נפשׁכם into נפשׁיכם; but this proposal has against it the fact that the plural form נפשׁים is found in but a single case, Ezek 13:20, and נפשׁות everywhere else: besides, נפשׁ is often used in the singular of several persons, as in 2Kings 19:6, and may further be easily taken here in a distributive sense; cf. מלּטוּ אישׁ נפשׁו, Jer 51:6. The assumption of C. B. Michaelis, Rosenmller, Maurer, and of the translators of our "Authorized" English Version, that תּהינה is the second person, and refers to the cities, i.e., their inhabitants, is against the context. ערוער cannot here be the name of a town, because neither Aroer in the tribe of Reuben, which was situated on the Arnon, nor Aroer of the tribe of Gad, which was before Rabbath-Ammon, lay in the wilderness; the comparison, too, of the fugitives to a city is unsuitable. The clause reminds us of Jer 17:6, and ערוער = the ערער of that passage; the form found here is either an error of transcription caused by thinking of Aroer, or a play upon the name of the city, for the purpose of pointing out the fate impending over it.
Jer 48:7-8
Moab will not be saved from destruction by any trust on their works or on their treasures. The lxx, Vulgate, and Syriac render מעשׂיך by fortresses, hence Ewald would read מעוניך instead; but there is no ground for the change, since the peculiar rendering alluded to has evidently originated from מעשׂה having been confounded with מעוז. Others, as Dahler, refer the word to idols; but these are always designated as מעשׂי יד. Graf translates "property," and points to 1Kings 25:2; Ex 23:16; but this meaning also has really nothing to support it, for מעשׂה in these passages denotes only agriculture and its produce, and the combination of the word with אוצרות in this passage does not require such a rendering. We abide by the common meaning of "doings" or "works," not evil deeds specially (Hitzig), but "all that Moab undertakes." Neither their efforts to maintain and increase their power, nor their wealth, will avail them in any way. They shall be overcome. Moab is addressed as a country or kingdom. לכד, to seize, capture; of a land, to take, conquer. Chemosh, with his priests and princes, shall go into exile. כּמישׁ is perhaps a mere error of the copyist for כּמושׁ, Chemosh, the chief deity of the Moabites and Ammonites, worshipped as a king and the war-god of his people: see on Num 21:29. As in the last-named passage the Moabites are called the people of Chemosh, so here, not merely the priests, but also the princes of Moab, are called his priests and his princes. The Kethib יחד is not to be changed, although Jeremiah elsewhere always uses יחדּו, which is substituted in the Qeri; cf. Jer 49:3. In confirmation of this, it is added, in Jer 48:8, that all the cities of Moab, without exception, shall be laid waste, and the whole country, valley and plain, shall be brought to ruin. המּישׁור, "the level," is the table-land stretching from the Arnon to Heshbon, and north-eastwards as far as Rabbath-Ammon, and which originally belonged to the Moabites, hence called "the fields of Moab" in Num. 21:40; but it was taken from them by the Amorites, and after the conquest of the latter was taken possession of by the Israelites (Deut 3:10; Deut 4:43; Josh 13:9), but at that time had been taken back once more by the Moabites. העמק is the valley of the Jordan, commonly called הערבה, as in Josh 13:27 and Josh 13:19; here it is that portion of the valley towards the west which bounds the table-land. אשׁר can only be taken in a causal signification, "because," as in Jer 16:13, or in a relative meaning, quod, or "as."
Geneva 1599
48:1 Against Moab thus saith the LORD of hosts, the God of Israel; Woe to (a) Nebo! for it is laid waste: Kiriathaim is confounded [and] taken: Misgab is confounded and dismayed.
(a) These were cities of the Moabites, which Nebuchadnezzar took before he went to fight against Nebo King of Egypt.
John Gill
48:1 Against Moab thus saith the Lord of hosts, the God of Israel,.... The prophecy concerning Moab is introduced with these epithets of God, partly to observe that the God of Israel was the only true God, in opposition to the gods of Moab, and other nations; and partly to point out his omnipotence, being able to perform what he here predicts and threatens; as also to suggest, that for the enmity of the Moabites to his people Israel, and their contempt of them, which is taken notice of in this chapter, and the ill treatment of them, the Lord would now take vengeance on them. Some render it, "concerning Moab" (z); because every thing that is here said is not against it; the chapter concludes in favour of it; though the far greater part, and ever, all but the last verse, is against it. This prophecy, according to Josephus (a), had its fulfilment about five years after the destruction of Jerusalem;
woe unto Nebo, for it is spoiled; its walls broken down; its houses demolished; its inhabitants destroyed, and plundered of their riches; this, in prophetic language, is represented as done, because of the certainty of it. Of this city See Gill on Is 15:2; It is thought to be an oracular one, where was a temple of their idol; and from whence their priests gave out oracles, promising peace, and prosperity and safety, to Moab; and therefore the desolation of that is first prophesied of, to show that no dependence was to be had on those lying oracles;
Kirjathaim is confounded and taken; a city in the tribe of Reuben, which afterwards came into the hands of the Moabites, Josh 13:19. The word is of the dual form; and it might be a double city, like Jerusalem, consisting of a lower and upper city; or it might be divided by a river; or, as Kimchi and Ben Melech think, it was so called because it had two towers in it. It seems to be the same with Kir of Moab, Kirharesh, and Kirhareseth, Is 15:1; when it was taken by the Chaldeans, the inhabitants were confounded, as having looked upon the place, and boasted of it, as impregnable;
Misgab is confounded and dismayed; so called from its being built on a high place, and well fortified; though some think that this is not the proper name of a place; but only signifies a high and fortified place both by nature and art; a place of refuge, where persons thought themselves safe; and so the Targum renders it,
"the house of their confidence;''
this, when besieged and taken by the Babylonians, threw the inhabitants into the utmost consternation and confusion. Some take it to be the same with Bamoth, a name of much the same signification, Josh 13:17; see Is 15:2.
(z) "ad Moab", V. L. Pagninus, Montanus; "de Moabo", Vatablus, Cocceius. (a) Antiqu. l. 10. c. 9. sect. 7.
Robert Jamieson, A. R. Fausset and David Brown
48:1 PROPHECY AGAINST MOAB. (Jer. 48:1-47)
Nebo--a mountain and town of Moab; its meaning is "that which fructifies."
Kiriathaim--a city of Moab, consisting of two cities, as the word signifies; originally held by the Emim (Gen 14:5).
Misgab--meaning "elevation." It lay on an elevation.
48:248:2: Եւ ո՛չ եւս իցեն պարծանք Մովաբու յԵսեբոն. խորհեցաւ ՚ի վերայ նորա չարիս. Եկա՛յք հարցուք զնա յազգէ՛ եւ լռելով լռեսցէ, զկնի քո շրջեսցի հուր։
2 Մովաբն այլեւս Եսեբոնում պարծենալու բան չունի: Նրա մասին չարիք են որոճում, թէ՝ “Եկէք ազգի միջից նրան ոչնչացնենք, թող լռի ու պապանձուի”: Հուրն[123] է շրջում քո յետեւից:[123] 123. Եբրայերէն՝ սուրը:
2 Մովաբը ա՛լ պիտի չպարծի։Եսեբոնի մէջ անոր վրայ չարիք խորհեցան ու ըսին.‘Եկէ՛ք, զանիկա ազգ ըլլալէ դադրեցնենք’։Դո՛ւն ալ, ո՛վ Մադմէն, լռութեան պիտի դատապարտուիս, Քու ետեւէդ սուր կու գայ։
Եւ ոչ եւս իցեն պարծանք Մովաբու յԵսեբոն. խորհեցան ի վերայ նորա չարիս. Եկայք հարցուք զնա յազգէ, եւ [709]լռելով լռեսցէ``, զկնի քո շրջեսցի [710]հուր:

48:2: Եւ ո՛չ եւս իցեն պարծանք Մովաբու յԵսեբոն. խորհեցաւ ՚ի վերայ նորա չարիս. Եկա՛յք հարցուք զնա յազգէ՛ եւ լռելով լռեսցէ, զկնի քո շրջեսցի հուր։
2 Մովաբն այլեւս Եսեբոնում պարծենալու բան չունի: Նրա մասին չարիք են որոճում, թէ՝ “Եկէք ազգի միջից նրան ոչնչացնենք, թող լռի ու պապանձուի”: Հուրն[123] է շրջում քո յետեւից:
[123] 123. Եբրայերէն՝ սուրը:
2 Մովաբը ա՛լ պիտի չպարծի։Եսեբոնի մէջ անոր վրայ չարիք խորհեցան ու ըսին.‘Եկէ՛ք, զանիկա ազգ ըլլալէ դադրեցնենք’։Դո՛ւն ալ, ո՛վ Մադմէն, լռութեան պիտի դատապարտուիս, Քու ետեւէդ սուր կու գայ։
zohrab-1805▾ eastern-1994▾ western am▾
48:248:2 Нет более славы Моава; в Есевоне замышляют против него зло: >. И ты, Мадмена, погибнешь; меч следует за тобою.
48:2 καὶ και and; even ἀνέστη ανιστημι stand up; resurrect Ισμαηλ ισμαηλ and; even οἱ ο the δέκα δεκα ten ἄνδρες ανηρ man; husband οἳ ος who; what ἦσαν ειμι be μετ᾿ μετα with; amid αὐτοῦ αυτος he; him καὶ και and; even ἐπάταξαν πατασσω pat; impact τὸν ο the Γοδολιαν γοδολιας who; what κατέστησεν καθιστημι establish; appoint βασιλεὺς βασιλευς monarch; king Βαβυλῶνος βαβυλων Babylōn; Vavilon ἐπὶ επι in; on τῆς ο the γῆς γη earth; land
48:2 אֵ֣ין ʔˈên אַיִן [NEG] עֹוד֮ ʕôḏ עֹוד duration תְּהִלַּ֣ת tᵊhillˈaṯ תְּהִלָּה praise מֹואָב֒ môʔˌāv מֹואָב Moab בְּ bᵊ בְּ in חֶשְׁבֹּ֗ון ḥešbˈôn חֶשְׁבֹּון Heshbon חָשְׁב֤וּ ḥāšᵊvˈû חשׁב account עָלֶ֨יהָ֙ ʕālˈeʸhā עַל upon רָעָ֔ה rāʕˈā רָעָה evil לְכ֖וּ lᵊḵˌû הלך walk וְ wᵊ וְ and נַכְרִיתֶ֣נָּה naḵrîṯˈennā כרת cut מִ mi מִן from גֹּ֑וי ggˈôy גֹּוי people גַּם־ gam- גַּם even מַדְמֵ֣ן maḏmˈēn מַדְמֵן Madmen תִּדֹּ֔מִּי tiddˈōmmî דמם rest אַחֲרַ֖יִךְ ʔaḥᵃrˌayiḵ אַחַר after תֵּ֥לֶךְ tˌēleḵ הלך walk חָֽרֶב׃ ḥˈārev חֶרֶב dagger
48:2. non est ultra exultatio in Moab contra Esebon cogitaverunt malum venite et disperdamus eam de gente ergo silens conticesces sequeturque te gladiusThere is no more rejoicing in Moab over Hesebon: they have devised evil. Come, and let us cut it off from being a nation. Therefore shalt thou in silence hold thy peace, and the sword shall follow thee.
2. The praise of Moab is no more; in Heshbon they have devised evil against her, Come, and let us cut her off from being a nation. Thou also, O Madmen, shalt be brought to silence; the sword shall pursue thee.
48:2. There is no longer any rejoicing in Moab over Heshbon. They have devised evil. ‘Come and let us destroy it as a nation.’ Then you will be utterly silenced, and the sword will pursue you.
48:2. [There shall be] no more praise of Moab: in Heshbon they have devised evil against it; come, and let us cut it off from [being] a nation. Also thou shalt be cut down, O Madmen; the sword shall pursue thee.
no more praise of Moab: in Heshbon they have devised evil against it; come, and let us cut it off from [being] a nation. Also thou shalt be cut down, O Madmen; the sword shall pursue thee:

48:2 Нет более славы Моава; в Есевоне замышляют против него зло: <<пойдем, истребим его из числа народов>>. И ты, Мадмена, погибнешь; меч следует за тобою.
48:2
καὶ και and; even
ἀνέστη ανιστημι stand up; resurrect
Ισμαηλ ισμαηλ and; even
οἱ ο the
δέκα δεκα ten
ἄνδρες ανηρ man; husband
οἳ ος who; what
ἦσαν ειμι be
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
καὶ και and; even
ἐπάταξαν πατασσω pat; impact
τὸν ο the
Γοδολιαν γοδολιας who; what
κατέστησεν καθιστημι establish; appoint
βασιλεὺς βασιλευς monarch; king
Βαβυλῶνος βαβυλων Babylōn; Vavilon
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
48:2
אֵ֣ין ʔˈên אַיִן [NEG]
עֹוד֮ ʕôḏ עֹוד duration
תְּהִלַּ֣ת tᵊhillˈaṯ תְּהִלָּה praise
מֹואָב֒ môʔˌāv מֹואָב Moab
בְּ bᵊ בְּ in
חֶשְׁבֹּ֗ון ḥešbˈôn חֶשְׁבֹּון Heshbon
חָשְׁב֤וּ ḥāšᵊvˈû חשׁב account
עָלֶ֨יהָ֙ ʕālˈeʸhā עַל upon
רָעָ֔ה rāʕˈā רָעָה evil
לְכ֖וּ lᵊḵˌû הלך walk
וְ wᵊ וְ and
נַכְרִיתֶ֣נָּה naḵrîṯˈennā כרת cut
מִ mi מִן from
גֹּ֑וי ggˈôy גֹּוי people
גַּם־ gam- גַּם even
מַדְמֵ֣ן maḏmˈēn מַדְמֵן Madmen
תִּדֹּ֔מִּי tiddˈōmmî דמם rest
אַחֲרַ֖יִךְ ʔaḥᵃrˌayiḵ אַחַר after
תֵּ֥לֶךְ tˌēleḵ הלך walk
חָֽרֶב׃ ḥˈārev חֶרֶב dagger
48:2. non est ultra exultatio in Moab contra Esebon cogitaverunt malum venite et disperdamus eam de gente ergo silens conticesces sequeturque te gladius
There is no more rejoicing in Moab over Hesebon: they have devised evil. Come, and let us cut it off from being a nation. Therefore shalt thou in silence hold thy peace, and the sword shall follow thee.
48:2. There is no longer any rejoicing in Moab over Heshbon. They have devised evil. ‘Come and let us destroy it as a nation.’ Then you will be utterly silenced, and the sword will pursue you.
48:2. [There shall be] no more praise of Moab: in Heshbon they have devised evil against it; come, and let us cut it off from [being] a nation. Also thou shalt be cut down, O Madmen; the sword shall pursue thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Есевон, аммонитский город (см. XLIX:3), а прежде — моавитский (Ис. XV:4; XVI:8, 9). Отсюда неприятель устремляется на завоевание моавитской страны. — Мадмена — вероятно то же, что Медева (Ис. XV:2).
Adam Clarke: Commentary on the Bible - 1831
48:2: No more praise of Moab - "The glory of Moab, that it had never been conquered," (Dahler), is now at an end. Dr. Blayney translates: -
"Moab shall have no more glorying in Heshbon; They have devised evil against her (saying.)"
And this most certainly is the best translation of the original. He has marked also a double paronomasia in this and the next verse, a figure in which the prophets delight; בחשבון חשבו becheshbon chashebu "in Cheshbon they have devised," and מדמן תדמי madmen tiddommi, "Madmena, thou shalt be dumb."
Albert Barnes: Notes on the Bible - 1834
48:2: No more praise of Moab - literally, "The glory of Moab is no more," i. e., Moab has no more cause for boasting.
Heshbon - This town now belonged to the Ammonites Jer 49:3 but was on the border. The enemy encamped there arranges the plan of his campaign against Moab.
In the original there is a play of words upon the names Heshbon and Madmen.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:2: no more: Jer 48:17; Isa 16:14
Heshbon: Jer 48:34, Jer 48:35; Num 21:25-30, Num 32:37; Isa 15:5, Isa 16:8, Isa 16:9
come: Jer 48:42, Jer 31:36, Jer 33:24, Jer 46:28; Est 3:8-14; Psa 83:4-8
thou shalt: Jer 25:15, Jer 25:17
cut down: or, brought to silence, Isa 15:1, Isa 25:10 *marg. Madmenah
pursue thee: Heb. go after thee
Geneva 1599
48:2 [There shall be] no more praise of Moab: in Heshbon they have devised evil against it; (b) come, and let us cut it off from [being] a nation. Also thou shalt be cut down, (c) O Madmen; the sword shall pursue thee.
(b) Thus shall the Babylonians encourage one another.
(c) Read (Is 25:10).
John Gill
48:2 There shall be no more praise of Moab,.... It shall be no more commended for a rich, populous, and fruitful country, being now laid waste; though the next phrase,
in Heshbon, or "concerning Heshbon" (b), should be read in connection with this; and then the sense is, there shall be none any more in Heshbon to praise the country of Moab, what a fine and fertile country it is, since that city will be destroyed also; or there will be no more a Moabite to boast of his being an inhabitant in Heshbon, such an utter destruction will be made of it; or there will be no more boasting of Moab, or of any Moabite concerning Heshbon, what a famous, opulent, or strong city that is, since it is no more. Of this city See Gill on Is 15:4;
they have devised evil against it; that is, the Chaldeans devised evil against Heshbon, to besiege it, take and destroy it: there is in the expression a beautiful allusion to the name of the city of Heshbon, which has its name from a word that signifies to devise and consult (c);
come, and let us cut it off from being a nation: this is what the Babylonians consulted together against Heshbon; and not only against that, a principal city; but against the whole country of Moab, to make such an entire desolation of it, that it should be no more a nation: that which the Moabites with others devised against the people of Israel is now devised against them; a just retaliation this; see Ps 83:4;
also thou shalt be cut down, O Madmen; or utterly destroyed: it may be rendered, "shall become silent" (d); the voice of man shall not be heard in it, especially the voice of praise, of boasting, and rejoicing: there is in this clause also an elegant allusion to the name of the place, which comes from a root that signifies to "cut down", or "be silent" (e). This is thought by Grotius to be the Madiama of Ptolemy (f):
the sword shall pursue thee; after it has destroyed other cities, it should come in great haste and with great force to Madmen; or it should pursue after the inhabitants, of it, that should make their escape, or attempt to do so. The Targum is,
"after thee shall go out those that slay with the sword.''
(b) "nulla amplius gloriatio Moab in Chesbon", Calvin; "non ultra laus, Moab in Chesbon", Montanus; to the same purpose Vatablus. (c) a "cogitavit", "excogitavit". (d) "silebis", Montanus; so R. Judah in Ben Melech; "ad silentium redigeris"; so some in Vatablus. (e) . (f) Geograph. l. 6. c. 7.
John Wesley
48:2 Heshbon - Heshbon was one of the principal cities of the Moabites. Probably the enemies sat there in counsel, when they had taken it, against the other parts of the country.
Robert Jamieson, A. R. Fausset and David Brown
48:2 no more praise-- (Is 16:14).
in Heshbon--The foe having taken Heshbon, the chief city of Moab (Jer 48:45), in it devise evil against Moab ("it") saying, Come," &c. Heshbon was midway between the rivers Arnon and Jabbok; it was the residence of Sihon, king of the Amorites, and afterwards a Levitical city in Gad (Num 21:26). There is a play on words in the Hebrew, "Heshbon, Hashbu." Heshbon means a place of devising or counsel. The city, heretofore called the seat of counsel, shall find other counsellors, namely, those who devise its destruction.
thou shall be cut down . . . Madmen--rather, by a play on words on the meaning of madmen ("silence"), Thou shalt be brought to silence, so as well to deserve thy name (Is 15:1). Thou shalt not dare to utter a sound.
48:348:3: Զի գո՛յժ գուժողաց յՈրովնաիմայ. սատակումն եւ բեկումն մեծ
3 Օրոնայիմից լսւում է գուժկանների բօթը. “Մովաբն աւերուեց ու մեծ կոտորածի ենթարկուեց”:
3 Որոնայիմէն աղաղակի ձայն կու գայ.‘Աւերում ու մեծ կոտորած կայ’։
Զի գոյժ գուժողաց յՈրովնայիմայ, սատակումն եւ բեկումն մեծ:

48:3: Զի գո՛յժ գուժողաց յՈրովնաիմայ. սատակումն եւ բեկումն մեծ
3 Օրոնայիմից լսւում է գուժկանների բօթը. “Մովաբն աւերուեց ու մեծ կոտորածի ենթարկուեց”:
3 Որոնայիմէն աղաղակի ձայն կու գայ.‘Աւերում ու մեծ կոտորած կայ’։
zohrab-1805▾ eastern-1994▾ western am▾
48:348:3 Слышен вопль от Оронаима, опустошение и разрушение великое.
48:3 καὶ και and; even πάντας πας all; every τοὺς ο the Ιουδαίους ιουδαιος Judean τοὺς ο the ὄντας ειμι be μετ᾿ μετα with; amid αὐτοῦ αυτος he; him ἐν εν in Μασσηφα μασσηφα and; even πάντας πας all; every τοὺς ο the Χαλδαίους χαλδαιος Chaldaios; Khaltheos τοὺς ο the εὑρεθέντας ευρισκω find ἐκεῖ εκει there
48:3 קֹ֥ול qˌôl קֹול sound צְעָקָ֖ה ṣᵊʕāqˌā צְעָקָה cry מֵ mē מִן from חֹֽרֹונָ֑יִם ḥˈōrônˈāyim חֹרֹונָיִם Horonaim שֹׁ֖ד šˌōḏ שֹׁד violence וָ wā וְ and שֶׁ֥בֶר šˌever שֶׁבֶר breaking גָּדֹֽול׃ gāḏˈôl גָּדֹול great
48:3. vox clamoris de Oronaim vastitas et contritio magnaA voice of crying from Oronaim: waste, and great destruction.
3. The sound of a cry from Horonaim, spoiling and great destruction!
48:3. A voice of clamor from Horonaim: devastation and great destruction!
48:3. A voice of crying [shall be] from Horonaim, spoiling and great destruction.
A voice of crying [shall be] from Horonaim, spoiling and great destruction:

48:3 Слышен вопль от Оронаима, опустошение и разрушение великое.
48:3
καὶ και and; even
πάντας πας all; every
τοὺς ο the
Ιουδαίους ιουδαιος Judean
τοὺς ο the
ὄντας ειμι be
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
ἐν εν in
Μασσηφα μασσηφα and; even
πάντας πας all; every
τοὺς ο the
Χαλδαίους χαλδαιος Chaldaios; Khaltheos
τοὺς ο the
εὑρεθέντας ευρισκω find
ἐκεῖ εκει there
48:3
קֹ֥ול qˌôl קֹול sound
צְעָקָ֖ה ṣᵊʕāqˌā צְעָקָה cry
מֵ מִן from
חֹֽרֹונָ֑יִם ḥˈōrônˈāyim חֹרֹונָיִם Horonaim
שֹׁ֖ד šˌōḏ שֹׁד violence
וָ וְ and
שֶׁ֥בֶר šˌever שֶׁבֶר breaking
גָּדֹֽול׃ gāḏˈôl גָּדֹול great
48:3. vox clamoris de Oronaim vastitas et contritio magna
A voice of crying from Oronaim: waste, and great destruction.
48:3. A voice of clamor from Horonaim: devastation and great destruction!
48:3. A voice of crying [shall be] from Horonaim, spoiling and great destruction.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Оронаим — то же, что Хоронаим у Ис. XV:5.
Adam Clarke: Commentary on the Bible - 1831
48:3: Horonaim - Another city of Moab, near to Luhith. At this latter place the hill country of Moab commenced. "It is a place," says Dahler, "situated upon a height between Areopolis and Zoar."
Albert Barnes: Notes on the Bible - 1834
48:3: Omit shall be. "Spoiling and great destruction," literally breaking, is the cry heard from Horonaim Isa 15:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:3: voice: Jer 4:20, Jer 4:21, Jer 47:2; Isa 15:2, Isa 15:8, Isa 16:7-11, Isa 22:4
Horonaim: Jer 48:5, Jer 48:34; Isa 15:5
John Gill
48:3 A voice of crying shall be from Horonaim,.... Another city of Moab. The word is of the dual number; and, according to Kimchi and Ben Melech, there were two Horons, the upper and the lower; of this place See Gill on Is 15:5; this also should be destroyed; and so a cry of the inhabitants of it should be heard out of it:
spoiling, and great destruction; because the city was spoiled, and a great destruction made in the inhabitants and riches of it.
John Wesley
48:3 Horoniam - Another city of Moab.
Robert Jamieson, A. R. Fausset and David Brown
48:3 Horonaim--the same as the city Avara, mentioned by PTOLEMY. The word means "double caves" (Neh 2:10; Is 15:5).
48:448:4: բեկաւ Մովաբ. գո՛յժ տուք ՚ի Սոգովր[11665]. [11665] Ոմանք. Գոյժ տուք ՚ի Սեգովր. կամ՝ ՚ի Զոգար։
4 Գոյժ տուէք Զոգորին, քանզի Ալոթը ողբով լցուեց,
4 Մովաբ կործանուեցաւ, Անոր պզտիկ տղաքները աղաղակ բարձրացուցին։
բեկաւ Մովաբ. [711]գոյժ տուք ի Սեգովր. զի լցաւ Աղովթ լալովք:

48:4: բեկաւ Մովաբ. գո՛յժ տուք ՚ի Սոգովր[11665].
[11665] Ոմանք. Գոյժ տուք ՚ի Սեգովր. կամ՝ ՚ի Զոգար։
4 Գոյժ տուէք Զոգորին, քանզի Ալոթը ողբով լցուեց,
4 Մովաբ կործանուեցաւ, Անոր պզտիկ տղաքները աղաղակ բարձրացուցին։
zohrab-1805▾ eastern-1994▾ western am▾
48:448:4 Сокрушен Моав; вопль подняли дети его.
48:4 καὶ και and; even ἐγένετο γινομαι happen; become τῇ ο the ἡμέρᾳ ημερα day τῇ ο the δευτέρᾳ δευτερος second πατάξαντος πατασσω pat; impact αὐτοῦ αυτος he; him τὸν ο the Γοδολιαν γοδολιας and; even ἄνθρωπος ανθρωπος person; human οὐκ ου not ἔγνω γινωσκω know
48:4 נִשְׁבְּרָ֖ה nišbᵊrˌā שׁבר break מֹואָ֑ב môʔˈāv מֹואָב Moab הִשְׁמִ֥יעוּ hišmˌîʕû שׁמע hear זְּעָקָ֖ה zzᵊʕāqˌā זְעָקָה cry צְעִירֶֽיהָצעוריה *ṣᵊʕîrˈeʸhā צָעִיר little
48:4. contrita est Moab adnuntiate clamorem parvulis eiusMoab is destroyed: proclaim a cry for her little ones.
4. Moab is destroyed; her little ones have caused a cry to be heard.
48:4. Moab has been crushed. Announce an outcry for her little ones.
48:4. Moab is destroyed; her little ones have caused a cry to be heard.
Moab is destroyed; her little ones have caused a cry to be heard:

48:4 Сокрушен Моав; вопль подняли дети его.
48:4
καὶ και and; even
ἐγένετο γινομαι happen; become
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
δευτέρᾳ δευτερος second
πατάξαντος πατασσω pat; impact
αὐτοῦ αυτος he; him
τὸν ο the
Γοδολιαν γοδολιας and; even
ἄνθρωπος ανθρωπος person; human
οὐκ ου not
ἔγνω γινωσκω know
48:4
נִשְׁבְּרָ֖ה nišbᵊrˌā שׁבר break
מֹואָ֑ב môʔˈāv מֹואָב Moab
הִשְׁמִ֥יעוּ hišmˌîʕû שׁמע hear
זְּעָקָ֖ה zzᵊʕāqˌā זְעָקָה cry
צְעִירֶֽיהָצעוריה
*ṣᵊʕîrˈeʸhā צָעִיר little
48:4. contrita est Moab adnuntiate clamorem parvulis eius
Moab is destroyed: proclaim a cry for her little ones.
48:4. Moab has been crushed. Announce an outcry for her little ones.
48:4. Moab is destroyed; her little ones have caused a cry to be heard.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Дети его — по евр. Zeireiha, но, кажется правильнее, согласно с LXX, читать Zoara — "к Цоару". Моавитяне с криком бегут к г. Цоару, который лежал на юге страны Моавитской (у Исаии — Сигор, XV:5).
Albert Barnes: Notes on the Bible - 1834
48:4: Moab - Probably the city elsewhere called Ar-Moab. See the Septuagint of this verse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:4: Moab: This prophecy against Moab, as well as the following ones concerning Ammon, Edom, and the neighbouring countries, seem to have been fulfilled during the long siege of Tyre by Nebuchadnezzar. Josephus places these events five years after the destruction of Jerusalem. Num 21:27-30
her: Est 8:11; Psa 137:9
John Gill
48:4 Moab is destroyed,.... Either the whole nation in general; so the Targum,
"the kingdom of Moab is broken;''
and so Abarbinel; or a city so called, which some take to be the city Areopolis. Jerom (g) says, that Moab is a city of Arabia, now called Areopolis; and which also has the name of Rabbathmoab, or "grand Moab";
her little ones have caused a cry to be heard; seeing their parents killed, and they left desolate, and in the hands of the enemy; and not only so, but just going to be dashed in pieces by them. The Targum interprets it, her governors; and so Jarchi, who thinks they are so called, because they are lesser than kings. Kimchi and Ben Melech suggest, that these are called so by way of contempt. The word "tzeir" signifies both "little" and "great", as the learned Pocock (h) has abundantly proved.
(g) De locis Heb. fol. 87. H. & 93. B. (h) Not. Miscell. in Port. Mosis, p. 17, 18.
Robert Jamieson, A. R. Fausset and David Brown
48:4 little ones . . . cry--heightening the distress of the scene. The foe does not spare even infants.
48:548:5: զի լցա՛ւ Աղովթ լալովք. ելցէ՛ լալով ընդ ճանապարհն Որովնայիմայ։ Տագնա՛պ եւ գոյժ բեկման լուայ[11666]։ [11666] Ոմանք. Զի լցաւ Աղաւովթ լալեօք... եւ գոյժ եւ բեկումն լուայ։
5 եւ լացով են բարձրանում Օրոնայիմի ճանապարհով: Տագնապ ու կոտորածի բօթ լսեցի.
5 Քանզի Ղուիթի զառիվերէն Մեծ լացով պիտի ելլեն. Քանզի Որոնայիմի զառիվայրէն Թշնամիները կոտորածի աղաղակ լսեցին։
ելցէ լալով ընդ ճանապարհն Որովնայիմայ. տագնապ եւ գոյժ բեկման լուայ:

48:5: զի լցա՛ւ Աղովթ լալովք. ելցէ՛ լալով ընդ ճանապարհն Որովնայիմայ։ Տագնա՛պ եւ գոյժ բեկման լուայ[11666]։
[11666] Ոմանք. Զի լցաւ Աղաւովթ լալեօք... եւ գոյժ եւ բեկումն լուայ։
5 եւ լացով են բարձրանում Օրոնայիմի ճանապարհով: Տագնապ ու կոտորածի բօթ լսեցի.
5 Քանզի Ղուիթի զառիվերէն Մեծ լացով պիտի ելլեն. Քանզի Որոնայիմի զառիվայրէն Թշնամիները կոտորածի աղաղակ լսեցին։
zohrab-1805▾ eastern-1994▾ western am▾
48:548:5 На восхождении в Лухит плач за плачем поднимается; и на спуске с Оронаима неприятель слышит вопль о разорении.
48:5 καὶ και and; even ἤλθοσαν ερχομαι come; go ἄνδρες ανηρ man; husband ἀπὸ απο from; away Συχεμ συχεμ Sychem; Sikhem καὶ και and; even ἀπὸ απο from; away Σαλημ σαλημ Salēm; Salim καὶ και and; even ἀπὸ απο from; away Σαμαρείας σαμαρεια Samareia; Samaria ὀγδοήκοντα ογδοηκοντα eighty ἄνδρες ανηρ man; husband ἐξυρημένοι ξυραω shave πώγωνας πωγων and; even διερρηγμένοι διαρρηγνυμι rend; tear τὰ ο the ἱμάτια ιματιον clothing; clothes καὶ και and; even κοπτόμενοι κοπτω cut; mourn καὶ και and; even μαναα μαναα and; even λίβανος λιβανος.1 frankincense ἐν εν in χερσὶν χειρ hand αὐτῶν αυτος he; him τοῦ ο the εἰσενεγκεῖν εισφερω bring in εἰς εις into; for οἶκον οικος home; household κυρίου κυριος lord; master
48:5 כִּ֚י ˈkî כִּי that מַעֲלֵ֣ה maʕᵃlˈē מַעֲלֶה ascent הַה *ha הַ the לֻּחִ֔יתלחות *lluḥˈîṯ לוּחִית Luhith בִּ bi בְּ in בְכִ֖י vᵊḵˌî בְּכִי weeping יַֽעֲלֶה־ yˈaʕᵃleh- עלה ascend בֶּ֑כִי bˈeḵî בְּכִי weeping כִּ֚י ˈkî כִּי that בְּ bᵊ בְּ in מֹורַ֣ד môrˈaḏ מֹורָד descent חֹורֹנַ֔יִם ḥôrōnˈayim חֹרֹונָיִם Horonaim צָרֵ֥י ṣārˌê צַר adversary צַֽעֲקַת־ ṣˈaʕᵃqaṯ- צְעָקָה cry שֶׁ֖בֶר šˌever שֶׁבֶר breaking שָׁמֵֽעוּ׃ šāmˈēʕû שׁמע hear
48:5. per ascensum enim Luaith plorans ascendet in fletu quoniam in descensu Oronaim hostes ululatum contritionis audieruntFor by the ascent of Luith shall the mourner go up with weeping: for in the descent of Oronaim the enemies have heard a howling of destruction.
5. For by the ascent of Luhith with continual weeping shall they go up; for in the going down of Horonaim they have heard the distress of the cry of destruction.
48:5. For, along the ascent of Luhith, the mourner will ascend with weeping. For, on the descent of Horonaim, the enemies have heard the wailing of devastation.
48:5. For in the going up of Luhith continual weeping shall go up; for in the going down of Horonaim the enemies have heard a cry of destruction.
For in the going up of Luhith continual weeping shall go up; for in the going down of Horonaim the enemies have heard a cry of destruction:

48:5 На восхождении в Лухит плач за плачем поднимается; и на спуске с Оронаима неприятель слышит вопль о разорении.
48:5
καὶ και and; even
ἤλθοσαν ερχομαι come; go
ἄνδρες ανηρ man; husband
ἀπὸ απο from; away
Συχεμ συχεμ Sychem; Sikhem
καὶ και and; even
ἀπὸ απο from; away
Σαλημ σαλημ Salēm; Salim
καὶ και and; even
ἀπὸ απο from; away
Σαμαρείας σαμαρεια Samareia; Samaria
ὀγδοήκοντα ογδοηκοντα eighty
ἄνδρες ανηρ man; husband
ἐξυρημένοι ξυραω shave
πώγωνας πωγων and; even
διερρηγμένοι διαρρηγνυμι rend; tear
τὰ ο the
ἱμάτια ιματιον clothing; clothes
καὶ και and; even
κοπτόμενοι κοπτω cut; mourn
καὶ και and; even
μαναα μαναα and; even
λίβανος λιβανος.1 frankincense
ἐν εν in
χερσὶν χειρ hand
αὐτῶν αυτος he; him
τοῦ ο the
εἰσενεγκεῖν εισφερω bring in
εἰς εις into; for
οἶκον οικος home; household
κυρίου κυριος lord; master
48:5
כִּ֚י ˈkî כִּי that
מַעֲלֵ֣ה maʕᵃlˈē מַעֲלֶה ascent
הַה
*ha הַ the
לֻּחִ֔יתלחות
*lluḥˈîṯ לוּחִית Luhith
בִּ bi בְּ in
בְכִ֖י vᵊḵˌî בְּכִי weeping
יַֽעֲלֶה־ yˈaʕᵃleh- עלה ascend
בֶּ֑כִי bˈeḵî בְּכִי weeping
כִּ֚י ˈkî כִּי that
בְּ bᵊ בְּ in
מֹורַ֣ד môrˈaḏ מֹורָד descent
חֹורֹנַ֔יִם ḥôrōnˈayim חֹרֹונָיִם Horonaim
צָרֵ֥י ṣārˌê צַר adversary
צַֽעֲקַת־ ṣˈaʕᵃqaṯ- צְעָקָה cry
שֶׁ֖בֶר šˌever שֶׁבֶר breaking
שָׁמֵֽעוּ׃ šāmˈēʕû שׁמע hear
48:5. per ascensum enim Luaith plorans ascendet in fletu quoniam in descensu Oronaim hostes ululatum contritionis audierunt
For by the ascent of Luith shall the mourner go up with weeping: for in the descent of Oronaim the enemies have heard a howling of destruction.
48:5. For, along the ascent of Luhith, the mourner will ascend with weeping. For, on the descent of Horonaim, the enemies have heard the wailing of devastation.
48:5. For in the going up of Luhith continual weeping shall go up; for in the going down of Horonaim the enemies have heard a cry of destruction.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: См. Ис. XV:5.
Albert Barnes: Notes on the Bible - 1834
48:5: Luhith was situated upon an eminence, and Jeremiah describes one set of weeping fugitives as pressing close upon another.
In the going down of Horonaim ... - Rather, in the descent of Horonaim they have heard the distresses of the cry of breaking, i. e., the cry of distress occasioned by the ruin inflicted by the enemy. It was situated in a hollow, probably near the Dead Sea.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:5: Luhith: Luhith is placed by Eusebius between Areopolis, or Ar, and Zoar. (See Jer 48:34.) It was evidently situated upon a height; as was also Horonaim, which was probably not far from Luhith. Isa 15:5
continual weeping: Heb. weeping with weeping
Geneva 1599
48:5 For in the ascent of (d) Luhith continual weeping shall go up; for in the descent of Horonaim the enemies have heard a cry of destruction.
(d) Horonaim and Luhith were two places by which the Moabites would flee, (Is 15:5).
John Gill
48:5 For in the going up of Luhith continual weeping shall go up,.... This is another city, which was built on a high hill, which had a considerable ascent to it, whither those that escaped from Horonaim might flee for safety; but as they went up the hill would weep bitterly, and all the way they went, because of the loss of friends and sustenance, and the danger they themselves were still in. Of this place See Gill on Is 15:5;
for in the going down of Horonaim the enemies have heard a cry of destruction; a place before mentioned, which lay low, in the descent of which, the enemies, the Chaldeans, heard the cries of those that fled from Horonaim, and went up from thence to Luhith, which cry was as follows:
John Wesley
48:5 Luhith - To this city the Moabites fled for sanctuary, and flying made so great an out - cry that their enemies who pursued them heard it.
Robert Jamieson, A. R. Fausset and David Brown
48:5 going up of Luhith . . . going down of Horonaim--Horonaim lay in a plain, Luhith on a height. To the latter, therefore, the Moabites would flee with "continual weeping," as a place of safety from the Chaldeans. Literally, "Weeping shall go up upon weeping."
48:648:6: Փախերո՛ւք՝ եւ ապրեցուցէ՛ք զանձինս ձեր. եւ եղիջիք իբրեւ զցիռ յանապատի։
6 փախէ՛ք ու փրկեցէ՛ք ձեր անձերը ու կը լինէք ինչպէս անապատի ցիռ:
6 Փախէ՛ք, ձեր անձը ազատեցէ՛քԵւ անապատին մէջի մոշային պէս եղէ՛ք։
Փախերուք եւ ապրեցուցէք զանձինս ձեր, եւ եղիջիք իբրեւ [712]զցիռ յանապատի:

48:6: Փախերո՛ւք՝ եւ ապրեցուցէ՛ք զանձինս ձեր. եւ եղիջիք իբրեւ զցիռ յանապատի։
6 փախէ՛ք ու փրկեցէ՛ք ձեր անձերը ու կը լինէք ինչպէս անապատի ցիռ:
6 Փախէ՛ք, ձեր անձը ազատեցէ՛քԵւ անապատին մէջի մոշային պէս եղէ՛ք։
zohrab-1805▾ eastern-1994▾ western am▾
48:648:6 Бегите, спасайте жизнь свою, и будьте подобны обнаженному дереву в пустыне.
48:6 καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out εἰς εις into; for ἀπάντησιν απαντησις encounter; escort αὐτοῖς αυτος he; him Ισμαηλ ισμαηλ he; him ἐπορεύοντο πορευομαι travel; go καὶ και and; even ἔκλαιον κλαιω weep; cry καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him εἰσέλθετε εισερχομαι enter; go in πρὸς προς to; toward Γοδολιαν γοδολιας Godolias; Gotholias
48:6 נֻ֖סוּ nˌusû נוס flee מַלְּט֣וּ mallᵊṭˈû מלט escape נַפְשְׁכֶ֑ם nafšᵊḵˈem נֶפֶשׁ soul וְ wᵊ וְ and תִֽהְיֶ֕ינָה ṯˈihyˈeʸnā היה be כַּ ka כְּ as עֲרֹועֵ֖ר ʕᵃrôʕˌēr עֲרֹועֵר [uncertain] בַּ ba בְּ in † הַ the מִּדְבָּֽר׃ mmiḏbˈār מִדְבָּר desert
48:6. fugite salvate animas vestras et eritis quasi myrice in desertoFlee, save your lives: and be as heath in the wilderness.
6. Flee, save your lives, and be like the heath in the wilderness.
48:6. Flee, save your lives! And you shall be like a saltcedar tree in the desert.
48:6. Flee, save your lives, and be like the heath in the wilderness.
Flee, save your lives, and be like the heath in the wilderness:

48:6 Бегите, спасайте жизнь свою, и будьте подобны обнаженному дереву в пустыне.
48:6
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
εἰς εις into; for
ἀπάντησιν απαντησις encounter; escort
αὐτοῖς αυτος he; him
Ισμαηλ ισμαηλ he; him
ἐπορεύοντο πορευομαι travel; go
καὶ και and; even
ἔκλαιον κλαιω weep; cry
καὶ και and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
εἰσέλθετε εισερχομαι enter; go in
πρὸς προς to; toward
Γοδολιαν γοδολιας Godolias; Gotholias
48:6
נֻ֖סוּ nˌusû נוס flee
מַלְּט֣וּ mallᵊṭˈû מלט escape
נַפְשְׁכֶ֑ם nafšᵊḵˈem נֶפֶשׁ soul
וְ wᵊ וְ and
תִֽהְיֶ֕ינָה ṯˈihyˈeʸnā היה be
כַּ ka כְּ as
עֲרֹועֵ֖ר ʕᵃrôʕˌēr עֲרֹועֵר [uncertain]
בַּ ba בְּ in
הַ the
מִּדְבָּֽר׃ mmiḏbˈār מִדְבָּר desert
48:6. fugite salvate animas vestras et eritis quasi myrice in deserto
Flee, save your lives: and be as heath in the wilderness.
48:6. Flee, save your lives! And you shall be like a saltcedar tree in the desert.
48:6. Flee, save your lives, and be like the heath in the wilderness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: См. XVII:6.
Adam Clarke: Commentary on the Bible - 1831
48:6: Flee, save your lives - The enemy is in full pursuit of you.
Be like the heath - כערוער caaroer, "like Aroer;" which some take for a city, others for a blasted or withered tree. It is supposed that a place of this name lay towards the north, in the land of the Ammonites, on a branch of the river Jabbok; surrounded by deserts. Save yourselves by getting into the wilderness, where the pursuing foe will scarcely think it worth his while to follow you, as the wilderness itself must soon destroy you.
Albert Barnes: Notes on the Bible - 1834
48:6: Like the heath - Or, Like a destitute man. See the marginal reference note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:6: Flee: Jer 51:6; Gen 19:17; Psa 11:1; Pro 6:4, Pro 6:5; Mat 24:16-18; Luk 3:7, Luk 17:31-33; Heb 6:18
be like: Jer 17:6; Job 30:3-7
the heath: or, a naked tree
Geneva 1599
48:6 Flee, save your lives, and be like the (e) bush in the wilderness.
(e) Hide yourselves in barren places, where the enemy will not pursue after you, (Jer 17:6).
John Gill
48:6 Flee, save your lives,.... These are either the words of the Moabites, their cry of destruction mentioned in the latter part of Jer 48:5; who, seeing nothing but ruin before their eyes, advise one another to flee in all haste, and save their lives if possible, since nothing else could be saved: or else they are the words of the prophet, giving counsel to the Moabites to betake themselves to flight for the safety of their lives, these being in great danger; so Abarbinel; with whom others agree, only think they are spoken ironically; suggesting, that when they had endeavoured by flight to save their lives, it would be to no purpose; they should not escape the hands of their enemies; which seems to be the truest sense:
and be like the heath in the wilderness; which is called "erice", or "ling", which grows in waste places. Kimchi and Menachem in Jarchi interpret it of a tree that grows in dry and desert places; a low, naked, barren, fruitless shrub; signifying, that, when they were fled from their habitations, they should be as solitary and stripped of all their good things as such a bare and naked shrub in a desert. Kimchi's note is, that when they had left their cities and fled, their cities would be as the heath in the wilderness. The Targum is,
"and be ye as the tower of Aroer, "as they" who dwell in tents in the wilderness.''
Jarchi observes that the tower of Aroer was built in the wilderness, and there was no inhabitant round it but those that dwelt in tents; and, the tower standing where there was no inhabitant, it looked like a waste. The Septuagint version is very foreign, "as a wild ass in the wilderness"; which is followed by the Arabic version.
John Wesley
48:6 And be - Save your lives, though all ye have be lost.
Robert Jamieson, A. R. Fausset and David Brown
48:6 They exhort one another to flee.
heath--or the juniper (see on Jer 17:6). MAURER translates, "Be like one naked in the wilderness." But the sense is, Live in the wilderness like the heath, or juniper; do not "trust in" walls (Jer 48:7) [GROTIUS]. (Compare Mt 24:16-18).
48:748:7: Քանզի յուսացեալ էիր յամուրս քո. եկեսցեն նեղութիւնք եւ դու ըմբռնեսցիս, եւ ելցէ Քամովս ՚ի գերութիւն, քուրմք նորա եւ իշխանք նորա. միանգամայն
7 Յոյսդ դրել էիր քո ամրոցների վրայ, բայց պիտի վրայ հասնեն նեղութիւնները, ու դու պիտի բռնուես: Քամոսը գերի պիտի գնայ իր քուրմերի ու իր իշխանների հետ:
7 Քանզի քու գործերուդ ու գանձերուդ ապաւինելուդ համար՝ Դուն ալ պիտի առնուիս Եւ Քամովսը գերութեան պիտի երթայ Իր քուրմերով ու իր իշխաններով մէկտեղ։
Քանզի յուսացեալ էիր [713]յամուրս քո, եկեսցեն նեղութիւնք`` եւ դու ըմբռնեսցիս, եւ ելցէ Քամովս ի գերութիւն, քուրմք նորա եւ իշխանք նորա միանգամայն:

48:7: Քանզի յուսացեալ էիր յամուրս քո. եկեսցեն նեղութիւնք եւ դու ըմբռնեսցիս, եւ ելցէ Քամովս ՚ի գերութիւն, քուրմք նորա եւ իշխանք նորա. միանգամայն
7 Յոյսդ դրել էիր քո ամրոցների վրայ, բայց պիտի վրայ հասնեն նեղութիւնները, ու դու պիտի բռնուես: Քամոսը գերի պիտի գնայ իր քուրմերի ու իր իշխանների հետ:
7 Քանզի քու գործերուդ ու գանձերուդ ապաւինելուդ համար՝ Դուն ալ պիտի առնուիս Եւ Քամովսը գերութեան պիտի երթայ Իր քուրմերով ու իր իշխաններով մէկտեղ։
zohrab-1805▾ eastern-1994▾ western am▾
48:748:7 Так как ты надеялся на дела твои и на сокровища твои, то и ты будешь взят, и Хамос пойдет в плен вместе со своими священниками и своими князьями.
48:7 καὶ και and; even ἐγένετο γινομαι happen; become εἰσελθόντων εισερχομαι enter; go in αὐτῶν αυτος he; him εἰς εις into; for τὸ ο the μέσον μεσος in the midst; in the middle τῆς ο the πόλεως πολις city ἔσφαξεν σφαζω slaughter αὐτοὺς αυτος he; him εἰς εις into; for τὸ ο the φρέαρ φρεαρ pit
48:7 כִּ֠י kˌî כִּי that יַ֣עַן yˈaʕan יַעַן motive בִּטְחֵ֤ךְ biṭḥˈēḵ בטח trust בְּ bᵊ בְּ in מַעֲשַׂ֨יִךְ֙ maʕᵃśˈayiḵ מַעֲשֶׂה deed וּ û וְ and בְ vᵊ בְּ in אֹ֣וצְרֹותַ֔יִךְ ʔˈôṣᵊrôṯˈayiḵ אֹוצָר supply גַּם־ gam- גַּם even אַ֖תְּ ʔˌat אַתְּ you תִּלָּכֵ֑דִי tillāḵˈēḏî לכד seize וְ wᵊ וְ and יָצָ֤א yāṣˈā יצא go out כְמֹושׁ֙כמישׁ *ḵᵊmôš כְּמֹושׁ Chemosh בַּ ba בְּ in † הַ the גֹּולָ֔ה ggôlˈā גֹּולָה exile כֹּהֲנָ֥יו kōhᵃnˌāʸw כֹּהֵן priest וְ wᵊ וְ and שָׂרָ֖יו śārˌāʸw שַׂר chief יַחְדָּֽיויחד *yaḥdˈāʸw יַחְדָּו together
48:7. pro eo enim quod habuisti fiduciam in munitionibus tuis et in thesauris tuis tu quoque capieris et ibit Chamos in transmigrationem sacerdotes eius et principes eius simulFor because thou hast trusted in thy bulwarks, and in thy treasures, thou also shalt be taken: and Chamos shall go into captivity, his priests, and his princes together.
7. For, because thou hast trusted in thy works and in thy treasures, thou also shalt be taken: and Chemosh shall go forth into captivity, his priests and his princes together.
48:7. For because you have had faith in your fortifications and in your storehouses, you too will be seized. And Chemosh will go into captivity: his priests and his leaders together.
48:7. For because thou hast trusted in thy works and in thy treasures, thou shalt also be taken: and Chemosh shall go forth into captivity [with] his priests and his princes together.
For because thou hast trusted in thy works and in thy treasures, thou shalt also be taken: and Chemosh shall go forth into captivity [with] his priests and his princes together:

48:7 Так как ты надеялся на дела твои и на сокровища твои, то и ты будешь взят, и Хамос пойдет в плен вместе со своими священниками и своими князьями.
48:7
καὶ και and; even
ἐγένετο γινομαι happen; become
εἰσελθόντων εισερχομαι enter; go in
αὐτῶν αυτος he; him
εἰς εις into; for
τὸ ο the
μέσον μεσος in the midst; in the middle
τῆς ο the
πόλεως πολις city
ἔσφαξεν σφαζω slaughter
αὐτοὺς αυτος he; him
εἰς εις into; for
τὸ ο the
φρέαρ φρεαρ pit
48:7
כִּ֠י kˌî כִּי that
יַ֣עַן yˈaʕan יַעַן motive
בִּטְחֵ֤ךְ biṭḥˈēḵ בטח trust
בְּ bᵊ בְּ in
מַעֲשַׂ֨יִךְ֙ maʕᵃśˈayiḵ מַעֲשֶׂה deed
וּ û וְ and
בְ vᵊ בְּ in
אֹ֣וצְרֹותַ֔יִךְ ʔˈôṣᵊrôṯˈayiḵ אֹוצָר supply
גַּם־ gam- גַּם even
אַ֖תְּ ʔˌat אַתְּ you
תִּלָּכֵ֑דִי tillāḵˈēḏî לכד seize
וְ wᵊ וְ and
יָצָ֤א yāṣˈā יצא go out
כְמֹושׁ֙כמישׁ
*ḵᵊmôš כְּמֹושׁ Chemosh
בַּ ba בְּ in
הַ the
גֹּולָ֔ה ggôlˈā גֹּולָה exile
כֹּהֲנָ֥יו kōhᵃnˌāʸw כֹּהֵן priest
וְ wᵊ וְ and
שָׂרָ֖יו śārˌāʸw שַׂר chief
יַחְדָּֽיויחד
*yaḥdˈāʸw יַחְדָּו together
48:7. pro eo enim quod habuisti fiduciam in munitionibus tuis et in thesauris tuis tu quoque capieris et ibit Chamos in transmigrationem sacerdotes eius et principes eius simul
For because thou hast trusted in thy bulwarks, and in thy treasures, thou also shalt be taken: and Chamos shall go into captivity, his priests, and his princes together.
48:7. For because you have had faith in your fortifications and in your storehouses, you too will be seized. And Chemosh will go into captivity: his priests and his leaders together.
48:7. For because thou hast trusted in thy works and in thy treasures, thou shalt also be taken: and Chemosh shall go forth into captivity [with] his priests and his princes together.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Хамос — национальный бог моавитский.
Adam Clarke: Commentary on the Bible - 1831
48:7: Chemosh shall go forth into captivity - The grand national idol of the Moabites, Num 21:29; Jdg 11:24. Ancient idolaters used to take their gods with them to the field of battle. This was probably in imitation of the Israelites, who took the ark with them in such cases.
Albert Barnes: Notes on the Bible - 1834
48:7: Works - Possibly the products of labor. The versions render fortifications.
Chemosh - As the national god of Moab Num 21:29, he represents the whole land; and his being led into captivity implies the total ruin of those under his protection. His name here spelled Chemish is repeated in Car-chemish, i. e., the fortress of Chemish.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:7: because: Jer 9:23, Jer 13:25; Psa 40:4, Psa 49:6, Psa 49:7, Psa 52:7, Psa 62:8-10; Isa 59:4-6; Eze 28:2-5; Hos 10:13; Ti1 6:17; Rev 18:7
Chemosh: Jer 48:13, Jer 48:46, Jer 43:12; Num 21:29; Jdg 11:24; Kg1 11:7, Kg1 11:33; Isa 46:1, Isa 46:2
his priests: Jer 49:3
Geneva 1599
48:7 For because thou hast trusted in thy (f) works and in thy treasures, thou also shalt be taken: and (g) Chemosh shall go forth into captivity [with] his priests and his princes together.
(f) That is, the idols which are the works your hands. Some read, in your possessions, for so the word may signify as in (1Kings 25:2).
(g) Both your great idol and his maintainers will be led away captives so that they will then know that it is in vain to look for help at idols, (Is 15:2).
John Gill
48:7 For because thou hast trusted in thy works,.... The strong works and fortifications they had made about their cities, and so thought themselves safe in them; which is the sense of the Septuagint and Vulgate Latin versions, and those that follow them. Kimchi and Ben Melech interpret it of their cattle and other possessions, as the word is rendered in 1Kings 25:2; which they observe. It may very well be understood of their idols, the works of their hands, in which they placed their confidence; and therefore their chief God after mentioned is threatened to be taken and carried away:
and in thy treasures: their gold and silver, and other riches they had heaped together:
thou shalt be taken: some particular city seems to be meant, the city Moab, or Ar of Moab, Jer 48:4; or Horonaim, Jer 48:5;
and Chemosh shall go forth in captivity, with his priests and his princes together; this was the god of the Ammonites, Judg 11:24; and of the Moabites, 3Kings 11:7; hence the Moabites are called the people of Chemosh, Num 21:29; which Philo the Jew (i) explains thus; that is, thy people and power are found blind, and deprived of sight; and says that Chemosh is interpreted "as groping", or feeling, which is the property of one that cannot see. "Mosh" in Hebrew signifies to grope or feel; and "caph" is a servile letter, and a note of similitude; and by another Jewish writer (k) Chemosh is called the god of the blind. Jerom (l) takes it to be the same idol with Baalpeor, thought by some the Priapus of the Heathens. Camus, the god of festivals and merriment, seems to have had his name from hence; very probably the sun was worshipped by the Moabites under this name, which may be so called from its swiftness; for the Arabic word, "camash", signifies swift and hastening (m); as the sun is to run its race. The Moabites put their trust in this their deity; and to let them see that he would be of no avail unto them, in this time of their distress, he himself should be taken away by the enemy out of his temple, for the sake of the gold or silver that was upon him, and with him the priests that attended his service; or his worshippers, as the Targum; and the princes of the nation that served him, and supported the worship of him, and defrayed the expenses of it.
(i) Allegor. l. 2. p. 104. (k) R. Iedaia Habadreshi, Bechinat Olam, c. 30. p. 184. (l) Comment in lsaiam, c. 15. 2. (m) Vid. Castell. Lex. Polyglott. col. 1749. & Gol. Lex. Arab. p. 2064.
John Wesley
48:7 Trusted - In thy idols. Chemosh - Chemosh was their principal idol.
Robert Jamieson, A. R. Fausset and David Brown
48:7 thy works--namely, fortifications built by thy work. Moab was famous for its fortresses (Jer 48:18). The antithesis is to Jer 48:6, "Be . . . in the wilderness," where there are no fortified cities.
thou . . . also--like the rest of the surrounding peoples, Judah, &c.
Chemosh--the tutelary god of Moab (Num 21:29; Judg 11:24; 3Kings 11:7; 4Kings 23:13). When a people were vanquished, their gods also were taken away by the victors (Jer 43:12).
48:848:8: հասցէ սատակումն ՚ի վերայ ամենայն քաղաքաց, եւ մի քաղաք մի՛ ապրեսցի, եւ կորիցէ բնակիչ՝ եւ սատակեսցի դաշտականն։ Ա՛յսպէս ասէ Տէր.
8 Միանգամից կործանում պիտի հասնի բոլոր քաղաքներին, մի քաղաք իսկ չպիտի փրկուի, բնակիչը պիտի ոչնչանայ, դաշտեցին՝ բնաջնջուի»:
8 Եւ ամէն քաղաքի վրայ կործանողը պիտի գայ Ու քաղաք մը պիտի չազատի. Հովիտը պիտի կորսուի ու դաշտը պիտի աւերուի, Ինչպէս Տէրը ըսաւ։
Հասցէ սատակումն ի վերայ ամենայն քաղաքաց, եւ մի քաղաք մի՛ ապրեսցի, եւ կորիցէ [714]բնակիչ եւ սատակեսցի դաշտականն, [715]այսպէս ասէ Տէր:

48:8: հասցէ սատակումն ՚ի վերայ ամենայն քաղաքաց, եւ մի քաղաք մի՛ ապրեսցի, եւ կորիցէ բնակիչ՝ եւ սատակեսցի դաշտականն։ Ա՛յսպէս ասէ Տէր.
8 Միանգամից կործանում պիտի հասնի բոլոր քաղաքներին, մի քաղաք իսկ չպիտի փրկուի, բնակիչը պիտի ոչնչանայ, դաշտեցին՝ բնաջնջուի»:
8 Եւ ամէն քաղաքի վրայ կործանողը պիտի գայ Ու քաղաք մը պիտի չազատի. Հովիտը պիտի կորսուի ու դաշտը պիտի աւերուի, Ինչպէս Տէրը ըսաւ։
zohrab-1805▾ eastern-1994▾ western am▾
48:848:8 И придет опустошитель на всякий город, и город не уцелеет; и погибнет долина, и опустеет равнина, как сказал Господь.
48:8 καὶ και and; even δέκα δεκα ten ἄνδρες ανηρ man; husband εὑρέθησαν ευρισκω find ἐκεῖ εκει there καὶ και and; even εἶπαν επω say; speak τῷ ο the Ισμαηλ ισμαηλ not ἀνέλῃς ανερχομαι go up ἡμᾶς ημας us ὅτι οτι since; that εἰσὶν ειμι be ἡμῖν ημιν us θησαυροὶ θησαυρος treasure ἐν εν in ἀγρῷ αγρος field πυροὶ πυρος and; even κριθαί κριθη barley μέλι μελι honey καὶ και and; even ἔλαιον ελαιον oil καὶ και and; even παρῆλθεν παρερχομαι pass; transgress καὶ και and; even οὐκ ου not ἀνεῖλεν αναιρεω eliminate; take up αὐτοὺς αυτος he; him ἐν εν in μέσῳ μεσος in the midst; in the middle τῶν ο the ἀδελφῶν αδελφος brother αὐτῶν αυτος he; him
48:8 וְ wᵊ וְ and יָבֹ֨א yāvˌō בוא come שֹׁדֵ֜ד šōḏˈēḏ שׁדד despoil אֶל־ ʔel- אֶל to כָּל־ kol- כֹּל whole עִ֗יר ʕˈîr עִיר town וְ wᵊ וְ and עִיר֙ ʕîr עִיר town לֹ֣א lˈō לֹא not תִמָּלֵ֔ט ṯimmālˈēṭ מלט escape וְ wᵊ וְ and אָבַ֥ד ʔāvˌaḏ אבד perish הָ hā הַ the עֵ֖מֶק ʕˌēmeq עֵמֶק valley וְ wᵊ וְ and נִשְׁמַ֣ד nišmˈaḏ שׁמד destroy הַ ha הַ the מִּישֹׁ֑ר mmîšˈōr מִישֹׁור fairness אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] אָמַ֥ר ʔāmˌar אמר say יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
48:8. et veniet praedo ad omnem urbem et urbs nulla salvabitur et peribit vallis et dissipabuntur campestria quoniam dixit DominusAnd the spoiler shall come upon every city, and no city shall escape: and the valleys shall perish, and the plains shall be destroyed, for the Lord hath spoken:
8. And the spoiler shall come upon every city, and no city shall escape; the valley also shall perish, and the plain shall be destroyed; as the LORD hath spoken.
48:8. And the despoiler will overwhelm every city, and not a single city will be saved. And the valleys will perish, and the fields will be destroyed. For the Lord has spoken.
48:8. And the spoiler shall come upon every city, and no city shall escape: the valley also shall perish, and the plain shall be destroyed, as the LORD hath spoken.
And the spoiler shall come upon every city, and no city shall escape: the valley also shall perish, and the plain shall be destroyed, as the LORD hath spoken:

48:8 И придет опустошитель на всякий город, и город не уцелеет; и погибнет долина, и опустеет равнина, как сказал Господь.
48:8
καὶ και and; even
δέκα δεκα ten
ἄνδρες ανηρ man; husband
εὑρέθησαν ευρισκω find
ἐκεῖ εκει there
καὶ και and; even
εἶπαν επω say; speak
τῷ ο the
Ισμαηλ ισμαηλ not
ἀνέλῃς ανερχομαι go up
ἡμᾶς ημας us
ὅτι οτι since; that
εἰσὶν ειμι be
ἡμῖν ημιν us
θησαυροὶ θησαυρος treasure
ἐν εν in
ἀγρῷ αγρος field
πυροὶ πυρος and; even
κριθαί κριθη barley
μέλι μελι honey
καὶ και and; even
ἔλαιον ελαιον oil
καὶ και and; even
παρῆλθεν παρερχομαι pass; transgress
καὶ και and; even
οὐκ ου not
ἀνεῖλεν αναιρεω eliminate; take up
αὐτοὺς αυτος he; him
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τῶν ο the
ἀδελφῶν αδελφος brother
αὐτῶν αυτος he; him
48:8
וְ wᵊ וְ and
יָבֹ֨א yāvˌō בוא come
שֹׁדֵ֜ד šōḏˈēḏ שׁדד despoil
אֶל־ ʔel- אֶל to
כָּל־ kol- כֹּל whole
עִ֗יר ʕˈîr עִיר town
וְ wᵊ וְ and
עִיר֙ ʕîr עִיר town
לֹ֣א lˈō לֹא not
תִמָּלֵ֔ט ṯimmālˈēṭ מלט escape
וְ wᵊ וְ and
אָבַ֥ד ʔāvˌaḏ אבד perish
הָ הַ the
עֵ֖מֶק ʕˌēmeq עֵמֶק valley
וְ wᵊ וְ and
נִשְׁמַ֣ד nišmˈaḏ שׁמד destroy
הַ ha הַ the
מִּישֹׁ֑ר mmîšˈōr מִישֹׁור fairness
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
אָמַ֥ר ʔāmˌar אמר say
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
48:8. et veniet praedo ad omnem urbem et urbs nulla salvabitur et peribit vallis et dissipabuntur campestria quoniam dixit Dominus
And the spoiler shall come upon every city, and no city shall escape: and the valleys shall perish, and the plains shall be destroyed, for the Lord hath spoken:
48:8. And the despoiler will overwhelm every city, and not a single city will be saved. And the valleys will perish, and the fields will be destroyed. For the Lord has spoken.
48:8. And the spoiler shall come upon every city, and no city shall escape: the valley also shall perish, and the plain shall be destroyed, as the LORD hath spoken.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Как сказал Господь — устами пророка Исаии, еще раньше Амоса.
Albert Barnes: Notes on the Bible - 1834
48:8: The valley - The lowlands on the east bank of the Jordan, and at the top of the Dead Sea.
The plain - An upland pasture; it answers very much to downs: so in Jer 48:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:8: the spoiler: Jer 48:18, Jer 6:26, Jer 15:8, Jer 25:9, Jer 51:56
and no: Jer 48:20-25; Eze 25:9
John Gill
48:8 And the spoiler shall come upon every city,.... That is, Nebuchadnezzar king of Babylon, and his army. The Targum is, the spoilers, who came against and took every city of Moab, and wasted them. Josephus (n) makes particular mention of Nebuchadnezzar subduing the Ammonites and Moabites:
and no city shall escape; the spoiler, and destruction by him:
the valley also shall perish, and the plain shall be destroyed, as the Lord hath spoken; not only the cities, and the inhabitants of them; but the inhabitants of the valleys and plains, as the Targum paraphrases it, should be destroyed; and also the corn that grew upon them, and the flocks and herds that grazed there, exactly as the Lord had foretold.
(n) Antiqu. l. 10. c. 9. sect. 7.
Robert Jamieson, A. R. Fausset and David Brown
48:8 the valley . . . shall perish--that is, those dwelling in the valley.
48:948:9: Տո՛ւք նշանակ Մովաբու. զի տոչորելով տոչորեսցի, եւ ամենայն քաղաքք նորա յանապատ եղիցին առ ՚ի չգոյէ բնակչաց[11667]։ [11667] Ոմանք. Տուք նշան Մովաբայ։
9 Այսպէս է ասում Տէրը. «Մի ծաղիկ տուէք Մովաբին որպէս նշան, որը տոչորուելով պիտի տոչորուի, իսկ նրա բոլոր քաղաքները անապատի պիտի վերածուեն բնակիչներ չլինելու պատճառով»:
9 «Մովաբին թեւեր տուէ՛ք, որպէս զի թռչելով փախչի, Քանզի անոր քաղաքները ամայի պիտի ըլլան՝ բնակիչ չունենալով։
Տուք նշանակ Մովաբու. զի տոչորելով տոչորեսցի``, եւ ամենայն քաղաքք նորա յանապատ եղիցին առ ի չգոյէ բնակչաց:

48:9: Տո՛ւք նշանակ Մովաբու. զի տոչորելով տոչորեսցի, եւ ամենայն քաղաքք նորա յանապատ եղիցին առ ՚ի չգոյէ բնակչաց[11667]։
[11667] Ոմանք. Տուք նշան Մովաբայ։
9 Այսպէս է ասում Տէրը. «Մի ծաղիկ տուէք Մովաբին որպէս նշան, որը տոչորուելով պիտի տոչորուի, իսկ նրա բոլոր քաղաքները անապատի պիտի վերածուեն բնակիչներ չլինելու պատճառով»:
9 «Մովաբին թեւեր տուէ՛ք, որպէս զի թռչելով փախչի, Քանզի անոր քաղաքները ամայի պիտի ըլլան՝ բնակիչ չունենալով։
zohrab-1805▾ eastern-1994▾ western am▾
48:948:9 Дайте крылья Моаву, чтобы он мог улететь; города его будут пустынею, потому что некому будет жить в них.
48:9 καὶ και and; even τὸ ο the φρέαρ φρεαρ pit εἰς εις into; for ὃ ος who; what ἔρριψεν ριπτω fling; disperse ἐκεῖ εκει there Ισμαηλ ισμαηλ all; every οὓς ος who; what ἐπάταξεν πατασσω pat; impact φρέαρ φρεαρ pit μέγα μεγας great; loud τοῦτό ουτος this; he ἐστιν ειμι be ὃ ος who; what ἐποίησεν ποιεω do; make ὁ ο the βασιλεὺς βασιλευς monarch; king Ασα ασα Asa ἀπὸ απο from; away προσώπου προσωπον face; ahead of Βαασα βαασα monarch; king Ισραηλ ισραηλ.1 Israel τοῦτο ουτος this; he ἐνέπλησεν εμπιπλημι fill in; fill up Ισμαηλ ισμαηλ wounded one
48:9 תְּנוּ־ tᵊnû- נתן give צִ֣יץ ṣˈîṣ צִיץ blossom לְ lᵊ לְ to מֹואָ֔ב môʔˈāv מֹואָב Moab כִּ֥י kˌî כִּי that נָצֹ֖א nāṣˌō נצא [uncertain] תֵּצֵ֑א tēṣˈē יצא go out וְ wᵊ וְ and עָרֶ֨יהָ֙ ʕārˈeʸhā עִיר town לְ lᵊ לְ to שַׁמָּ֣ה šammˈā שַׁמָּה destruction תִֽהְיֶ֔ינָה ṯˈihyˈeʸnā היה be מֵ mē מִן from אֵ֥ין ʔˌên אַיִן [NEG] יֹושֵׁ֖ב yôšˌēv ישׁב sit בָּהֵֽן׃ bāhˈēn בְּ in
48:9. date florem Moab quia floriens egredietur et civitates eius desertae erunt et inhabitabilesGive a flower to Moab, for in its flower it shall go out: and the cities thereof shall be desolate, and uninhabited.
9. Give wings unto Moab, that she may fly and get her away: and her cities shall become a desolation, without any to dwell therein.
48:9. Give a blossom to Moab. For it will depart when it is blossoming. And its cities will become desolate and uninhabited.
48:9. Give wings unto Moab, that it may flee and get away: for the cities thereof shall be desolate, without any to dwell therein.
Give wings unto Moab, that it may flee and get away: for the cities thereof shall be desolate, without any to dwell therein:

48:9 Дайте крылья Моаву, чтобы он мог улететь; города его будут пустынею, потому что некому будет жить в них.
48:9
καὶ και and; even
τὸ ο the
φρέαρ φρεαρ pit
εἰς εις into; for
ος who; what
ἔρριψεν ριπτω fling; disperse
ἐκεῖ εκει there
Ισμαηλ ισμαηλ all; every
οὓς ος who; what
ἐπάταξεν πατασσω pat; impact
φρέαρ φρεαρ pit
μέγα μεγας great; loud
τοῦτό ουτος this; he
ἐστιν ειμι be
ος who; what
ἐποίησεν ποιεω do; make
ο the
βασιλεὺς βασιλευς monarch; king
Ασα ασα Asa
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
Βαασα βαασα monarch; king
Ισραηλ ισραηλ.1 Israel
τοῦτο ουτος this; he
ἐνέπλησεν εμπιπλημι fill in; fill up
Ισμαηλ ισμαηλ wounded one
48:9
תְּנוּ־ tᵊnû- נתן give
צִ֣יץ ṣˈîṣ צִיץ blossom
לְ lᵊ לְ to
מֹואָ֔ב môʔˈāv מֹואָב Moab
כִּ֥י kˌî כִּי that
נָצֹ֖א nāṣˌō נצא [uncertain]
תֵּצֵ֑א tēṣˈē יצא go out
וְ wᵊ וְ and
עָרֶ֨יהָ֙ ʕārˈeʸhā עִיר town
לְ lᵊ לְ to
שַׁמָּ֣ה šammˈā שַׁמָּה destruction
תִֽהְיֶ֔ינָה ṯˈihyˈeʸnā היה be
מֵ מִן from
אֵ֥ין ʔˌên אַיִן [NEG]
יֹושֵׁ֖ב yôšˌēv ישׁב sit
בָּהֵֽן׃ bāhˈēn בְּ in
48:9. date florem Moab quia floriens egredietur et civitates eius desertae erunt et inhabitabiles
Give a flower to Moab, for in its flower it shall go out: and the cities thereof shall be desolate, and uninhabited.
48:9. Give a blossom to Moab. For it will depart when it is blossoming. And its cities will become desolate and uninhabited.
48:9. Give wings unto Moab, that it may flee and get away: for the cities thereof shall be desolate, without any to dwell therein.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
48:9: Give wings unto Moab - There is no hope in resistance, and to escape requires the speediest flight. I cannot conceive how Dahler came to translate thus: Tirez Moab par les chevaux, "Drag Moab away by the hair of the head."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:9: wings: Jer 48:28; Psa 11:1, Psa 55:6; Isa 16:2; Rev 12:14
the cities: Jer 46:19; Zep 2:9
Carl Friedrich Keil and Franz Delitzsch
48:9
Moab is laid waste, and its inhabitants carried captive. - Jer 48:9. "Give pinions to Moab, for he will flee and get away, and his cities shall become a waste, with no one dwelling in them. Jer 48:10. Cursed is he that doeth the work of Jahveh negligently, and cursed is he that restraineth his sword from blood. Jer 48:11. Moab hath been at ease from his youth, and lay still upon his lees; he was not poured out from vessel to vessel, neither hath he gone into captivity, therefore his taste hath remained in him, and his smell hath not changed. Jer 48:12. Therefore, behold, days come, saith Jahveh, when I will send to him those who pour out, and they shall pour him out; and they shall empty his vessels, and break their bottles. Jer 48:13. And Moab shall be ashamed of Chemosh, as the house of Israel was ashamed of Bethel their confidence. Jer 48:14. How can ye say, We are mighty, and men of valour for the war? Jer 48:15. Moab is laid waste, and people ascend into his cities, and the choice of his young men go down to the slaughter, saith the King, whose name is Jahveh of hosts."
The devastation will come so suddenly, that Moab, in order to escape it, uses wings for enabling him to flee from it. The request "give" is not ironical, but a mere rhetorical employment of the idea that wings would be necessary in order to escape. ציץ, which elsewhere means a flower, here signifies wings or waving plumes, as in the Targum on Ps 139:9, and in the Rabbinical writings. נצא, written with א for the sake of obtaining similarity of sound, stands for נצה = נצץ, to flee.
Jer 48:10-12
The devastation is a work of the Lord, and those who execute it must carry out the divine decree, so that they may not bring the curse upon themselves. The first clause is taken quite generally: the more exact specification of the work of the Lord follows in the second clause; it is the employment of the sword against Moab. "His sword" does not mean Jahveh's, but the sword carried by the devastator. רמיּה is used adverbially, but not in the sense of "deceitfully," rather "carelessly, negligently;" cf. כּף רמיּה, Prov 10:4; Prov 12:24. In Jer 48:11 follows the reason why the judgment has necessarily come on Moab. Moab is compared to old wine that has lain long on its lees, and thereby preserved its flavour and smell unchanged. The taste and odour of Moab signify his disposition towards other nations, particularly towards Israel, the people of God. Good wine becomes stronger and more juicy by lying pretty long on its lees (see on Is 25:6); inferior wine, however, becomes thereby more harsh and thick. The figure is used here in the latter sense, after Zeph 1:12. Moab's disposition towards Israel was harsh and bitter; the people were arrogant and proud (Jer 48:29.; Is 16:6), and so hostile towards Israel, that they sought every opportunity of injuring them (see above, p. 385f., and the comments on 2Kings 8:2). From his youth, i.e., from the time when Moab, after subduing the Emims (Deut 2:10), had established himself in his own land, or had become enrolled among the nations of history, - from that time forward had he remained undisturbed in his own land, i.e., without being driven out of it, had not gone into captivity (as is shown by the figure of the wine poured from one vessel into another). In this way there is a qualification made of the general statement that he remains at rest on his lees, and undisturbed. For Moab has often carried on wars, and even suffered many defeats, but has never yet been driven from his own land; nor had the temporary dependence on Israel exercised any transforming influence on the ordinary life of the people, for they were simply made tributary. This quiet continuance in the country is to cease. The God of Israel "will send to them cellarmen (Germ. Schrter), who shall bring them out of the cellar" (Germ. ausschroten), as Luther translates Jer 48:12. "Schrter" are men who bring the wine-casks out of the cellar; for "schroten" means to bring out heavy burdens, especially full casks on a strong kind of hand-barrow (Germ. Hebewerkzeug), like a ladder in appearance. צעים (from צעה, to bend, incline) are those who incline a barrel or vessel for the purpose or pouring out its contents. These will not merely empty the vessels, but also break the pitchers; i.e., not merely carry away the Moabites, but also break down their political organization, and destroy their social arrangements.
Jer 48:13-15
In this way Moab will come to dishonour through his god Chemosh, i.e., experience his powerlessness and nothingness, and perish with him, just as Israel (the ten tribes) came to dishonour through Bethel, i.e., through their golden calf at Bethel. As to the form מבטחם, with Segol in the pretone, cf. Ewald, 70, a; Olshausen, Gram. S. 377. Moab will then be no longer able to boast of his valour; this is the meaning of the question in Jer 48:14 : on this term in the address, cf. Jer 2:23; Jer 8:8. In Jer 48:15 it is further stated that the result will show this: "Moab is laid waste." ועריה עלה is variously interpreted. An explanation which has met with much acceptance, but which nevertheless is really untenable, is founded on Judg 20:40 ("The whole city went up towards heaven" i.e., in smoke and fire): "As for his cities, fire or smoke ascends;" but there is no mention here either of smoke or fire. Kimchi long ago came near the truth when he sought to find the subject שׁדד in shudad שׁדּד: "and the devastator comes against his cities." However, the contrast between עלה and ירדוּ is not fully brought out in this way: it is better to leave the subject indeterminate: "and his cities they climb" (Kueper), or: "they go up to his cities" (Bttcher, Neue Aehrenlese, ii. 163). The enemy who mounts the cities is evidently intended. The change שׁדּד into שׁדד is both unnecessary and unsuitable; but J. D. Michaelis, Ewald, Dahler, Graf, after making the alteration, translate, "The destroyer of Moab and of his cities draws near." Hitzig justly remarks, in opposition to this conjecture: "There is nothing to justify the mere placing of the subject at the head of the sentence (contrast Jer 48:8, Jer 48:18); besides, one does not see why the cities of Moab are distinguished from Moab itself; and cf. 20b." ירד לבּטח, "to sink down to the slaughter," cf. Jer 50:27; and on this use of ירד, Is 34:7. The enemy ascends into the cities, the young soldiers of Moab descend to the shambles. This threatening is enforced by the addition, "saith the King," etc. Jahveh is called the King, in contrast with the belief of the Moabites, that their god Chemosh was the king of his people (see on Jer 48:7). The true King of the Moabites also is Jahveh, the God of hosts, i.e., the Ruler of the whole world.
John Gill
48:9 Give wings unto Moab that it may flee and get away,.... That is, give wings to the inhabitants of Moab; signifying that they were in great danger, and there was no probability of escaping it, unless they had the wings of a swift bird, or were as swift as such, and even that would not do; though perhaps their fleeing, and passing away with wings, may signify not their fleeing from danger, and their attempt to escape; but their swift and sudden destruction, compared to the swift flight of a bird; for the last clause may be rendered, "for in flying it shall fly away" (o). Some render the first clause, "give a flower to Moab", as the Vulgate Latin version; and so the word sometimes signifies, Is 40:7; and the sense may be, hold up a flower to Moab, or a feather, such as is light, as the down of a thistle, as an emblem of its destruction; which shall pass away as easily and swiftly as so light a thing before the wind; but Jarchi and Kimchi interpret the word as we do, a wing. The Targum is,
"take away the crown from Moab, for going it shall go away into captivity.''
The word is used of the plate of gold on the high priest's mitre, Ex 28:36;
for the cities thereof shall be desolate, without any to dwell therein; which expresses the utter destruction of them.
(o) "quia volando volabit", Pagninus, Montanus, Vatablus; "quia avolando avolabit", Schmidt; "nam avolabit", Piscator.
John Wesley
48:9 Give wings - The Moabites have need of wings like a bird to escape that ruin which is coming upon them.
Robert Jamieson, A. R. Fausset and David Brown
48:9 Give wings, &c.-- (Ps 55:6). Unless it get wings, it cannot escape the foe. "Wings," the Hebrew root meaning is a "flower" (Job 14:2); so the flower-like plumage of a bird.
48:1048:10: Անիծեա՛լ լիցի որ գործէ զգործ Տեառն հեղգութեամբ. եւ անիծեա՛լ լիցի որ վերացուսցէ զսուր իւր յարենէ նորա[11668]։ [11668] Ոմանք. Որ գործիցէ զգործ Տեառն... որ վերացուցանէ զսուր իմ յարե՛՛։
10 Թող անիծեալ լինի նա, ով Տիրոջ գործը ծուլութեամբ կը կատարի, թող անիծեալ լինի նաեւ նա, ով Տիրոջ սուրը արիւնից յետ կը պահի:
10 «Տէրոջը գործը նենգութեամբ* կատարողը անիծեալ ըլլայ Ու իր սուրը արիւնէն խնայողը անիծեալ ըլլայ։
Անիծեալ լիցի որ գործէ զգործ Տեառն հեղգութեամբ, եւ անիծեալ լիցի որ [716]վերացուսցէ զսուր իւր յարենէ [717]նորա:

48:10: Անիծեա՛լ լիցի որ գործէ զգործ Տեառն հեղգութեամբ. եւ անիծեա՛լ լիցի որ վերացուսցէ զսուր իւր յարենէ նորա[11668]։
[11668] Ոմանք. Որ գործիցէ զգործ Տեառն... որ վերացուցանէ զսուր իմ յարե՛՛։
10 Թող անիծեալ լինի նա, ով Տիրոջ գործը ծուլութեամբ կը կատարի, թող անիծեալ լինի նաեւ նա, ով Տիրոջ սուրը արիւնից յետ կը պահի:
10 «Տէրոջը գործը նենգութեամբ* կատարողը անիծեալ ըլլայ Ու իր սուրը արիւնէն խնայողը անիծեալ ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
48:1048:10 Проклят, кто дело Господне делает небрежно, и проклят, кто удерживает меч Его от крови!
48:10 καὶ και and; even ἀπέστρεψεν αποστρεφω turn away; alienate Ισμαηλ ισμαηλ all; every τὸν ο the λαὸν λαος populace; population τὸν ο the καταλειφθέντα καταλειπω leave behind; remain εἰς εις into; for Μασσηφα μασσηφα and; even τὰς ο the θυγατέρας θυγατηρ daughter τοῦ ο the βασιλέως βασιλευς monarch; king ἃς ος who; what παρεκατέθετο παρακαθημαι the ἀρχιμάγειρος αρχιμαγειρος the Γοδολια γοδολιας son Αχικαμ αχικαμ and; even ᾤχετο οιχομαι into; for τὸ ο the πέραν περαν on the other side υἱῶν υιος son Αμμων αμμων Ammōn; Ammon
48:10 אָר֗וּר ʔārˈûr ארר curse עֹשֶׂ֛ה ʕōśˈeh עשׂה make מְלֶ֥אכֶת mᵊlˌeḵeṯ מְלֶאכֶת work יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH רְמִיָּ֑ה rᵊmiyyˈā רְמִיָּה looseness וְ wᵊ וְ and אָר֕וּר ʔārˈûr ארר curse מֹנֵ֥עַ mōnˌēₐʕ מנע withhold חַרְבֹּ֖ו ḥarbˌô חֶרֶב dagger מִ mi מִן from דָּֽם׃ ddˈām דָּם blood
48:10. maledictus qui facit opus Domini fraudulenter et maledictus qui prohibet gladium suum a sanguineCursed be he that doth the work of the Lord deceitfully: and cursed be he that withholdeth his sword from blood.
10. Cursed be he that doeth the work of the LORD negligently, and cursed be he that keepeth back his sword from blood.
48:10. Cursed is he who does the work of the Lord deceitfully. And cursed is he who prohibits his sword from blood.
48:10. Cursed [be] he that doeth the work of the LORD deceitfully, and cursed [be] he that keepeth back his sword from blood.
Cursed [be] he that doeth the work of the LORD deceitfully, and cursed [be] he that keepeth back his sword from blood:

48:10 Проклят, кто дело Господне делает небрежно, и проклят, кто удерживает меч Его от крови!
48:10
καὶ και and; even
ἀπέστρεψεν αποστρεφω turn away; alienate
Ισμαηλ ισμαηλ all; every
τὸν ο the
λαὸν λαος populace; population
τὸν ο the
καταλειφθέντα καταλειπω leave behind; remain
εἰς εις into; for
Μασσηφα μασσηφα and; even
τὰς ο the
θυγατέρας θυγατηρ daughter
τοῦ ο the
βασιλέως βασιλευς monarch; king
ἃς ος who; what
παρεκατέθετο παρακαθημαι the
ἀρχιμάγειρος αρχιμαγειρος the
Γοδολια γοδολιας son
Αχικαμ αχικαμ and; even
ᾤχετο οιχομαι into; for
τὸ ο the
πέραν περαν on the other side
υἱῶν υιος son
Αμμων αμμων Ammōn; Ammon
48:10
אָר֗וּר ʔārˈûr ארר curse
עֹשֶׂ֛ה ʕōśˈeh עשׂה make
מְלֶ֥אכֶת mᵊlˌeḵeṯ מְלֶאכֶת work
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
רְמִיָּ֑ה rᵊmiyyˈā רְמִיָּה looseness
וְ wᵊ וְ and
אָר֕וּר ʔārˈûr ארר curse
מֹנֵ֥עַ mōnˌēₐʕ מנע withhold
חַרְבֹּ֖ו ḥarbˌô חֶרֶב dagger
מִ mi מִן from
דָּֽם׃ ddˈām דָּם blood
48:10. maledictus qui facit opus Domini fraudulenter et maledictus qui prohibet gladium suum a sanguine
Cursed be he that doth the work of the Lord deceitfully: and cursed be he that withholdeth his sword from blood.
48:10. Cursed is he who does the work of the Lord deceitfully. And cursed is he who prohibits his sword from blood.
48:10. Cursed [be] he that doeth the work of the LORD deceitfully, and cursed [be] he that keepeth back his sword from blood.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Проклятие или горе ожидает того, кто будет щадить Моава.
Adam Clarke: Commentary on the Bible - 1831
48:10: Cursed be he that doeth the work of the Lord deceitfully - Moab is doomed to destruction, and the Lord pronounces a curse on their enemies if they do not proceed to utter extirpation. God is the Author of life, and has a sovereign right to dispose of it as he pleases; and these had forfeited theirs long ago by their idolatry and other crimes.
Albert Barnes: Notes on the Bible - 1834
48:10: Deceitfully - Better as in the margin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:10: Cursed: Jer 50:25; Num 31:14-18; Jdg 5:23; Sa1 15:3, Sa1 15:9, Sa1 13-35; Kg1 20:42
deceitfully: or, negligently
Geneva 1599
48:10 (h) Cursed [be] he that doeth the work of the LORD deceitfully, and cursed [be] he that keepeth back his sword from blood.
(h) He shows that God would punish the Chaldeans if they did not destroy the Egyptians, and that with a courage, and calls this executing of his vengeance against his enemies, his work though the Chaldeans sought another end, (Is 10:11).
John Gill
48:10 Cursed be he that doeth the work of the Lord deceitfully,.... Which is said with respect to the Chaldeans, who were enjoined to destroy the Moabites; which is called the work of the Lord, because he had given them a commission to do it; and which was to be done by them, not by halves, or in a remiss and negligent manner, but fully and faithfully; they were not to spare them, as Saul did the Amalekites, and Ahab Benhadad. This is a general rule, which may be applied to all divine work and service; every man has work to do for God; some in a more public, others in a more private way; all should be done in uprightness and sincerity, with all faithfulness and integrity: it is done deceitfully when men play the hypocrite; and negligently when they are backward to it, lukewarm in it, and infrequent in the performance of it; which brings upon them the curse of God; and which is not a curse causeless, but a legal one; and is no other than the wrath of God in strict justice:
and cursed be he that keepeth back his sword from blood; from shedding the blood of the Moabites, when God had given command to do it. The curse is repeated, as Kimchi observes, to confirm the matter, that it might be most assuredly expected; since it would certainly come, if the Lord's work was not done aright.
Robert Jamieson, A. R. Fausset and David Brown
48:10 work of . . . Lord--the divinely appointed utter devastation of Moab. To represent how entirely this is God's will, a curse is pronounced on the Chaldeans, the instrument, if they do it negligently (Margin) or by halves (Judg 5:23); compare Saul's sin as to Amalek (1Kings 15:3, 1Kings 15:9), and Ahab's as to Syria (3Kings 20:42).
48:1148:11: Հանգուցեալ էր ՚ի մանկութենէ իւրմէ Մովաբ. եւ յուսացեալ էր ՚ի փառս իւր. եւ ո՛չ թափեալ ամա՛ն յամանոյ, եւ ո՛չ երթեալ ՚ի գերութիւն. վասն այնորիկ կայր հա՛մ նորա ՚ի նմին, եւ հոտ նորա ո՛չ պակասեաց[11669]։ [11669] Բազումք. Եւ չէր թափեալ աման։
11 «Իր մանկութիւնից ի վեր Մովաբը հանգի՜ստ էր, իր փառքին էր ապաւինել[124], ամանից աման չէր թափուել եւ գերութեան չէր գնացել, դրա համար էլ նրա համն իր մէջ էր մնացել, եւ բոյրը չէր չքացել:[124] 124. Եբրայերէն՝ գինու պէս իր մրուրի վրայ էր նստել:
11 «Մովաբ իր տղայութենէն ի վեր հանգստութեան մէջ էր, Գինիի պէս իր մրուրին վրայ կը նստէր, Ամանէ աման չթափուեցաւ, Գերութեան չգնաց. Անոր համար իր համը իր մէջ մնաց Ու հոտը չփոխուեցաւ։
Հանգուցեալ էր ի մանկութենէ իւրմէ Մովաբ, եւ [718]յուսացեալ էր ի փառս`` իւր, եւ չէր թափեալ աման յամանոյ, եւ ոչ երթեալ ի գերութիւն. վասն այնորիկ կայր համ նորա ի նմին, եւ հոտ նորա ոչ պակասեաց:

48:11: Հանգուցեալ էր ՚ի մանկութենէ իւրմէ Մովաբ. եւ յուսացեալ էր ՚ի փառս իւր. եւ ո՛չ թափեալ ամա՛ն յամանոյ, եւ ո՛չ երթեալ ՚ի գերութիւն. վասն այնորիկ կայր հա՛մ նորա ՚ի նմին, եւ հոտ նորա ո՛չ պակասեաց[11669]։
[11669] Բազումք. Եւ չէր թափեալ աման։
11 «Իր մանկութիւնից ի վեր Մովաբը հանգի՜ստ էր, իր փառքին էր ապաւինել[124], ամանից աման չէր թափուել եւ գերութեան չէր գնացել, դրա համար էլ նրա համն իր մէջ էր մնացել, եւ բոյրը չէր չքացել:
[124] 124. Եբրայերէն՝ գինու պէս իր մրուրի վրայ էր նստել:
11 «Մովաբ իր տղայութենէն ի վեր հանգստութեան մէջ էր, Գինիի պէս իր մրուրին վրայ կը նստէր, Ամանէ աման չթափուեցաւ, Գերութեան չգնաց. Անոր համար իր համը իր մէջ մնաց Ու հոտը չփոխուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
48:1148:11 Моав от юности своей был в покое, сидел на дрожжах своих и не был переливаем из сосуда с сосуд, и в плен не ходил; оттого оставался в нем вкус его, и запах его не изменялся.
48:11 καὶ και and; even ἤκουσεν ακουω hear Ιωαναν ιωαναν Iōanan; Ioanan υἱὸς υιος son Καρηε καρηε and; even πάντες πας all; every οἱ ο the ἡγεμόνες ηγεμων leader; governor τῆς ο the δυνάμεως δυναμις power; ability οἱ ο the μετ᾿ μετα with; amid αὐτοῦ αυτος he; him πάντα πας all; every τὰ ο the κακά κακος bad; ugly ἃ ος who; what ἐποίησεν ποιεω do; make Ισμαηλ ισμαηλ Ismaēl; Izmel
48:11 שַׁאֲנַ֨ן šaʔᵃnˌan שׁאן be at ease מֹואָ֜ב môʔˈāv מֹואָב Moab מִ mi מִן from נְּעוּרָ֗יו nnᵊʕûrˈāʸw נְעוּרִים youth וְ wᵊ וְ and שֹׁקֵ֥ט šōqˌēṭ שׁקט be at peace הוּא֙ hû הוּא he אֶל־ ʔel- אֶל to שְׁמָרָ֔יו šᵊmārˈāʸw שֶׁמֶר dregs וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not הוּרַ֤ק hûrˈaq ריק be empty מִ mi מִן from כְּלִי֙ kkᵊlˌî כְּלִי tool אֶל־ ʔel- אֶל to כֶּ֔לִי kˈelî כְּלִי tool וּ û וְ and בַ va בְּ in † הַ the גֹּולָ֖ה ggôlˌā גֹּולָה exile לֹ֣א lˈō לֹא not הָלָ֑ךְ hālˈāḵ הלך walk עַל־ ʕal- עַל upon כֵּ֗ן kˈēn כֵּן thus עָמַ֤ד ʕāmˈaḏ עמד stand טַעְמֹו֙ ṭaʕmˌô טַעַם taste בֹּ֔ו bˈô בְּ in וְ wᵊ וְ and רֵיחֹ֖ו rêḥˌô רֵיחַ scent לֹ֥א lˌō לֹא not נָמָֽר׃ ס nāmˈār . s מור exchange
48:11. fertilis fuit Moab ab adulescentia sua et requievit in fecibus suis nec transfusus est de vase in vas et in transmigrationem non abiit idcirco permansit gustus eius in eo et odor eius non est inmutatusMoab hath been fruitful from his youth, and hath rested upon his lees: and hath not been poured out from vessel to vessel, nor hath gone into captivity: therefore his taste hath remained in him, and his scent is not changed.
11. Moab hath been at ease from his youth, and he hath settled on his lees, and hath not been emptied from vessel to vessel, neither hath he gone into captivity: therefore his taste remaineth in him, and his scent is not changed.
48:11. Moab has been fertile from his youth, and he has rested amid his brood. And he has not been transferred from vessel to vessel, nor has he gone into the transmigration. Therefore, his taste has remained with him, and his scent has not changed.
48:11. Moab hath been at ease from his youth, and he hath settled on his lees, and hath not been emptied from vessel to vessel, neither hath he gone into captivity: therefore his taste remained in him, and his scent is not changed.
Moab hath been at ease from his youth, and he hath settled on his lees, and hath not been emptied from vessel to vessel, neither hath he gone into captivity: therefore his taste remained in him, and his scent is not changed:

48:11 Моав от юности своей был в покое, сидел на дрожжах своих и не был переливаем из сосуда с сосуд, и в плен не ходил; оттого оставался в нем вкус его, и запах его не изменялся.
48:11
καὶ και and; even
ἤκουσεν ακουω hear
Ιωαναν ιωαναν Iōanan; Ioanan
υἱὸς υιος son
Καρηε καρηε and; even
πάντες πας all; every
οἱ ο the
ἡγεμόνες ηγεμων leader; governor
τῆς ο the
δυνάμεως δυναμις power; ability
οἱ ο the
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
πάντα πας all; every
τὰ ο the
κακά κακος bad; ugly
ος who; what
ἐποίησεν ποιεω do; make
Ισμαηλ ισμαηλ Ismaēl; Izmel
48:11
שַׁאֲנַ֨ן šaʔᵃnˌan שׁאן be at ease
מֹואָ֜ב môʔˈāv מֹואָב Moab
מִ mi מִן from
נְּעוּרָ֗יו nnᵊʕûrˈāʸw נְעוּרִים youth
וְ wᵊ וְ and
שֹׁקֵ֥ט šōqˌēṭ שׁקט be at peace
הוּא֙ הוּא he
אֶל־ ʔel- אֶל to
שְׁמָרָ֔יו šᵊmārˈāʸw שֶׁמֶר dregs
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
הוּרַ֤ק hûrˈaq ריק be empty
מִ mi מִן from
כְּלִי֙ kkᵊlˌî כְּלִי tool
אֶל־ ʔel- אֶל to
כֶּ֔לִי kˈelî כְּלִי tool
וּ û וְ and
בַ va בְּ in
הַ the
גֹּולָ֖ה ggôlˌā גֹּולָה exile
לֹ֣א lˈō לֹא not
הָלָ֑ךְ hālˈāḵ הלך walk
עַל־ ʕal- עַל upon
כֵּ֗ן kˈēn כֵּן thus
עָמַ֤ד ʕāmˈaḏ עמד stand
טַעְמֹו֙ ṭaʕmˌô טַעַם taste
בֹּ֔ו bˈô בְּ in
וְ wᵊ וְ and
רֵיחֹ֖ו rêḥˌô רֵיחַ scent
לֹ֥א lˌō לֹא not
נָמָֽר׃ ס nāmˈār . s מור exchange
48:11. fertilis fuit Moab ab adulescentia sua et requievit in fecibus suis nec transfusus est de vase in vas et in transmigrationem non abiit idcirco permansit gustus eius in eo et odor eius non est inmutatus
Moab hath been fruitful from his youth, and hath rested upon his lees: and hath not been poured out from vessel to vessel, nor hath gone into captivity: therefore his taste hath remained in him, and his scent is not changed.
48:11. Moab has been fertile from his youth, and he has rested amid his brood. And he has not been transferred from vessel to vessel, nor has he gone into the transmigration. Therefore, his taste has remained with him, and his scent has not changed.
48:11. Moab hath been at ease from his youth, and he hath settled on his lees, and hath not been emptied from vessel to vessel, neither hath he gone into captivity: therefore his taste remained in him, and his scent is not changed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Вино через переливку из сосуда в сосуд теряет свой первоначальный вкус и ароматичность. Моавитяне, которых до сих пор никто не уводил в плен, сохраняли, как нетронутое вино, все свои отличительные свойства.
Adam Clarke: Commentary on the Bible - 1831
48:11: Moab hath been at ease - The metaphor here is taken from the mode of preserving wines. They let them rest upon their lees for a considerable time, as this improves them both in strength and flavour; and when this is sufficiently done, they rack, or pour them off into other vessels. Moab had been very little molested by war since he was a nation; he had never gone out of his own land. Though some had been carried away by Shalmaneser forty years before this, he has had neither wars nor captivity.
Therefore his taste remained in him - Still carrying on the allusion to the curing of wines; by resting long upon the lees, the taste and smell are both improved. See the note on Isa 25:6.
Albert Barnes: Notes on the Bible - 1834
48:11: Moab from the time it conquered the Emims Deu 2:9-10, and so became a nation, had retained quiet possession of its land, and enjoyed comparative prosperity. From the Moabite Stone we gather that King Mesha, after the death of Ahab threw off the yoke of Israel; nor except for a short time under Jeroboam II was Israel able to bring the Moabites back into subjection. They gradually drove the Reubenites back, and recovered most of the territory taken from the Amorites by Moses, and which originally had belonged to them.
He hath settled on his lees - Good wine was thought to be the better for being left to stand upon its sediment Isa 25:6, and in all cases its flavor was rendered thereby stronger (marginal reference). "By being emptied from vessel to vessel" it became vapid and tasteless. So a nation by going into captivity is rendered tame and feeble. By his taste is meant the flavor of the wine, and so Moab's national character.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:11: hath been: Psa 55:19, Psa 73:4-8, Psa 123:4; Pro 1:32 *marg. Zac 1:15
he hath: Isa 25:6; Zep 1:12
emptied: Jer 51:34; Isa 24:3; Nah 2:2, Nah 2:10, thereof, Jer 48:29; Isa 16:6; Eze 16:49, Eze 16:50
remained: Heb. stood
Geneva 1599
48:11 Moab hath been at ease from his youth, and he hath settled on his lees, and hath not been (i) emptied from vessel to vessel, neither hath he gone into captivity: therefore his taste remained in him, and his scent is not changed.
(i) Has not been removed as the Jews have, but have lived at ease, and as a wine that feeds itself on his lees.
John Gill
48:11 Moab hath been at ease from his youth,.... Lived in great peace and prosperity from the time they became a kingdom; being very little disturbed with wars by their neighbours, or very rarely; so that they were in very prosperous and flourishing circumstances, which occasioned that pride and haughtiness they were notorious for. This is an emblem of unregenerate men; who, though sinners from their birth, and liable to the curse of the law, subject to the stroke of death, and must come to judgment; yet stupid and quite at ease, having no sight of sin, nor feeling of the burden of its guilt, nor grief or trouble for it; no sense of danger, or fear of hell; but in the utmost security: all which arise from ignorance, hardness of heart, profaneness, and infidelity; thoughtlessness about their immortal souls; putting the evil day far from them; and being under the influence of Satan, who keeps his goods in peace:
and he hath settled on his lees; a metaphor taken from wine; which, the longer it remains on the lees, the better body it has, and the richer and stronger it is; and denotes the great tranquillity of the Moabites; the riches they were possessed of, and in which they trusted. The Targum renders it,
"quiet in their substance;''
herein they were an emblem of unconverted sinners, who are settled and hardened in the corruptions of their nature; and not at all disturbed at the evil of sin; the wrath of God; his judgments on men; the last and awful judgment; or at the terrors of hell; and likewise of such who trust in their own righteousness, and depend upon that for salvation:
and hath not been emptied from vessel to vessel; like wine that has never been racked off from the vessel or vessels it was first put into: they were never removed from place to place, but always continued in their land; in which they were an emblem of such who have never seen their own emptiness, and their want of the grace of God, and have never been emptied of sin, nor of self-righteousness:
neither hath he gone into captivity; this explains in proper words the metaphor in the preceding clause: the Moabites had never been carried captive out of their own land into others; an emblem of such who have never seen their captive state to sin and Satan; or ever brought to complain of it, or become the captives of Christ;
therefore his taste remained in him, and his scent is not changed; his wealth, riches, and prosperity, continued without any change and alteration; and also his sins and vices, idolatry, pride, luxury, and which were the cause of his ruin; and for that reason are here mentioned; an emblem of unregenerate men, whose taste is vitiated by sin, and continues as it was originally; they relish sin, and disrelish everything that is good; and savour the things that be of man, and not the things of God; and so are in a most dangerous condition.
John Wesley
48:11 At ease - The Moabites ever since they began to be a people, have been a quiet people. Settled - Like a cask of wine, that has not been racked but has continued in the same state. Not emptied - A metaphor of wine which is drawn out from vessel to vessel, when it is drawn off the lees. It is expounded by the next words. Therefore - And this is the reason why they retain their old sins, pride, presumption, and luxury.
Robert Jamieson, A. R. Fausset and David Brown
48:11 settled on . . . lees--(See on Is 25:6; Zeph 1:12). As wine left to settle on its own lees retains its flavor and strength (which it would lose by being poured from one vessel into another), so Moab, owing to its never having been dislodged from its settlements, retains its pride of strength unimpaired.
emptied from vessel, &c.--To make it fit for use, it used to be filtered from vessel to vessel.
scent--retaining the image: the bouquet or perfume of the wine.
48:1248:12: Վասն այնորիկ ահա աւուրք գան՝ ասէ Տէր, եւ առաքեցից նմա կորացուցիչս, եւ կորացուսցեն զնա. եւ զանօթս նորա մանրեսցեն, եւ զամանս նորա փշրեսցեն[11670]։ [11670] Ոմանք. Եւ առաքեցից ՚ի նմա կորա՛՛։
12 Ահա թէ ինչու օրեր պիտի գան, - ասում է Տէրը, - ու ես մարդիկ պիտի ուղարկեմ նրա մօտ, որոնք պիտի կռացնեն նրան, նրա անօթները պիտի մանրեն ու նրա ամանները փշրեն:
12 «Բայց ահա օրեր կու գան, կ’ըսէ Տէրը, Երբ փոխադրողներ պիտի ղրկեմ Զանիկա պիտի փոխադրեն, Անոր ամանները պիտի պարպեն, Տիկերը կտոր կտոր պիտի ընեն։
Վասն այնորիկ ահա աւուրք գան, ասէ Տէր, եւ առաքեցից նմա [719]կորացուցիչս եւ կորացուսցեն`` զնա, եւ զանօթս նորա մանրեսցեն, եւ զամանս նորա փշրեսցեն:

48:12: Վասն այնորիկ ահա աւուրք գան՝ ասէ Տէր, եւ առաքեցից նմա կորացուցիչս, եւ կորացուսցեն զնա. եւ զանօթս նորա մանրեսցեն, եւ զամանս նորա փշրեսցեն[11670]։
[11670] Ոմանք. Եւ առաքեցից ՚ի նմա կորա՛՛։
12 Ահա թէ ինչու օրեր պիտի գան, - ասում է Տէրը, - ու ես մարդիկ պիտի ուղարկեմ նրա մօտ, որոնք պիտի կռացնեն նրան, նրա անօթները պիտի մանրեն ու նրա ամանները փշրեն:
12 «Բայց ահա օրեր կու գան, կ’ըսէ Տէրը, Երբ փոխադրողներ պիտի ղրկեմ Զանիկա պիտի փոխադրեն, Անոր ամանները պիտի պարպեն, Տիկերը կտոր կտոր պիտի ընեն։
zohrab-1805▾ eastern-1994▾ western am▾
48:1248:12 Посему вот, приходят дни, говорит Господь, когда Я пришлю к нему переливателей, которые перельют его и опорожнят сосуды его, и разобьют кувшины его.
48:12 καὶ και and; even ἤγαγον αγω lead; pass ἅπαν απας all at once; everything τὸ ο the στρατόπεδον στρατοπεδον bivouac αὐτῶν αυτος he; him καὶ και and; even ᾤχοντο οιχομαι battle αὐτὸν αυτος he; him καὶ και and; even εὗρον ευρισκω find αὐτὸν αυτος he; him ἐπὶ επι in; on ὕδατος υδωρ water πολλοῦ πολυς much; many ἐν εν in Γαβαων γαβαων Gabaōn; Gavaon
48:12 לָכֵ֞ן lāḵˈēn לָכֵן therefore הִנֵּ֖ה־ hinnˌē- הִנֵּה behold יָמִ֤ים yāmˈîm יֹום day בָּאִים֙ bāʔîm בוא come נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and שִׁלַּחְתִּי־ šillaḥtî- שׁלח send לֹ֥ו lˌô לְ to צֹעִ֖ים ṣōʕˌîm צעה put in chains וְ wᵊ וְ and צֵעֻ֑הוּ ṣēʕˈuhû צעה put in chains וְ wᵊ וְ and כֵלָ֣יו ḵēlˈāʸw כְּלִי tool יָרִ֔יקוּ yārˈîqû ריק be empty וְ wᵊ וְ and נִבְלֵיהֶ֖ם nivlêhˌem נֵבֶל jar יְנַפֵּֽצוּ׃ yᵊnappˈēṣû נפץ shatter
48:12. propterea ecce dies veniunt dicit Dominus et mittam ei ordinatores et stratores laguncularum et sternent eum et vasa eius exhaurient et lagoenas eorum conlidentTherefore behold the days come, saith the Lord, and I will send him men that shall order and overturn his bottles, and they shall cast him down, and shall empty his vessels, and break their bottles one against another.
12. Therefore, behold, the days come, saith the LORD, that I will send unto him them that pour off, and they shall pour him off; and they shall empty his vessels, and break their bottles in pieces.
48:12. Because of this, behold, the days are approaching, says the Lord, when I will send to him those who will line up and knock down his bottles, and they will knock him down and empty his vessels, and they will break their bottles against one another.
48:12. Therefore, behold, the days come, saith the LORD, that I will send unto him wanderers, that shall cause him to wander, and shall empty his vessels, and break their bottles.
Therefore, behold, the days come, saith the LORD, that I will send unto him wanderers, that shall cause him to wander, and shall empty his vessels, and break their bottles:

48:12 Посему вот, приходят дни, говорит Господь, когда Я пришлю к нему переливателей, которые перельют его и опорожнят сосуды его, и разобьют кувшины его.
48:12
καὶ και and; even
ἤγαγον αγω lead; pass
ἅπαν απας all at once; everything
τὸ ο the
στρατόπεδον στρατοπεδον bivouac
αὐτῶν αυτος he; him
καὶ και and; even
ᾤχοντο οιχομαι battle
αὐτὸν αυτος he; him
καὶ και and; even
εὗρον ευρισκω find
αὐτὸν αυτος he; him
ἐπὶ επι in; on
ὕδατος υδωρ water
πολλοῦ πολυς much; many
ἐν εν in
Γαβαων γαβαων Gabaōn; Gavaon
48:12
לָכֵ֞ן lāḵˈēn לָכֵן therefore
הִנֵּ֖ה־ hinnˌē- הִנֵּה behold
יָמִ֤ים yāmˈîm יֹום day
בָּאִים֙ bāʔîm בוא come
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
שִׁלַּחְתִּי־ šillaḥtî- שׁלח send
לֹ֥ו lˌô לְ to
צֹעִ֖ים ṣōʕˌîm צעה put in chains
וְ wᵊ וְ and
צֵעֻ֑הוּ ṣēʕˈuhû צעה put in chains
וְ wᵊ וְ and
כֵלָ֣יו ḵēlˈāʸw כְּלִי tool
יָרִ֔יקוּ yārˈîqû ריק be empty
וְ wᵊ וְ and
נִבְלֵיהֶ֖ם nivlêhˌem נֵבֶל jar
יְנַפֵּֽצוּ׃ yᵊnappˈēṣû נפץ shatter
48:12. propterea ecce dies veniunt dicit Dominus et mittam ei ordinatores et stratores laguncularum et sternent eum et vasa eius exhaurient et lagoenas eorum conlident
Therefore behold the days come, saith the Lord, and I will send him men that shall order and overturn his bottles, and they shall cast him down, and shall empty his vessels, and break their bottles one against another.
48:12. Because of this, behold, the days are approaching, says the Lord, when I will send to him those who will line up and knock down his bottles, and they will knock him down and empty his vessels, and they will break their bottles against one another.
48:12. Therefore, behold, the days come, saith the LORD, that I will send unto him wanderers, that shall cause him to wander, and shall empty his vessels, and break their bottles.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
48:12: I will send unto him wanderers that shall cause him to wander - Dr. Blayney renders צעים tsaim, tilters; those who elevate one end of the wine cask when nearly run out that the remains of the liquor may be the more effectually drawn off at the cock. And this seems to be well supported by the following words, -
And shall empty his vessels - I will send such as will carry the whole nation into captivity.
Albert Barnes: Notes on the Bible - 1834
48:12: I will send - tilters "unto him and they shall" tilt "him, and they shall empty his vessels, and break their" pitchers "in pieces." "Pitchers" originally meant "skins," but the word came to signify small earthenware jars Isa 30:14 : thus the Chaldaeans shall destroy of Moab everything that has contained the wine of her political life both small and great.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:12: wanderers: Jer 48:8, Jer 48:15, Jer 25:9; Isa 16:2; Eze 25:9, Eze 25:10
empty: Jer 48:11, Jer 48:38, Jer 14:3, Jer 19:10, Jer 25:34; Psa 2:9; Isa 30:14; Nah 2:2
John Gill
48:12 Therefore, behold, the days come, saith the Lord,.... This being their case, they should not continue in it; a change would be made, and that in a very short time, as there was; for, according to Josephus (p), it was about five years after the destruction of Jerusalem that the Moabites were subdued by the king of Babylon:
that I will send unto him wanderers that shall cause him to wander; the Chaldeans, who wandered out of their own country to Moab, directed by the providence of God to come there to do his work; and who, at first, might be treated by the Moabites with contempt, as vagrants, but would soon be made to know that they would cause them to wander; or would remove them out of their own country into other lands, particularly Babylon, to be vagrants there. The word may be rendered "travellers" (q); and signifies such that walk with great strength of body, in a stately way, and with great agility and swiftness; in which manner the Chaldeans are described as coming to Moab, and who should cause them to travel back with them in all haste; see word in Is 63:1. The Targum renders it "spoilers"; according to the metaphor of wine used in Jer 48:11, it may signify a sort of persons that cause wine to go, or empty it from one vessel to another; such as we call "wine coopers"; and this agrees with what follows:
and shall empty his vessels, and break their bottles; depopulate the cities of Moab; destroy the inhabitants of them, and make them barren and empty of men. The Targum is,
"I will send spoilers upon them, and they shall spoil them, and empty their substance, and consume the good of their land;''
see Jer 48:8. The Septuagint version is, "they shall cut in pieces his horns"; which, as Origen (r) interprets them, were a kind of cups anciently used; for in former times they drank out of horns, either of oxen, or other animals; and Pliny (s) says that the northern people used to drink out of the horns of buffaloes, a creature larger than a bull, and which the Muscovites call "thur"; the same is asserted by Athenaeus (t), and others, that the horns of beasts were drinking vessels before cups were invented.
(p) Antiqu. l. 10. c. 9. sect. 7. (q) "viatores", Tigurine version. (r) Apud Drusium in fragmentis in loc. (s) Nat. Hist. l. 11. e. 37. (t) Deipnosoph. l. 11. p. 235. Rhodigin. 1. 30.
John Wesley
48:12 Wanderers - The Chaldeans, who wandered from their own country to conquer other people. Break his bottles - He had before compared the Moabites, to wine settled upon the lees, here he saith, that God would send those that should not only disturb, but destroy them.
Robert Jamieson, A. R. Fausset and David Brown
48:12 wanderers--rather, "pourers out," retaining the image of Jer 48:11, that is, the Chaldeans who shall remove Moab from his settlements, as men pour wine from off the lees into other vessels. "His vessels" are the cities of Moab; the broken "bottles" the men slain [GROTIUS]. The Hebrew and the kindred Arabic word means, "to turn on one side," so as to empty a vessel [MAURER].
48:1348:13: Եւ ամաչեսցէ Մովաբ ՚ի Քամովսայ, որպէս ամաչեաց տունն Իսրայէլի ՚ի Բեթելայ յուսո՛յն իւրեանց[11671]։ [11671] Ոսկան. ՚Ի Բեթելայ յուսոյ իւրոյ։
13 Մովաբը պիտի ամաչի Քամոսից, ինչպէս Իսրայէլի տունն ամաչեց Բեթէլից՝ իր ապաւէնից:
13 Մովաբը Քամովսէն պիտի ամչնայ, Ինչպէս Իսրայէլին տունը իր ապաւինած Բեթէլէն ամչցաւ։
Եւ ամաչեսցէ Մովաբ ի Քամովսայ, որպէս ամաչեաց տունն Իսրայելի ի Բեթելայ յուսոյն իւրեանց:

48:13: Եւ ամաչեսցէ Մովաբ ՚ի Քամովսայ, որպէս ամաչեաց տունն Իսրայէլի ՚ի Բեթելայ յուսո՛յն իւրեանց[11671]։
[11671] Ոսկան. ՚Ի Բեթելայ յուսոյ իւրոյ։
13 Մովաբը պիտի ամաչի Քամոսից, ինչպէս Իսրայէլի տունն ամաչեց Բեթէլից՝ իր ապաւէնից:
13 Մովաբը Քամովսէն պիտի ամչնայ, Ինչպէս Իսրայէլին տունը իր ապաւինած Բեթէլէն ամչցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
48:1348:13 И постыжен будет Моав ради Хамоса, как дом Израилев постыжен был ради Вефиля, надежды своей.
48:13 καὶ και and; even ἐγένετο γινομαι happen; become ὅτε οτε when εἶδον οραω view; see πᾶς πας all; every ὁ ο the λαὸς λαος populace; population ὁ ο the μετὰ μετα with; amid Ισμαηλ ισμαηλ the Ιωαναν ιωαναν Iōanan; Ioanan καὶ και and; even τοὺς ο the ἡγεμόνας ηγεμων leader; governor τῆς ο the δυνάμεως δυναμις power; ability τῆς ο the μετ᾿ μετα with; amid αὐτοῦ αυτος he; him
48:13 וּ û וְ and בֹ֥שׁ vˌōš בושׁ be ashamed מֹואָ֖ב môʔˌāv מֹואָב Moab מִ mi מִן from כְּמֹ֑ושׁ kkᵊmˈôš כְּמֹושׁ Chemosh כַּ ka כְּ as אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בֹּ֨שׁוּ֙ bˈōšû בושׁ be ashamed בֵּ֣ית bˈêṯ בַּיִת house יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel מִ mi מִן from בֵּ֥ית אֵ֖ל bbˌêṯ ʔˌēl בֵּית אֵל Bethel מִבְטֶחָֽם׃ mivṭeḥˈām מִבְטָח trust
48:13. et confundetur Moab a Chamos sicut confusa est domus Israhel a Bethel in qua habebat fiduciamAnd Moab shall be ashamed of Chamos, as the house of Israel was ashamed of Bethel, in which they trusted.
13. And Moab shall be ashamed of Chemosh, as the house of Israel was ashamed of Beth-el their confidence.
48:13. And Moab will be confounded by Chemosh, just as the house of Israel was shamed by Bethel, in which they had faith.
48:13. And Moab shall be ashamed of Chemosh, as the house of Israel was ashamed of Bethel their confidence.
And Moab shall be ashamed of Chemosh, as the house of Israel was ashamed of Beth- el their confidence:

48:13 И постыжен будет Моав ради Хамоса, как дом Израилев постыжен был ради Вефиля, надежды своей.
48:13
καὶ και and; even
ἐγένετο γινομαι happen; become
ὅτε οτε when
εἶδον οραω view; see
πᾶς πας all; every
ο the
λαὸς λαος populace; population
ο the
μετὰ μετα with; amid
Ισμαηλ ισμαηλ the
Ιωαναν ιωαναν Iōanan; Ioanan
καὶ και and; even
τοὺς ο the
ἡγεμόνας ηγεμων leader; governor
τῆς ο the
δυνάμεως δυναμις power; ability
τῆς ο the
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
48:13
וּ û וְ and
בֹ֥שׁ vˌōš בושׁ be ashamed
מֹואָ֖ב môʔˌāv מֹואָב Moab
מִ mi מִן from
כְּמֹ֑ושׁ kkᵊmˈôš כְּמֹושׁ Chemosh
כַּ ka כְּ as
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בֹּ֨שׁוּ֙ bˈōšû בושׁ be ashamed
בֵּ֣ית bˈêṯ בַּיִת house
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
מִ mi מִן from
בֵּ֥ית אֵ֖ל bbˌêṯ ʔˌēl בֵּית אֵל Bethel
מִבְטֶחָֽם׃ mivṭeḥˈām מִבְטָח trust
48:13. et confundetur Moab a Chamos sicut confusa est domus Israhel a Bethel in qua habebat fiduciam
And Moab shall be ashamed of Chamos, as the house of Israel was ashamed of Bethel, in which they trusted.
48:13. And Moab will be confounded by Chemosh, just as the house of Israel was shamed by Bethel, in which they had faith.
48:13. And Moab shall be ashamed of Chemosh, as the house of Israel was ashamed of Bethel their confidence.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Вефиль был главным святилищем израильского царства (Ам III:14).
Adam Clarke: Commentary on the Bible - 1831
48:13: Beth-el their confidence - Alluding to the golden calves which Jeroboam had there set up, and commanded all the Israelites to worship.
Albert Barnes: Notes on the Bible - 1834
48:13: Israel was ashamed of Beth-el - After Salmaneser had carried Israel away, they could trust no longer in the calf of Bethel established by Jeroboam.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:13: ashamed: Jer 48:7, Jer 48:39, Jer 48:46; Jdg 11:24; Sa1 5:3-7; Kg1 11:7, Kg1 18:26-29, Kg1 18:40; Isa 2:20; Isa 16:12, Isa 45:16, Isa 45:20, Isa 46:1, Isa 46:2
as the: Kg1 12:28, Kg1 12:29; Hos 8:5, Hos 8:6, Hos 10:5, Hos 10:6, Hos 10:14, Hos 10:15; Amo 5:5, Amo 5:6
Geneva 1599
48:13 And Moab shall be ashamed of Chemosh, as the house of Israel was ashamed of (k) Bethel their confidence.
(k) As the calf of Bethel was not able to deliver the Israelites no more will Chemosh deliver the Moabites.
John Gill
48:13 And Moab shall be ashamed of Chemosh,.... His idol; see Jer 48:7; of his worship of him, prayers to him, and confidence in him; he not being able to save him from the destruction of the Chaldeans, and being carried captive by them; he himself also going into captivity:
as the house of Israel were ashamed of Bethel their confidence; that is, of the golden calf that was set up in Bethel by Jeroboam, and which the ten tribes of Israel worshipped, and in which they trusted; but that could not save them from being carried captive by the Assyrians; and so were ashamed of it, and of their idolatrous worship, and vain confidence.
John Wesley
48:13 Bethel - The golden calves, which Jeroboam set up at Dan and Bethel.
Robert Jamieson, A. R. Fausset and David Brown
48:13 ashamed--have the shame of disappointment as to the hopes they entertained of aid from Chemosh, their idol.
Beth-el-- (3Kings 12:27, 3Kings 12:29) --that is, the golden calf set up there by Jeroboam.
48:1448:14: Զիա՞րդ ասիցէք թէ հզօրք եմք, եւ արք զօրաւորք պատերազմի։
14 Ինչո՞ւ էք ասում, թէ՝ “Հզօր ենք, կռուի մէջ զօրեղ տղամարդ ենք”:
14 «Ի՞նչպէս կ’ըսէք թէ ‘Մենք կտրիճներ ենք Ու պատերազմի համար զօրաւոր մարդիկ ենք’։
Զիա՞րդ ասիցէք թէ` Հզօրք եմք եւ արք զօրաւորք պատերազմի:

48:14: Զիա՞րդ ասիցէք թէ հզօրք եմք, եւ արք զօրաւորք պատերազմի։
14 Ինչո՞ւ էք ասում, թէ՝ “Հզօր ենք, կռուի մէջ զօրեղ տղամարդ ենք”:
14 «Ի՞նչպէս կ’ըսէք թէ ‘Մենք կտրիճներ ենք Ու պատերազմի համար զօրաւոր մարդիկ ենք’։
zohrab-1805▾ eastern-1994▾ western am▾
48:1448:14 Как вы говорите: >?
48:14 καὶ και and; even ἀνέστρεψαν αναστρεφω overturn; turn up / back πρὸς προς to; toward Ιωαναν ιωαναν Iōanan; Ioanan
48:14 אֵ֚יךְ ˈʔêḵ אֵיךְ how תֹּֽאמְר֔וּ tˈōmᵊrˈû אמר say גִּבֹּורִ֖ים gibbôrˌîm גִּבֹּור vigorous אֲנָ֑חְנוּ ʔᵃnˈāḥᵊnû אֲנַחְנוּ we וְ wᵊ וְ and אַנְשֵׁי־ ʔanšê- אִישׁ man חַ֖יִל ḥˌayil חַיִל power לַ la לְ to † הַ the מִּלְחָמָֽה׃ mmilḥāmˈā מִלְחָמָה war
48:14. quomodo dicitis fortes sumus et viri robusti ad proeliandumHow do you say: We are valiant and stout men in battle?
14. How say ye, We are mighty men, and valiant men for the war?
48:14. How can you say: ‘We are strong and robust men of battle?’
48:14. How say ye, We [are] mighty and strong men for the war?
How say ye, We [are] mighty and strong men for the war:

48:14 Как вы говорите: <<мы люди храбрые и крепкие для войны>>?
48:14
καὶ και and; even
ἀνέστρεψαν αναστρεφω overturn; turn up / back
πρὸς προς to; toward
Ιωαναν ιωαναν Iōanan; Ioanan
48:14
אֵ֚יךְ ˈʔêḵ אֵיךְ how
תֹּֽאמְר֔וּ tˈōmᵊrˈû אמר say
גִּבֹּורִ֖ים gibbôrˌîm גִּבֹּור vigorous
אֲנָ֑חְנוּ ʔᵃnˈāḥᵊnû אֲנַחְנוּ we
וְ wᵊ וְ and
אַנְשֵׁי־ ʔanšê- אִישׁ man
חַ֖יִל ḥˌayil חַיִל power
לַ la לְ to
הַ the
מִּלְחָמָֽה׃ mmilḥāmˈā מִלְחָמָה war
48:14. quomodo dicitis fortes sumus et viri robusti ad proeliandum
How do you say: We are valiant and stout men in battle?
48:14. How can you say: ‘We are strong and robust men of battle?’
48:14. How say ye, We [are] mighty and strong men for the war?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
14 How say ye, We are mighty and strong men for the war? 15 Moab is spoiled, and gone up out of her cities, and his chosen young men are gone down to the slaughter, saith the King, whose name is the LORD of hosts. 16 The calamity of Moab is near to come, and his affliction hasteth fast. 17 All ye that are about him, bemoan him; and all ye that know his name, say, How is the strong staff broken, and the beautiful rod! 18 Thou daughter that dost inhabit Dibon, come down from thy glory, and sit in thirst; for the spoiler of Moab shall come upon thee, and he shall destroy thy strong holds. 19 O inhabitant of Aroer, stand by the way, and espy; ask him that fleeth, and her that escapeth, and say, What is done? 20 Moab is confounded; for it is broken down: howl and cry; tell ye it in Arnon, that Moab is spoiled, 21 And judgment is come upon the plain country; upon Holon, and upon Jahazah, and upon Mephaath, 22 And upon Dibon, and upon Nebo, and upon Beth-diblathaim, 23 And upon Kiriathaim, and upon Beth-gamul, and upon Beth-meon, 24 And upon Kerioth, and upon Bozrah, and upon all the cities of the land of Moab, far or near. 25 The horn of Moab is cut off, and his arm is broken, saith the LORD. 26 Make ye him drunken: for he magnified himself against the LORD: Moab also shall wallow in his vomit, and he also shall be in derision. 27 For was not Israel a derision unto thee? was he found among thieves? for since thou spakest of him, thou skippedst for joy. 28 O ye that dwell in Moab, leave the cities, and dwell in the rock, and be like the dove that maketh her nest in the sides of the hole's mouth. 29 We have heard the pride of Moab, (he is exceeding proud) his loftiness, and his arrogancy, and his pride, and the haughtiness of his heart. 30 I know his wrath, saith the LORD; but it shall not be so; his lies shall not so effect it. 31 Therefore will I howl for Moab, and I will cry out for all Moab; mine heart shall mourn for the men of Kirheres. 32 O vine of Sibmah, I will weep for thee with the weeping of Jazer: thy plants are gone over the sea, they reach even to the sea of Jazer: the spoiler is fallen upon thy summer fruits and upon thy vintage. 33 And joy and gladness is taken from the plentiful field, and from the land of Moab; and I have caused wine to fail from the winepresses: none shall tread with shouting; their shouting shall be no shouting. 34 From the cry of Heshbon even unto Elealeh, and even unto Jahaz, have they uttered their voice, from Zoar even unto Horonaim, as a heifer of three years old: for the waters also of Nimrim shall be desolate. 35 Moreover I will cause to cease in Moab, saith the LORD, him that offereth in the high places, and him that burneth incense to his gods. 36 Therefore mine heart shall sound for Moab like pipes, and mine heart shall sound like pipes for the men of Kirheres: because the riches that he hath gotten are perished. 37 For every head shall be bald, and every beard clipped: upon all the hands shall be cuttings, and upon the loins sackcloth. 38 There shall be lamentation generally upon all the housetops of Moab, and in the streets thereof: for I have broken Moab like a vessel wherein is no pleasure, saith the LORD. 39 They shall howl, saying, How is it broken down! how hath Moab turned the back with shame! so shall Moab be a derision and a dismaying to all them about him. 40 For thus saith the LORD; Behold, he shall fly as an eagle, and shall spread his wings over Moab. 41 Kerioth is taken, and the strong holds are surprised, and the mighty men's hearts in Moab at that day shall be as the heart of a woman in her pangs. 42 And Moab shall be destroyed from being a people, because he hath magnified himself against the LORD. 43 Fear, and the pit, and the snare, shall be upon thee, O inhabitant of Moab, saith the LORD. 44 He that fleeth from the fear shall fall into the pit; and he that getteth up out of the pit shall be taken in the snare: for I will bring upon it, even upon Moab, the year of their visitation, saith the LORD. 45 They that fled stood under the shadow of Heshbon because of the force: but a fire shall come forth out of Heshbon, and a flame from the midst of Sihon, and shall devour the corner of Moab, and the crown of the head of the tumultuous ones. 46 Woe be unto thee, O Moab! the people of Chemosh perisheth: for thy sons are taken captives, and thy daughters captives. 47 Yet will I bring again the captivity of Moab in the latter days, saith the LORD. Thus far is the judgment of Moab.
The destruction is here further prophesied of very largely and with a great copiousness and variety of expression, and very pathetically and in moving language, designed not only to awaken them by a national repentance and reformation to prevent the trouble, or by a personal repentance and reformation to prepare for it, but to affect us with the calamitous state of human life, which is liable to such lamentable occurrences, and with the power of God's anger and the terror of his judgments, when he comes forth to contend with a provoking people. In reading this long roll of threatenings, and meditating on the terror of them, it will be of more use to us to keep this in our eye, and to get our hearts thereby possessed with a holy awe of God and of his wrath, than to enquire critically into all the lively figures and metaphors here used.
I. It is a surprising destruction, and very sudden, that is here threatened. They were very secure, thought themselves strong for war and able to deal with the most powerful enemy (v. 14), and yet the calamity is near, and he is not able to keep it off, nor so much as to keep the enemy long in parley, for the affliction hastens fast (v. 16) and will soon come to a crisis. The enemy shall fly as an eagle, so swiftly, so strongly shall he come (v. 40), as an eagle flies upon his prey, and he shall spread his wings, the wings of his army, over Moab; he shall surround it, that none may escape. The strong-holds of Moab are taken by surprise (v. 41), so that all their strength stood them in no stead; and this made the hearts even of their mighty men to fail, for they had not time to recollect the considerations that might have animated them. It requires a more than ordinary degree of courage not to be afraid of sudden fear.
II. It is an utter destruction, and such as lays Moab all in ruins: Moab is spoiled (v. 15), quite spoiled, is confounded and broken down (v. 20); their cities are laid in ashes, or seized by the enemy so that they are forced to quit them, v. 15. Divers cities are here named, upon which judgment has come, and the list concludes with an et cetera--and such like. What occasion was there for him to mention more particulars when it comes upon all the cities of Moab in general, far and near? v. 21-24. Note, When iniquity is universal we have reason to expect that calamity should be so too. The kingdom is deprived of its dignity and authority: The horn of Moab is cut off, the horn of its strength and power, both offensive and defensive; his arm is broken, that he can neither give a blow nor prevent a blow, v. 25. Is the youth of the kingdom the strength and beauty of it? His chosen young men have gone down to the slaughter, v. 15. They went down to the battle promising themselves that they should return victorious; but God told them that they went down to the slaughter; so sure are those to fall against whom God fights. In a word, Moab shall be destroyed from being a people, v. 42. Those that are enemies to God's people will soon be made no people.
III. It is a lamentable destruction; it will be just matter of mourning and will turn joy into heaviness. 1. The prophet that foretels it does himself lament it, and mourns at the very foresight of it, from a principle of compassion to his fellow-creatures and concern for human nature. The prophet will himself howl for Moab; his very heart shall mourn for them (v. 31); he will weep for the vine of Sibmah (v. 32); his heart shall sound like pipes for Moab, v. 36. Though the destruction of Moab would prove him a true prophet, yet he could not think of it without trouble. The ruin of sinners is no pleasure to God, and therefore should be a pain to us; even those that give warning of it should lay it to heart. These passages, and many others in this chapter, are much the same with what Isaiah had used in his prophecies against Moab (Isa. xv. 16); for, though there was a long distance of time between that prophecy and this, yet they were both dictated by one and the same Spirit, and it becomes God's prophets to speak the language of those that went before them. It is no plagiarism sometimes to make use of old expressions, provided it be with new affections and applications. 2. The Moabites themselves shall lament it; it will be the greatest mortification and grief imaginable to them. Those that sat in glory, in the midst of wealth, and mirth, and all manner of pleasure, shall sit in thirst, in a dry and thirsty land, where no water, no comfort is, v. 18. It is time for them to sit in thirst, and inure themselves to hardship, when the spoiler has come, who will strip them of all, and empty them. The Moabites in the remote corners of the country, that are furthest from the danger, will be inquisitive to know how the matter goes, what news from the army, will ask every one that escapes, What is done? v. 19. And when they are told that all is gone, that the invader is the conqueror, they will howl and cry, in bitterness and anguish of spirit (v. 20); they will abandon themselves to solitude, to lament the desolations of their country; they will leave the cities that used to be full of mirth, and dwell in the rock where they may have their full of melancholy; they shall no more be singing birds, but mourning birds, like the dove (v. 28); the doves of the valley, Ezek. vii. 16. Let those that give themselves up to mirth know that God can soon change their note. Their sorrow shall be so very extreme that they shall make themselves bald and cut themselves (v. 37), which were expressions of a desperate grief, such as tempted men to be even their own destroyers. Job indeed rent his mantle and shaved his head, but he did not cut himself. When the flood of passion rises ever so high wisdom and grace must set bounds to it, set banks to it, to restrain it from such barbarities. The sorrow shall be universal (v. 38): There shall be a general lamentation upon all the house-tops of Moab, where they worshipped their idols, to whom they shall in vain bemoan themselves, and in all the streets, where they conversed with one another, for they shall be free in communicating their grief and fears and in propagating them; for they see all lost: "I have broken Moab like a vessel wherein is no pleasure, which shall not be regarded and cannot be pieced again." That which Moab used to rejoice in was their pleasant fruits and the abundance of their rich wines. The delights of sense were all the matter of their joy. Take away these, destroy their gardens and vineyards, and you make all their mirth to cease, Hos. ii. 11, 12. There is great weeping when their plants are transplanted, have gone over the sea (v. 32), are carried into other countries, to be planted there. The spoiler has fallen upon thy summer-fruits and upon thy vintage, and it is this that makes the cry of Heshbon to reach even to Elealeh, v. 34. Take joy and gladness from the plentiful field, and you take it from the land of Moab, v. 33. If the wine fail from the wine-presses, that used to be trodden with acclamations of joy, all their gladness is cut off. Take away that shouting, and there shall be no shouting. Note, Those who make the delights of sense their chief joy, their exceeding joy, since these are things they may easily be deprived of in a little time subject themselves to the tyranny of the greatest grief; whereas those who rejoice in God may do that even when the fig-tree does not blossom and there is no fruit in the vine. These Moabites lost not only their wine, but their water too: Even the waters of Nimrim shall be desolate (v. 34), and therefore their grief grew extravagantly loud and noisy, and their lamentations were heard in all placed like the lowing of a heifer of three years old. The expressions here are borrowed from Isa. xv. 5, 6. 3. All their neighbours are called to mourn with them, and to condole with them on their ruin (v. 17): All you that are about him bemoan him, Let him have that allay to his grief, let him see himself pities by the adjoining countries. Nay, let those at a distance, who do but know his name and have heard of his reputation, take notice of his fall, and say, How is the strong staff broken, whose strength was the terror of its enemies, and the beautiful rod, whose beauty was the pride of its friends! Let the nations take notice of this and receive instruction. Let none be puffed up with or put confidence in their strength or beauty, for neither will be a security against the judgments of God.
IV. It is a shameful destruction and such as shall expose them to contempt: Moab is made drunk (v. 26), and he that is made drunk is made vile; he shall wallow in his vomit, and become an odious spectacle, and shalljustly be in derision. Let the Moabites be intoxicated with the cup of God's wrath till they stagger and fall, and be brought to their wits' end, and make themselves ridiculous by the wildness not only of their passions but of their counsels. And again (v. 39): Moab shall be a derision and a dismaying to all about him; they shall laugh at the fall of the pomp and power he was so proud of. Note, Those that are haughty are preparing reproach and ignominy for themselves.
V. It is the destruction of that which is dear to them, not only of their summer fruits and their vintage, but of their wealth (v. 36): The riches that he has gotten have perished, though he thought he had laid them up very safely, and promised himself a long enjoyment of them, yet they are gone. Note, The money that is hoarded in the chest is as liable to perishing as the summer-fruits that lie exposed in the open field. Riches are shedding things, and, like dust as they are, slip through our fingers even when we are in most care to hold them fast and gripe them hard. Yet this is not the worst; even those whose religion was false and foolish were fond of it above any thing, and, such as it was, would not part with it; and therefore, though it was really a promise, yet to them it was a threatening (v. 35), that God will cause to cease him that offers in the high places, for the high places shall be destroyed, and the fields of offerings shall be laid waste, and the priests themselves, who burnt incense to their gods, shall be slain or carried into captivity, v. 7. Note, It is only the true religion, and the worship and service of the true God, that will stand us in stead in a day of trouble.
VI. It is a just and righteous destruction, and that which they have deserved and brought upon themselves by sin.
1. The sin which they had been most notoriously guilty of, and for which God now reckoned with them, was pride. It is mentioned six times, v. 29. We have all heard of the pride of Moab; his neighbours took notice of it; it has testified to his face, as Israel's did; he is exceedingly proud, and grows worse and worse. Observe his loftiness, his arrogancy, his pride, his haughtiness; the multiplying of words to the same purport intimates in how many instances he discovered his pride, and how offensive it was both to God and man. It was charged upon them Isa. xvi. 6, but here it is expressed more largely that there. Since then they had been under humbling providences, and yet were unhumbled; nay, they grew more arrogant and haughty, which plainly marked them for that utter destruction of which pride is the forerunner. Two instances are here given of the pride of Moab:-- (1.) He had conducted himself insolently towards God. He must be brought down with shame (v. 26), for he has magnified himself against the Lord; and again (v. 42), he shall be destroyed from being a people, for this very reason. The Moabites preferred Chemosh before Jehovah, and thought themselves a match for the God of Israel, whom they set at defiance. (2.) He had conducted himself scornfully towards Israel, particularly in their late troubles; therefore Moab shall fall into the same troubles; into the same hands, and be a derision, for Israel was a derision to him, v. 26, 27. The generality of the Moabites, when they heard of the calamities and desolations of their neighbours the Jews, instead of lamenting them, rejoiced in them, they skipped for joy. Many, in such a case, entertain in their minds a secret pleasure at the fall of those they had a dislike to, who yet have so much discretion as to conceal it; it is so invidious a thing. But the Moabites industriously proclaimed their joy, and avowed the enmity they had to Israel, triumphing over every Israelite they met with in distress and laughing at him, which was as inhuman as it was impious and an impudent affront both to man, whose nature they were of, and to God, whose name they were called by. Note, Those that deride others in distress will justly and certainly, sooner or later, come into distress themselves, and be had in derision. Those that are glad at calamities, especially the calamities of God's church, shall not long go unpunished.
2. Besides this they had been guilty of malice against God's people, and treachery in their dealings with them, v. 30. They made a jest of the desolations of Judah and Jerusalem, and pretended, when they laughed at them, that it was but in sport and to make themselves merry; but, says God, "I know his wrath; I know it comes from the old enmity he has to the seed of Abraham and the worshippers of the true God. I know he thinks these calamities of the Jewish nation will end in their utter extirpation. He now tells the Chaldeans what bad people the Jews are, and irritates them against them; but it shall not be so as he expects; his lies shall not so effect it. The nation, whose fall they triumph in, shall recover itself." Some read it, I know his rage. Is it not so? Is he not very furious against the people of God? And his lies I know also. Do they not do so? Do they not belie them? Note, All the fury and all the falsehood of the church's enemies are perfectly known to God, whatever the pretenses are with which they think to cover them, Isa. xxxvii. 28.
VII. It is a complicated destruction, and by one instance after another will at length be completed; for those that make their escape from one judgment shall perish by another: Fear, and the pit, and the snare, shall be upon them, v. 43. There shall be fear to drive them into the pit, and a snare to hold them fast in it when they are in it; so that they shall neither escape from the destruction nor escape out of it. What was said of sinners in general (Isa. xxiv. 17, 18), that those who flee from the fear shall fall into the pit and those who come up out of the pit shall be taken in the snare, is here particularly foretold concerning the sinners of Moab (v. 44); for it is the year of their visitation, when God comes to reckon with them, and will be known by the judgments which he executes, for he is the King whose name is the Lord of hosts (v. 15); he is not only the King who has authority to give judgment, but he is the Lord of hosts, who is able to do what he has determined. The figurative expressions used v. 44 are explained in one instance (v. 45): Those that fled out of the villages for fear of the enemy's forces put themselves under the shadow of Heshbon, stood there, and supposed they stood safely, as now armies sometimes retire under the cannon of a fortified city, and it is their protection; but here they should be disappointed, for, when they flee out of the pit, they fall into the snare; Heshbon, which they thought would shelter them, devours them as Moses had foretold long since (Num. xxi. 28): A fire has gone out of Heshbon, and a flame from the city of Sihon, and devours those that come from all the corners of Moab, and fastens upon the crown of the head of the tumultuous noisy ones, or of the revellers, or children of noise, not meant of the rude clamorous multitude, but of the great men, who bluster, and hector, and make a noise; the judgments of God shall light on them. Shall we hear the conclusion of this whole matter? We have it (v. 46): "Woe be to thee, O Moab! thou art undone; the people that worship Chemosh perish, and are gone; farewell, Moab. Thy sons and daughters, the hopes of the next generation, have gone into captivity after the Jews, whose calamities they rejoiced in."
VIII. Yet it is not a perpetual destruction. The chapter concludes with a short promise of their return out of captivity in the latter days. God, who brings them into captivity, will bring again their captivity, v. 47. Thus tenderly does God deal with Moabites, much more with his own people! Even with Moabites he will not contend for ever, nor be always wrath. When Israel returned, Moab did; and perhaps the prophecy was intended chiefly for the encouragement of God's people to hope for that salvation which even Moabites shall share in. Yet it looks further, to gospel times; the Jews themselves refer it to the days of the Messiah; then the captivity of the Gentiles, under the yoke of sin and Satan, shall be brought back by divine grace, which shall make them free, free indeed. This prophecy concerning Moab is long, but here it ends; it ends comfortably: Thus far is the judgment of Moab.
Albert Barnes: Notes on the Bible - 1834
48:14: Mighty - Heroes, veteran warriors.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:14: How: Jer 8:8; Psa 11:1; Isa 36:4, Isa 36:5
We: Jer 9:23, Jer 49:16; Psa 33:16; Ecc 9:11; Isa 10:13, Isa 10:16, Isa 16:6; Eze 30:6; Zep 2:10
John Gill
48:14 How say ye, we are mighty and strong men for the war? The Moabites were proud, haughty, and arrogant; boasted much of their strength and valour; of the strength of their bodies, and fitness for war, and skill in it; and of the strength of their fortified cities; and thought themselves a match for the enemy, and secure from all danger: for this their pride, vanity, and self-confidence, they are here reproved, since their destruction was at hand.
48:1548:15: Կորեաւ Մովաբ՝ եւ քաղաք նորա, եւ ընտիր ընտիր երիտասարդք նորա անկա՛ն ՚ի սպանումն. ասէ Արքայ՝ որոյ Տէր զօրութեանց անուն է նորա[11672]։ [11672] Ոմանք. Եւ քաղաքք նորա։
15 Կորստեան մատնուեց Մովաբն իր քաղաքներով, եւ նրա ընտիր-ընտիր երիտասարդները գնացին մեռնելու, - ասում է արքան, որի անունը Զօրութիւնների Տէր է:
15 Մովաբը աւերուեցաւ եւ անոր քաղաքները այրուեցան Ու անոր ընտիր երիտասարդները մորթուելու տարուեցան, Կ’ըսէ այն Թագաւորը, որուն անունը Զօրքերու Տէր է։
Կորեաւ Մովաբ եւ քաղաք նորա, եւ ընտիր ընտիր երիտասարդք նորա անկան ի սպանումն, ասէ Արքայ` որոյ Տէր զօրութեանց անուն է նորա:

48:15: Կորեաւ Մովաբ՝ եւ քաղաք նորա, եւ ընտիր ընտիր երիտասարդք նորա անկա՛ն ՚ի սպանումն. ասէ Արքայ՝ որոյ Տէր զօրութեանց անուն է նորա[11672]։
[11672] Ոմանք. Եւ քաղաքք նորա։
15 Կորստեան մատնուեց Մովաբն իր քաղաքներով, եւ նրա ընտիր-ընտիր երիտասարդները գնացին մեռնելու, - ասում է արքան, որի անունը Զօրութիւնների Տէր է:
15 Մովաբը աւերուեցաւ եւ անոր քաղաքները այրուեցան Ու անոր ընտիր երիտասարդները մորթուելու տարուեցան, Կ’ըսէ այն Թագաւորը, որուն անունը Զօրքերու Տէր է։
zohrab-1805▾ eastern-1994▾ western am▾
48:1548:15 Опустошен Моав, и города его горят, и отборные юноши его пошли на заклание, говорит Царь, Господь Саваоф имя Его.
48:15 καὶ και and; even Ισμαηλ ισμαηλ save σὺν συν with; [definite object marker] ὀκτὼ οκτω eight ἀνθρώποις ανθρωπος person; human καὶ και and; even ᾤχετο οιχομαι to; toward τοὺς ο the υἱοὺς υιος son Αμμων αμμων Ammōn; Ammon
48:15 שֻׁדַּ֤ד šuddˈaḏ שׁדד despoil מֹואָב֙ môʔˌāv מֹואָב Moab וְ wᵊ וְ and עָרֶ֣יהָ ʕārˈeʸhā עִיר town עָלָ֔ה ʕālˈā עלה ascend וּ û וְ and מִבְחַ֥ר mivḥˌar מִבְחָר choice בַּֽחוּרָ֖יו bˈaḥûrˌāʸw בָּחוּר young man יָרְד֣וּ yārᵊḏˈû ירד descend לַ la לְ to † הַ the טָּ֑בַח ṭṭˈāvaḥ טֶבַח slaughtering נְאֻ֨ם־ nᵊʔˌum- נְאֻם speech הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service שְׁמֹֽו׃ šᵊmˈô שֵׁם name
48:15. vastata est Moab et civitates illius ascenderunt et electi iuvenes eius descenderunt in occisionem ait Rex Dominus exercituum nomen eiMoab is laid waste, and they have cast down her cities: and her choice young men are gone down to the slaughter: saith the king, whose name is the Lord of hosts.
15. Moab is laid waste, and they are gone up into her cities; and his chosen young men are gone down to the slaughter, saith the King, whose name is the LORD of hosts.
48:15. Moab has been devastated, and they have cut down her cities. And her elect young men have descended to slaughter. So says the King, whose name is the Lord of hosts.
48:15. Moab is spoiled, and gone up [out of] her cities, and his chosen young men are gone down to the slaughter, saith the King, whose name [is] the LORD of hosts.
Moab is spoiled, and gone up [out of] her cities, and his chosen young men are gone down to the slaughter, saith the King, whose name [is] the LORD of hosts:

48:15 Опустошен Моав, и города его горят, и отборные юноши его пошли на заклание, говорит Царь, Господь Саваоф имя Его.
48:15
καὶ και and; even
Ισμαηλ ισμαηλ save
σὺν συν with; [definite object marker]
ὀκτὼ οκτω eight
ἀνθρώποις ανθρωπος person; human
καὶ και and; even
ᾤχετο οιχομαι to; toward
τοὺς ο the
υἱοὺς υιος son
Αμμων αμμων Ammōn; Ammon
48:15
שֻׁדַּ֤ד šuddˈaḏ שׁדד despoil
מֹואָב֙ môʔˌāv מֹואָב Moab
וְ wᵊ וְ and
עָרֶ֣יהָ ʕārˈeʸhā עִיר town
עָלָ֔ה ʕālˈā עלה ascend
וּ û וְ and
מִבְחַ֥ר mivḥˌar מִבְחָר choice
בַּֽחוּרָ֖יו bˈaḥûrˌāʸw בָּחוּר young man
יָרְד֣וּ yārᵊḏˈû ירד descend
לַ la לְ to
הַ the
טָּ֑בַח ṭṭˈāvaḥ טֶבַח slaughtering
נְאֻ֨ם־ nᵊʔˌum- נְאֻם speech
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
שְׁמֹֽו׃ šᵊmˈô שֵׁם name
48:15. vastata est Moab et civitates illius ascenderunt et electi iuvenes eius descenderunt in occisionem ait Rex Dominus exercituum nomen ei
Moab is laid waste, and they have cast down her cities: and her choice young men are gone down to the slaughter: saith the king, whose name is the Lord of hosts.
48:15. Moab has been devastated, and they have cut down her cities. And her elect young men have descended to slaughter. So says the King, whose name is the Lord of hosts.
48:15. Moab is spoiled, and gone up [out of] her cities, and his chosen young men are gone down to the slaughter, saith the King, whose name [is] the LORD of hosts.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
48:15: Rather, "Moab is spoiled," and her cities have gone up, i. e., in smoke, have been burned Jos 8:20-21. Others render, "The waster of Moab and of her towns is coming up to the attack, and her chosen youths are gone down to the slaughter."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:15: spoiled: Jer 48:8, Jer 9-25
his chosen: Heb. the choice of his, etc. Isa 40:30, Isa 40:31
gone: Jer 48:4, Jer 50:27, Jer 51:40; Isa 34:2-8
saith: Jer 46:18, Jer 51:57; Psa 24:8-10, Psa 47:2; Dan 4:37; Zac 14:9; Mal 1:14; Rev 19:16
whose: Jam 5:4
John Gill
48:15 Moab is spoiled,.... The whole country is ruined; which is spoken of as present, though future, after the manner of prophecy, because of the certainty of it:
and gone up out of her cities; the inhabitants of Moab were gone up out of their cities, either through fear and flight; or through force, being made to go out of them, and were carried captive. The Targum is,
"the Moabites are spoiled, and their cities are desolate;''
and so Kimchi interprets it,
"the multitude of her cities is made to cease;''
the people of them. It might be as well rendered, "and he is gone up to her cities" (u); that is, the spoiler (w), as Kimchi's father rightly interprets it; see Jer 48:8; or it may be rendered, "and his cities, into which he went up" (x); that is, those are spoiled and destroyed, into which the Moabites used to go up, being built on high places; or whither they went for safety, the enemy being in their country, but in vain:
and his chosen young men are gone down to the slaughter; or, "the choice of his chosen ones" (y); the select of them, for comeliness, strength, and valour; these being taken, when the enemy entered the cities, were had down to some place of slaughter, and there put to death; or were brought down to the grave, the pit of corruption; unless this can be understood of the choice young men of the enemy, the Chaldean army; who, mounting and scaling the walls of the cities of Moab, went down into them to slay the inhabitants of them; but this is submitted to consideration. All this was not barely said by the prophet, who was but a man, though sent of God; but by the Lord himself, as it follows:
saith the King, whose name is the Lord of hosts; who is "the King" by way of eminency; the King of kings, and Lord of lords; mightier than the king of Moab, or even than the king of Babylon; and the Lord of greater armies than either; and therefore what he said should certainly be accomplished.
(u) "et civitates ejus conscendit", Montanus; "ascendit super urbes ejus", Gataker. (w) "Sub. hostis", Vatablus, Calvin; "vastator", Gataker. (x) "Et urbes ejus in quas ascendit", Schmidt. (y) "electio electorum ejus", Gataker.
Robert Jamieson, A. R. Fausset and David Brown
48:15 gone up . . . gone down--in antithesis.
out of her cities--Rather, "Moab . . . and her cities are gone up," namely, pass away in the ascending smoke of their conflagration (Josh 8:20-21; Judg 20:40). When this took place, the young warriors would go down from the burning citadels only to meet their own slaughter [GROTIUS]. English Version is somewhat favored by the fact that "gone out" is singular, and "cities" plural. The antithesis favors GROTIUS.
48:1648:16: Մե՛րձ է ՚ի հասանել օր Մովաբու, եւ չարիք նորա արագե՛ն յոյժ[11673]. [11673] Օրինակ մի. Մերձ էր հասանել սուր Մովաբու։
16 Մովաբի օրհասը մօտ է, եւ ձախորդութիւնները մեծ արագութեամբ նրա վրայ են գալիս:
16 Մովաբին կորուստը գալու մօտ է Եւ անոր պատուհասը խիստ կ’որոտայ։
Մերձ է ի հասանել օր Մովաբու, եւ չարիք նորա արագեն յոյժ:

48:16: Մե՛րձ է ՚ի հասանել օր Մովաբու, եւ չարիք նորա արագե՛ն յոյժ[11673].
[11673] Օրինակ մի. Մերձ էր հասանել սուր Մովաբու։
16 Մովաբի օրհասը մօտ է, եւ ձախորդութիւնները մեծ արագութեամբ նրա վրայ են գալիս:
16 Մովաբին կորուստը գալու մօտ է Եւ անոր պատուհասը խիստ կ’որոտայ։
zohrab-1805▾ eastern-1994▾ western am▾
48:1648:16 Близка погибель Моава, и сильно спешит бедствие его.
48:16 καὶ και and; even ἔλαβεν λαμβανω take; get Ιωαναν ιωαναν Iōanan; Ioanan καὶ και and; even πάντες πας all; every οἱ ο the ἡγεμόνες ηγεμων leader; governor τῆς ο the δυνάμεως δυναμις power; ability οἱ ο the μετ᾿ μετα with; amid αὐτοῦ αυτος he; him πάντας πας all; every τοὺς ο the καταλοίπους καταλοιπος left behind τοῦ ο the λαοῦ λαος populace; population οὕς ος who; what ἀπέστρεψεν αποστρεφω turn away; alienate ἀπὸ απο from; away Ισμαηλ ισμαηλ possible; able ἄνδρας ανηρ man; husband ἐν εν in πολέμῳ πολεμος battle καὶ και and; even τὰς ο the γυναῖκας γυνη woman; wife καὶ και and; even τὰ ο the λοιπὰ λοιπος rest; remains καὶ και and; even τοὺς ο the εὐνούχους ευνουχος eunuch οὓς ος who; what ἀπέστρεψεν αποστρεφω turn away; alienate ἀπὸ απο from; away Γαβαων γαβαων Gabaōn; Gavaon
48:16 קָרֹ֥וב qārˌôv קָרֹוב near אֵיד־ ʔêḏ- אֵיד calamity מֹואָ֖ב môʔˌāv מֹואָב Moab לָ lā לְ to בֹ֑וא vˈô בוא come וְ wᵊ וְ and רָ֣עָתֹ֔ו rˈāʕāṯˈô רָעָה evil מִהֲרָ֖ה mihᵃrˌā מהר hasten מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
48:16. prope est interitus Moab ut veniat et malum eius velociter adcurret nimisThe destruction of Moab is near to come: the calamity thereof shall come on exceeding swiftly.
16. The calamity of Moab is near to come, and his affliction hasteth fast.
48:16. The passing away of Moab draws near and arrives. Its evil will rush forward with great speed.
48:16. The calamity of Moab [is] near to come, and his affliction hasteth fast.
The calamity of Moab [is] near to come, and his affliction hasteth fast:

48:16 Близка погибель Моава, и сильно спешит бедствие его.
48:16
καὶ και and; even
ἔλαβεν λαμβανω take; get
Ιωαναν ιωαναν Iōanan; Ioanan
καὶ και and; even
πάντες πας all; every
οἱ ο the
ἡγεμόνες ηγεμων leader; governor
τῆς ο the
δυνάμεως δυναμις power; ability
οἱ ο the
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
πάντας πας all; every
τοὺς ο the
καταλοίπους καταλοιπος left behind
τοῦ ο the
λαοῦ λαος populace; population
οὕς ος who; what
ἀπέστρεψεν αποστρεφω turn away; alienate
ἀπὸ απο from; away
Ισμαηλ ισμαηλ possible; able
ἄνδρας ανηρ man; husband
ἐν εν in
πολέμῳ πολεμος battle
καὶ και and; even
τὰς ο the
γυναῖκας γυνη woman; wife
καὶ και and; even
τὰ ο the
λοιπὰ λοιπος rest; remains
καὶ και and; even
τοὺς ο the
εὐνούχους ευνουχος eunuch
οὓς ος who; what
ἀπέστρεψεν αποστρεφω turn away; alienate
ἀπὸ απο from; away
Γαβαων γαβαων Gabaōn; Gavaon
48:16
קָרֹ֥וב qārˌôv קָרֹוב near
אֵיד־ ʔêḏ- אֵיד calamity
מֹואָ֖ב môʔˌāv מֹואָב Moab
לָ לְ to
בֹ֑וא vˈô בוא come
וְ wᵊ וְ and
רָ֣עָתֹ֔ו rˈāʕāṯˈô רָעָה evil
מִהֲרָ֖ה mihᵃrˌā מהר hasten
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
48:16. prope est interitus Moab ut veniat et malum eius velociter adcurret nimis
The destruction of Moab is near to come: the calamity thereof shall come on exceeding swiftly.
48:16. The passing away of Moab draws near and arrives. Its evil will rush forward with great speed.
48:16. The calamity of Moab [is] near to come, and his affliction hasteth fast.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
48:16: Near to come - Twenty-three years elapsed between the fourth year of Jehoiakim, when this prophecy was spoken, and its accomplishment by the invasion of Moab five years after the capture of Jerusalem. So slowly does God's justice move onward.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:16: near: Jer 1:12; Deu 32:35; Isa 13:22, Isa 16:13, Isa 16:14; Eze 12:23, Eze 12:28; Pe2 2:3
Carl Friedrich Keil and Franz Delitzsch
48:16
Moab's glory is departed. - Jer 48:16. "The destruction of Moab is near to come, and his trouble hastens rapidly. Jer 48:17. Bewail him, all [ye who are] round about him, and all who know his name! Say, How the rod of strength is broken, the staff of majesty! Jer 48:18. Come down from [thy] glory, and sit in the drought, [thou] inhabitants, daughter of Dibon; for the destroyer of Moab hath come up against thee, he hath destroyed thy strongholds. Jer 48:19. Stand by the way, and watch, O inhabitants of Aroer! ask him who flees, and her that has escaped; say, What has happened? Jer 48:20. Moab is ashamed, for it is broken down: howl and cry out; tell it in Arnon, that Moab is laid waste. Jer 48:21. And judgment hath come upon the country of the plain, upon Holon, and upon Jahzah, and upon Mephaath, Jer 48:22. And upon Dibon, and upon Nebo, and upon Beth-diblathaim, Jer 48:23. And upon Kirjathaim, and upon Beth-gamul, and upon Beth-meon, Jer 48:24. And upon Kerioth, and upon Bozrah, and upon all the cities of the land of Moab, those that are far off and those that are near. Jer 48:25. The horn of Moab is cut off, ad his arm is broken, saith Jahveh."
The downfall of Moab will soon begin. Jer 48:16 is an imitation of Deut 32:35; cf. Is 13:22; Is 56:1. The fall of the Moabite power and glory will be so terrible, that all the nations, near ad distant, will have pity on him. The summons to lament, Jer 48:17, is not a mockery, but is seriously meant, for the purpose of expressing the idea that the downfall of so mighty and glorious a power will rouse compassion. The environs of Moab are the neighbouring nations, and "those who know his name" are those who live far off, and have only heard about him. The staff, the sceptre, is the emblem of authority; cf. Ezek 19:11-12, Ezek 19:14, and Ps 110:2.
John Gill
48:16 The calamity of Moab is near to come,.... As it did come within live years after the destruction of Jerusalem, as observed on Jer 48:12; out of Josephus:
and his affliction hasteth fast: or, "his evil" (z) the evil of punishment for his sin; his utter destruction.
(z) "malum ejus", V. L. Pagninus, Montanus, Calvin, Junius & Tremellius, Piscator, Cocceius, Schmidt.
John Wesley
48:16 Is near - Josephus tells us this destruction came upon the Moabites five years after the siege of Jerusalem.
Robert Jamieson, A. R. Fausset and David Brown
48:16 near--to the prophet's eye, though probably twenty-three years elapsed between the utterance of the prophecy in the fourth year of Jehoiakim (4Kings 24:2) and its fulfilment in the fifth year of Nebuchadnezzar.
48:1748:17: խախտեցէ՛ք զնա շուրջանակի. ամենեքին ոյք գիտէք զանուն նորա, ասացէ՛ք. Զիա՞րդ խորտակեցաւ ցուպն գեղեցիկ, գաւազանն մեծարանաց։
17 Խղճացէ՛ք[125] նրան ամէն կողմից. ամէնքդ, որ գիտէք նրա անունը, ասացէ՛ք. “Ինչո՞ւ խորտակուեց գեղեցիկ ցուպը՝ մեծարանքի գաւազանը”:[125] 125. Եբրայերէն՝ ողբացէ՛ք:
17 Ո՛վ անոր բոլորտիքը եղողներ, ամէնքդ անոր վրայ ողբացէ՛քՈւ ըսէք դուք՝ որ անոր անունը գիտէք.‘Զօրութեան գաւազանը, փառքի ցուպը, Ի՜նչպէս կոտրեցաւ’։
[720]խախտեցէք զնա շուրջանակի.`` ամենեքին ոյք գիտէք զանուն նորա` ասացէք. Զիա՞րդ խորտակեցաւ ցուպն [721]գեղեցիկ, գաւազանն մեծարանաց:

48:17: խախտեցէ՛ք զնա շուրջանակի. ամենեքին ոյք գիտէք զանուն նորա, ասացէ՛ք. Զիա՞րդ խորտակեցաւ ցուպն գեղեցիկ, գաւազանն մեծարանաց։
17 Խղճացէ՛ք[125] նրան ամէն կողմից. ամէնքդ, որ գիտէք նրա անունը, ասացէ՛ք. “Ինչո՞ւ խորտակուեց գեղեցիկ ցուպը՝ մեծարանքի գաւազանը”:
[125] 125. Եբրայերէն՝ ողբացէ՛ք:
17 Ո՛վ անոր բոլորտիքը եղողներ, ամէնքդ անոր վրայ ողբացէ՛քՈւ ըսէք դուք՝ որ անոր անունը գիտէք.‘Զօրութեան գաւազանը, փառքի ցուպը, Ի՜նչպէս կոտրեցաւ’։
zohrab-1805▾ eastern-1994▾ western am▾
48:1748:17 Пожалейте о нем все соседи его и все, знающие имя его, скажите: >
48:17 καὶ και and; even ᾤχοντο οιχομαι and; even ἐκάθισαν καθιζω sit down; seat ἐν εν in Γαβηρωθ—χαμααμ γαβηρωθ-χαμααμ the πρὸς προς to; toward Βηθλεεμ βηθλεεμ Bēthleem; Vithleem τοῦ ο the πορευθῆναι πορευομαι travel; go εἰσελθεῖν εισερχομαι enter; go in εἰς εις into; for Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
48:17 נֻ֤דוּ nˈuḏû נוד waver לֹו֙ lˌô לְ to כָּל־ kol- כֹּל whole סְבִיבָ֔יו sᵊvîvˈāʸw סָבִיב surrounding וְ wᵊ וְ and כֹ֖ל ḵˌōl כֹּל whole יֹדְעֵ֣י yōḏᵊʕˈê ידע know שְׁמֹ֑ו šᵊmˈô שֵׁם name אִמְר֗וּ ʔimrˈû אמר say אֵיכָ֤ה ʔêḵˈā אֵיכָה how נִשְׁבַּר֙ nišbˌar שׁבר break מַטֵּה־ maṭṭē- מַטֶּה staff עֹ֔ז ʕˈōz עֹז power מַקֵּ֖ל maqqˌēl מַקֵּל rod תִּפְאָרָֽה׃ tifʔārˈā תִּפְאָרָה splendour
48:17. consolamini eum omnes qui estis in circuitu eius et universi qui scitis nomen eius dicite quomodo confracta est virga fortis baculus gloriosusComfort him, all you that are round about him, and all you that know his name, say: How is the strong staff broken, the beautiful rod?
17. All ye that are round about him, bemoan him, and all ye that know his name; say, How is the strong staff broken, the beautiful rod!
48:17. Console him, all you who surround him and all you who know his name. Say: ‘How has the strong staff become broken, the glorious staff?’
48:17. All ye that are about him, bemoan him; and all ye that know his name, say, How is the strong staff broken, [and] the beautiful rod!
All ye that are about him, bemoan him; and all ye that know his name, say, How is the strong staff broken, [and] the beautiful rod:

48:17 Пожалейте о нем все соседи его и все, знающие имя его, скажите: <<как сокрушен жезл силы, посох славы!>>
48:17
καὶ και and; even
ᾤχοντο οιχομαι and; even
ἐκάθισαν καθιζω sit down; seat
ἐν εν in
Γαβηρωθ—χαμααμ γαβηρωθ-χαμααμ the
πρὸς προς to; toward
Βηθλεεμ βηθλεεμ Bēthleem; Vithleem
τοῦ ο the
πορευθῆναι πορευομαι travel; go
εἰσελθεῖν εισερχομαι enter; go in
εἰς εις into; for
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
48:17
נֻ֤דוּ nˈuḏû נוד waver
לֹו֙ lˌô לְ to
כָּל־ kol- כֹּל whole
סְבִיבָ֔יו sᵊvîvˈāʸw סָבִיב surrounding
וְ wᵊ וְ and
כֹ֖ל ḵˌōl כֹּל whole
יֹדְעֵ֣י yōḏᵊʕˈê ידע know
שְׁמֹ֑ו šᵊmˈô שֵׁם name
אִמְר֗וּ ʔimrˈû אמר say
אֵיכָ֤ה ʔêḵˈā אֵיכָה how
נִשְׁבַּר֙ nišbˌar שׁבר break
מַטֵּה־ maṭṭē- מַטֶּה staff
עֹ֔ז ʕˈōz עֹז power
מַקֵּ֖ל maqqˌēl מַקֵּל rod
תִּפְאָרָֽה׃ tifʔārˈā תִּפְאָרָה splendour
48:17. consolamini eum omnes qui estis in circuitu eius et universi qui scitis nomen eius dicite quomodo confracta est virga fortis baculus gloriosus
Comfort him, all you that are round about him, and all you that know his name, say: How is the strong staff broken, the beautiful rod?
48:17. Console him, all you who surround him and all you who know his name. Say: ‘How has the strong staff become broken, the glorious staff?’
48:17. All ye that are about him, bemoan him; and all ye that know his name, say, How is the strong staff broken, [and] the beautiful rod!
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
48:17: How is the strong staff broken - The scepter. The sovereignty of Moab is destroyed.
Albert Barnes: Notes on the Bible - 1834
48:17: The lamentation over Moab uttered by those "round about him," i. e., the neighboring nations, and those "that know his name," nations more remote, who know little more than that, there is such a people, takes the form of an elegy. The metaphorical expressions, "staff of strength," and "rod" or "scepter of beauty," indicate the union of power and splendor in the Moabite kingdom.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:17: bemoan: Jer 48:31-33, Jer 9:17-20; Isa 16:8; Rev 18:14-20
How: Jer 48:39; Isa 9:4, Isa 10:5, Isa 14:4, Isa 14:5; Eze 19:11-14; Zac 11:10-14
Geneva 1599
48:17 All ye that are about him, bemoan him; and all ye that know his name, say, (l) How is the strong staff broken, [and] the beautiful rod!
(l) How are they destroyed that put their trust in their strength and riches?
John Gill
48:17 All ye that are about him, bemoan him,.... The neighbouring nations, such as the Ammonites, and others, are called upon to condole the sad case of Moab; all upon the borders of the country of Moab, either within them or without them:
and all ye that know his name; not only that had heard of his fame and glory, but knew in what grandeur and splendour he lived; these have a form of condolence given them:
say, how is the strong staff broken, and the beautiful rod! the mighty men of war, the staff of the nation, in which they trusted, destroyed; their fortified cities demolished; the powerful kingdom, which swayed the sceptre, and ruled in great glory, and was terrible and troublesome to others, now pulled down. The Targum is,
"how is the king broken that did evil, the oppressing ruler!''
John Wesley
48:17 Staff - A staff and a rod are as well, ensigns of power and government, as instruments to punish offenders.
Robert Jamieson, A. R. Fausset and David Brown
48:17 bemoan--Not that Moab deserves pity, but this mode of expression pictures more vividly the grievousness of Moab's calamities.
all ye that know his name--those at a greater distance whom the fame of Moab's "name" had reached, as distinguished from those "about him," that is, near.
strong staff . . . rod--Moab is so called as striking terror into and oppressing other peoples (Is 9:4; Is 14:4-5); also because of its dignity and power (Ps 110:2; Zech 11:7).
48:1848:18: Է՛ջ ՚ի փառաց, եւ նի՛ստ ՚ի գիջի ետեղակալ դուստրդ Դեբովնայ, զի կորեաւ Մովաբ. եհաս ապականիչ ամրոցաց քոց[11674]։ [11674] Ոմանք. Դուստրդ Եդեբովնայ... եւ եհաս ապակա՛՛։
18 Խոնարհուի՛ր քո փառքից եւ նստի՛ր խոնաւութեան մէջ, ո՛վ դու դուստր, որ բազմել ես Դեբոնում, քանզի Մովաբը կորստեան մատնուեց, վրայ հասաւ քո ամրոցները կործանողը:
18 «Ով Դեբոնի մէջ բնակող աղջիկ, Փառքէն իջիր ու չոր գետնի վրայ նստէ՛.Վասն զի Մովաբը կործանողը քու վրադ պիտի ելլէ Եւ քու պարիսպներդ պիտի աւերէ։
Էջ ի փառաց եւ նիստ [722]ի գիջի, ետեղակալ դուստրդ Դեբոնայ, զի [723]կորեաւ Մովաբ, եհաս ապականիչ ամրոցաց քոց:

48:18: Է՛ջ ՚ի փառաց, եւ նի՛ստ ՚ի գիջի ետեղակալ դուստրդ Դեբովնայ, զի կորեաւ Մովաբ. եհաս ապականիչ ամրոցաց քոց[11674]։
[11674] Ոմանք. Դուստրդ Եդեբովնայ... եւ եհաս ապակա՛՛։
18 Խոնարհուի՛ր քո փառքից եւ նստի՛ր խոնաւութեան մէջ, ո՛վ դու դուստր, որ բազմել ես Դեբոնում, քանզի Մովաբը կորստեան մատնուեց, վրայ հասաւ քո ամրոցները կործանողը:
18 «Ով Դեբոնի մէջ բնակող աղջիկ, Փառքէն իջիր ու չոր գետնի վրայ նստէ՛.Վասն զի Մովաբը կործանողը քու վրադ պիտի ելլէ Եւ քու պարիսպներդ պիտի աւերէ։
zohrab-1805▾ eastern-1994▾ western am▾
48:1848:18 Сойди с высоты величия и сиди в жажде, дочь обитательница Дивона, ибо опустошитель Моава придет к тебе и разорит укрепления твои.
48:18 ἀπὸ απο from; away προσώπου προσωπον face; ahead of τῶν ο the Χαλδαίων χαλδαιος Chaldaios; Khaltheos ὅτι οτι since; that ἐφοβήθησαν φοβεω afraid; fear ἀπὸ απο from; away προσώπου προσωπον face; ahead of αὐτῶν αυτος he; him ὅτι οτι since; that ἐπάταξεν πατασσω pat; impact Ισμαηλ ισμαηλ the Γοδολιαν γοδολιας who; what κατέστησεν καθιστημι establish; appoint βασιλεὺς βασιλευς monarch; king Βαβυλῶνος βαβυλων Babylōn; Vavilon ἐν εν in τῇ ο the γῇ γη earth; land
48:18 רְדִ֤י rᵊḏˈî ירד descend מִ mi מִן from כָּבֹוד֙ kkāvôḏ כָּבֹוד weight וּי *û וְ and שְׁבִ֣ישׁבי *šᵊvˈî ישׁב sit בַ va בְּ in † הַ the צָּמָ֔א ṣṣāmˈā צָמָא thirst יֹשֶׁ֖בֶת yōšˌeveṯ ישׁב sit בַּת־ baṯ- בַּת daughter דִּיבֹ֑ון dîvˈôn דִּיבֹן Dibon כִּֽי־ kˈî- כִּי that שֹׁדֵ֤ד šōḏˈēḏ שׁדד despoil מֹואָב֙ môʔˌāv מֹואָב Moab עָ֣לָה ʕˈālā עלה ascend בָ֔ךְ vˈāḵ בְּ in שִׁחֵ֖ת šiḥˌēṯ שׁחת destroy מִבְצָרָֽיִךְ׃ mivṣārˈāyiḵ מִבְצָר fortification
48:18. descende de gloria et sede in siti habitatio filiae Dibon quoniam vastator Moab ascendet ad te dissipabit munitiones tuasCome down from thy glory, and sit in thirst, O dwelling of the daughter of Dibon: because the spoiler of Moab is come up to thee, he hath destroyed thy bulwarks.
18. O thou daughter that dwellest in Dibon, come down from thy glory, and sit in thirst; for the spoiler of Moab is come up against thee, he hath destroyed thy strong holds.
48:18. Descend from your glory, and sit in thirst, O habitation of the daughter of Dibon! For the destroyer of Moab has ascended to you; he has dissipated your fortifications.
48:18. Thou daughter that dost inhabit Dibon, come down from [thy] glory, and sit in thirst; for the spoiler of Moab shall come upon thee, [and] he shall destroy thy strong holds.
Thou daughter that dost inhabit Dibon, come down from [thy] glory, and sit in thirst; for the spoiler of Moab shall come upon thee, [and] he shall destroy thy strong holds:

48:18 Сойди с высоты величия и сиди в жажде, дочь обитательница Дивона, ибо опустошитель Моава придет к тебе и разорит укрепления твои.
48:18
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
τῶν ο the
Χαλδαίων χαλδαιος Chaldaios; Khaltheos
ὅτι οτι since; that
ἐφοβήθησαν φοβεω afraid; fear
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
αὐτῶν αυτος he; him
ὅτι οτι since; that
ἐπάταξεν πατασσω pat; impact
Ισμαηλ ισμαηλ the
Γοδολιαν γοδολιας who; what
κατέστησεν καθιστημι establish; appoint
βασιλεὺς βασιλευς monarch; king
Βαβυλῶνος βαβυλων Babylōn; Vavilon
ἐν εν in
τῇ ο the
γῇ γη earth; land
48:18
רְדִ֤י rᵊḏˈî ירד descend
מִ mi מִן from
כָּבֹוד֙ kkāvôḏ כָּבֹוד weight
וּי
וְ and
שְׁבִ֣ישׁבי
*šᵊvˈî ישׁב sit
בַ va בְּ in
הַ the
צָּמָ֔א ṣṣāmˈā צָמָא thirst
יֹשֶׁ֖בֶת yōšˌeveṯ ישׁב sit
בַּת־ baṯ- בַּת daughter
דִּיבֹ֑ון dîvˈôn דִּיבֹן Dibon
כִּֽי־ kˈî- כִּי that
שֹׁדֵ֤ד šōḏˈēḏ שׁדד despoil
מֹואָב֙ môʔˌāv מֹואָב Moab
עָ֣לָה ʕˈālā עלה ascend
בָ֔ךְ vˈāḵ בְּ in
שִׁחֵ֖ת šiḥˌēṯ שׁחת destroy
מִבְצָרָֽיִךְ׃ mivṣārˈāyiḵ מִבְצָר fortification
48:18. descende de gloria et sede in siti habitatio filiae Dibon quoniam vastator Moab ascendet ad te dissipabit munitiones tuas
Come down from thy glory, and sit in thirst, O dwelling of the daughter of Dibon: because the spoiler of Moab is come up to thee, he hath destroyed thy bulwarks.
48:18. Descend from your glory, and sit in thirst, O habitation of the daughter of Dibon! For the destroyer of Moab has ascended to you; he has dissipated your fortifications.
48:18. Thou daughter that dost inhabit Dibon, come down from [thy] glory, and sit in thirst; for the spoiler of Moab shall come upon thee, [and] he shall destroy thy strong holds.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Дивон — см. Ис. XV:2.
Adam Clarke: Commentary on the Bible - 1831
48:18: That dost inhabit Dibon - This was anciently a city of the Reubenites, afterwards inhabited by the Moabites, about two leagues north of the river Arnon, and about six to the east of the Dead Sea. - Dahler.
Albert Barnes: Notes on the Bible - 1834
48:18: Sit in thirst - Jeremiah draws a picture of the conquered inhabitants, collected outside the walls, waiting for their captors to march them away to the slave mart. The enemy occupied with plundering the houses of Dibon thinks little of the hunger and thirst of his prisoners.
Strong holds - The remains of the fortifications of Dibon are still visible.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:18: daughter: Jer 46:18, Jer 46:19; Isa 47:1
Dibon: Jer 48:22; Num 21:30, Num 32:3; Jos 13:17; Isa 15:2
and sit: Gen 21:16; Exo 17:3; Jdg 15:18; Isa 5:13; Eze 19:13
the spoiler: Jer 48:8
Carl Friedrich Keil and Franz Delitzsch
48:18
In Jer 48:18-25 is further described the downfall of this strong and glorious power. The inhabitants if Dibon are to come down from their glory and sit in misery; those of Aroer are to ask the fugitives what has happened, that they may learn that the whole table-land on to the Arnon has been taken by the enemy; and they are to howl over the calamity. The idea presented in Jer 48:18 is an imitation of that in Is 47:1, "Come down, O daughter of Babylon, sit in the dust;" but רדי is intensified by the addition of מכּבוד, and וּשׁבי על is changed into וּשׁבי בצּמא (the Kethib ישׁבי has evidently been written by mistake for וּשׁבי, the Qeri). צמא elsewhere means "thirst;" but "sit down in the thirst" would be too strange an expression; hence צמא must here have the meaning of צמא, Is 44:3, "the thirsty arid land:" thus it remains a question whether we should point the word צמא, or take צמא as another form of צמא, as חלב sa ,צמא fo mro is of חלב, Ezek 23:19. There is no sufficient reason why Hitzig and Ewald should give the word a meaning foreign to it, from the Arabic or Syriac. Dibon lay about four miles north from the Arnon, at the foot of a mountain, in a very beautiful plain, where, under the name of Dibn, many traces of walls, and a well by the wayside, hewn out of the rock, are still to be found (Seetzen, i. S. 409f.). Hence it must have been well provided with water, even though we should be obliged to understand by "the water of Dimon" (Dibon), which Isaiah mentions (Is 15:9), the river Arnon, which is about three miles off. The command to "sit down in an arid land" thus forms a suitable figure, representing the humiliation and devastation of Dibon. That the city was fortified, is evident from the mention of the fortifications in the last clause. ישׁבת , as in Jer 46:19. Aroer was situated on the north bank of the Arnon (Mojeb), where its ruins still remain, under the old name Arג'ir (Burckhardt, p. 372). It was a frontier town, between the kingdom of Sihon (afterwards the territory of the Israelites) and the possession of the Moabites (Deut 2:36; Deut 3:12; Deut 4:48; Josh 12:2; Josh 13:9, Josh 13:16). But after the Moabites had regained the northern portion of their original territory, it lay in the midst of the land. The fugitives here represented as passing by are endeavouring, by crossing the Arnon, to escape from the enemy advancing from the north, and subduing the country before them. נס ונמלטה means fugitives of every kind. The co-ordination of the same word or synonymous terms in the masc. and fem. serves to generalize the idea; see on Is 3:1, and Ewald, 172, c. In נמלטה the tone is retracted through the influence of the distinctive accent; the form is participial. The question, "What has happened?" is answered in Jer 48:20. כּי חתּה, "for (= certainly) it is broken down." The Kethib הלילי וּזעקי must not be changed. Moab is addressed: with הגּידוּ is introduced the summons, addressed to individuals, to proclaim at the Arnon the calamity that has befallen the country to the north of that river.
John Gill
48:18 Thou daughter that dost inhabit Dibon,.... A city in Moab; See Gill on Is 15:2. The Targum is,
"O kingdom of the congregation of Dibon;''
but this was not a kingdom of itself, though a principal city in the kingdom of Moab:
come down from thy glory, and sit in thirst; in a dry and thirsty land; in want of all the necessaries of life; in captivity; who before abounded with all good things, inhabiting a well watered and fruitful soil; see Is 15:9; but now called to quit all their former glory and happiness, their fulness and felicity, and submit to the greatest straits and difficulties:
for the spoiler of Moab shall come upon thee, and he shall destroy thy strong holds; the king of Babylon and his army, who spoiled the other cities of Moab; he should come against this also, and take it, and demolish its fortifications, by reason of which it thought itself secure; but these should not be able to protect it.
John Wesley
48:18 Dibon - Dibon, Aroer, and Ataroh were built by the children of Gad. It should seem the Moabites were not come into the possession of them. In thirst - It was a place well watered, but God threatens she should be in thirst, that is, driven into some dry, barren countries. The spoiler - The king of Babylon.
Robert Jamieson, A. R. Fausset and David Brown
48:18 (Is 47:1).
dost inhabit--now so securely settled as if in a lasting habitation.
thirst--Dibon, being situated on the Arnon, abounded in water (Is 15:9). In sad contrast with this, and with her "glory" in general, she shall be reduced not only to shame, but to the want of the commonest necessaries ("thirst") in the arid wilderness (Jer 48:6).
48:1948:19: Կա՛ց յանցս ճանապարհաց եւ հայեա՛ց՝ որ նստիսդ յԱրովէր, եւ հա՛րց ցփախստականս՝ եւ ցապրեալս, եւ ասասջի՛ր զի՞նչ գործեցաւ[11675]։ [11675] Ոմանք. ՅԱրուէր. հա՛րց ցփախստականս եւ ասասջի՛ր։
19 Դու, որ նստում ես Արովէրում, կանգնի՛ր ճանապարհներին, նայի՛ր եւ հարցրո՛ւ փախստականներին ու փրկուածներին, ասա՛՝ “Ի՞նչ տեղի ունեցաւ”:
19 Ճամբուն վրայ կայնէ ու դիտէ, Ո՛վ Արոէրի բնակիչ, Փախչողին ու ազատողին հարցուր Ու ըսէ՛ թէ՝ ‘Ի՞նչ եղաւ’։
Կաց յանցս ճանապարհաց եւ հայեաց` որ նստիսդ յԱրոյեր, եւ հարց ցփախստականս եւ ցապրեալս, եւ ասասջիր. Զի՞նչ գործեցաւ:

48:19: Կա՛ց յանցս ճանապարհաց եւ հայեա՛ց՝ որ նստիսդ յԱրովէր, եւ հա՛րց ցփախստականս՝ եւ ցապրեալս, եւ ասասջի՛ր զի՞նչ գործեցաւ[11675]։
[11675] Ոմանք. ՅԱրուէր. հա՛րց ցփախստականս եւ ասասջի՛ր։
19 Դու, որ նստում ես Արովէրում, կանգնի՛ր ճանապարհներին, նայի՛ր եւ հարցրո՛ւ փախստականներին ու փրկուածներին, ասա՛՝ “Ի՞նչ տեղի ունեցաւ”:
19 Ճամբուն վրայ կայնէ ու դիտէ, Ո՛վ Արոէրի բնակիչ, Փախչողին ու ազատողին հարցուր Ու ըսէ՛ թէ՝ ‘Ի՞նչ եղաւ’։
zohrab-1805▾ eastern-1994▾ western am▾
48:1948:19 Стань у дороги и смотри, обитательница Ароера, спрашивай бегущего и спасающегося: >
48:19 אֶל־ ʔel- אֶל to דֶּ֛רֶךְ dˈereḵ דֶּרֶךְ way עִמְדִ֥י ʕimᵊḏˌî עמד stand וְ wᵊ וְ and צַפִּ֖י ṣappˌî צפה look out יֹושֶׁ֣בֶת yôšˈeveṯ ישׁב sit עֲרֹועֵ֑ר ʕᵃrôʕˈēr עֲרֹועֵר Aroer שַׁאֲלִי־ šaʔᵃlî- שׁאל ask נָ֣ס nˈās נוס flee וְ wᵊ וְ and נִמְלָ֔טָה nimlˈāṭā מלט escape אִמְרִ֖י ʔimrˌî אמר say מַה־ mah- מָה what נִּֽהְיָֽתָה׃ nnˈihyˈāṯā היה be
48:19. in via sta et prospice habitatio Aroer interroga fugientem et eum qui evasit dic quid acciditStand in the way, and look out, O habitation of Aroer: inquire of him that fleeth: and say to him that hath escaped: What is done?
19. O inhabitant of Aroer, stand by the way, and espy: ask him that fleeth, and her that escapeth; say, What hath been done?
48:19. Stand in the way, and gaze out, O habitation of Aroer! Question him who is fleeing, and say to him who has escaped: ‘What has happened?’
48:19. O inhabitant of Aroer, stand by the way, and espy; ask him that fleeth, and her that escapeth, [and] say, What is done?
O inhabitant of Aroer, stand by the way, and espy; ask him that fleeth, and her that escapeth, [and] say, What is done:

48:19 Стань у дороги и смотри, обитательница Ароера, спрашивай бегущего и спасающегося: <<что сделалось?>>
48:19
אֶל־ ʔel- אֶל to
דֶּ֛רֶךְ dˈereḵ דֶּרֶךְ way
עִמְדִ֥י ʕimᵊḏˌî עמד stand
וְ wᵊ וְ and
צַפִּ֖י ṣappˌî צפה look out
יֹושֶׁ֣בֶת yôšˈeveṯ ישׁב sit
עֲרֹועֵ֑ר ʕᵃrôʕˈēr עֲרֹועֵר Aroer
שַׁאֲלִי־ šaʔᵃlî- שׁאל ask
נָ֣ס nˈās נוס flee
וְ wᵊ וְ and
נִמְלָ֔טָה nimlˈāṭā מלט escape
אִמְרִ֖י ʔimrˌî אמר say
מַה־ mah- מָה what
נִּֽהְיָֽתָה׃ nnˈihyˈāṯā היה be
48:19. in via sta et prospice habitatio Aroer interroga fugientem et eum qui evasit dic quid accidit
Stand in the way, and look out, O habitation of Aroer: inquire of him that fleeth: and say to him that hath escaped: What is done?
48:19. Stand in the way, and gaze out, O habitation of Aroer! Question him who is fleeing, and say to him who has escaped: ‘What has happened?’
48:19. O inhabitant of Aroer, stand by the way, and espy; ask him that fleeth, and her that escapeth, [and] say, What is done?
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Ароер — см. Ис. XVII:2. Некоторые полагают, что у Ароера, лежавшего на берегу потока Арнона, был удобный переход через эту реку, а потому маовитяне, бежавшие с севера, должны были проходить мимо Ароера.
Adam Clarke: Commentary on the Bible - 1831
48:19: O inhabitant of Aroer - See the note on Jer 48:6 (note). This place, being at a greater distance, is counselled to watch for its own safety, and inquire of every passenger, What is done? that it may know when to pack up and be gone.
Albert Barnes: Notes on the Bible - 1834
48:19: Aroer - On the Arnon, due south of Dibon. If Dibon falls, the turn of Aroer will come next, and therefore its inhabitants are to be on the look out, asking for news.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:19: inhabitant: Heb. inhabitress
Aroer: Num 32:34; Deu 2:36; Sa2 24:5; Ch1 5:8
ask: Sa1 4:13, Sa1 4:14, Sa1 4:16; Sa2 1:3, Sa2 1:4, Sa2 18:24-32
John Gill
48:19 O inhabitant of Aroer,.... Another city that belonged to Moab, situated on the border of it towards Ammon, near the river Arnon; See Gill on Is 17:2;
stand by the way, and espy; get to the road side where travellers pass, and look out for them:
ask him that fleeth, and her that escapeth; whether man or woman you see fleeing, having escaped the army of the Chaldeans:
and say, what is done? by the Chaldeans; ask what cities they have taken; what progress they have made; what is done to their cities, that they flee from them? tell all the particulars of things.
Robert Jamieson, A. R. Fausset and David Brown
48:19 Aroer--on the north bank of the Arnon, a city of Ammon (Deut 2:36; Deut 3:12). As it was on "the way" of the Moabites who fled into the desert, its inhabitants "ask" what is the occasion of Moab's flight, and so learn the lot that awaits themselves (compare 1Kings 4:13, 1Kings 4:16).
48:2048:20: Յամօ՛թ եղեւ Մովաբ զի խորտակեցաւ. ճչեա՛ եւ աղաղակեա՛ եւ գո՛յժ տուր յԱռնովն՝ թէ կորեաւ Մովաբ[11676]։ [11676] Ոսկան. ՅԱռնօն եւ ՚ի քէն թէ կոր՛՛։
20 Ամօթահար եղաւ Մովաբը, որովհետեւ կործանուեց: Ճչա՛ եւ աղաղակի՛ր, գո՛յժ տուր Առնոնին, թէ Մովաբը կործանուեց:
20 Մովաբը ամչցաւ, վասն զի կոտրեցաւ. Ողբա՛ ու աղաղակէ՛.Մովաբին աւրուիլը Առնոնի մէջ պատմեցէ՛ք։
Յամօթ եղեւ Մովաբ, զի խորտակեցաւ. ճչեա եւ աղաղակեա եւ գոյժ տուր յԱռնովն թէ` Կորեաւ Մովաբ:

48:20: Յամօ՛թ եղեւ Մովաբ զի խորտակեցաւ. ճչեա՛ եւ աղաղակեա՛ եւ գո՛յժ տուր յԱռնովն՝ թէ կորեաւ Մովաբ[11676]։
[11676] Ոսկան. ՅԱռնօն եւ ՚ի քէն թէ կոր՛՛։
20 Ամօթահար եղաւ Մովաբը, որովհետեւ կործանուեց: Ճչա՛ եւ աղաղակի՛ր, գո՛յժ տուր Առնոնին, թէ Մովաբը կործանուեց:
20 Մովաբը ամչցաւ, վասն զի կոտրեցաւ. Ողբա՛ ու աղաղակէ՛.Մովաբին աւրուիլը Առնոնի մէջ պատմեցէ՛ք։
zohrab-1805▾ eastern-1994▾ western am▾
48:2048:20 Посрамлен Моав, ибо сокрушен; рыдайте и вопите, объявите в Арноне, что опустошен Моав.
48:20 הֹבִ֥ישׁ hōvˌîš יבשׁ be dry מֹואָ֛ב môʔˈāv מֹואָב Moab כִּֽי־ kˈî- כִּי that חַ֖תָּה ḥˌattā חתת be terrified הֵילִ֣ילוּהילילי *hêlˈîlû ילל howl וּֽו *ˈû וְ and זְעָ֑קוּזעקי *zᵊʕˈāqû זעק cry הַגִּ֣ידוּ haggˈîḏû נגד report בְ vᵊ בְּ in אַרְנֹ֔ון ʔarnˈôn אַרְנֹון Arnon כִּ֥י kˌî כִּי that שֻׁדַּ֖ד šuddˌaḏ שׁדד despoil מֹואָֽב׃ môʔˈāv מֹואָב Moab
48:20. confusus est Moab quoniam victus est ululate et clamate adnuntiate in Arnon quoniam vastata est MoabMoab is confounded, because he is overthrown: howl ye, and cry, tell ye it in Arnon, that Moab is wasted.
20. Moab is put to shame; for it is broken down: howl and cry; tell ye it in Arnon, that Moab is laid waste.
48:20. Moab has been confounded, because he has been conquered. Wail and cry out! Announce it in Arnon: Moab has been devastated,
48:20. Moab is confounded; for it is broken down: howl and cry; tell ye it in Arnon, that Moab is spoiled,
Moab is confounded; for it is broken down: howl and cry; tell ye it in Arnon, that Moab is spoiled:

48:20 Посрамлен Моав, ибо сокрушен; рыдайте и вопите, объявите в Арноне, что опустошен Моав.
48:20
הֹבִ֥ישׁ hōvˌîš יבשׁ be dry
מֹואָ֛ב môʔˈāv מֹואָב Moab
כִּֽי־ kˈî- כִּי that
חַ֖תָּה ḥˌattā חתת be terrified
הֵילִ֣ילוּהילילי
*hêlˈîlû ילל howl
וּֽו
*ˈû וְ and
זְעָ֑קוּזעקי
*zᵊʕˈāqû זעק cry
הַגִּ֣ידוּ haggˈîḏû נגד report
בְ vᵊ בְּ in
אַרְנֹ֔ון ʔarnˈôn אַרְנֹון Arnon
כִּ֥י kˌî כִּי that
שֻׁדַּ֖ד šuddˌaḏ שׁדד despoil
מֹואָֽב׃ môʔˈāv מֹואָב Moab
48:20. confusus est Moab quoniam victus est ululate et clamate adnuntiate in Arnon quoniam vastata est Moab
Moab is confounded, because he is overthrown: howl ye, and cry, tell ye it in Arnon, that Moab is wasted.
48:20. Moab has been confounded, because he has been conquered. Wail and cry out! Announce it in Arnon: Moab has been devastated,
48:20. Moab is confounded; for it is broken down: howl and cry; tell ye it in Arnon, that Moab is spoiled,
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Здесь ответ на вопрос жителей Ароера.
Adam Clarke: Commentary on the Bible - 1831
48:20: Tell ye it in Arnon - Apprize the inhabitants there that the territories of Moab are invaded, and the country about to be destroyed, that they may provide for their own safety.
Albert Barnes: Notes on the Bible - 1834
48:20: Or, "Moab is ashamed, because she (Dibon) is broken" by her fortifications being battered down.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:20: confounded: Jer 48:1-5; Isa 15:1-5, Isa 15:8, Isa 16:7-11
Arnon: Num 21:13, Num 21:14, Num 21:26-28; Deu 2:36; Jos 13:9; Jdg 11:18; Isa 16:2
Geneva 1599
48:20 (m) Moab is confounded; for it is broken down: wail and cry; tell ye it in Arnon, that Moab is laid waste,
(m) Thus they who flee will answer.
John Gill
48:20 Moab is confounded, for it is broken down,.... This is the answer returned, by those that had escaped and were fleeing, to those who inquired of them; who report that the whole country of Moab was in the utmost confusion and consternation; not being able to stand before the enemy, who broke down and destroyed all that was in his way: and therefore calls upon them to
howl and cry; because of the general ruin at the nation, and who must expect themselves to share the same fate; and therefore should prepare themselves and their neighbours for it, as follows:
tell ye it in Arnon, that Moab is spoiled; the country of Arnon, so called from a river of that name, on the banks of which Aroer was situated; the inhabitants of which are desired to spread it all over that part of the country, that Moab was utterly ruined by the Chaldean army; the particulars of which follow:
John Wesley
48:20 Arnon - Arnon was the name of a river; it was the border of Moab: probably the adjacent country or city might take its name from the river.
Robert Jamieson, A. R. Fausset and David Brown
48:20 Answer of the fleeing Moabites to the Ammonite inquirers (Jer 48:19; Is 16:2). He enumerates the Moabite cities at length, as it seemed so incredible that all should be so utterly ruined. Many of them were assigned to the Levites, while Israel stood.
in Arnon--the north boundary between Moab and Ammon (Jer 48:19; Num 21:13).
48:2148:21: Եւ դատաստանք հասեալ գոն յերկրին Միովրայ, ՚ի Քիլովն, եւ Յասա, եւ ՚ի Մովփաթ[11677], [11677] Բազումք. Հասեալ գան յերկիրն Միսովրայ։
21 Դատաստանն է սպառնում Միսորի երկրին՝
21 «Դաշտային երկրին, Քօղօնի, Յասսայի ու Մեփայաթի վրայ դատաստան եկաւ
Եւ դատաստանք հասեալ գան յերկրին [724]Միսովրայ, ի Քիղովն եւ Յասսա եւ ի Մովփաթ:

48:21: Եւ դատաստանք հասեալ գոն յերկրին Միովրայ, ՚ի Քիլովն, եւ Յասա, եւ ՚ի Մովփաթ[11677],
[11677] Բազումք. Հասեալ գան յերկիրն Միսովրայ։
21 Դատաստանն է սպառնում Միսորի երկրին՝
21 «Դաշտային երկրին, Քօղօնի, Յասսայի ու Մեփայաթի վրայ դատաստան եկաւ
zohrab-1805▾ eastern-1994▾ western am▾
48:2148:21 И суд пришел на равнины, на Халон и на Иаацу, и на Мофаф,
48:21 וּ û וְ and מִשְׁפָּ֥ט mišpˌāṭ מִשְׁפָּט justice בָּ֖א bˌā בוא come אֶל־ ʔel- אֶל to אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth הַ ha הַ the מִּישֹׁ֑ר mmîšˈōr מִישֹׁור fairness אֶל־ ʔel- אֶל to חֹלֹ֥ון ḥōlˌôn חֹלֹן Holon וְ wᵊ וְ and אֶל־ ʔel- אֶל to יַ֖הְצָה yˌahṣā יָהְצָה Jahzah וְ wᵊ וְ and עַל־ ʕal- עַל upon מֵיפָֽעַתמופעת *mêfˈāʕaṯ מֵיפַעַת Mephaath
48:21. et iudicium venit ad terram campestrem super Helon et super Iaesa et super MefathAnd judgment is come upon the plain country: upon Helon, and upon Jasa, and upon Mephaath.
21. And judgment is come upon the plain country; upon Holon, and upon Jahzah, and upon Mephaath;
48:21. and judgment has arrived upon the land of the plains: upon Holon, and upon Jahzah, and upon Mephaath,
48:21. And judgment is come upon the plain country; upon Holon, and upon Jahazah, and upon Mephaath,
And judgment is come upon the plain country; upon Holon, and upon Jahazah, and upon Mephaath:

48:21 И суд пришел на равнины, на Халон и на Иаацу, и на Мофаф,
48:21
וּ û וְ and
מִשְׁפָּ֥ט mišpˌāṭ מִשְׁפָּט justice
בָּ֖א bˌā בוא come
אֶל־ ʔel- אֶל to
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
הַ ha הַ the
מִּישֹׁ֑ר mmîšˈōr מִישֹׁור fairness
אֶל־ ʔel- אֶל to
חֹלֹ֥ון ḥōlˌôn חֹלֹן Holon
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
יַ֖הְצָה yˌahṣā יָהְצָה Jahzah
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
מֵיפָֽעַתמופעת
*mêfˈāʕaṯ מֵיפַעַת Mephaath
48:21. et iudicium venit ad terram campestrem super Helon et super Iaesa et super Mefath
And judgment is come upon the plain country: upon Helon, and upon Jasa, and upon Mephaath.
48:21. and judgment has arrived upon the land of the plains: upon Holon, and upon Jahzah, and upon Mephaath,
48:21. And judgment is come upon the plain country; upon Holon, and upon Jahazah, and upon Mephaath,
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Халон, Яаца и Мофаф — города равнины Моавитской.
Adam Clarke: Commentary on the Bible - 1831
48:21: Upon Holon, etc. - All these were cities of the Moabites, but several of them are mentioned in no other place.
Albert Barnes: Notes on the Bible - 1834
48:21: Holon - This place apparently took its name from caverns in its neighborhood.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:21: the plain: Jer 48:8; Eze 25:9; Zep 2:9
Jahazah: Jos 13:18, Jahaza, Jos 21:36, Jos 21:37; Isa 15:4, Jahaz
Carl Friedrich Keil and Franz Delitzsch
48:21
In Jer 48:21-24 the general idea of Moab's being laid waste is specialized by the enumeration of a long list of towns on which judgment has come. They are towns of ארץ המּישׁור, the table-land to the north of the Arnon, the names of which early all occur in the Pentateuch and Joshua as towns in the tribe of Reuben. But Holon is mentioned only here. According to Eusebius, in the Onomasticon, s.v. ̓Ιεσσά, Jahzah was situated between Μηδαβῶν (Medeba) and Δηβοῦς (Dibon); according to Jerome, between Medeba and Debus, or Deblathai; but from Num 21:23, we conclude that it lay in an easterly direction, on the border of the desert, near the commencement of the Wady Wale. Mophaath or Mephaath, where, according to the Onomasticon, a Roman garrison was placed, on account of the near proximity of the desert, is to be sought for in the neighbourhood of Jahzah; see on Josh 13:18. As to Dibon, see on Jer 48:18; for Nebo, see on Jer 48:1. Beth-diblathaim is mentioned only in this passage. It is probably identical with Almon-diblathaim, Num 33:46, and to be sought for somewhere north from Dibon. For Kirjahthaim see Jer 48:1. Beth-gamul is nowhere else mentioned; its site, too, is unknown. Eli Smith, in Robinson's Palestine, iii. App. p. 153, is inclined to recognise it in the ruins of Um-el-Jemel, lying on the southern boundary of the Hauran, about twenty miles south-west from Bozrah; but a consideration of the position shows that they cannot be the same. Beth-meon, or Baal-meon (Num 32:38), or more fully, Beth-baal-meon (Josh 13:17), lay about three miles south from Heshbon, where Burckhardt (p. 365) found some ruins called Mi-n (Robinson, iii. App. p. 170, Ma-n); see on Num 32:38. Kerioth, Jer 48:24 and Jer 48:41, and Amos 2:2, is not to be identified with the ruins called Kereyath or Kreiyath, mentioned by Burckhardt (p. 367) and Seetzen (Reisen, ii. 342, iv. 384), as Ritter has assumed; for this Kereyath is more probably Kirjathaim (see on Jer 48:1). Rather, as is pretty fully proved by Dietrich (in Merx' Archiv. i. 320ff.), it is a synonym of Ar, the old capital of Moab, Num 22:36; and the plural form is to be accounted for by supposing that Ar was made up of two or several large portions. We find two great arguments supporting this position: (1.) When Ar, the capital, occurs among the names of the towns of Moab, as in the list of those in Reuben, Josh 13:16-21, and in the prophecy against Moab in Isaiah, Jer 15 and 16, where so many Moabitic towns are named, we find no mention of Kerioth; and on the other hand, where Kerioth is named as an important town in Moab, Amos 2:2; Jer 48:1, there is no mention of Ar. (2.) Kerioth is mentioned as an important place in the country in Amos 2:2, where, from the whole arrangement of the prophecy, it can only be the capital of Moab; in this present chapter also, Jer 48:24, Kerioth and Bozrah are introduced as two very important towns which maintained the strength of Moab; and immediately afterwards it is added, "The horn of Moab is cut off," etc. Further, in Jer 48:41 the capture of Kerioth is put on a level with the taking of the fortresses; while it is added, that the courage of the mighty men has failed, just as in Jer 49:22 the capture of Bozrah is coupled with the loss of courage on the part of Edom's heroes. Bozrah is not to be confounded with Bozrah in Edom (Jer 49:13), nor with the later flourishing city of Bostra in Hauran: it is the same with Bezer (בּצר), which, according to Deut 4:43 and Josh 20:8, was situated in the Mishor of the tribe of Reuben, but has not yet been discovered; see on Deut 4:43. For the purpose of completing the enumeration, it is further added, "all the towns of the land of Moab, those which are far off (i.e., those which are situated towards the frontier) and those which are near" (i.e., the towns of the interior, as Kimchi has already explained). Thereby the horn of Moab is cut off, and his arm broken. Horn and arm are figures of power: the horn an emblem of power that boldly asserts itself, and pushes down all that opposes (cf. Ps 75:5, 11); the arm being rather an emblem of dominion.
John Gill
48:21 And judgment is come upon the plain country,.... Of Moab, which was for the most part such, especially that which lay near Arnon; the judgment of God's vengeance, punishment for sin, by the hand of the Chaldeans. The Targum is,
"they that execute vengeance are come:''
upon Holon; a city of Moab; of which see Josh 15:51; it had its name perhaps from the sandy ground on which it stood. Grotius takes it to be the Alabana of Ptolemy:
and upon Jahazah: the same with Jahaz; see Gill on Is 15:4; reckoned by Grotius to be the Jadu of Ptolemy; see Josh 13:18;
and upon Mephaath; of which see Josh 13:18; said by Grotius to be the Maipha of Ptolemy.
Robert Jamieson, A. R. Fausset and David Brown
48:21 plain-- (Jer 48:8). Not only the mountainous regions, but also the plain, shall be wasted.
Holon--(Compare Josh 15:51).
Jahazah-- (Num 21:23; Is 15:4).
Mephaath-- (Josh 13:18; Josh 21:37).
48:2248:22: եւ ՚ի Դեբոն, եւ ՚ի Նաբաւ, եւ ՚ի տունն Գերզաթեմայ[11678], [11678] Բազումք. Եւ ՚ի տունն Գերղաթամայ. կամ՝ Գեաղաթամայ։
22 Քիլոնին, Յասսային, Մոփաթին, Դեբոնին եւ Նաբաւին, Դեբլաթեմի տանն
22 Նաեւ Դեբոնի, Նաբաւի, Բեթդէբլաթեմի
եւ ի Դեբոն եւ ի Նաբաւ, եւ ի տունն Դեբղաթեմայ:

48:22: եւ ՚ի Դեբոն, եւ ՚ի Նաբաւ, եւ ՚ի տունն Գերզաթեմայ[11678],
[11678] Բազումք. Եւ ՚ի տունն Գերղաթամայ. կամ՝ Գեաղաթամայ։
22 Քիլոնին, Յասսային, Մոփաթին, Դեբոնին եւ Նաբաւին, Դեբլաթեմի տանն
22 Նաեւ Դեբոնի, Նաբաւի, Բեթդէբլաթեմի
zohrab-1805▾ eastern-1994▾ western am▾
48:2248:22 и на Дивон и на Нев{о}, и на Бет-Дивлафаим,
48:22 וְ wᵊ וְ and עַל־ ʕal- עַל upon דִּיבֹ֣ון dîvˈôn דִּיבֹן Dibon וְ wᵊ וְ and עַל־ ʕal- עַל upon נְבֹ֔ו nᵊvˈô נְבֹו [mountain] וְ wᵊ וְ and עַל־ ʕal- עַל upon בֵּ֖ית דִּבְלָתָֽיִם׃ bˌêṯ divlāṯˈāyim בֵּית דִּבְלָתָיִם Beth Diblathaim
48:22. et super Dibon et super Nabo et super domum DeblathaimAnd upon Dibon, and upon Nabo, and upon the house of Deblathaim,
22. and upon Dibon, and upon Nebo, and upon Beth-diblathaim;
48:22. and upon Dibon, and upon Nebo, and upon the house of Deblathaim,
48:22. And upon Dibon, and upon Nebo, and upon Bethdiblathaim,
And upon Dibon, and upon Nebo, and upon Beth- diblathaim:

48:22 и на Дивон и на Нев{о}, и на Бет-Дивлафаим,
48:22
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
דִּיבֹ֣ון dîvˈôn דִּיבֹן Dibon
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
נְבֹ֔ו nᵊvˈô נְבֹו [mountain]
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
בֵּ֖ית דִּבְלָתָֽיִם׃ bˌêṯ divlāṯˈāyim בֵּית דִּבְלָתָיִם Beth Diblathaim
48:22. et super Dibon et super Nabo et super domum Deblathaim
And upon Dibon, and upon Nabo, and upon the house of Deblathaim,
48:22. and upon Dibon, and upon Nebo, and upon the house of Deblathaim,
48:22. And upon Dibon, and upon Nebo, and upon Bethdiblathaim,
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Бет-Дивлафаим — местоположение этого города неизвестно. То же нужно сказать и о Бет-Гамуле. — Бет-Маон — к юго-западу от Медевы.
Albert Barnes: Notes on the Bible - 1834
48:22: Beth-diblathaim - i. e., "the house of the two cakes of figs," perhaps so called from two hills in its neighborhood. Hos 1:3 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:22: Dibon: Jer 48:1, Jer 48:18; Num 32:34
Bethdiblathaim: Num 33:46, Almon-diblathaim, Eze 6:14, Diblath
John Gill
48:22 And upon Dibon,.... Whose destruction by this time was come upon it, as suggested, Jer 48:18;
and upon Nebo: of which see Jer 48:1;
and upon Bethdiblathaim: the same with Almondiblathaim in Num 33:46 and Diblath in Ezek 6:14.
Robert Jamieson, A. R. Fausset and David Brown
48:22 Beth-diblathaim--"the house of Diblathaim": Almon-diblathaim (Num 33:46); "Diblath" (Ezek 6:13); not far from Mount Nebo (Num 33:46-47).
48:2348:23: եւ ՚ի Կարաթեմ, եւ ՚ի տունն Գամովղայ, եւ ՚ի տունն Մաւովնայ[11679], [11679] Բազումք. Եւ ՚ի Կարիաթեմ։
23 ու Կարիաթիմին, Գամողի տանը եւ Մաւոնի տանը,
23 Կարիաթեմի եւ Բեթգամովղի, Բեթմաւոնի
եւ ի Կարիաթեմ եւ ի տունն Գամովղայ, եւ ի տունն Մաւոնայ:

48:23: եւ ՚ի Կարաթեմ, եւ ՚ի տունն Գամովղայ, եւ ՚ի տունն Մաւովնայ[11679],
[11679] Բազումք. Եւ ՚ի Կարիաթեմ։
23 ու Կարիաթիմին, Գամողի տանը եւ Մաւոնի տանը,
23 Կարիաթեմի եւ Բեթգամովղի, Բեթմաւոնի
zohrab-1805▾ eastern-1994▾ western am▾
48:2348:23 и на Кариафаим и на Бет-Гамул, и на Бет-Маон,
48:23 וְ wᵊ וְ and עַ֧ל ʕˈal עַל upon קִרְיָתַ֛יִם qiryāṯˈayim קִרְיָתָיִם Kiriathaim וְ wᵊ וְ and עַל־ ʕal- עַל upon בֵּ֥ית גָּמ֖וּל bˌêṯ gāmˌûl בֵּית גָּמוּל Beth Gamul וְ wᵊ וְ and עַל־ ʕal- עַל upon בֵּ֥ית מְעֹֽון׃ bˌêṯ mᵊʕˈôn בֵּית מְעֹון Beth Meon
48:23. et super Cariathaim et super Bethgamul et super BethmaonAnd upon Cariathaim, and upon Bethgamul, and upon Bethmaon,
23. and upon Kiriathaim, and upon Beth-gamul, and upon Beth-meon;
48:23. and upon Kiriathaim, and upon the house of Gamul, and upon the house of Meon,
48:23. And upon Kiriathaim, and upon Bethgamul, and upon Bethmeon,
And upon Kiriathaim, and upon Beth- gamul, and upon Beth- meon:

48:23 и на Кариафаим и на Бет-Гамул, и на Бет-Маон,
48:23
וְ wᵊ וְ and
עַ֧ל ʕˈal עַל upon
קִרְיָתַ֛יִם qiryāṯˈayim קִרְיָתָיִם Kiriathaim
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
בֵּ֥ית גָּמ֖וּל bˌêṯ gāmˌûl בֵּית גָּמוּל Beth Gamul
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
בֵּ֥ית מְעֹֽון׃ bˌêṯ mᵊʕˈôn בֵּית מְעֹון Beth Meon
48:23. et super Cariathaim et super Bethgamul et super Bethmaon
And upon Cariathaim, and upon Bethgamul, and upon Bethmaon,
48:23. and upon Kiriathaim, and upon the house of Gamul, and upon the house of Meon,
48:23. And upon Kiriathaim, and upon Bethgamul, and upon Bethmeon,
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
48:23: Beth-meon - Meon is probably the Moabite Olympus, and thus Beth-Baal-Meon, the full name of this town Jos 13:17, would signify the place where the heavenly Baal was worshipped.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:23: Kiriathaim: Jer 48:1; Gen 14:5, Shaveh Kiriathaim, Jos 13:19, Kirjathaim
Bethmeon: Num 32:38, Baal-meon, Jos 13:17, Beth-baal-meon
John Gill
48:23 And upon Kirjathaim,.... Of which see Jer 48:1;
and upon Bethgamul; this is nowhere else mentioned in Scripture; supposed by Grotius to be the Maccala of Ptolemy, put for Camala:
and upon Bethmeon: of which see Is 15:2.
Robert Jamieson, A. R. Fausset and David Brown
48:23 Beth-gamul--meaning "the city of camels."
Beth-meon--"the house of habitation": Beth-baalmeon (Josh 13:17). Now its ruins are called Miun.
48:2448:24: եւ ՚ի Կարիաւովթ. եւ ՚ի Բոսոր, եւ յամենայն քաղաքս երկրիդ Մովաբայ ՚ի հեռաւորս եւ ՚ի մերձաւորս[11680]։ [11680] Ոսկան. Եւ ՚ի Կարիօթ, եւ ՚ի Բո՛՛։
24 Կարիաւոթին, Բոսորին եւ Մովաբի երկրի հեռաւոր ու մօտիկ բոլոր քաղաքներին:
24 Կարիօթի, Բօսրայի Ու Մովաբի երկրին բոլոր քաղաքներուն վրայ, Թէ՛ հեռաւոր եւ թէ՛ մօտաւոր։
եւ ի Կարիաւովթ եւ ի Բոսոր, եւ յամենայն քաղաքս երկրիդ Մովաբայ ի հեռաւորս եւ ի մերձաւորս:

48:24: եւ ՚ի Կարիաւովթ. եւ ՚ի Բոսոր, եւ յամենայն քաղաքս երկրիդ Մովաբայ ՚ի հեռաւորս եւ ՚ի մերձաւորս[11680]։
[11680] Ոսկան. Եւ ՚ի Կարիօթ, եւ ՚ի Բո՛՛։
24 Կարիաւոթին, Բոսորին եւ Մովաբի երկրի հեռաւոր ու մօտիկ բոլոր քաղաքներին:
24 Կարիօթի, Բօսրայի Ու Մովաբի երկրին բոլոր քաղաքներուն վրայ, Թէ՛ հեռաւոր եւ թէ՛ մօտաւոր։
zohrab-1805▾ eastern-1994▾ western am▾
48:2448:24 и на Кериоф и на Восор, и на все города земли Моавитской, дальние и ближние.
48:24 וְ wᵊ וְ and עַל־ ʕal- עַל upon קְרִיֹּ֖ות qᵊriyyˌôṯ קְרִיֹּות Kerioth וְ wᵊ וְ and עַל־ ʕal- עַל upon בָּצְרָ֑ה boṣrˈā בָּצְרָה Bozrah וְ wᵊ וְ and עַ֗ל ʕˈal עַל upon כָּל־ kol- כֹּל whole עָרֵי֙ ʕārˌê עִיר town אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מֹואָ֔ב môʔˈāv מֹואָב Moab הָ hā הַ the רְחֹקֹ֖ות rᵊḥōqˌôṯ רָחֹוק remote וְ wᵊ וְ and הַ ha הַ the קְּרֹבֹֽות׃ qqᵊrōvˈôṯ קָרֹוב near
48:24. et super Carioth et super Bosra et super omnes civitates terrae Moab quae longe et quae prope suntAnd upon Carioth, and upon Bosra: and upon all the cities of the land of Moab, far or near.
24. and upon Kerioth, and upon Bozrah, and upon all the cities of the land of Moab, far or near.
48:24. and upon Kerioth, and upon Bozrah, and upon all the cities of the land of Moab, those far away and those nearby.
48:24. And upon Kerioth, and upon Bozrah, and upon all the cities of the land of Moab, far or near.
And upon Kerioth, and upon Bozrah, and upon all the cities of the land of Moab, far or near:

48:24 и на Кериоф и на Восор, и на все города земли Моавитской, дальние и ближние.
48:24
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
קְרִיֹּ֖ות qᵊriyyˌôṯ קְרִיֹּות Kerioth
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
בָּצְרָ֑ה boṣrˈā בָּצְרָה Bozrah
וְ wᵊ וְ and
עַ֗ל ʕˈal עַל upon
כָּל־ kol- כֹּל whole
עָרֵי֙ ʕārˌê עִיר town
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מֹואָ֔ב môʔˈāv מֹואָב Moab
הָ הַ the
רְחֹקֹ֖ות rᵊḥōqˌôṯ רָחֹוק remote
וְ wᵊ וְ and
הַ ha הַ the
קְּרֹבֹֽות׃ qqᵊrōvˈôṯ קָרֹוב near
48:24. et super Carioth et super Bosra et super omnes civitates terrae Moab quae longe et quae prope sunt
And upon Carioth, and upon Bosra: and upon all the cities of the land of Moab, far or near.
48:24. and upon Kerioth, and upon Bozrah, and upon all the cities of the land of Moab, those far away and those nearby.
48:24. And upon Kerioth, and upon Bozrah, and upon all the cities of the land of Moab, far or near.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: Кериоф — вероятно, тоже, что Ар-Моав, который здесь не упомянут. — Восор — город Моавитский, который не нужно смешивать ни с Боцрою идумейскою, ни с Бострою Хауранскою.
Albert Barnes: Notes on the Bible - 1834
48:24: Kerioth - A synonym of Ar, the old capital of Moab. It appears to have been a considerable place, and has been identified with El-Korriat, situated on the long ridge of Mount Attarus.
Bozrah - Probably the Bosora mentioned in 1 Macc. 5:26 in company with Bosor, i. e., Bezer. Since the word means sheepfolds, it was no doubt a common name for places in this upland region, fit only for pasturage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:24: Kerioth: Jer 48:41; Amo 2:2
Bozrah: Deu 4:43, Bezer, Jos 21:36, Bezor, Zep 2:8-10
John Gill
48:24 And upon Kerioth,.... Which once belonged to the tribe of Judah, Josh 15:25; from this place Judas Iscariot is by some thought to have his name; as if it was "Ish Kerioth", "a man of Kerioth". Grotius takes it to be the Goiratha of Ptolemy:
and upon Bozrah; not in Idumea, but in Moab; the same with Bezer, Josh 21:36;
and upon all the cities of the land of Moab, for and near; all the rest of the cities not named, whether nearer or farther off from Aroer.
Robert Jamieson, A. R. Fausset and David Brown
48:24 Kerioth-- (Josh 15:25; Amos 2:2).
Bozrah--(See on Is 34:6); at one time under the dominion of Edom, though belonging originally to Moab (Gen 36:33; Is 63:1). Others think the Bozrah in Edom distinct from that of Moab. "Bezer" (Josh 21:36).
48:2548:25: Խորտակեցաւ եղջեւրն Մովաբու, եւ յանդգնութիւն նորա խորտակեցաւ՝ ասէ Տէր։
25 Ջարդուեց Մովաբի եղջիւրը[126], եւ նրա յանդգնութիւնը խորտակուեց», - ասում է Տէրը:[126] 126. Եբրայերէն՝ բազուկը:
25 Մովաբին եղջիւրը կոտրուեցաւ Ու բազուկը բեկանուեցաւ», կ’ըսէ Տէրը։
Խորտակեցաւ եղջեւրն Մովաբու, եւ [725]յանդգնութիւն նորա խորտակեցաւ, ասէ Տէր:

48:25: Խորտակեցաւ եղջեւրն Մովաբու, եւ յանդգնութիւն նորա խորտակեցաւ՝ ասէ Տէր։
25 Ջարդուեց Մովաբի եղջիւրը[126], եւ նրա յանդգնութիւնը խորտակուեց», - ասում է Տէրը:
[126] 126. Եբրայերէն՝ բազուկը:
25 Մովաբին եղջիւրը կոտրուեցաւ Ու բազուկը բեկանուեցաւ», կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
48:2548:25 Отсечен рог Моава, и мышца его сокрушена, говорит Господь.
48:25 נִגְדְּעָה֙ niḡdᵊʕˌā גדע cut off קֶ֣רֶן qˈeren קֶרֶן horn מֹואָ֔ב môʔˈāv מֹואָב Moab וּ û וְ and זְרֹעֹ֖ו zᵊrōʕˌô זְרֹועַ arm נִשְׁבָּ֑רָה nišbˈārā שׁבר break נְאֻ֖ם nᵊʔˌum נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
48:25. abscisum est cornu Moab et brachium eius contritum est ait DominusThe horn of Moab is cut off, and his arm is broken, saith the Lord.
25. The horn of Moab is cut off, and his arm is broken, saith the LORD.
48:25. The horn of Moab has been cut away, and his arm has been crushed, says the Lord.
48:25. The horn of Moab is cut off, and his arm is broken, saith the LORD.
The horn of Moab is cut off, and his arm is broken, saith the LORD:

48:25 Отсечен рог Моава, и мышца его сокрушена, говорит Господь.
48:25
נִגְדְּעָה֙ niḡdᵊʕˌā גדע cut off
קֶ֣רֶן qˈeren קֶרֶן horn
מֹואָ֔ב môʔˈāv מֹואָב Moab
וּ û וְ and
זְרֹעֹ֖ו zᵊrōʕˌô זְרֹועַ arm
נִשְׁבָּ֑רָה nišbˈārā שׁבר break
נְאֻ֖ם nᵊʔˌum נְאֻם speech
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
48:25. abscisum est cornu Moab et brachium eius contritum est ait Dominus
The horn of Moab is cut off, and his arm is broken, saith the Lord.
48:25. The horn of Moab has been cut away, and his arm has been crushed, says the Lord.
48:25. The horn of Moab is cut off, and his arm is broken, saith the LORD.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
48:25: The horn of Moab is cut off, and his arm is broken - His political and physical powers are no more.
Albert Barnes: Notes on the Bible - 1834
48:25: The horn - i. e., his pride (marginal reference); his arm, i. e., his strength Jer 17:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:25: horn: Psa 75:10; Lam 2:3; Dan 7:8, Dan 8:7-9, Dan 8:21; Zac 1:19-21
and his: Num 32:37; Job 22:9; Psa 10:15, Psa 37:17; Eze 30:21-25
Geneva 1599
48:25 The (n) horn of Moab is cut off, and his arm is broken, saith the LORD.
(n) That is, his power and strength.
John Gill
48:25 The horn of Moab is cut off,.... The kingdom of Moab, high and strong, his power and strength, by which he defended himself, and offended others, as a beast with his horns; his powerful kingdom, and the glory of it:
and his arm is broken, saith the Lord; so that he cannot hold a sword, or manage any weapon of war against the enemy, or do anything to annoy him, or in his own defence. The Targum is,
"the kingdom of Moab is cut off, and their rulers are broken, saith the Lord;''
and so Ben Melech interprets it of his princes, and his armies, which were the arm of the king, and of the people.
John Wesley
48:25 The horn - That is the beauty and the strength of Moab.
Robert Jamieson, A. R. Fausset and David Brown
48:25 horn--the emblem of strength and sovereignty: it is the horned animal's means of offense and defense (Ps 75:5, Ps 75:10; Lam 2:3).
48:2648:26: Արբեցուցէ՛ք զնա, զի ՚ի վերայ Տեառն մեծաբանեաց. ծափզծափի հարցէ՛ Մովաբ, եւ եղիցի ՚ի կատակա՛նս եւ ինքն[11681]։ [11681] Ոմանք. Արբուցէ՛ք զնա, զի... ծափս զծափի հարցէ։
26 Հարբեցրէ՛ք նրան, որովհետեւ նա յոխորտաց Տիրոջ դէմ. Մովաբը թող ծափ տայ[127], որպէսզի ինքն էլ խայտառակ լինի:[127] 127. Եբրայերէն՝ փսխածի մէջ թաւալուի:
26 Զանիկա գինովցուցէ՛ք, Վասն զի Տէրոջը դէմ հպարտացաւ։Մովաբ թող իր փսխունքին մէջ թաւալի Եւ ինքն ալ ծաղրանքի առարկայ ըլլայ։
Արբեցուցէք զնա, զի ի վերայ Տեառն մեծաբանեաց. [726]ծափ զծափի հարցէ Մովաբ``, եւ եղիցի ի կատականս եւ ինքն:

48:26: Արբեցուցէ՛ք զնա, զի ՚ի վերայ Տեառն մեծաբանեաց. ծափզծափի հարցէ՛ Մովաբ, եւ եղիցի ՚ի կատակա՛նս եւ ինքն[11681]։
[11681] Ոմանք. Արբուցէ՛ք զնա, զի... ծափս զծափի հարցէ։
26 Հարբեցրէ՛ք նրան, որովհետեւ նա յոխորտաց Տիրոջ դէմ. Մովաբը թող ծափ տայ[127], որպէսզի ինքն էլ խայտառակ լինի:
[127] 127. Եբրայերէն՝ փսխածի մէջ թաւալուի:
26 Զանիկա գինովցուցէ՛ք, Վասն զի Տէրոջը դէմ հպարտացաւ։Մովաբ թող իր փսխունքին մէջ թաւալի Եւ ինքն ալ ծաղրանքի առարկայ ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
48:2648:26 Напойте его пьяным, ибо он вознесся против Господа; и пусть Моав валяется в блевотине своей, и сам будет посмеянием.
48:26 הַשְׁכִּירֻ֕הוּ haškîrˈuhû שׁכר be drunk כִּ֥י kˌî כִּי that עַל־ ʕal- עַל upon יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH הִגְדִּ֑יל hiḡdˈîl גדל be strong וְ wᵊ וְ and סָפַ֤ק sāfˈaq ספק clap hands מֹואָב֙ môʔˌāv מֹואָב Moab בְּ bᵊ בְּ in קִיאֹ֔ו qîʔˈô קִיא vomit וְ wᵊ וְ and הָיָ֥ה hāyˌā היה be לִ li לְ to שְׂחֹ֖ק śᵊḥˌōq שְׂחֹוק laughter גַּם־ gam- גַּם even הֽוּא׃ hˈû הוּא he
48:26. inebriate eum quoniam contra Dominum erectus est et adlidet manum Moab in vomitu suo et erit in derisum etiam ipseMake him drunk, because he lifted up himself against the Lord: and Moab shall dash his hand in his own vomit, and he also shall be in derision.
26. Make ye him drunken; for he magnified himself against the LORD: and Moab shall wallow in his vomit, and he also shall be in derision.
48:26. Inebriate him, for he has lifted himself up against the Lord. And Moab will thrust his hand into his own vomit, and also now he himself will become a derision.
48:26. Make ye him drunken: for he magnified [himself] against the LORD: Moab also shall wallow in his vomit, and he also shall be in derision.
Make ye him drunken: for he magnified [himself] against the LORD: Moab also shall wallow in his vomit, and he also shall be in derision:

48:26 Напойте его пьяным, ибо он вознесся против Господа; и пусть Моав валяется в блевотине своей, и сам будет посмеянием.
48:26
הַשְׁכִּירֻ֕הוּ haškîrˈuhû שׁכר be drunk
כִּ֥י kˌî כִּי that
עַל־ ʕal- עַל upon
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
הִגְדִּ֑יל hiḡdˈîl גדל be strong
וְ wᵊ וְ and
סָפַ֤ק sāfˈaq ספק clap hands
מֹואָב֙ môʔˌāv מֹואָב Moab
בְּ bᵊ בְּ in
קִיאֹ֔ו qîʔˈô קִיא vomit
וְ wᵊ וְ and
הָיָ֥ה hāyˌā היה be
לִ li לְ to
שְׂחֹ֖ק śᵊḥˌōq שְׂחֹוק laughter
גַּם־ gam- גַּם even
הֽוּא׃ hˈû הוּא he
48:26. inebriate eum quoniam contra Dominum erectus est et adlidet manum Moab in vomitu suo et erit in derisum etiam ipse
Make him drunk, because he lifted up himself against the Lord: and Moab shall dash his hand in his own vomit, and he also shall be in derision.
48:26. Inebriate him, for he has lifted himself up against the Lord. And Moab will thrust his hand into his own vomit, and also now he himself will become a derision.
48:26. Make ye him drunken: for he magnified [himself] against the LORD: Moab also shall wallow in his vomit, and he also shall be in derision.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26: Напоить Моава нужно вином гнева Божия (XIII:13; XXV:15).
Albert Barnes: Notes on the Bible - 1834
48:26: Make ye him drunken - With the wine-cup of God's fury, until terror deprive him of his senses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:26: ye him: Jer 13:13, Jer 13:14, Jer 25:15-17, Jer 25:27-29, Jer 51:7, Jer 51:39, Jer 51:57; Psa 60:3, Psa 75:8; Isa 29:9; Isa 51:17, Isa 63:6; Lam 3:15, Lam 4:21; Eze 23:31-34; Nah 3:11; Rev 16:19
for he: Jer 48:42; Exo 5:2, Exo 9:17; Job 9:4; Isa 10:15; Eze 35:12, Eze 35:13; Dan 5:23; Dan 8:11, Dan 8:12, Dan 11:36; Zep 2:8-10; Th2 2:4
wallow: Isa 19:14, Isa 29:9; Hab 2:16
and he also: Jer 48:39; Psa 2:4, Psa 59:8; Lam 1:21; Eze 23:32
Carl Friedrich Keil and Franz Delitzsch
48:26
Moab's haughtiness and deplorable fall. - Jer 48:26. "Make him drunk - for he hath boasted against Jahveh - so that Moab shall splash down into his vomit, and himself become a laughing-stock. Jer 48:27. Was not Israel a laughing-stock to thee, or was he found among thieves? for whenever thou spakest of him, thou didst shake thine head. Jer 48:28. Leave the cities and dwell in the rock, ye inhabitants of Moab; and be ye like a dove [that] builds its nest in the sides of the mouth of a pit. Jer 48:29. We have heard the very arrogant pride of Moab, his haughtiness, and his arrogance, and his high-mindedness, and his elation of mind. Jer 48:30. I know, saith Jahveh, his wrath, and the untruthfulness of his words; they have done what is untrue. Jer 48:31. Therefore will I howl over Moab, and for all Moab will I cry; they mourn for the people of Kir-heres. Jer 48:32. I will weep for thee [with more] than the weeping of Jazer, O vine of Sibmah, thou whose tendrils have gone over the sea, have reached even to the sea of Jazer; on thy fruit-harvest and thy vintage a spoiler has fallen. Jer 48:33. And joy and gladness are taken from the garden, and from the land of Moab; and I have caused wine to fail from the wine-vats: they shall not tread [with] a shout; the shout shall be no shout. Jer 48:34. From the cry of Heshbon as far as Elealeh, as far as Jahaz, they utter their voice; from Zoar as far as Horonaim and the third Eglath; for even the waters of Nimrim shall become desolations. Jer 48:35. And I will destroy from Moab, saith Jahveh, him that offers on a high place and burns incense to his gods."
Through his pride, Moab has incurred the sentence of destruction to his power. In arrogance and rage he has exalted himself over Jahveh and His people Israel; therefore must he now be humbled, Jer 48:26-30. The summons to make Moab drunk is addressed to those whom God has charged with the execution of the sentence; cf. Jer 48:10 and Jer 48:21. These are to present to the people of Moab the cup of the divine wrath, and so to intoxicate them, that they shall fall like a drunk man into his vomit, and become a laughing-stock to others (cf. Jer 13:13; Jer 25:15), because they have boasted against Jahveh by driving the Israelites from their inheritance, and by deriding the people of God; cf. Zeph 2:8. ספק, to strike, frequently of striking the hands together; here it signifies to fall into his vomit, i.e., to tumble into it with a splash. No other explanation of the word can find support from the language used. Cf. Is 19:14 and Is 25:10. In the last clause of Jer 48:26, the emphasis lies on גּם הוּא: "he also (Moab, like Israel before) shall become a laughing-stock." This statement is enforced by the question put in Jer 48:27, "Was not Israel a laughing-stock to thee?" ואם־אם shows a double question, like ה־אם; and ואם in the first clause may be further strengthened by the interrogative ה before שׂחק, as in Gen 17:17. For other forms of the double question, see Ps 94:9; Job 21:4; Jer 23:26. On Dagesh dirimens in השּׂחק, cf. Ewald, 104, b. There is no sufficient reason for questioning the feminine form נמצאה in the Qeri; Israel is personified as a woman, just as Moab in Jer 48:20, where חתּה is found. On מדּי דב, cf. Jer 31:20, where, however, דּבּר בּ is used in another meaning. התנודד, to shake oneself, is a stronger expression than הניד בּראשׁ, to shake the head (Jer 18:16), a gesture denoting mockery and rejoicing over another's injury; cf. Ps 64:9.
Geneva 1599
48:26 Make ye him (o) drunk: for he magnified [himself] against the LORD: Moab also shall wallow in his vomit, and he also shall be in derision.
(o) He willed the Chaldeans to lay afflictions enough on them till they are like drunken men that fall down to their shame and are derided by all.
John Gill
48:26 Make ye him drunken,.... Not with wine, but with the cup of divine wrath; with the vengeance of God; with sore judgments, afflictions, and calamities; give him his fill of them, till he is quite intoxicated with them, and has lost his senses, and is brought to madness and distraction, and reels, and staggers, and falls to the ground, like a drunken man; and his state and kingdom is quite ruined: this is said to the enemies of Moab, the king of Babylon and his army:
for he magnified himself against the Lord; made himself as great as he; yea, set himself above him; thought himself out of his reach; spoke proudly, haughtily, and contemptibly of him, and blasphemously against him, as if he could not deliver his people, or destroy his and their enemies. The Targum interprets it of the people of God, as in Zeph 2:10; paraphrasing the words thus;
"bring distress upon them, that they may be like to drunken men; for against the people of the Lord have they magnified themselves:''
Moab also shall wallow in his vomit; as drunken men do: or, he shall "clap", or "dash (a) his hand in his vomit": dash his hands and feet against the ground as he lies in his vomit, as persons in such a condition do: or shall wring his hands, and clap them together for sorrow, being sick, and in distress. Some render it, "he shall clap the hand at Moab in his vomit" (b); men shall laugh at him as he lies wallowing in it, or rejoice at his fall and ruin; but this is expressed in the next clause:
and he also shall be in derision; as drunken men are; he shall be derided by others, as others have been derided by him; now it will be his turn.
(a) "plaudat", Junius & Tremellius, Cocceius; "plaudet", Piscator; "complodat", Munster, Tigurine version, Schmidt; "allidet", Lyranus. (b) "Complodet manus super Moabum jacentem in vomitu suo", Gataker.
John Wesley
48:26 Drunken - Fill him with the intoxicating wine of God's vengeance.
Robert Jamieson, A. R. Fausset and David Brown
48:26 drunken--(see on Jer 13:12; Jer 25:17). Intoxicated with the cup of divine wrath, so as to be in helpless distraction.
magnified . . . against . . . Lord--boasted arrogantly against God's people, that whereas Israel was fallen, Moab remained flourishing.
wallow in . . . vomit--following up the image of a drunken man, that is, shall be so afflicted by God's wrath as to disgorge all his past pride, riches, and vainglory, and fall in his shameful abasement.
he also . . . derision--He in his disaster shall be an object of derision to us, as we in ours have been to him (Jer 48:27). Retribution in kind.
48:2748:27: Զի ո՛չ եթէ ՚ի ծաղր ինչ էր քեզ Իսրայէլ, եւ ՚ի գողօնս գտան. յորժամ մարտնչէիր ընդ նմա նովա՛ւ գերեսցիս[11682]։ [11682] Բազումք. Եւ ոչ ՚ի գողօնս գտան։
27 Արդեօք Իսրայէլը քեզ համար ծաղրի առարկայ չէ՞ր՝ գողութեան մէջ բռնուած, երբ մարտնչում էիր նրա դէմ. նրա կողմից դու պիտի գերուես:
27 Միթէ Իսրայէլ քեզի ծաղրանքի առարկայ չեղա՞ւ. Անիկա գողերո՞ւ մէջ գտնուեցաւ, Երբ դուն անոր վրայով կը խօսէիր, գլուխ կը շարժէիր։
Զի ո՞չ [727]եթէ ի ծաղր ինչ էր քեզ Իսրայէլ եւ ի գողօ՞նս գտան, յորժամ մարտնչէիր ընդ նմա. նովաւ գերեսցիս:

48:27: Զի ո՛չ եթէ ՚ի ծաղր ինչ էր քեզ Իսրայէլ, եւ ՚ի գողօնս գտան. յորժամ մարտնչէիր ընդ նմա նովա՛ւ գերեսցիս[11682]։
[11682] Բազումք. Եւ ոչ ՚ի գողօնս գտան։
27 Արդեօք Իսրայէլը քեզ համար ծաղրի առարկայ չէ՞ր՝ գողութեան մէջ բռնուած, երբ մարտնչում էիր նրա դէմ. նրա կողմից դու պիտի գերուես:
27 Միթէ Իսրայէլ քեզի ծաղրանքի առարկայ չեղա՞ւ. Անիկա գողերո՞ւ մէջ գտնուեցաւ, Երբ դուն անոր վրայով կը խօսէիր, գլուխ կը շարժէիր։
zohrab-1805▾ eastern-1994▾ western am▾
48:2748:27 Не был ли в посмеянии у тебя Израиль? разве он между ворами был пойман, что ты, бывало, лишь только заговоришь о нем, качаешь головою?
48:27 וְ wᵊ וְ and אִ֣ם׀ ʔˈim אִם if לֹ֣וא lˈô לֹא not הַ ha הַ the שְּׂחֹ֗ק śśᵊḥˈōq שְׂחֹוק laughter הָיָ֤ה hāyˈā היה be לְךָ֙ lᵊḵˌā לְ to יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אִם־ ʔim- אִם if בְּ bᵊ בְּ in גַנָּבִ֖ים ḡannāvˌîm גַּנָּב thief נִמְצָ֑אנמצאה *nimṣˈā מצא find כִּֽי־ kˈî- כִּי that מִ mi מִן from דֵּ֧י ddˈê דַּי sufficiency דְבָרֶ֥יךָ ḏᵊvārˌeʸḵā דָּבָר word בֹּ֖ו bˌô בְּ in תִּתְנֹודָֽד׃ tiṯnôḏˈāḏ נוד waver
48:27. fuit enim in derisum tibi Israhel quasi inter fures repperisses eum propter verba ergo tua quae adversum illum locutus es captivus ducerisFor Israel hath been a derision unto them: as though thou hadst found him amongst thieves: for thy words therefore, which thou hast spoken against him, thou shalt be led away captive.
27. For was not Israel a derision unto thee? was he found among thieves? for as often as thou speakest of him, thou waggest the head.
48:27. For Israel had been a derision to them. It was as if you had discovered him among thieves. Because of your own words, then, which you have spoken against him, you will be led away captive.
48:27. For was not Israel a derision unto thee? was he found among thieves? for since thou spakest of him, thou skippedst for joy.
For was not Israel a derision unto thee? was he found among thieves? for since thou spakest of him, thou skippedst for joy:

48:27 Не был ли в посмеянии у тебя Израиль? разве он между ворами был пойман, что ты, бывало, лишь только заговоришь о нем, качаешь головою?
48:27
וְ wᵊ וְ and
אִ֣ם׀ ʔˈim אִם if
לֹ֣וא lˈô לֹא not
הַ ha הַ the
שְּׂחֹ֗ק śśᵊḥˈōq שְׂחֹוק laughter
הָיָ֤ה hāyˈā היה be
לְךָ֙ lᵊḵˌā לְ to
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אִם־ ʔim- אִם if
בְּ bᵊ בְּ in
גַנָּבִ֖ים ḡannāvˌîm גַּנָּב thief
נִמְצָ֑אנמצאה
*nimṣˈā מצא find
כִּֽי־ kˈî- כִּי that
מִ mi מִן from
דֵּ֧י ddˈê דַּי sufficiency
דְבָרֶ֥יךָ ḏᵊvārˌeʸḵā דָּבָר word
בֹּ֖ו bˌô בְּ in
תִּתְנֹודָֽד׃ tiṯnôḏˈāḏ נוד waver
48:27. fuit enim in derisum tibi Israhel quasi inter fures repperisses eum propter verba ergo tua quae adversum illum locutus es captivus duceris
For Israel hath been a derision unto them: as though thou hadst found him amongst thieves: for thy words therefore, which thou hast spoken against him, thou shalt be led away captive.
48:27. For Israel had been a derision to them. It was as if you had discovered him among thieves. Because of your own words, then, which you have spoken against him, you will be led away captive.
48:27. For was not Israel a derision unto thee? was he found among thieves? for since thou spakest of him, thou skippedst for joy.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27: Если Иегова гневался на Израиля, то Моав не имел, во всяком случае, никакого права издеваться над избранным народом: сам он был нисколько не выше его.
Adam Clarke: Commentary on the Bible - 1831
48:27: Was not Israel a derision unto thee? - Didst thou not mock my people, and say their God was no better than the gods of other nations? See Eze 25:8.
Was he found among thieves? - Did the Israelites come to rob and plunder you? Why then mock them, and rejoice at their desolation, when their enemies prevailed over them? This the Lord particularly resents.
Albert Barnes: Notes on the Bible - 1834
48:27: Was he found ... - Or, "was he found among thieves that so often as thou speakest of him" thou waggest thy head? - in contempt for a fallen enemy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:27: was not: Psa 44:13, Psa 79:4; Pro 24:17, Pro 24:18; Lam 2:15-17; Eze 25:8, Eze 26:2, Eze 26:3, Eze 35:15; Eze 36:2, Eze 36:4; Oba 1:12, Oba 1:13; Mic 7:8-10; Zep 2:8, Zep 2:10; Mat 7:2
was he found: Jer 2:26; Mat 26:55, Mat 27:38
skippedst: or, movedst thyself
Geneva 1599
48:27 For was not Israel a derision to thee? was he found among thieves? for since thou hast spoken of him, thou didst (p) leap for joy.
(p) You rejoiced to hear of his misery, (Is 16:6).
John Gill
48:27 For was not Israel a derision unto thee?.... In the time of his calamity, when the ten tribes were carried captive by the Assyrians some years ago; and of late the two tribes of Judah and Benjamin by the Chaldeans; the Moabites rejoiced at this, which they ought not to have done, upon the common principles of humanity; and especially since they were not only neighbours, but akin; and therefore, according to the law of retaliation, it was but just that they should be had in derision themselves:
was he found among thieves? that is, Israel; that he should be a derision to any, as thieves are when they are taken; men rejoice at it, insult them, and deride them; but was this the case of Israel? had he robbed any? had he done any injury to Moab, or any other? no, verily: why this derision then?
for since thou spakest of him, thou skippedst for joy; or, "shookedst thyself" (c); whenever the Moabites spoke of the distresses and calamities of Israel, and of their captivity, they laughed till they shook themselves; not only shook their heads, but their whole bodies. The Vulgate Latin version is, "therefore, because of thy words which thou hast spoken against him, thou shall be carried captive"; and Jarchi mentions such a sense of the words, as given by some of their Rabbins; and to this agrees the Targum,
"and because ye have multiplied words against them, therefore ye shall go into captivity.''
(c) "commovisti te", Vatablus, Calvin; "commoves te", Junius & Tremellius, Piscator; "motitas te", Schmidt.
John Wesley
48:27 Was he found - Why didst thou deal by Israel as men deal by thieves, when they are brought to shame?
Robert Jamieson, A. R. Fausset and David Brown
48:27 (Zeph 2:8).
a derision--The Hebrew has the article: referring to Jer 48:26, "Was not Israel (the whole nation) the object of derision to thee?" Therefore, Moab is to suffer as formerly for its exultation over the calamity (4Kings 17:6) of the ten tribes under the Assyrian Shalmaneser (Isa. 15:1-16:14), so now for its exultation over the fall of Judah, under the Chaldean Nebuchadnezzar. God takes up His people's cause as His own (Obad 1:13-18).
was he . . . among thieves-- (Jer 2:26). Proverbial. What did Israel do to deserve such derision? Was he detected in theft, that thou didst so exult over him in speaking of him? Though guilty before God, Israel was guiltless towards thee.
since--"since ever" thou didst begin speaking of him.
skippedst for joy--at Israel's calamity [CALVIN]; or, "thou didst shake thy head" in "derision" [MAURER].
48:2848:28: Թողին զքաղաքս՝ եւ բնակեցան ՚ի քարածե՛րպս բնակիչք Մովաբու. եղեն իբրեւ զաղաւնիս բունեալք ՚ի քարածերպս եւ ՚ի բերանս սորոց[11683]։ [11683] Ոմանք. Եւ բնակեցին ՚ի քարածերպս բնակիչք Մովաբայ... ՚ի քարածերպս ՚ի բերանս սո՛՛։
28 Մովաբի բնակիչները թողեցին քաղաքները եւ բնակուեցին քարերի ծերպերում. նմանուեցին քարերի ծերպերում եւ խոռոչների ճեղքերում բոյն դրած աղաւնիներին:
28 «Ո՛վ Մովաբի բնակիչներ, Քաղաքները թողուցէ՛ք, ծերպերու մէջ բնակեցէ՛ք։Փոսի բերնին քովերը իր բոյնը շինող աղաւնիին պէս եղէ՛ք»։
Թողին զքաղաքս եւ բնակեցան`` ի քարածերպս, բնակիչք Մովաբու. [728]եղեն իբրեւ զաղաւնիս բունեալք ի քարածերպս, ի բերանս սորոց:

48:28: Թողին զքաղաքս՝ եւ բնակեցան ՚ի քարածե՛րպս բնակիչք Մովաբու. եղեն իբրեւ զաղաւնիս բունեալք ՚ի քարածերպս եւ ՚ի բերանս սորոց[11683]։
[11683] Ոմանք. Եւ բնակեցին ՚ի քարածերպս բնակիչք Մովաբայ... ՚ի քարածերպս ՚ի բերանս սո՛՛։
28 Մովաբի բնակիչները թողեցին քաղաքները եւ բնակուեցին քարերի ծերպերում. նմանուեցին քարերի ծերպերում եւ խոռոչների ճեղքերում բոյն դրած աղաւնիներին:
28 «Ո՛վ Մովաբի բնակիչներ, Քաղաքները թողուցէ՛ք, ծերպերու մէջ բնակեցէ՛ք։Փոսի բերնին քովերը իր բոյնը շինող աղաւնիին պէս եղէ՛ք»։
zohrab-1805▾ eastern-1994▾ western am▾
48:2848:28 Оставьте города и живите на скалах, жители Моава, и будьте как голуби, которые делают гнезда во входе в пещеру.
48:28 עִזְב֤וּ ʕizᵊvˈû עזב leave עָרִים֙ ʕārîm עִיר town וְ wᵊ וְ and שִׁכְנ֣וּ šiḵnˈû שׁכן dwell בַּ ba בְּ in † הַ the סֶּ֔לַע ssˈelaʕ סֶלַע rock יֹשְׁבֵ֖י yōšᵊvˌê ישׁב sit מֹואָ֑ב môʔˈāv מֹואָב Moab וִֽ wˈi וְ and הְי֣וּ hᵊyˈû היה be כְ ḵᵊ כְּ as יֹונָ֔ה yônˈā יֹונָה dove תְּקַנֵּ֖ן tᵊqannˌēn קנן make nest בְּ bᵊ בְּ in עֶבְרֵ֥י ʕevrˌê עֵבֶר opposite פִי־ fî- פֶּה mouth פָֽחַת׃ fˈāḥaṯ פַּחַת pit
48:28. relinquite civitates et habitate in petra habitatores Moab et estote quasi columba nidificans in summo ore foraminisLeave the cities, and dwell in the rock, you that dwell in Moab: and be ye like the dove that maketh her nest in the mouth of the hole in the highest place.
28. O ye inhabitants of Moab, leave the cities, and dwell in the rock; and be like the dove that maketh her nest in the sides of the holes mouth.
48:28. Relinquish the cities, and live upon a rock, O inhabitants of Moab, and be like a dove nesting at the mouth of an opening at the summit.
48:28. O ye that dwell in Moab, leave the cities, and dwell in the rock, and be like the dove [that] maketh her nest in the sides of the hole’s mouth.
O ye that dwell in Moab, leave the cities, and dwell in the rock, and be like the dove [that] maketh her nest in the sides of the hole' s mouth:

48:28 Оставьте города и живите на скалах, жители Моава, и будьте как голуби, которые делают гнезда во входе в пещеру.
48:28
עִזְב֤וּ ʕizᵊvˈû עזב leave
עָרִים֙ ʕārîm עִיר town
וְ wᵊ וְ and
שִׁכְנ֣וּ šiḵnˈû שׁכן dwell
בַּ ba בְּ in
הַ the
סֶּ֔לַע ssˈelaʕ סֶלַע rock
יֹשְׁבֵ֖י yōšᵊvˌê ישׁב sit
מֹואָ֑ב môʔˈāv מֹואָב Moab
וִֽ wˈi וְ and
הְי֣וּ hᵊyˈû היה be
כְ ḵᵊ כְּ as
יֹונָ֔ה yônˈā יֹונָה dove
תְּקַנֵּ֖ן tᵊqannˌēn קנן make nest
בְּ bᵊ בְּ in
עֶבְרֵ֥י ʕevrˌê עֵבֶר opposite
פִי־ fî- פֶּה mouth
פָֽחַת׃ fˈāḥaṯ פַּחַת pit
48:28. relinquite civitates et habitate in petra habitatores Moab et estote quasi columba nidificans in summo ore foraminis
Leave the cities, and dwell in the rock, you that dwell in Moab: and be ye like the dove that maketh her nest in the mouth of the hole in the highest place.
48:28. Relinquish the cities, and live upon a rock, O inhabitants of Moab, and be like a dove nesting at the mouth of an opening at the summit.
48:28. O ye that dwell in Moab, leave the cities, and dwell in the rock, and be like the dove [that] maketh her nest in the sides of the hole’s mouth.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: Дикие голуби часто свивают себе гнезда над отвесными скалами, над пропастями. Во входе в пещеру — точнее, "по ту сторону пропасти", которая отделяет их от преследователей.
Adam Clarke: Commentary on the Bible - 1831
48:28: Dwell in the rock - Go to the most inaccessible places in the mountains.
The hole's mouth - And into the most secret eaves and holes of the earth.
Albert Barnes: Notes on the Bible - 1834
48:28: Dwell in the rock - See Jer 4:29. The sole chance of escape is refuge in inaccessible fastnesses.
In the sides ... - On the further side "of the mouth of the pit." The wild rock pigeon invariably selects deep ravines for its nesting and roosting.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:28: leave: Jer 48:9; Jdg 6:2; Sa1 13:6; Isa 2:19; Oba 1:3, Oba 1:4
like: Jer 49:16; Psa 55:6, Psa 55:7; Sol 2:14
Carl Friedrich Keil and Franz Delitzsch
48:28
A transition is now made from figurative to literal language, and Moab is summoned to leave the cities and take refuge in inaccessible rocks, because he will not be able to offer resistance to the enemy; cf. Jer 48:6 and Jer 48:9. "Like a dove that builds its nest over deep crevices." The reference is to wild pigeons, which occur in large numbers in Palestine, and make their nests in the clefts of high rocks (Song 2:14) even at the present day, e.g., in the wilderness of Engedi; cf. Robinson's Palestine, ii. 203. בּעברי , lit., "on the other side of the mouth of the deep pit," or of the abyss, i.e., over the yawning hollows. בּעברי is a poetic form for בּעבר, as in Is 7:20. The humiliation of Moab finds its justification in what is brought out in Jer 48:29., his boundless pride and hatred against Israel.
John Gill
48:28 O ye that dwell in Moab, leave the cities, and dwell in the rock,.... Signifying hereby that they would not be in safety in their strongest and most fortified cities, which would be besieged by the enemy, and taken; and therefore are advised to leave them, and flee to the rocks and mountains, that if possible they might be safe there:
and be like the dove, that maketh her nest in the sides of the hole's mouth; which, for fear of birds of prey, makes her nest in the side of a hole, or cleft of a rock, that she and her young may be safe from them; and which being pursued by the hawk, flies into a hollow rock or cavern, as Homer (d) observes: but here it intends the place where it makes its nest; which is for the most part in deserts and rocky places, where great numbers of doves resort, and make their nests, as Diodorus Siculus (e) relates; and especially in the holes and clefts of rocks, to which the allusion is in Song 2:14. The Targum is,
"and be as a dove that leaves her dove house, and comes down and dwells in the bottom of a pit,''
or ditch.
(d) Iliad. 21. v. 495. (e) Bibliothec. l. 2. p. 92.
John Wesley
48:28 O ye - Still the prophet speaks of the Moabites, as a people whose armies were routed, and calls to them to leave their houses in cities, not promising themselves any security, either to or from their houses, or from the walls of the cities, but to get them to rocks, which are naturally fortified, and from whence (if from any place) security may be promised.
Robert Jamieson, A. R. Fausset and David Brown
48:28 Doves often have their nests in the "sides" of caverns. No longer shalt thou have cities to shelter thee: thou shalt have to flee for shelter to caves and deserts (Ps 55:6, Ps 55:8; Song 2:14).
48:2948:29: Լուա՛յ զհպարտութիւնն Մովաբու. զի հպարտացա՛ւ յոյժ բարձրութիւն նորա՝ եւ հպարտութիւն իւր՝ եւ ամբարտաւանութիւն իւր. եւ բարձրացաւ սիրտ նորա.
29 Լսեցի Մովաբի գոռոզութեան մասին, քանզի նա խիստ գոռոզացաւ իր վէսութեամբ, խրոխտութեամբ ու ամբարտաւանութեամբ, մեծամիտ դարձաւ նա:
29 Մովաբին ամբարտաւանութիւնը լսեցինք. Անիկա խիստ ամբարտաւան է։Անոր հպարտութիւնը, ամբարտաւանութիւնը, յոխորտանքը Ու սրտին գոռոզութիւնը լսեցինք։
Լուաք զհպարտութիւնն Մովաբու, զի հպարտացաւ յոյժ բարձրութիւն նորա եւ հպարտութիւն իւր եւ ամբարտաւանութիւն իւր, եւ բարձրացաւ սիրտ նորա:

48:29: Լուա՛յ զհպարտութիւնն Մովաբու. զի հպարտացա՛ւ յոյժ բարձրութիւն նորա՝ եւ հպարտութիւն իւր՝ եւ ամբարտաւանութիւն իւր. եւ բարձրացաւ սիրտ նորա.
29 Լսեցի Մովաբի գոռոզութեան մասին, քանզի նա խիստ գոռոզացաւ իր վէսութեամբ, խրոխտութեամբ ու ամբարտաւանութեամբ, մեծամիտ դարձաւ նա:
29 Մովաբին ամբարտաւանութիւնը լսեցինք. Անիկա խիստ ամբարտաւան է։Անոր հպարտութիւնը, ամբարտաւանութիւնը, յոխորտանքը Ու սրտին գոռոզութիւնը լսեցինք։
zohrab-1805▾ eastern-1994▾ western am▾
48:2948:29 Слыхали мы о гордости Моава, гордости чрезмерной, о его высокомерии и его надменности, и кичливости его и превозношении сердца его.
48:29 שָׁמַ֥עְנוּ šāmˌaʕnû שׁמע hear גְאֹון־ ḡᵊʔôn- גָּאֹון height מֹואָ֖ב môʔˌāv מֹואָב Moab גֵּאֶ֣ה gēʔˈeh גֵּאֶה haughty מְאֹ֑ד mᵊʔˈōḏ מְאֹד might גָּבְהֹ֧ו gāvᵊhˈô גֹּבַהּ height וּ û וְ and גְאֹונֹ֛ו ḡᵊʔônˈô גָּאֹון height וְ wᵊ וְ and גַאֲוָתֹ֖ו ḡaʔᵃwāṯˌô גַּאֲוָה uproar וְ wᵊ וְ and רֻ֥ם rˌum רוּם height לִבֹּֽו׃ libbˈô לֵב heart
48:29. audivimus superbiam Moab superbus est valde sublimitatem eius et arrogantiam et superbiam et altitudinem cordis illiusWe have heard the pride of Moab, he is exceeding proud: his haughtiness, and his arrogancy, and his pride, and the loftiness of his heart.
29. We have heard of the pride of Moab, he is very proud; his loftiness, and his pride, and his arrogancy, and the haughtiness of his heart.
48:29. We have listened to the arrogance of Moab; he is very proud: his exaltation, and arrogance, and pride, and the loftiness of his heart.
48:29. We have heard the pride of Moab, (he is exceeding proud) his loftiness, and his arrogancy, and his pride, and the haughtiness of his heart.
We have heard the pride of Moab, ( he is exceeding proud) his loftiness, and his arrogancy, and his pride, and the haughtiness of his heart:

48:29 Слыхали мы о гордости Моава, гордости чрезмерной, о его высокомерии и его надменности, и кичливости его и превозношении сердца его.
48:29
שָׁמַ֥עְנוּ šāmˌaʕnû שׁמע hear
גְאֹון־ ḡᵊʔôn- גָּאֹון height
מֹואָ֖ב môʔˌāv מֹואָב Moab
גֵּאֶ֣ה gēʔˈeh גֵּאֶה haughty
מְאֹ֑ד mᵊʔˈōḏ מְאֹד might
גָּבְהֹ֧ו gāvᵊhˈô גֹּבַהּ height
וּ û וְ and
גְאֹונֹ֛ו ḡᵊʔônˈô גָּאֹון height
וְ wᵊ וְ and
גַאֲוָתֹ֖ו ḡaʔᵃwāṯˌô גַּאֲוָה uproar
וְ wᵊ וְ and
רֻ֥ם rˌum רוּם height
לִבֹּֽו׃ libbˈô לֵב heart
48:29. audivimus superbiam Moab superbus est valde sublimitatem eius et arrogantiam et superbiam et altitudinem cordis illius
We have heard the pride of Moab, he is exceeding proud: his haughtiness, and his arrogancy, and his pride, and the loftiness of his heart.
48:29. We have listened to the arrogance of Moab; he is very proud: his exaltation, and arrogance, and pride, and the loftiness of his heart.
48:29. We have heard the pride of Moab, (he is exceeding proud) his loftiness, and his arrogancy, and his pride, and the haughtiness of his heart.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29: См. Ис. XVI:6.
Adam Clarke: Commentary on the Bible - 1831
48:29: The pride of Moab - See on Isa 16:1 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:29: heard: Pro 8:13; Isa 16:6; Zep 2:8-15
his loftiness: Job 40:10-12; Psa 138:6; Pro 18:12, Pro 30:13; Isa 2:11, Isa 2:12; Dan 4:37; Luk 14:11; Jam 4:6
Carl Friedrich Keil and Franz Delitzsch
48:29
Jer 48:29 and Jer 48:30 only more fully develop the idea contained in Is 16:6. Those who "heard" are the prophet and the people of God. There is an accumulation of words to describe the pride of Moab. Isaiah's expression also, עברתו לא־כן בּדּיו, is here expanded into two clauses, and Jahveh is named as the subject. Not only have the people of God perceived the pride of Moab, but God also knows his wrath. בּדּיו belongs to לא־כן as a genitive, as in Isaiah לא־כן means "not right," contrary to actual facts, i.e., untrue.
(Note: The Masoretic accentuation, according to which Athnach is placed under כּן, exhibits another view of the words in the text: this is shown by the Chaldee paraphrase, "their nobles endure not, they have not done what is right." The Masoretes took בּדּים in the sense of "staves," and took staves as a symbol of princes, as in Hos 11:6. Luther, in his translation, "I know his anger well, that he cannot do so very much, and attempts to do more than he can," follows the Vulgate, Ego scio jactantiam ejus, et quod non sit juxta eam virtus ejus, nec juxta quod poterat conata sit facere, which again seems to have followed the lxx in taking בּדיּו for בּדּיו.)
John Gill
48:29 We have heard the pride of Moab,.... Israel, and all the nations round about, had heard of this, and seen or heard of many instances of it; the thing was notorious; according to Kimchi, it is the prophet that here speaks in the name of the nations; but it seems best to understand it of the Lord himself, as appears from the Jer 48:30; and who here speaks in the plural number, because of the plurality of persons in the Godhead; as he afterwards does in the singular number, to denote the unity of the divine essence:
(he is exceeding proud) his loftiness, and his arrogancy, and his pride, and the haughtiness of his heart; a heap of words to express the same thing; suggesting that the instances of his pride were many, and that it was exceeding great indeed: these many words were little enough; and indeed words were wanting fully to declare it. The same was observed in Isaiah's time, and in much the same language; only more words are here used, to show that his pride was increased since that time; see Is 16:6.
Robert Jamieson, A. R. Fausset and David Brown
48:29 pride-- (Is 16:6-7). Moab was the trumpeter of his own fame. Jeremiah adds "loftiness and arrogancy" to Isaiah's picture, so that Moab had not only not been bettered by the chastisement previously endured as foretold by Isaiah, but had even become worse; so that his guilt, and therefore his sentence of punishment, are increased now. Six times Moab's pride (or the synonyms) are mentioned, to show the exceeding hatefulness of his sin.
48:3048:30: եւ ես ծանեայ զգործս նորա. ոչ ապաքէն ըստ կարի՞ նորա իցեն բազուկք նորա. այլ նա ո՛չ այնպէս արար։
30 «Ես էլ իմացայ նրա արած գործերը, - ասում է Տէրը: - Միթէ ըստ նրա կարողութեան չէի՞ն նրա բազուկները, բայց նա այդպէս չգործեց:
30 «Ես անոր ամբարտաւանութիւնը գիտեմ, կ’ըսէ Տէրը, Բայց պարապ է. Անոր սնապարծ խօսքերը պարապ պիտի ելլեն»։
Եւ ես ծանեայ [729]զգործս նորա. ո՞չ ապաքէն ըստ կարի նորա իցեն բազուկք նորա. այլ նա ոչ այնպէս արար:

48:30: եւ ես ծանեայ զգործս նորա. ոչ ապաքէն ըստ կարի՞ նորա իցեն բազուկք նորա. այլ նա ո՛չ այնպէս արար։
30 «Ես էլ իմացայ նրա արած գործերը, - ասում է Տէրը: - Միթէ ըստ նրա կարողութեան չէի՞ն նրա բազուկները, բայց նա այդպէս չգործեց:
30 «Ես անոր ամբարտաւանութիւնը գիտեմ, կ’ըսէ Տէրը, Բայց պարապ է. Անոր սնապարծ խօսքերը պարապ պիտի ելլեն»։
zohrab-1805▾ eastern-1994▾ western am▾
48:3048:30 Знаю Я дерзость его, говорит Господь, но это ненадежно; пустые слова его: не так сделают.
48:30 אֲנִ֤י ʔᵃnˈî אֲנִי i יָדַ֨עְתִּ֨י yāḏˌaʕtˌî ידע know נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH עֶבְרָתֹ֖ו ʕevrāṯˌô עֶבְרָה anger וְ wᵊ וְ and לֹא־ lō- לֹא not כֵ֑ן ḵˈēn כֵּן correct בַּדָּ֖יו baddˌāʸw בַּד idle talk לֹא־ lō- לֹא not כֵ֥ן ḵˌēn כֵּן correct עָשֽׂוּ׃ ʕāśˈû עשׂה make
48:30. ego scio ait Dominus iactantiam eius et quod non sit iuxta eam virtus eius nec iuxta quod poterat conata sit facereI know, saith the Lord, his boasting, and that the strength thereof is not according to it, neither hath it endeavoured to do according as it was able.
30. I know his wrath, saith the LORD, that it is nought; his boastings have wrought nothing.
48:30. I myself know, says the Lord, his boasting, and that his ability is not in accord with it, nor is it in accord with what he has been striving to do.
48:30. I know his wrath, saith the LORD; but [it shall] not [be] so; his lies shall not so effect [it].
I know his wrath, saith the LORD; but [it shall] not [be] so; his lies shall not so effect:

48:30 Знаю Я дерзость его, говорит Господь, но это ненадежно; пустые слова его: не так сделают.
48:30
אֲנִ֤י ʔᵃnˈî אֲנִי i
יָדַ֨עְתִּ֨י yāḏˌaʕtˌî ידע know
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
עֶבְרָתֹ֖ו ʕevrāṯˌô עֶבְרָה anger
וְ wᵊ וְ and
לֹא־ lō- לֹא not
כֵ֑ן ḵˈēn כֵּן correct
בַּדָּ֖יו baddˌāʸw בַּד idle talk
לֹא־ lō- לֹא not
כֵ֥ן ḵˌēn כֵּן correct
עָשֽׂוּ׃ ʕāśˈû עשׂה make
48:30. ego scio ait Dominus iactantiam eius et quod non sit iuxta eam virtus eius nec iuxta quod poterat conata sit facere
I know, saith the Lord, his boasting, and that the strength thereof is not according to it, neither hath it endeavoured to do according as it was able.
48:30. I myself know, says the Lord, his boasting, and that his ability is not in accord with it, nor is it in accord with what he has been striving to do.
48:30. I know his wrath, saith the LORD; but [it shall] not [be] so; his lies shall not so effect [it].
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
48:30: But it shall not be so - Most commentators translate, "I know, saith Jehovah, his arrogancy, and the emptiness of his boastings; they have worked emptiness."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:30: know: Isa 16:6, Isa 37:28, Isa 37:29
his lies shall not so effect it: or, those on whom he stayeth (Heb. his bars) do not right, Baddim as Lowth observes, sometimes means those who pretend to the art of divination. Though the soothsayers of Moab, upon whose skill she relies, promise him success, yet in the event it will appear there was no truth in what they said. Jer 50:36; Job 9:12, Job 9:13; Psa 33:10; Pro 21:30
Geneva 1599
48:30 I know his wrath, saith the LORD; (q) but [it shall] not [be] so; his lies shall not so effect [it].
(q) He will not execute his malice against his neighbours.
John Gill
48:30 I know his wrath, saith the Lord,.... Against the Jews, and other nations; what he has threatened to do unto them, and would do if not restrained:
but it shall not be so; as he has devised in his mind, and threatened in his wrath; all his swelling thoughts and big words shall come to nothing:
his lies shall not so effect it; it shall not be according to his words; they will prove lies, and of no effect. Kimchi interprets it of the sons of Moab, who shall not be able to do what they thought to do; and Jarchi of his mighty ones; and the Targum of his nobles, paraphrasing it,
"and their nobles are not right, they do not as is becoming;''
perhaps it may be better understood of his diviners and soothsayers, as the word is used in Is 44:25; and be rendered, "his diviners have not done right" (f); they have deceived him with their lying oracles; swelled him with pride; and brought him to ruin, he trusting to them.
(f) "vaniloqui ejus non rectum fecerunt", Cocceius. So R. Sol. Urbin. Ohel Moed, fol. 38. 1.
John Wesley
48:30 I know - He shall never execute what he thinks to do. But - His boastings and his lies, still never effect his designs.
Robert Jamieson, A. R. Fausset and David Brown
48:30 I know--Moab's "proud arrogancy" (Jer 48:29) or "wrath," against My people, is not unknown to Me.
Tit shall not be so--The result shall not be so as he thinks: his lies shall not so effect what he aims at by them. CALVIN translates, "his lies are not right (that is, his vauntings are vain because God will not give them effect); they shall not do so" as they project in their minds, for God will set at naught their plans.
48:3148:31: Վասն այնորիկ ճի՛չ բարձէք ՚ի վերայ Մովաբու. գուժեցէ՛ք յամենայն կողմանց Մովաբու. ՚ի վերայ արանց խզելոց՝ փետելոց՝ մրելոց[11684]. [11684] Ոսկան. Փետտելոց՝ մրելոց։
31 Ահա թէ ինչու ճի՛չ բարձրացրէք Մովաբի համար, ամէն կողմից ողբացէ՛ք Մովաբին, այն մարդկանց, որոնք խզում, փետում ու մրում են իրենց մազերը:
31 Ուստի Մովաբին համար պիտի ողբամ ու աղաղակեմ։Կիրհարէսի մարդոցը համար սուգ պիտի բռնուի։
Վասն այնորիկ ճիչ [730]բարձէք ի վերայ Մովաբու, գուժեցէք`` յամենայն կողմանց Մովաբու, ի վերայ արանց [731]խզելոց, փետելոց, մրելոց, եւ մրմնջեսցէ:

48:31: Վասն այնորիկ ճի՛չ բարձէք ՚ի վերայ Մովաբու. գուժեցէ՛ք յամենայն կողմանց Մովաբու. ՚ի վերայ արանց խզելոց՝ փետելոց՝ մրելոց[11684].
[11684] Ոսկան. Փետտելոց՝ մրելոց։
31 Ահա թէ ինչու ճի՛չ բարձրացրէք Մովաբի համար, ամէն կողմից ողբացէ՛ք Մովաբին, այն մարդկանց, որոնք խզում, փետում ու մրում են իրենց մազերը:
31 Ուստի Մովաբին համար պիտի ողբամ ու աղաղակեմ։Կիրհարէսի մարդոցը համար սուգ պիտի բռնուի։
zohrab-1805▾ eastern-1994▾ western am▾
48:3148:31 Поэтому буду рыдать о Моаве и вопить о всем Моаве; будут воздыхать о мужах Кирхареса.
48:31 עַל־ ʕal- עַל upon כֵּן֙ kˌēn כֵּן thus עַל־ ʕal- עַל upon מֹואָ֣ב môʔˈāv מֹואָב Moab אֲיֵלִ֔יל ʔᵃyēlˈîl ילל howl וּ û וְ and לְ lᵊ לְ to מֹואָ֥ב môʔˌāv מֹואָב Moab כֻּלֹּ֖ה kullˌō כֹּל whole אֶזְעָ֑ק ʔezʕˈāq זעק cry אֶל־ ʔel- אֶל to אַנְשֵׁ֥י ʔanšˌê אִישׁ man קִֽיר־חֶ֖רֶשׂ qˈîr-ḥˌereś קִיר חֶרֶשׂ Kir Hareseth יֶהְגֶּֽה׃ yehgˈeh הגה mutter
48:31. ideo super Moab heiulabo et ad Moab universam clamabo ad viros muri fictilis lamentantesTherefore will I lament for Moab, and I will cry out to all Moab, for the men of the brick wall that mourn.
31. Therefore will I howl for Moab; yea, I will cry out for all Moab: for the men of Kir-heres shall they mourn.
48:31. For this reason, I will wail over Moab, and I will cry out to all of Moab, to the men on the brick wall who are lamenting.
48:31. Therefore will I howl for Moab, and I will cry out for all Moab; [mine heart] shall mourn for the men of Kirheres.
Therefore will I howl for Moab, and I will cry out for all Moab; [mine heart] shall mourn for the men of Kir- heres:

48:31 Поэтому буду рыдать о Моаве и вопить о всем Моаве; будут воздыхать о мужах Кирхареса.
48:31
עַל־ ʕal- עַל upon
כֵּן֙ kˌēn כֵּן thus
עַל־ ʕal- עַל upon
מֹואָ֣ב môʔˈāv מֹואָב Moab
אֲיֵלִ֔יל ʔᵃyēlˈîl ילל howl
וּ û וְ and
לְ lᵊ לְ to
מֹואָ֥ב môʔˌāv מֹואָב Moab
כֻּלֹּ֖ה kullˌō כֹּל whole
אֶזְעָ֑ק ʔezʕˈāq זעק cry
אֶל־ ʔel- אֶל to
אַנְשֵׁ֥י ʔanšˌê אִישׁ man
קִֽיר־חֶ֖רֶשׂ qˈîr-ḥˌereś קִיר חֶרֶשׂ Kir Hareseth
יֶהְגֶּֽה׃ yehgˈeh הגה mutter
48:31. ideo super Moab heiulabo et ad Moab universam clamabo ad viros muri fictilis lamentantes
Therefore will I lament for Moab, and I will cry out to all Moab, for the men of the brick wall that mourn.
48:31. For this reason, I will wail over Moab, and I will cry out to all of Moab, to the men on the brick wall who are lamenting.
48:31. Therefore will I howl for Moab, and I will cry out for all Moab; [mine heart] shall mourn for the men of Kirheres.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31: См. Ис. XVI:7.
Albert Barnes: Notes on the Bible - 1834
48:31: Mine heart ... - Rather, "there shall be mourning for" etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:31: will I howl: Isa 15:5, Isa 16:7-11
Kirheres: Jer 48:36; Kg2 3:25, Kar-haraseth, Isa 16:7, Kir-hareseth
Carl Friedrich Keil and Franz Delitzsch
48:31
Jer 48:31-33 are also an imitation of Is 16:7-10. V. 31 is a reproduction of Is 16:7. In Jer 48:7, Isaiah sets forth the lamentation of Moab over the devastation of his country and its precious fruits; and not until v. 9 does the prophet, in deep sympathy, mingle his tears with those of the Moabites. Jeremiah, on the other hand, with his natural softness, at once begins, in the first person, his lament over Moab. על־כּן, "therefore," is not immediately connected with Jer 48:29., but with the leading idea presented in Jer 48:26 and Jer 48:28, that Moab will fall like one intoxicated, and that he must flee out of his cities. If we refer it to Jer 48:30, there we must attach it to the thought implicitly contained in the emphatic statement, "I (Jahveh) know his wrath," viz., "and I will punish him for it." The I who makes lament is the prophet, as in Is 16:9 and Is 15:5. Schnurrer, Hitzig, and Graf, on the contrary, think that it is an indefinite third person who is introduced as representing the Moabites; but there is no analogous case to support this assumption, since the instances in which third persons are introduced are of a different kind. But when Graf further asserts, against referring the I to the prophet, that, according to what precedes, especially what we find in Jer 48:26., such an outburst of sympathy for Moab would involve a contradiction, he makes out the prophet to be a Jew thirsting for revenge, which he was not. Raschi has already well remarked, on the other hand, under Is 15:5, that "the prophets of Israel differ from heathen prophets like Balaam in this, that they lay to heart the distress which they announce to the nations;" cf. Is 21:3. The prophet weeps for all Moab, because the judgment is coming not merely on the northern portion (Jer 48:18-25), but on the whole of the country. In Jer 48:31, Jeremiah has properly changed לאשׁישׁי (cakes of dried grapes) into אל־אנשׁי, the people of Kir-heres, because his sympathy was directed, not to dainties, but to the men in Moab; he has also omitted "surely they are smitten," as being too strong for his sympathy. יהגּה, to groan, taken from the cooing of doves, perhaps after Is 38:15; Is 59:11. The third person indicates a universal indefinite. Kir-heres, as in Is 16:11, or Kir-haresheth in Is 16:7; 4Kings 3:25, was the chief stronghold of Moab, probably the same as Kir-Moab, the modern Kerek, as we may certainly infer from a comparison of Is 16:7 with Is 15:1 see on 4Kings 3:25, and Dietrich, S. 324.
Jer 48:32-33
מבּכי יעזר, "more than the weeping of Jazer," may signify, "More than Jazer weeps do I weep over thee;" or, "More than over Jazer weeps do I weep over thee;" or, "More than over Jazer do I weep over thee." However, the former interpretation is the more obvious, and is confirmed by the reading in Is 16:9. According to the Onomasticon, Jazer was fifteen Roman miles north from Heshbon. Seetzen recognises it in the ruins called es Szir at the source of the Nahr Szir; see on Num 21:32. According to Jerome, on Is 16:8, Sibmah was only five hundred paces from Heshbon; see on Num 32:38. Judging from the verse now before us, and from Isa. l.c., the vines of Sibmah must have been famed for the strength and excellence of their clusters. Even now, that region produces excellent grapes in abundance. From Szalt, which lies only ten miles north from Szir, raisins and grapes are carried to Jerusalem, and these of excellent quality (Seetzen, i. S. 399; Burckhardt, p. 350). In what follows, "his tendrils crossed the sea," etc., the extensive cultivation of the grape is set forth under the figure of a vine whose tendrils stretch out on all sides. "They have crossed over the sea" has reference in Isaiah (Is 16:8) to the Dead Sea (ים, as in Ps 68:23; 2Chron 20:2); not merely, however, in the sense of the shoots reaching close to the Dead Sea, but also over it, for Engedi was famed for its vines (Song 1:14). Jeremiah also has reproduced the words taken from Isaiah in this sense. From the following clause, "they reached to the sea of Jazer," it does not follow that he has specified "the sea" by "Jazer." What tells rather the other way is the fact that עבר, which means to cross over, cannot possibly be used as equivalent to נגע עד, "to reach to." "They crossed over the sea" shows extension towards the west, while "they reached to the sea of Jazer" indicates extension towards the north. This latter statement also is an imitation of what we find in Is 16:8; and "Jazer" is merely further specified as "the sea of Jazer." In spite of the most diligent inquiries, Seetzen (i. S. 406) could learn nothing from the people of that region regarding an inland lake; but in the beautiful green vale in the vicinity of Szr (i.e., Jazer) there were several ponds, which he supposes may possibly be the mare Jazer, since this valley lying among the mountains is somewhat depressed, and in ancient times was probably filled with water. The "sea" (ים) of Solomon's temple further shows that ים does not necessarily denote only a large lake, but might also be applied to a large artificial basin of water. So also, at the present day, the artificial water-basins on the streets of Damascus are called baharat, "seas;" cf. Wetzstein in Delitzsch on Is 16:8. This cultivation of the vine is at an end; for the destroyer has fallen upon the fruit-harvest and the vintage. Jeremiah, by "the destroyer has fallen," explains the words of Isaiah (Is 16:9), "shouting has fallen." - In Jer 48:33, Is 16:10 is reproduced. "Joy and gladness are taken away from the gardens, and from the whole land of Moab." כּרמל is not here a proper name, for Mount Carmel does not at all suit the present context; it is an appellative, fruit-land, i.e., the fruitful wine-country near Jazer. Jeremiah adds, "and from the land (i.e., the whole land) of Moab." The pressing of the grapes comes to an end; there is no wine in the vat; no longer is the wine pressed with "Hedad." הידד is an adverbial accusative. This is further specified by the oxymoron: a "Hedad, and yet not a Hedad." This word generally signifies any loud shout, - not merely the shout of the wine-pressers as they tread the grapes (see on Jer 25:30), but also a battle-cry; cf. Jer 51:14. Hence the meaning is, "Hedad is heard, but not a merry shout of the wine-pressers."
Geneva 1599
48:31 (r) Therefore will I wail for Moab, and I will cry out for all Moab; [my heart] shall mourn for the men of Kirheres.
(r) Read (Is 16:7).
John Gill
48:31 Therefore will I howl for Moab,.... The prophet, being as a man affected with the miseries of a people very wicked, and so deserving of them; though indeed by this he does not so much design to express the affections of his own heart, as to show what reason the Moabites would have to howl for the calamities of their country; for, as Kimchi observes, the prophet here speaks in the person of the people of Moab; see Is 16:7;
and I will cry out for all Moab; the whole country of Moab, which should become desolate:
mine heart shall mourn for the men of Kirheres; the same with Kirhareseth, a city of Moab, Is 16:7; whose foundations should be sapped, the city taken, and the men of it put to the sword, or caused to flee; and their case being deplorable, the prophet says his heart should mourn for them like a dove, as Kimchi and Jarchi observe; though it may be rendered, "he shall mourn" (g); that is, Moab; for the destruction of such a principal city, and the men of it. The Targum renders it,
"for the men of the city of their strength.''
(g) "gemet", Montanus.
John Wesley
48:31 Kir - herez - A city of Moab.
Robert Jamieson, A. R. Fausset and David Brown
48:31 I will cry . . . for . . . Moab--Not that it deserves pity, but the prophet's "crying" for it vividly represents the greatness of the calamity.
Kir-heres--Kir-hareseth, in Is 16:7; see on Is 16:7. It means "the city of potters," or else "the city of the sun" [GROTIUS]. Here "the men of Kir-heres" are substituted for "the foundations of Kir-hareseth," in Is 16:7. The change answers probably to the different bearing of the disaster under Nebuchadnezzar, as compared with that former one under Shalmaneser.
48:3248:32: եւ մրմնջեսցէ իբրեւ զլալիւնն Յազերայ. լացցուք զքեզ այգիդ Սաբեմայ. բարունակք քո ձգեցան ընդ ծով. քաղաքք Յազերայ հասին ՚ի վերայ մրգոց քոց, եւ ՚ի վերայ կթոց քոց եհաս սատակումն[11685]։ [11685] Ոմանք. Այգիդ Սեբեմայ... ձկտեցան ընդ ծով... հասին ՚ի վերայ մարգաց քոց։
32 Պիտի հառաչեմ Յազերի լացով, պիտի լաց լինենք քեզ համար, ո՛վ դու Սաբեմի այգի: Քո ճիւղերը տարածուեցին դէպի ծով, հասան մինչեւ Յազեր, քո մրգերին եւ քո այգեքաղին սպառնաց մահը:
32 Ո՛վ Սեբամայի որթատունկ, քու վրայ Յազերի լացովը պիտի լամ. Քու շառաւիղներդ ծովէն անցնելով Մինչեւ Յազերի ծովը հասեր էին։Քու ամառնային պտուղիդ վրայ եւ այգեկութիդ վրայ աւարառուն ինկաւ։
Իբրեւ զլալիւնն Յազերայ լացցուք զքեզ, այգիդ Սաբեմայ, բարունակք քո ձգեցան ընդ ծով, [732]քաղաքք Յազերայ հասին. ի վերայ մրգոց քոց եւ ի վերայ կթոց քոց եհաս սատակումն:

48:32: եւ մրմնջեսցէ իբրեւ զլալիւնն Յազերայ. լացցուք զքեզ այգիդ Սաբեմայ. բարունակք քո ձգեցան ընդ ծով. քաղաքք Յազերայ հասին ՚ի վերայ մրգոց քոց, եւ ՚ի վերայ կթոց քոց եհաս սատակումն[11685]։
[11685] Ոմանք. Այգիդ Սեբեմայ... ձկտեցան ընդ ծով... հասին ՚ի վերայ մարգաց քոց։
32 Պիտի հառաչեմ Յազերի լացով, պիտի լաց լինենք քեզ համար, ո՛վ դու Սաբեմի այգի: Քո ճիւղերը տարածուեցին դէպի ծով, հասան մինչեւ Յազեր, քո մրգերին եւ քո այգեքաղին սպառնաց մահը:
32 Ո՛վ Սեբամայի որթատունկ, քու վրայ Յազերի լացովը պիտի լամ. Քու շառաւիղներդ ծովէն անցնելով Մինչեւ Յազերի ծովը հասեր էին։Քու ամառնային պտուղիդ վրայ եւ այգեկութիդ վրայ աւարառուն ինկաւ։
zohrab-1805▾ eastern-1994▾ western am▾
48:3248:32 Буду плакать о тебе, виноградник Севамский, плачем Иазера; отрасли твои простирались за море, достигали до озера Иазера; опустошитель напал на летние плоды твои и на зрелый виноград.
48:32 מִ mi מִן from בְּכִ֨י bbᵊḵˌî בְּכִי weeping יַעְזֵ֤ר yaʕzˈēr יַעְזֵר Jazer אֶבְכֶּה־ ʔevkeh- בכה weep לָּךְ֙ llāḵ לְ to הַ ha הַ the גֶּ֣פֶן ggˈefen גֶּפֶן vine שִׂבְמָ֔ה śivmˈā שִׂבְמָה Sibmah נְטִֽישֹׁתַ֨יִךְ֙ nᵊṭˈîšōṯˈayiḵ נְטִישֹׁות shoots עָ֣בְרוּ ʕˈāvᵊrû עבר pass יָ֔ם yˈom יָם sea עַ֛ד ʕˈaḏ עַד unto יָ֥ם yˌom יָם sea יַעְזֵ֖ר yaʕzˌēr יַעְזֵר Jazer נָגָ֑עוּ nāḡˈāʕû נגע touch עַל־ ʕal- עַל upon קֵיצֵ֥ךְ qêṣˌēḵ קַיִץ summer וְ wᵊ וְ and עַל־ ʕal- עַל upon בְּצִירֵ֖ךְ bᵊṣîrˌēḵ בָּצִיר vintage שֹׁדֵ֖ד šōḏˌēḏ שׁדד despoil נָפָֽל׃ nāfˈāl נפל fall
48:32. de planctu Iazer plorabo tibi vinea Sobema propagines tuae transierunt mare usque ad mare Iazer pervenerunt super messem tuam et vindemiam tuam praedo inruitO vineyard of Sabama, I will weep for thee, with the mourning of Jazer: thy branches are gone over the sea, they are come even to the sea of Jazer: the robber hath rushed in upon thy harvest and thy vintage.
32. With more than the weeping of Jazer will I weep for thee, O vine of Sibmah: thy branches passed over the sea, they reached even to the sea of Jazer: upon thy summer fruits and upon thy vintage the spoiler is fallen.
48:32. O vineyard of Sibmah, I will weep for you, with the mourning of Jazer. Your offshoots have crossed over the sea. They have reached even to the sea of Jazer. The despoiler has rushed over your harvest and your vintage.
48:32. O vine of Sibmah, I will weep for thee with the weeping of Jazer: thy plants are gone over the sea, they reach [even] to the sea of Jazer: the spoiler is fallen upon thy summer fruits and upon thy vintage.
O vine of Sibmah, I will weep for thee with the weeping of Jazer: thy plants are gone over the sea, they reach [even] to the sea of Jazer: the spoiler is fallen upon thy summer fruits and upon thy vintage:

48:32 Буду плакать о тебе, виноградник Севамский, плачем Иазера; отрасли твои простирались за море, достигали до озера Иазера; опустошитель напал на летние плоды твои и на зрелый виноград.
48:32
מִ mi מִן from
בְּכִ֨י bbᵊḵˌî בְּכִי weeping
יַעְזֵ֤ר yaʕzˈēr יַעְזֵר Jazer
אֶבְכֶּה־ ʔevkeh- בכה weep
לָּךְ֙ llāḵ לְ to
הַ ha הַ the
גֶּ֣פֶן ggˈefen גֶּפֶן vine
שִׂבְמָ֔ה śivmˈā שִׂבְמָה Sibmah
נְטִֽישֹׁתַ֨יִךְ֙ nᵊṭˈîšōṯˈayiḵ נְטִישֹׁות shoots
עָ֣בְרוּ ʕˈāvᵊrû עבר pass
יָ֔ם yˈom יָם sea
עַ֛ד ʕˈaḏ עַד unto
יָ֥ם yˌom יָם sea
יַעְזֵ֖ר yaʕzˌēr יַעְזֵר Jazer
נָגָ֑עוּ nāḡˈāʕû נגע touch
עַל־ ʕal- עַל upon
קֵיצֵ֥ךְ qêṣˌēḵ קַיִץ summer
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
בְּצִירֵ֖ךְ bᵊṣîrˌēḵ בָּצִיר vintage
שֹׁדֵ֖ד šōḏˌēḏ שׁדד despoil
נָפָֽל׃ nāfˈāl נפל fall
48:32. de planctu Iazer plorabo tibi vinea Sobema propagines tuae transierunt mare usque ad mare Iazer pervenerunt super messem tuam et vindemiam tuam praedo inruit
O vineyard of Sabama, I will weep for thee, with the mourning of Jazer: thy branches are gone over the sea, they are come even to the sea of Jazer: the robber hath rushed in upon thy harvest and thy vintage.
48:32. O vineyard of Sibmah, I will weep for you, with the mourning of Jazer. Your offshoots have crossed over the sea. They have reached even to the sea of Jazer. The despoiler has rushed over your harvest and your vintage.
48:32. O vine of Sibmah, I will weep for thee with the weeping of Jazer: thy plants are gone over the sea, they reach [even] to the sea of Jazer: the spoiler is fallen upon thy summer fruits and upon thy vintage.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32: Свободная передача Ис. XVI:8: и cл. Плачем Иазера — т. е. как плачу об Иазере. Озеро Иазера — по евр. точнее: море Иазера. Может быть, Иеремия имеет здесь в виду большие пруды — Севамский и Иазерский, которые образовывались рекою Иазер (теперь называемой Сир), впадающей в Иордан, следы коих существуют и теперь.
Adam Clarke: Commentary on the Bible - 1831
48:32: O vine of Sibmah - See on Isa 16:8 (note).
Albert Barnes: Notes on the Bible - 1834
48:32: Or, "More than the weeping of Jazer" over its ruined vineyards "will I weep for thee, O vine of Sibmah." Compare the marginal reference. Jazer lies in an upland valley about 15 miles north of Heshbon.
Thy plants ... - "Thy branches are gone over the sea, i. e." the power of Moab is felt even on the western side of the Dead Sea; "they reached etc."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:32: vine: Num 32:38, Shibmah, Jos 13:19; Isa 16:8, Isa 16:9
Jazer: Num 21:32, Jaazer, Num 32:1, Num 32:35; Jos 21:39
the spoiler: Jer 48:8, Jer 48:15, Jer 48:18, Jer 40:10
Geneva 1599
48:32 O vine of Sibmah, I will weep for thee with the weeping of Jazer: thy plants have gone over the sea, they reach [even] to the sea (s) of Jazer: the spoiler hath fallen upon thy summer fruits and upon thy vintage.
(s) Which city was in the utmost border of Moab: and by this he signifies that the whole land would be destroyed and the people carried away.
John Gill
48:32 O vine of Sibmah, I will weep for thee with the weeping of Jazer,.... Sibmah was a city in the land of Moab abounding with vines, but now should be destroyed; and Jazer another city in the same country, which was destroyed before the other; and therefore its destruction should be lamented and wept over, as that had been: or "from", or "after the weeping of Jazer" (h); when that is over, or from thence will I go in course as the desolation proceeds, to weep for Sibmah: or I will weep for that "more than the weeping of Jazer" (i); make a greater lamentation for it than for Jazer; or, as some, than Isaiah made for Jazer; of which see Is 16:9;
thy plants are gone over the sea; the Dead sea; meaning the inhabitants of Sibmah, the governors and common people, who were gone over sea into captivity, as it is generally understood:
they reach even to the sea of Jazer; a lake or confluence of water near to Jazer, called a sea; as it was usual with the Jews to call such seas; as the sea of Tiberias, and the like: this spread of the plants seems to refer to the multitudes of those that belonged to Sibmah, and the villages of it, which extended beyond the Dead sea, even to the sea of Jazer; but as fruitful as this vine was, and extensive as its branches were, they should come to destruction:
the spoiler is fallen upon thy summer fruits, and upon thy vintage: the king of Babylon, who came upon them with his army in the summer season, and at the time of their vintage, and devoured the fruits of their vines and fig trees, with which this country abounded; and so impoverished and ruined them. The Targum of the whole is,
"therefore as I have brought an army against Jazer, so I will bring slayers against Sibmah; they that carry them captive have waded; they have passed through the sea; they are come to the sea of Jazer; upon thy harvest, and upon thy vintage, the spoilers are fallen.''
(h) "a fletu", Pagninus, Montanus, Calvin, Schmidt. (i) "Supra fletum", Junius & Tremellius, Piscator, Gataker.
John Wesley
48:32 Sibmah - Sibmah was famous in those days for vines. Jazer - Jazer was it seems first taken, and carried into captivity.
Robert Jamieson, A. R. Fausset and David Brown
48:32 with the weeping--with the same weeping as Jazer, now vanquished, wept with for the destruction of its vines. The same calamity shall befall thee, Sibmah, as befell Jazer. The Hebrew preposition here is different from that in Is 16:9, for which reason MAURER translates, "with more than the weeping of Jazer." English Version understands it of the continuation of the weeping; after they have wept for Jazer, fresh subject of lamentation will present itself for the wasting of the vine-abounding Sibmah.
plants . . . gone over . . . sea of Jazer--As the Septuagint reads "cities of Jazer," and as no traces of a lake near Jazer are found, the reading of English Version is doubtful. Retaining the present reading, we avoid the difficulty by translating [GROTIUS], "Thy plants (that is, citizens: alluding to the 'vine') are gone over the sea (that is, shall be transported beyond the sea to Cyprus, and such distant lands subject to Babylon; and this, too, in summertime), whereas Jazer (that is, the men of Jazer) reached the sea" (shore only, but are not transported beyond the sea); so that worse shall befall thee than befalls Jazer.
spoiler--Nebuzara-dan.
48:3348:33: Մաշեցա՛ւ ուրախութիւն եւ ցնծութիւն ՚ի Կարմելայ՝ եւ յերկրէն Մովաբացւոց. գինի՛ էր ՚ի հնծանս քո. ընդ առաւօտս ո՛չ կոխեցին, եւ ընդ երեկս ո՛չ հանին զձայն հնծանահարաց[11686]։ [11686] Ոմանք. Եւ ընդ երեկոյս ոչ հանին։ Ոսկան. Ոչ հանին զձայնն ձայնահարաց։
33 Կարմելոսից եւ մովաբացիների երկրից վերացան ուրախութիւնն ու ցնծութիւնը: Գինի կար քո հնձաններում. այսուհետեւ առաւօտները խաղող չպիտի ճմլեն, եւ երեկոները հնձանահարների ձայն չպիտի լսուի:
33 Ու պտղաբեր արտերէն եւ Մովաբի երկրէն Ուրախութիւնն ու ցնծութիւնը պիտի վերնան։Հնձաններէն գինին դադրեցուցի. Ցնծութեամբ խաղող պիտի չկոխուի Ու ցնծութեան ձայն պիտի չլսուի։
Մաշեցաւ ուրախութիւն եւ ցնծութիւն [733]ի Կարմեղայ եւ յերկրէն Մովաբացւոց. [734]գինի էր ի հնձանս քո. ընդ առաւօտս ոչ կոխեցին, եւ ընդ երեկս ոչ հանին զձայն`` հնձանահարաց:

48:33: Մաշեցա՛ւ ուրախութիւն եւ ցնծութիւն ՚ի Կարմելայ՝ եւ յերկրէն Մովաբացւոց. գինի՛ էր ՚ի հնծանս քո. ընդ առաւօտս ո՛չ կոխեցին, եւ ընդ երեկս ո՛չ հանին զձայն հնծանահարաց[11686]։
[11686] Ոմանք. Եւ ընդ երեկոյս ոչ հանին։ Ոսկան. Ոչ հանին զձայնն ձայնահարաց։
33 Կարմելոսից եւ մովաբացիների երկրից վերացան ուրախութիւնն ու ցնծութիւնը: Գինի կար քո հնձաններում. այսուհետեւ առաւօտները խաղող չպիտի ճմլեն, եւ երեկոները հնձանահարների ձայն չպիտի լսուի:
33 Ու պտղաբեր արտերէն եւ Մովաբի երկրէն Ուրախութիւնն ու ցնծութիւնը պիտի վերնան։Հնձաններէն գինին դադրեցուցի. Ցնծութեամբ խաղող պիտի չկոխուի Ու ցնծութեան ձայն պիտի չլսուի։
zohrab-1805▾ eastern-1994▾ western am▾
48:3348:33 Радость и веселье отнято от Кармила и от земли Моава. Я положу конец вину в точилах; не будут более топтать в них с песнями; крик брани будет, а не крик радости.
48:33 וְ wᵊ וְ and נֶאֶסְפָ֨ה neʔesᵊfˌā אסף gather שִׂמְחָ֥ה śimḥˌā שִׂמְחָה joy וָ wā וְ and גִ֛יל ḡˈîl גִּיל rejoicing מִ mi מִן from כַּרְמֶ֖ל kkarmˌel כַּרְמֶל orchard וּ û וְ and מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מֹואָ֑ב môʔˈāv מֹואָב Moab וְ wᵊ וְ and יַ֨יִן֙ yˈayin יַיִן wine מִ mi מִן from יקָבִ֣ים yqāvˈîm יֶקֶב pit הִשְׁבַּ֔תִּי hišbˈattî שׁבת cease לֹֽא־ lˈō- לֹא not יִדְרֹ֣ךְ yiḏrˈōḵ דרך tread הֵידָ֔ד hêḏˈāḏ הֵידָד shouting הֵידָ֖ד hêḏˌāḏ הֵידָד shouting לֹ֥א lˌō לֹא not הֵידָֽד׃ hêḏˈāḏ הֵידָד shouting
48:33. ablata est laetitia et exultatio de Carmelo et de terra Moab et vinum de torcularibus sustuli nequaquam calcator uvae solitum celeuma cantabitJoy and gladness is taken away from Carmel, and from the land of Moab, and I have taken away the wine out of the presses: the treader of the grapes shall not sing the accustomed cheerful tune.
33. And gladness and joy is taken away, from the fruitful field and from the land of Moab; and I have caused wine to cease from the winepresses: none shall tread with shouting; the shouting shall be no shouting.
48:33. Rejoicing and exultation has been taken away from Carmel and from the land of Moab. And I have taken the wine from the winepresses. The treader of grapes will no longer sing the usual rhythmic chant.
48:33. And joy and gladness is taken from the plentiful field, and from the land of Moab; and I have caused wine to fail from the winepresses: none shall tread with shouting; [their] shouting [shall be] no shouting.
And joy and gladness is taken from the plentiful field, and from the land of Moab; and I have caused wine to fail from the winepresses: none shall tread with shouting; [their] shouting [shall be] no shouting:

48:33 Радость и веселье отнято от Кармила и от земли Моава. Я положу конец вину в точилах; не будут более топтать в них с песнями; крик брани будет, а не крик радости.
48:33
וְ wᵊ וְ and
נֶאֶסְפָ֨ה neʔesᵊfˌā אסף gather
שִׂמְחָ֥ה śimḥˌā שִׂמְחָה joy
וָ וְ and
גִ֛יל ḡˈîl גִּיל rejoicing
מִ mi מִן from
כַּרְמֶ֖ל kkarmˌel כַּרְמֶל orchard
וּ û וְ and
מֵ מִן from
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מֹואָ֑ב môʔˈāv מֹואָב Moab
וְ wᵊ וְ and
יַ֨יִן֙ yˈayin יַיִן wine
מִ mi מִן from
יקָבִ֣ים yqāvˈîm יֶקֶב pit
הִשְׁבַּ֔תִּי hišbˈattî שׁבת cease
לֹֽא־ lˈō- לֹא not
יִדְרֹ֣ךְ yiḏrˈōḵ דרך tread
הֵידָ֔ד hêḏˈāḏ הֵידָד shouting
הֵידָ֖ד hêḏˌāḏ הֵידָד shouting
לֹ֥א lˌō לֹא not
הֵידָֽד׃ hêḏˈāḏ הֵידָד shouting
48:33. ablata est laetitia et exultatio de Carmelo et de terra Moab et vinum de torcularibus sustuli nequaquam calcator uvae solitum celeuma cantabit
Joy and gladness is taken away from Carmel, and from the land of Moab, and I have taken away the wine out of the presses: the treader of the grapes shall not sing the accustomed cheerful tune.
48:33. Rejoicing and exultation has been taken away from Carmel and from the land of Moab. And I have taken the wine from the winepresses. The treader of grapes will no longer sing the usual rhythmic chant.
48:33. And joy and gladness is taken from the plentiful field, and from the land of Moab; and I have caused wine to fail from the winepresses: none shall tread with shouting; [their] shouting [shall be] no shouting.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33: Кармил — здесь имя нарицательное: "плодородный холм". Это название Моавитской равнины, отличавшейся своим плодородием.
Albert Barnes: Notes on the Bible - 1834
48:33: Winepresses - Rather, "wine-vats," into which the wine runs from the presses.
Their shouting shall be no shouting - The vintage shout is - silence. For the vines have been destroyed, and desolation reigns where once was the joyful cry of those who tread the grapes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:33: joy: Jer 25:9, Jer 25:10; Isa 9:3, Isa 16:9, Isa 24:7-12, Isa 32:9-14; Joe 1:12, Joe 1:16; Rev 18:22, Rev 18:23
caused: Isa 5:10, Isa 7:23, Isa 16:10; Joe 1:5, Joe 1:12, Joe 1:13; Hag 2:16
John Gill
48:33 And joy and gladness is taken from the plentiful field,.... Or, from Carmel (k); not Mount Carmel in the land of Israel; for the prophecy is of Moab; though that reached to Sibmah; but here it signifies any fruitful place, like Carmel, where were good pasturage, corn, and fruit bearing trees, which produced great plenty of good things, and caused joy to the owners of them: but now all being destroyed by the enemy, joy and gladness would cease:
and from the land of Moab; from all parts of it, where there had used to be plenty, and so joy:
and I have caused wine to fail from the wine presses: there being no grapes to put into them, or men to tread them, were there any; or, if put in and trodden, not the owners, but the enemy, should have the wine; so that it should fail from the Moabites; they should be never the better for it. These are the words of the Lord, who has the disposal of the fruits of the earth:
none shall tread with shouting; as treaders in the wine press used to do, to encourage one another, and make their labour more easy, and the time to pass on in it more pleasantly; but now there should neither be treading nor shouting; see Is 16:10;
their shouting shall be no shouting; not a shouting of joy, as used to be when they trod out the wine; but a cry of mourning and lamentation, because of the sword of the enemy.
(k) "de Carmelo", V. L. "de Charmel", Montanus; "ex Carmelo", Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
48:33 the plentiful field--rather, "Carmel": as the parallel "land of Moab" requires, though in Is 16:10, it is "the plentiful field." Joy is taken away as from the nearer regions (Canaan and Palestine), so from the farther "land of Moab"; what has happened to Judah shall befall Moab, too (Jer 48:26-27) [MAURER]. However, Moab alone seems to be spoken of here; nor does the parallelism forbid "plentiful field" answering to "Moab." English Version is therefore better.
shouting--repeated; as at the conclusion of the vintage, men sing over and over again the same cry of joy. A shouting shall be heard, but not the joyous shouting of laborers treading the grapes, but the terrible battle cry of the foe.
48:3448:34: Յաղաղակէն յԵսեբոնայ մինչեւ յԵլելայ, եւ մինչեւ Յասսա. քաղաքք նոցա ետուն զձայնս իւրեանց ՚ի Սեգովրայ մինչեւ յԵրովնայիմ, եւ գո՛յժ ՚ի Սալեսայ. զի եւ ջուրն Եբերիմայ ՚ի տապ խորշակի եղիցի[11687]։ [11687] Ոմանք. Մինչեւ ցՅելայելայ, եւ մինչեւ ցՅասայ... եւ գոյժ ՚ի Սաղիմիայ. զի եւ ջուրն Նեբերիմայ։ Ոսկան. Մինչեւ Յասաս... մինչեւ յՈրոնայիմ։
34 Եսեբոնի աղաղակը հասաւ մինչեւ Ելելա եւ մինչեւ Յասսա. նրանց քաղաքները, Սեգորից մինչեւ Օրոնայիմ, իրենց ձայնը բարձրացրին եւ գուժեցին մինչեւ Սալէս, որովհետեւ Եբերիմի ջուրն անգամ տաքանալով ցամաքեց:
34 «Եսեբոնին աղաղակը մինչեւ Եղէաղէ, Մինչեւ Յասսա ձայն տուաւ, Երեք տարեկան երինջի պէս, Սեգովրէն մինչեւ Որոնայիմ. Քանզի Նեմերիմին ջուրերը անգամ աւրուեցան։
Յաղաղակէն յԵսեբոնայ մինչեւ յԵղեաղէ եւ մինչեւ ցՅասսա, [735]քաղաքք նոցա,`` ետուն զձայնս իւրեանց, ի Սեգովրայ մինչեւ յՈրովնայիմ, [736]եւ գոյժ ի Սաղեսայ``. զի եւ ջուրն Նեմերիմայ ի տապ խորշակի եղիցի:

48:34: Յաղաղակէն յԵսեբոնայ մինչեւ յԵլելայ, եւ մինչեւ Յասսա. քաղաքք նոցա ետուն զձայնս իւրեանց ՚ի Սեգովրայ մինչեւ յԵրովնայիմ, եւ գո՛յժ ՚ի Սալեսայ. զի եւ ջուրն Եբերիմայ ՚ի տապ խորշակի եղիցի[11687]։
[11687] Ոմանք. Մինչեւ ցՅելայելայ, եւ մինչեւ ցՅասայ... եւ գոյժ ՚ի Սաղիմիայ. զի եւ ջուրն Նեբերիմայ։ Ոսկան. Մինչեւ Յասաս... մինչեւ յՈրոնայիմ։
34 Եսեբոնի աղաղակը հասաւ մինչեւ Ելելա եւ մինչեւ Յասսա. նրանց քաղաքները, Սեգորից մինչեւ Օրոնայիմ, իրենց ձայնը բարձրացրին եւ գուժեցին մինչեւ Սալէս, որովհետեւ Եբերիմի ջուրն անգամ տաքանալով ցամաքեց:
34 «Եսեբոնին աղաղակը մինչեւ Եղէաղէ, Մինչեւ Յասսա ձայն տուաւ, Երեք տարեկան երինջի պէս, Սեգովրէն մինչեւ Որոնայիմ. Քանզի Նեմերիմին ջուրերը անգամ աւրուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
48:3448:34 От вопля Есевона до Елеалы и до Иаацы они поднимут голос свой от Сигора до Оронаима, до третьей Эглы, ибо и воды Нимрима иссякнут.
48:34 מִ mi מִן from זַּעֲקַ֨ת zzaʕᵃqˌaṯ זְעָקָה cry חֶשְׁבֹּ֜ון ḥešbˈôn חֶשְׁבֹּון Heshbon עַד־ ʕaḏ- עַד unto אֶלְעָלֵ֗ה ʔelʕālˈē אֶלְעָלֵה Elealeh עַד־ ʕaḏ- עַד unto יַ֨הַץ֙ yˈahaṣ יַהַץ Jahaz נָתְנ֣וּ nāṯᵊnˈû נתן give קֹולָ֔ם qôlˈām קֹול sound מִ mi מִן from צֹּ֨עַר֙ ṣṣˈōʕar צֹעַר Zoar עַד־ ʕaḏ- עַד unto חֹ֣רֹנַ֔יִם ḥˈōrōnˈayim חֹרֹונָיִם Horonaim עֶגְלַ֖ת שְׁלִֽשִׁיָּ֑ה ʕeḡlˌaṯ šᵊlˈišiyyˈā עֶגְלַת שְׁלִשִׁיָּה Eglath Shelishiyah כִּ֚י ˈkî כִּי that גַּם־ gam- גַּם even מֵ֣י mˈê מַיִם water נִמְרִ֔ים nimrˈîm נִמְרִים Nimrim לִ li לְ to מְשַׁמֹּ֖ות mᵊšammˌôṯ מְשַׁמָּה devastation יִהְיֽוּ׃ yihyˈû היה be
48:34. de clamore Esebon usque Eleale et Iaesa dederunt vocem suam a Segor usque ad Oronaim vitula conternante aquae quoque Namrim pessimae eruntFrom the cry of Hesebon even to Eleale, and to Jasa, they have uttered their voice: from Segor to Oronaim, as a heifer of three years old: the waters also of Nemrim shall be very bad.
34. From the cry of Heshbon even unto Elealeh, even unto Jahaz have they uttered their voice, from Zoar even unto Horonaim, to Eglath-shelishiyah: for the waters of Nimrim also shall become desolate.
48:34. From the outcry of Heshbon, even to Elealeh and Jahzah, they have uttered their voice; from Zoar, even to Horonaim, like a three year old calf. So too, the waters of Nimrim will be very bad.
48:34. From the cry of Heshbon [even] unto Elealeh, [and even] unto Jahaz, have they uttered their voice, from Zoar [even] unto Horonaim, [as] an heifer of three years old: for the waters also of Nimrim shall be desolate.
From the cry of Heshbon [even] unto Elealeh, [and even] unto Jahaz, have they uttered their voice, from Zoar [even] unto Horonaim, [as] an heifer of three years old: for the waters also of Nimrim shall be desolate:

48:34 От вопля Есевона до Елеалы и до Иаацы они поднимут голос свой от Сигора до Оронаима, до третьей Эглы, ибо и воды Нимрима иссякнут.
48:34
מִ mi מִן from
זַּעֲקַ֨ת zzaʕᵃqˌaṯ זְעָקָה cry
חֶשְׁבֹּ֜ון ḥešbˈôn חֶשְׁבֹּון Heshbon
עַד־ ʕaḏ- עַד unto
אֶלְעָלֵ֗ה ʔelʕālˈē אֶלְעָלֵה Elealeh
עַד־ ʕaḏ- עַד unto
יַ֨הַץ֙ yˈahaṣ יַהַץ Jahaz
נָתְנ֣וּ nāṯᵊnˈû נתן give
קֹולָ֔ם qôlˈām קֹול sound
מִ mi מִן from
צֹּ֨עַר֙ ṣṣˈōʕar צֹעַר Zoar
עַד־ ʕaḏ- עַד unto
חֹ֣רֹנַ֔יִם ḥˈōrōnˈayim חֹרֹונָיִם Horonaim
עֶגְלַ֖ת שְׁלִֽשִׁיָּ֑ה ʕeḡlˌaṯ šᵊlˈišiyyˈā עֶגְלַת שְׁלִשִׁיָּה Eglath Shelishiyah
כִּ֚י ˈkî כִּי that
גַּם־ gam- גַּם even
מֵ֣י mˈê מַיִם water
נִמְרִ֔ים nimrˈîm נִמְרִים Nimrim
לִ li לְ to
מְשַׁמֹּ֖ות mᵊšammˌôṯ מְשַׁמָּה devastation
יִהְיֽוּ׃ yihyˈû היה be
48:34. de clamore Esebon usque Eleale et Iaesa dederunt vocem suam a Segor usque ad Oronaim vitula conternante aquae quoque Namrim pessimae erunt
From the cry of Hesebon even to Eleale, and to Jasa, they have uttered their voice: from Segor to Oronaim, as a heifer of three years old: the waters also of Nemrim shall be very bad.
48:34. From the outcry of Heshbon, even to Elealeh and Jahzah, they have uttered their voice; from Zoar, even to Horonaim, like a three year old calf. So too, the waters of Nimrim will be very bad.
48:34. From the cry of Heshbon [even] unto Elealeh, [and even] unto Jahaz, have they uttered their voice, from Zoar [even] unto Horonaim, [as] an heifer of three years old: for the waters also of Nimrim shall be desolate.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34: См. Ис. XV:4, 5, 6. — Оронаим здесь назван третьей Еглою, см. Ис. XV:5.
Adam Clarke: Commentary on the Bible - 1831
48:34: As a heifer of three years old - Which runs lowing from place to place in search of her calf, which is lost or taken from her.
Albert Barnes: Notes on the Bible - 1834
48:34: The meaning is that, taking up the lamentation of Heshbon, the Moabites break forth into a wail, heard as far as Elealeh, scarcely two miles distant Num 32:37, but thence spreading over the land to towns on the southern and southwestern borders of the land.
An heifer of three years old - Applied in Isa 15:5 to Zoar, but here to Horonaim. Some take "an heifer" as a proper name, and render it: "Eglah for the third part" (compare Isa 19:24). Zoar, Horonaim, and Eglah formed a tripolis, or confederacy of three towns, and Eglah might therefore be put after either one or the other.
Nimrim - Probably the Wady-en-Nemeirah at the southeastern end of the Dead Sea.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:34: the cry: Jer 48:2; Isa 15:4-6
Elealeh: Num 32:37
Jahaz: Jer 48:21, Jahazah
Zoar: Jer 48:3, Jer 48:5; Deu 34:3; Isa 15:5
as an heifer of: As a young cow, when deprived of her first calf; which runs about from place to place, filling the air with loud and repeated lowings, expressive of the deepest distress.
Nimrim: Num 32:3, Nimrah, Num 32:36, Beth-nimrah, Isa 15:6
desolate: Heb. desolations
Carl Friedrich Keil and Franz Delitzsch
48:34
Jer 48:34 is based on Is 15:4-6. "From the cry of Heshbon is heard the echo as far as Elealeh and Jahaz," or "from Heshbon to Elealeh and Jahaz is heard a cry, and from Zoar to Horonaim." Heshbon and Elealeh are only about two miles distant from each other; their ruins are still visible under the names of Hesbn (Husban, see on Jer 48:2) and El Al (see on Num 32:37). They were both built on hills; Elealeh in particular was situated on the summit of a hill whence the whole of the southern Belka may be seen (Burckhardt, p. 365), so that a shout thence emitted could be heard at a great distance, even as far as Jahaz, which is pretty far off to the south-west from Heshbon (see on Jer 48:21). The words "from Zoar to Horonaim" also depend on "they uttered their voice." Both places lay in the south of the land; see on Jer 48:3 and Jer 48:4. The wailing resounds not merely on the north, but also on the south of the Arnon. There is much dispute as to the meaning of עגלת שׁלישׁיּה, which is here mentioned after Horonaim, but in Is 15:5 in connection with, or after Zoar. To take the expression as an appellative, juvenca tertii anni (lxx, Vulgate, Targum, Gesenius, etc.), would perhaps be suitable, if it were an apposition to Moab, in which case we might compare with it passages like Jer 46:20; Jer 50:11; but this does not accord with its position after Horonaim and Zoar, for we have no analogy for the comparison of cities or fortresses with a juvenca tertii anni, h. e. indomita jugoque non assueta; and it cannot even be proved that Zoar and Horonaim were fortresses of Moab. Hence we take 'עגלת שׁ as the proper name of a place, "the third Eglath;" this is the view of Rosenmller, Drechsler, and Dietrich (in Merx' Archiv. i. S. 342ff.). The main reason for this view, is, that there would be no use for an addition being made, by way of apposition, to a place which is mentioned as the limit of the Moabites' flight, or that reached by their wailing. The parallelism of the clauses argues in favour of its being a proper name; for, on this view of it, three towns are named in both members, the first one, as the starting-point of the cry of wailing, the other two as points up to which it is heard. The preposition עד, which is omitted, may be supplied from the parallel member, as in Is 15:8. Regarding the position of Eglath Shelishijah, it is evident from the context of both passages that we must look for it on the southern frontier of Moab. It is implied in the epithet "the third" that there were three places (villages), not far from one another, all bearing the same name. Dietrich (S. 344f.) has adduced several analogous cases of towns in the country to the east of the Jordan, - two, and sometimes even three, towns of the same name, which are distinguished from each other by numerals. "The waters of Nimrim also shall become desolations," because the enemy fill up the springs with earth. Nimrim is not the place called נמרה or בּית נמרה mentioned in Num 32:3, Num 32:36; Josh 13:27, whose ruins lie on the way from Szalt to Jericho, in the Wady Shaib, on the east side of the Jordan (see on Num 32:36), for this lies much too far to the north to be the place mentioned here. The context points to a place in the south, in Moab proper. where Burckhardt (p. 355), Seetzen (Reisen, ii. S. 354), and de Saulcy (Voyage, i. 283, ii. 52) have indicated a stream fed by a spring, called Moiet Numre (i.e., brook Nimrah), in the country at the south end of the Dead Sea, and in that wady a mass of ruins called Numre (the Nimmery of Seetzen, iii. 18).
Geneva 1599
48:34 From the cry of Heshbon [even] to Elealeh, [and even] to Jahaz, have they uttered their voice, from Zoar [even] to Horonaim, [as] an (t) heifer of three years old: for the waters also of Nimrim shall be desolate.
(t) See Is 15:5
John Gill
48:34 From the cry of Heshbon even unto Elealeh,.... Two cities in the land of Moab; of which see Is 15:4. Heshbon being destroyed, a cry was made by the inhabitants of it, which either reached from thence to Elealeh; or the destruction being carried on to that city, the cry was continued there:
and even unto Jahaz, have they uttered their voice; another city of Moab; see Is 15:4; which also was laid waste, and where the Moabites uttered their voice of lamentation on account of it:
from Zoar even unto Horonaim, as an heifer of three years old: that is, as the destruction should go on to Zoar, and so to Horonaim; of which places see Is 15:5; so the cry of the distressed, and of those that flee, should also go from place to place; and be as loud, and as strong, and heard as far, as the lowing of a heifer of three years old. Naturalists (l) observe, that the voice in all female creatures is smaller and shriller, excepting the ox; for the voices of the females of that creature is stronger than in the males; and also that the taming of these creatures is when they are three years old, that is the proper time; before it is too soon, and afterwards too late (m); and then it is their voice is fuller, and their strength firmer, to which the allusion here is; See Gill on Is 15:5;
for the waters also of Nimrim shall be desolate; being disturbed by the Chaldean army, their horses treading them with their feet, and so fouling them; or being mixed with the blood of the slain, and so unfit to drink. A sad case this, to have neither wine nor water; See Gill on Is 15:6; to which may be added, that Jerom also makes mention of a village in his time called Benamerium, to the north of Zoar; and seems rather the place intended.
(l) Aristotel. Hist. Animal. l. 4. c. 11. Plin. Nat. Hist. l. 11. c. 51. (m) Plin. Nat. Hist. l. 8. c. 45.
Robert Jamieson, A. R. Fausset and David Brown
48:34 From the cry of Heshbon, &c.--Those who fly from Heshbon on its capture shall continue the cry even as far as Elealeh . . . . There will be continued cries in all quarters, from one end to the other, everywhere slaughter and wasting.
as an heifer of three years old--Moab heretofore not having known foreign yoke, and in its full strength, is compared to an heifer of three years old, never yet yoked, nor as yet worn out with many birth-givings (compare Note, see on Is 15:5).
waters . . . of Nimrim--that is, the well-watered and therefore luxuriant pastures of Nimrim.
desolate--The Hebrew is stronger: not merely shall be "desolate," but desolation itself multiplied: plural, "desolations." The most fertile tracts shall be dried up.
48:3548:35: Եւ կորուսի՛ց զՄովաբ՝ ասէ Տէր. որ ելանէր ՚ի բագինս՝ եւ արկանէր խունկս աստուածոց օտարաց։
35 Կորստեան պիտի մատնեմ Մովաբը, - ասում է Տէրը, - որ բագիններն էր բարձրանում եւ խնկարկում օտար աստուածներին:
35 Մովաբին բարձր տեղը ողջակէզ մատուցանողը Ու իր աստուածներուն խունկ ծխողը Պիտի վերցնեմ», կ’ըսէ Տէրը։
Եւ կորուսից զՄովաբ, ասէ Տէր, որ ելանէր ի բագինս եւ արկանէր խունկս աստուածոց [737]օտարաց:

48:35: Եւ կորուսի՛ց զՄովաբ՝ ասէ Տէր. որ ելանէր ՚ի բագինս՝ եւ արկանէր խունկս աստուածոց օտարաց։
35 Կորստեան պիտի մատնեմ Մովաբը, - ասում է Տէրը, - որ բագիններն էր բարձրանում եւ խնկարկում օտար աստուածներին:
35 Մովաբին բարձր տեղը ողջակէզ մատուցանողը Ու իր աստուածներուն խունկ ծխողը Պիտի վերցնեմ», կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
48:3548:35 Истреблю у Моава, говорит Господь, приносящих жертвы на высотах и кадящих богам его.
48:35 וְ wᵊ וְ and הִשְׁבַּתִּ֥י hišbattˌî שׁבת cease לְ lᵊ לְ to מֹואָ֖ב môʔˌāv מֹואָב Moab נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH מַעֲלֶ֣ה maʕᵃlˈeh עלה ascend בָמָ֔ה vāmˈoh בָּמָה high place וּ û וְ and מַקְטִ֖יר maqṭˌîr קטר smoke לֵ lē לְ to אלֹהָֽיו׃ ʔlōhˈāʸw אֱלֹהִים god(s)
48:35. et auferam de Moab ait Dominus offerentem in excelsis et sacrificantem diis eiusAnd I will take away from Moab, saith the Lord, him that offereth in the high places, and that sacrificeth to his gods.
35. Moreover I will cause to cease in Moab, saith the LORD, him that offereth in the high place, and him that burneth incense to his gods.
48:35. And I will take away from Moab, says the Lord, the one who makes offerings in exalted places, and the one who sacrifices to his gods.
48:35. Moreover I will cause to cease in Moab, saith the LORD, him that offereth in the high places, and him that burneth incense to his gods.
Moreover I will cause to cease in Moab, saith the LORD, him that offereth in the high places, and him that burneth incense to his gods:

48:35 Истреблю у Моава, говорит Господь, приносящих жертвы на высотах и кадящих богам его.
48:35
וְ wᵊ וְ and
הִשְׁבַּתִּ֥י hišbattˌî שׁבת cease
לְ lᵊ לְ to
מֹואָ֖ב môʔˌāv מֹואָב Moab
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
מַעֲלֶ֣ה maʕᵃlˈeh עלה ascend
בָמָ֔ה vāmˈoh בָּמָה high place
וּ û וְ and
מַקְטִ֖יר maqṭˌîr קטר smoke
לֵ לְ to
אלֹהָֽיו׃ ʔlōhˈāʸw אֱלֹהִים god(s)
48:35. et auferam de Moab ait Dominus offerentem in excelsis et sacrificantem diis eius
And I will take away from Moab, saith the Lord, him that offereth in the high places, and that sacrificeth to his gods.
48:35. And I will take away from Moab, says the Lord, the one who makes offerings in exalted places, and the one who sacrifices to his gods.
48:35. Moreover I will cause to cease in Moab, saith the LORD, him that offereth in the high places, and him that burneth incense to his gods.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
35: См. Ис. XVI:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:35: him that offereth: Jer 48:7; Num 22:40, Num 22:41, Num 28:14, Num 28:28-30; Isa 15:2, Isa 16:12
Carl Friedrich Keil and Franz Delitzsch
48:35
Jer 48:35 ends the strophe of which it is a part; here the Lord declares that He will make to cease למואב (for, or from Moab, lit., to Moab), every one who offers on a high place and burns incense to his gods. מעלה cannot be a substantive, else the parallelism would be destroyed. Nor may we, with Hitzig, render "he who raises a high place," i.e., builds it, for העלה is not used in this sense.
John Gill
48:35 Moreover I will cause to cease in Moab, saith the Lord, him that offereth in the high places,.... A burnt offering there; that is, the priest, who shall be taken and carried captive, Jer 48:7; even everyone of them; so that there will not be one left to otter sacrifice:
and him that burneth incense to his gods: Chemosh, and others, the Moabites worshipped: this suggests that idolatry was one of the sins for which they were punished; and as all places and all sorts of persons should suffer in this calamity, so likewise idolatrous places, priests, and worshippers.
Robert Jamieson, A. R. Fausset and David Brown
48:35 him that offereth--namely, whole burnt offerings as the Hebrew requires [GROTIUS]. Compare the awful burnt offering of the king of Moab (4Kings 3:27).
high places-- (Is 16:12).
48:3648:36: Վասն այնորիկ սիրտ իմ ՚ի վերայ Մովաբու իբրեւ զփող գոչեսցէ. սիրտ իմ ՚ի վերայ արանց առ որմովքն խզելոց իբրեւ զհնչիւն փողոյ. վասն այնորիկ զոր ինչ ստացաւն՝ կորեաւ ՚ի մարդկանէ։
36 Դրա համար էլ սիրտն իմ սրնգի պէս կանչ է արձակում Մովաբի վրայ, սիրտն իմ, իբրեւ շեփորի ձայն, ուղղուած է այն մարդկանց, որոնք ընկած են պատերի տակ: Դրա համար էլ ինչ հարստութիւն որ ունէր, մարդկանց ձեռքով պիտի կորչի:
36 Այս պատճառով իմ սիրտս Մովաբին համար սրինգներու պէս պիտի հնչէ Ու Կիրհարէսին մարդոցը համար ալ իմ սիրտս սրինգներու պէս պիտի հնչէ. Վասն զի անոնց ստացած հարստութիւնը կորսուեցաւ։
Վասն այնորիկ սիրտ իմ ի վերայ Մովաբու իբրեւ զփող գոչեսցէ. սիրտ իմ ի վերայ արանց [738]առ որմովքն խզելոց`` իբրեւ զհնչիւն փողոյ. վասն այնորիկ զոր ինչ ստացաւն` կորեաւ [739]ի մարդկանէ:

48:36: Վասն այնորիկ սիրտ իմ ՚ի վերայ Մովաբու իբրեւ զփող գոչեսցէ. սիրտ իմ ՚ի վերայ արանց առ որմովքն խզելոց իբրեւ զհնչիւն փողոյ. վասն այնորիկ զոր ինչ ստացաւն՝ կորեաւ ՚ի մարդկանէ։
36 Դրա համար էլ սիրտն իմ սրնգի պէս կանչ է արձակում Մովաբի վրայ, սիրտն իմ, իբրեւ շեփորի ձայն, ուղղուած է այն մարդկանց, որոնք ընկած են պատերի տակ: Դրա համար էլ ինչ հարստութիւն որ ունէր, մարդկանց ձեռքով պիտի կորչի:
36 Այս պատճառով իմ սիրտս Մովաբին համար սրինգներու պէս պիտի հնչէ Ու Կիրհարէսին մարդոցը համար ալ իմ սիրտս սրինգներու պէս պիտի հնչէ. Վասն զի անոնց ստացած հարստութիւնը կորսուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
48:3648:36 Оттого сердце мое стонет о Моаве, как свирель; о жителях Кирхареса стонет сердце мое, как свирель, ибо богатства, ими приобретенные, погибли:
48:36 עַל־ ʕal- עַל upon כֵּ֞ן kˈēn כֵּן thus לִבִּ֤י libbˈî לֵב heart לְ lᵊ לְ to מֹואָב֙ môʔˌāv מֹואָב Moab כַּ ka כְּ as חֲלִלִ֣ים ḥᵃlilˈîm חָלִיל flute יֶהֱמֶ֔ה yehᵉmˈeh המה make noise וְ wᵊ וְ and לִבִּי֙ libbˌî לֵב heart אֶל־ ʔel- אֶל to אַנְשֵׁ֣י ʔanšˈê אִישׁ man קִֽיר־חֶ֔רֶשׂ qˈîr-ḥˈereś קִיר חֶרֶשׂ Kir Hareseth כַּ ka כְּ as חֲלִילִ֖ים ḥᵃlîlˌîm חָלִיל flute יֶהֱמֶ֑ה yehᵉmˈeh המה make noise עַל־ ʕal- עַל upon כֵּ֛ן kˈēn כֵּן thus יִתְרַ֥ת yiṯrˌaṯ יִתְרָה remainder עָשָׂ֖ה ʕāśˌā עשׂה make אָבָֽדוּ׃ ʔāvˈāḏû אבד perish
48:36. propterea cor meum ad Moab quasi tibiae resonabit et cor meum ad viros muri fictilis dabit sonitum tibiarum quia plus fecit quam potuit idcirco perieruntTherefore my heart shall sound for Moab like pipes and my heart shall sound like pipes for the men of the brick wall: because he hath done more than he could, therefore they have perished.
36. Therefore mine heart soundeth for Moab like pipes, and mine heart soundeth like pipes for the men of Kir-heres: therefore the abundance that he hath gotten is perished.
48:36. Because of this, my heart will resound for Moab, like the pipes, and my heart will make a sound like the pipes for the men on the brick wall. For he has done more than he was able, yet still they have perished.
48:36. Therefore mine heart shall sound for Moab like pipes, and mine heart shall sound like pipes for the men of Kirheres: because the riches [that] he hath gotten are perished.
Therefore mine heart shall sound for Moab like pipes, and mine heart shall sound like pipes for the men of Kir- heres: because the riches [that] he hath gotten are perished:

48:36 Оттого сердце мое стонет о Моаве, как свирель; о жителях Кирхареса стонет сердце мое, как свирель, ибо богатства, ими приобретенные, погибли:
48:36
עַל־ ʕal- עַל upon
כֵּ֞ן kˈēn כֵּן thus
לִבִּ֤י libbˈî לֵב heart
לְ lᵊ לְ to
מֹואָב֙ môʔˌāv מֹואָב Moab
כַּ ka כְּ as
חֲלִלִ֣ים ḥᵃlilˈîm חָלִיל flute
יֶהֱמֶ֔ה yehᵉmˈeh המה make noise
וְ wᵊ וְ and
לִבִּי֙ libbˌî לֵב heart
אֶל־ ʔel- אֶל to
אַנְשֵׁ֣י ʔanšˈê אִישׁ man
קִֽיר־חֶ֔רֶשׂ qˈîr-ḥˈereś קִיר חֶרֶשׂ Kir Hareseth
כַּ ka כְּ as
חֲלִילִ֖ים ḥᵃlîlˌîm חָלִיל flute
יֶהֱמֶ֑ה yehᵉmˈeh המה make noise
עַל־ ʕal- עַל upon
כֵּ֛ן kˈēn כֵּן thus
יִתְרַ֥ת yiṯrˌaṯ יִתְרָה remainder
עָשָׂ֖ה ʕāśˌā עשׂה make
אָבָֽדוּ׃ ʔāvˈāḏû אבד perish
48:36. propterea cor meum ad Moab quasi tibiae resonabit et cor meum ad viros muri fictilis dabit sonitum tibiarum quia plus fecit quam potuit idcirco perierunt
Therefore my heart shall sound for Moab like pipes and my heart shall sound like pipes for the men of the brick wall: because he hath done more than he could, therefore they have perished.
48:36. Because of this, my heart will resound for Moab, like the pipes, and my heart will make a sound like the pipes for the men on the brick wall. For he has done more than he was able, yet still they have perished.
48:36. Therefore mine heart shall sound for Moab like pipes, and mine heart shall sound like pipes for the men of Kirheres: because the riches [that] he hath gotten are perished.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
36: Свободная передача Ис. XVI:11: и XV:7.
Albert Barnes: Notes on the Bible - 1834
48:36: Like pipes - A wind instrument, used at funerals Mat 9:23.
The riches that he hath gotten - literally, "that which remains over, a superfluity."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:36: mine heart: Jer 4:19; Isa 15:5, Isa 16:11, Isa 63:15
Kirheres: Jer 48:31
the riches: Jer 17:11; Pro 11:4, Pro 13:22, Pro 18:11; Ecc 5:13, Ecc 5:14; Isa 15:7; Luk 12:20, Luk 12:21; Jam 5:2, Jam 5:3
Carl Friedrich Keil and Franz Delitzsch
48:36
Further lamentation over the fall of Moab. - Jer 48:36. "Therefore my heart sounds like pipes for Moab, and my heart sounds like pipes for the men of Kir-heres; therefore the savings which he has made are perished. Jer 48:37. For every head is baldness, and every beard is shorn; on all hands there are cuts, and on loins sackcloth. Jer 48:38. On all the roofs of Moab, and in its streets, it is all mourning; for I have broken Moab like a vessel, in which there is no pleasure, saith Jahveh."
The prophet once more lifts up his lamentation over Moab (Jer 48:36 corresponds to Jer 48:31), and gives reason for it in the picture he draws of the deep affliction of the Moabites. Jer 48:36 is an imitation of Is 16:11; the thought presented in v. 36b accords with that found in Is 15:7. Isaiah says, "My bowels sound (groan) like the harp," whose strings give a tremulous sound when struck with the plectrum. Instead of this, Jeremiah puts the sounding of pipes, the instruments used in dirges (Mt 9:23). Moab and Kir-heres are mentioned together, as in Jer 48:31. על־כּן, in the second clause, does not stand for כּי על־כּן, "on this account that" (Kimchi, Hitzig, Graf, etc.), but is co-ordinated with the first על־כּן. The idea is not, "Therefore my heart mourns over Moab, because the savings are perished;" but because the sentence of desolation has been passed on the whole of Moab, therefore the heart of the prophet makes lament, and therefore, too, all the property which Moab has acquired is lost. יתרה, as a collective noun, is joined with the plural verb אבדוּ. On the construction יתרת עשׂה, cf. Gesenius, 123, 3, Rem. 1; Ewald, 332, c. The proof of this is given by the deep sorrow and wailing of the whole Moabite nation, Jer 48:37. On all sides are tokens of the deepest sadness, - heads shorn bald, beards cut off, incisions on the hands, sackcloth round the loins.
Jer 48:37-38
Jer 48:37 is formed out of pieces taken from Is 15:2-3. קרחה is a substantive, "baldness," i.e., quite bald. גּרוּעה, decurtata, instead of גּדוּעה (in Isaiah), is weaker, but more suitable for the present connection. גּדדת, i.e., cuts or scratches inflicted on the body, as signs of mourning; cf. Jer 16:6; Jer 41:5. כּלּה , "It is all wailing;" nothing is heard but wailing, for God has broken Moab in pieces like a useless vessel. On the simile employed, cf. Jer 22:28.
Geneva 1599
48:36 Therefore my heart shall sound for Moab like (u) pipes, and my heart shall sound like pipes for the men of Kirheres: because the riches [that] he hath gotten have perished.
(u) Their custom was to play on flutes or instruments, heavy and grave tunes at burials and in the time of mourning, as in (Mt 9:23).
John Gill
48:36 Therefore my heart shall sound for Moab like pipes,.... That are sounded on mournful occasions, as at funerals, and the like; see Mt 9:23. This the prophet said, as Kimchi observes, in the person of the people, the inhabitants of Moab; whose hearts would yearn and sound for the calamities of their country like the doleful sound of minstrels. So the Targum,
"therefore the Moabites shall sound in their hearts like a harp:''
and my heart shall sound like pipes for the men of Kirheres; as for the country of Moab in general, so for this principal city, and the inhabitants of it, in particular; See Gill on Is 16:11;
because the riches that he hath gotten is perished; either Moab or Kirheres; the abundance of goods they had got together were now lost, falling into the hands of the enemy; and which was matter of lamentation. The Targum is,
"for the rest of their substance they had got were spoiled.''
Some understand it of the residue of men that escaped the sword; these perished by famine, or other means; see Is 15:7.
John Wesley
48:36 Pipes - The prophet means such pipes as they were wont to use at funerals, and other sad occasions.
Robert Jamieson, A. R. Fausset and David Brown
48:36 (See on Is 15:7; Is 16:11).
like pipes--a plaintive instrument, therefore used at funerals and in general mourning.
riches . . . gotten--literally, the abundance . . . that which is over and above the necessaries of life. GROTIUS translates, "They who have been left remaining shall perish"; they who have not been slain by the enemy shall perish by disease and famine.
48:3748:37: Ամենայն գլուխք ընդ ամենայն տեղիս գերծցին. եւ ամենայն մորուք խզեսցին. եւ ամենայն ձեռք կոծեսցին. եւ ամենայն հասակ քրձազգածք եղիցին[11688]։ [11688] Ոսկան. Եւ ամենայն ձեռք կործանեսցի։ Բազումք. Եւ ամենայն հասակք քր՛՛։
37 Բոլոր գլուխներն ամենուրեք պիտի սափրուեն, բոլոր մօրուքները կտրուեն, բոլոր ձեռքերին կտրուածքներ պիտի լինեն, բոլոր մարմինները պիտի լինեն քրձազգեաց:
37 «Քանզի ամէն գլուխ կնտակ պիտի ըլլայ Եւ ամէն մօրուք պիտի կտրուի Ու ամէն ձեռքի վրայ կտրածներ պիտի ըլլան Եւ ամէն մէջքի վրայ քուրձ պիտի ըլլայ։
Ամենայն գլուխք [740]ընդ ամենայն տեղիս`` գերծցին, եւ ամենայն մօրուք խզեսցին, [741]եւ ամենայն ձեռք կոծեսցին``, եւ ամենայն հասակք քրձազգածք եղիցին:

48:37: Ամենայն գլուխք ընդ ամենայն տեղիս գերծցին. եւ ամենայն մորուք խզեսցին. եւ ամենայն ձեռք կոծեսցին. եւ ամենայն հասակ քրձազգածք եղիցին[11688]։
[11688] Ոսկան. Եւ ամենայն ձեռք կործանեսցի։ Բազումք. Եւ ամենայն հասակք քր՛՛։
37 Բոլոր գլուխներն ամենուրեք պիտի սափրուեն, բոլոր մօրուքները կտրուեն, բոլոր ձեռքերին կտրուածքներ պիտի լինեն, բոլոր մարմինները պիտի լինեն քրձազգեաց:
37 «Քանզի ամէն գլուխ կնտակ պիտի ըլլայ Եւ ամէն մօրուք պիտի կտրուի Ու ամէն ձեռքի վրայ կտրածներ պիտի ըլլան Եւ ամէն մէջքի վրայ քուրձ պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
48:3748:37 у каждого голова гола и у каждого борода умалена; у всех на руках царапины и на чреслах вретище.
48:37 כִּ֤י kˈî כִּי that כָל־ ḵol- כֹּל whole רֹאשׁ֙ rōš רֹאשׁ head קָרְחָ֔ה qorḥˈā קָרְחָה baldness וְ wᵊ וְ and כָל־ ḵol- כֹּל whole זָקָ֖ן zāqˌān זָקָן beard גְּרֻעָ֑ה gᵊruʕˈā גרע clip עַ֤ל ʕˈal עַל upon כָּל־ kol- כֹּל whole יָדַ֨יִם֙ yāḏˈayim יָד hand גְּדֻדֹ֔ת gᵊḏuḏˈōṯ גְּדוּדָה incision וְ wᵊ וְ and עַל־ ʕal- עַל upon מָתְנַ֖יִם moṯnˌayim מָתְנַיִם hips שָֽׂק׃ śˈāq שַׂק sack
48:37. omne enim caput calvitium et omnis barba rasa erit in cunctis manibus conligatio et super omne dorsum ciliciumFor every head shall be bald, and every beard shall be shaven: all hands shall be tied together, and upon every back there shall be haircloth.
37. For every head is bald, and every beard clipped: upon all the hands are cuttings, and upon the loins sackcloth.
48:37. For every head will be bald, and every beard will be shaved. All the hands will be bound together, and there will be haircloth on every back.
48:37. For every head [shall be] bald, and every beard clipped: upon all the hands [shall be] cuttings, and upon the loins sackcloth.
For every head [shall be] bald, and every beard clipped: upon all the hands [shall be] cuttings, and upon the loins sackcloth:

48:37 у каждого голова гола и у каждого борода умалена; у всех на руках царапины и на чреслах вретище.
48:37
כִּ֤י kˈî כִּי that
כָל־ ḵol- כֹּל whole
רֹאשׁ֙ rōš רֹאשׁ head
קָרְחָ֔ה qorḥˈā קָרְחָה baldness
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
זָקָ֖ן zāqˌān זָקָן beard
גְּרֻעָ֑ה gᵊruʕˈā גרע clip
עַ֤ל ʕˈal עַל upon
כָּל־ kol- כֹּל whole
יָדַ֨יִם֙ yāḏˈayim יָד hand
גְּדֻדֹ֔ת gᵊḏuḏˈōṯ גְּדוּדָה incision
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
מָתְנַ֖יִם moṯnˌayim מָתְנַיִם hips
שָֽׂק׃ śˈāq שַׂק sack
48:37. omne enim caput calvitium et omnis barba rasa erit in cunctis manibus conligatio et super omne dorsum cilicium
For every head shall be bald, and every beard shall be shaven: all hands shall be tied together, and upon every back there shall be haircloth.
48:37. For every head will be bald, and every beard will be shaved. All the hands will be bound together, and there will be haircloth on every back.
48:37. For every head [shall be] bald, and every beard clipped: upon all the hands [shall be] cuttings, and upon the loins sackcloth.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
48:37: For every head shall be bald - These, as we have seen before, were signs of the deepest distress and desolation.
Albert Barnes: Notes on the Bible - 1834
48:37: Cuttings - Compare Jer 16:6, and marginal references.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:37: every head: Jer 16:6, Jer 41:5, Jer 47:5; Isa 3:24, Isa 15:2, Isa 15:3; Eze 7:18, Eze 27:31; Amo 8:10; Mic 1:16
clipped: Heb. diminished
cuttings: Lev 19:28; Kg1 18:28; Mar 5:5
upon the loins: Gen 37:29, Gen 37:34; Kg1 21:27; Kg2 6:30; Isa 20:2, Isa 37:1; Rev 11:3
John Gill
48:37 For every head shall be bald, and every beard clipped,.... Men, in times of mourning, used to pluck off the hairs of their head till they made them bald, and shaved their beards; which, as Kimchi says, were the glory of their faces; see Is 15:2;
upon all the hands shall be cuttings: it was usual with the Heathens to make incisions in the several parts of their bodies, particularly in their hands and arms, with their nails, or with knives, in token of mourning; which are forbidden the Israelites, Deut 14:1;
and upon the loins sackcloth; this is a well known custom for mourners, to put off their clothes, and put on sackcloth; all these things are mentioned, to show how great was the mourning of Moab for the calamities of it.
Robert Jamieson, A. R. Fausset and David Brown
48:37 (See on Jer 47:5; Is 15:2-3).
upon all . . . hands--that is, arms, in which such cuttings used to be made in token of grief (compare Zech 13:6).
48:3848:38: Եւ յամենայն տանիս Մովաբայ եւ ՚ի հրապարակս նորա ամենեւին կո՛ծ. զի խորտակեցի զՄովաբ իբրեւ զաման՝ որ ո՛չ իմիք իցէ պիտանացու՝ ասէ Տէր[11689]։ [11689] Ոսկան. Զի խորտակեցից։
38 Մովաբի բոլոր տանիքներին ու նրա հրապարակներում ամբողջովին լաց ու կոծ է լինելու: Ես փշրեցի Մովաբը ինչպէս մի աման, որ ոչ մի բանի պիտանի չէ», - ասում է Տէրը:
38 Մովաբի բոլոր տանիքներուն վրայ Ու անոր փողոցներուն մէջ միայն կոծ պիտի ըլլայ, Վասն զի Մովաբը կոտրեցի այնպիսի ամանի մը պէս, Որով ո՛չ ոք կը մտահոգուի, կ’ըսէ Տէրը։
Եւ յամենայն տանիս Մովաբայ եւ ի հրապարակս նորա ամենեւին կոծ. զի խորտակեցի զՄովաբ իբրեւ զաման, որ ոչ իմիք իցէ պիտանացու, ասէ Տէր:

48:38: Եւ յամենայն տանիս Մովաբայ եւ ՚ի հրապարակս նորա ամենեւին կո՛ծ. զի խորտակեցի զՄովաբ իբրեւ զաման՝ որ ո՛չ իմիք իցէ պիտանացու՝ ասէ Տէր[11689]։
[11689] Ոսկան. Զի խորտակեցից։
38 Մովաբի բոլոր տանիքներին ու նրա հրապարակներում ամբողջովին լաց ու կոծ է լինելու: Ես փշրեցի Մովաբը ինչպէս մի աման, որ ոչ մի բանի պիտանի չէ», - ասում է Տէրը:
38 Մովաբի բոլոր տանիքներուն վրայ Ու անոր փողոցներուն մէջ միայն կոծ պիտի ըլլայ, Վասն զի Մովաբը կոտրեցի այնպիսի ամանի մը պէս, Որով ո՛չ ոք կը մտահոգուի, կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
48:3848:38 На всех кровлях Моава и на улицах его общий плач, ибо Я сокрушил Моава, как непотребный сосуд, говорит Господь.
48:38 עַ֣ל ʕˈal עַל upon כָּל־ kol- כֹּל whole גַּגֹּ֥ות gaggˌôṯ גָּג roof מֹואָ֛ב môʔˈāv מֹואָב Moab וּ û וְ and בִ vi בְּ in רְחֹבֹתֶ֖יהָ rᵊḥōvōṯˌeʸhā רְחֹב open place כֻּלֹּ֣ה kullˈō כֹּל whole מִסְפֵּ֑ד mispˈēḏ מִסְפֵּד wailing כִּֽי־ kˈî- כִּי that שָׁבַ֣רְתִּי šāvˈartî שׁבר break אֶת־ ʔeṯ- אֵת [object marker] מֹואָ֗ב môʔˈāv מֹואָב Moab כִּ ki כְּ as כְלִ֛י ḵᵊlˈî כְּלִי tool אֵֽין־ ʔˈên- אַיִן [NEG] חֵ֥פֶץ ḥˌēfeṣ חֵפֶץ pleasure בֹּ֖ו bˌô בְּ in נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
48:38. super omnia tecta Moab et in plateis eius omnis planctus quia contrivi Moab sicut vas inutile ait DominusUpon all the housetops of Moab, and in the streets thereof general mourning: because I have broken Moab as an useless vessel, saith the Lord.
38. On all the housetops of Moab and in the streets thereof there is lamentation every where: for I have broken Moab like a vessel wherein is no pleasure, saith the LORD.
48:38. Over all the rooftops of Moab, and in its streets, everyone will mourn. For I have crushed Moab like a useless vessel, says the Lord.
48:38. [There shall be] lamentation generally upon all the housetops of Moab, and in the streets thereof: for I have broken Moab like a vessel wherein [is] no pleasure, saith the LORD.
lamentation generally upon all the housetops of Moab, and in the streets thereof: for I have broken Moab like a vessel wherein [is] no pleasure, saith the LORD:

48:38 На всех кровлях Моава и на улицах его общий плач, ибо Я сокрушил Моава, как непотребный сосуд, говорит Господь.
48:38
עַ֣ל ʕˈal עַל upon
כָּל־ kol- כֹּל whole
גַּגֹּ֥ות gaggˌôṯ גָּג roof
מֹואָ֛ב môʔˈāv מֹואָב Moab
וּ û וְ and
בִ vi בְּ in
רְחֹבֹתֶ֖יהָ rᵊḥōvōṯˌeʸhā רְחֹב open place
כֻּלֹּ֣ה kullˈō כֹּל whole
מִסְפֵּ֑ד mispˈēḏ מִסְפֵּד wailing
כִּֽי־ kˈî- כִּי that
שָׁבַ֣רְתִּי šāvˈartî שׁבר break
אֶת־ ʔeṯ- אֵת [object marker]
מֹואָ֗ב môʔˈāv מֹואָב Moab
כִּ ki כְּ as
כְלִ֛י ḵᵊlˈî כְּלִי tool
אֵֽין־ ʔˈên- אַיִן [NEG]
חֵ֥פֶץ ḥˌēfeṣ חֵפֶץ pleasure
בֹּ֖ו bˌô בְּ in
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
48:38. super omnia tecta Moab et in plateis eius omnis planctus quia contrivi Moab sicut vas inutile ait Dominus
Upon all the housetops of Moab, and in the streets thereof general mourning: because I have broken Moab as an useless vessel, saith the Lord.
48:38. Over all the rooftops of Moab, and in its streets, everyone will mourn. For I have crushed Moab like a useless vessel, says the Lord.
48:38. [There shall be] lamentation generally upon all the housetops of Moab, and in the streets thereof: for I have broken Moab like a vessel wherein [is] no pleasure, saith the LORD.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
38: Ср. Ис. XV:3.
Albert Barnes: Notes on the Bible - 1834
48:38: Generally - Rather, entirely.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:38: upon: Isa 15:3, Isa 22:1
broken: Jer 22:28, Jer 25:34; Psa 2:9; Isa 30:14; Hos 8:8; Rom 9:21, Rom 9:22; Ti2 2:20, Ti2 2:21; Rev 2:27
John Gill
48:38 There shall be lamentation generally,.... Or, "all of it is mourning" (n); the whole country of Moab is in mourning; or all is full of mourning; all persons, places, and things, express nothing but mourning; go where you will, it is to be seen:
upon all the house tops of Moab, and in the streets thereof; the mourning, as it was general, it was public; it was seen by all, and everywhere; See Gill on Is 15:3;
for I have broken Moab like a vessel wherein is no pleasure, saith the Lord; as an earthen vessel, which the potter does not like, and which is useless and unprofitable to any, and which he takes and dashes into pieces; into a thousand shivers, as the word (o) here signifies, and can never be put together again; or as a filthy unclean vessel a man cannot bear in his sight: Moab is by the Lord called his wash pot, Ps 60:8. The Moabites were vessels of wrath, fitted for destruction by their own this; and now the time of it was come.
(n) "totus luctus (est) vel omnia luctus (sunt)", Schmidt; "totus erit planctus", Junius & Tremellius; "per omnia erit planctus", Piscator. (o) "totalis confractio praedicitur", Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
48:38 vessel . . . no pleasure--(See Jer 22:28); a vessel cast aside by the potter as refuse, not answering his design.
48:3948:39: Զիա՞րդ փոփոխեցաւ. ո՛ղբս առէք. զիա՞րդ դարձոյց զթիկունս իւր. ամաչեաց եւ եղեւ ՚ի ծաղր եւ ՚ի քէնս ամենեցուն որ շուրջ զնովաւ[11690]։ [11690] Ոսկան. Եւ եղեւ ՚ի ծաղր ամենեցուն։
39 Ինչպէ՜ս կործանուեց, ողբացէ՛ք, ինչպէ՜ս դարձրեց նա իր թիկունքը. ամաչեց, ծաղրելի դարձաւ, եւ նրան քինախնդիր եղան իրեն շրջապատողները»:
39 ‘Ի՜նչպէս կոտրեցաւ Մովաբը, Ի՜նչպէս ամօթով կռնակ դարձուց’, պիտի ըսեն ու ողբան։Մովաբ ամէն իր բոլորտիքը եղողներուն՝ Խայտառակութեան ու սոսկումի պատճառ պիտի ըլլայ»։
Զիա՜րդ փոփոխեցաւ. ողբս առէք. զիա՜րդ դարձոյց զթիկունս [742]իւր, ամաչեաց եւ եղեւ ի ծաղր եւ ի քէնս ամենեցուն որ շուրջ զնովաւ:

48:39: Զիա՞րդ փոփոխեցաւ. ո՛ղբս առէք. զիա՞րդ դարձոյց զթիկունս իւր. ամաչեաց եւ եղեւ ՚ի ծաղր եւ ՚ի քէնս ամենեցուն որ շուրջ զնովաւ[11690]։
[11690] Ոսկան. Եւ եղեւ ՚ի ծաղր ամենեցուն։
39 Ինչպէ՜ս կործանուեց, ողբացէ՛ք, ինչպէ՜ս դարձրեց նա իր թիկունքը. ամաչեց, ծաղրելի դարձաւ, եւ նրան քինախնդիր եղան իրեն շրջապատողները»:
39 ‘Ի՜նչպէս կոտրեցաւ Մովաբը, Ի՜նչպէս ամօթով կռնակ դարձուց’, պիտի ըսեն ու ողբան։Մովաբ ամէն իր բոլորտիքը եղողներուն՝ Խայտառակութեան ու սոսկումի պատճառ պիտի ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
48:3948:39 > будут говорить рыдая; >. И будет Моав посмеянием и ужасом для всех окружающих его,
48:39 אֵ֥יךְ ʔˌêḵ אֵיךְ how חַ֨תָּה֙ ḥˈattā חתת be terrified הֵילִ֔ילוּ hêlˈîlû ילל howl אֵ֛יךְ ʔˈêḵ אֵיךְ how הִפְנָה־ hifnā- פנה turn עֹ֥רֶף ʕˌōref עֹרֶף neck מֹואָ֖ב môʔˌāv מֹואָב Moab בֹּ֑ושׁ bˈôš בושׁ be ashamed וְ wᵊ וְ and הָיָ֥ה hāyˌā היה be מֹואָ֛ב môʔˈāv מֹואָב Moab לִ li לְ to שְׂחֹ֥ק śᵊḥˌōq שְׂחֹוק laughter וְ wᵊ וְ and לִ li לְ to מְחִתָּ֖ה mᵊḥittˌā מְחִתָּה terror לְ lᵊ לְ to כָל־ ḵol- כֹּל whole סְבִיבָֽיו׃ ס sᵊvîvˈāʸw . s סָבִיב surrounding
48:39. quomodo victa est et ululaverunt quomodo deiecit cervicem Moab et confusus est eritque Moab in derisum et in exemplum omnibus in circuitu suoHow is it overthrown, and they have howled! How hath Moab bowed down the neck, and is confounded! And Moab shall be a derision, and an example to all round about him.
39. How is it broken down! do they howl! how hath Moab turned the back with shame! so shall Moab become a derision and a dismaying to all that are round about him.
48:39. How was it conquered, so that they would wail? How is it that Moab has cast down his neck and been confounded? And Moab will be a derision and an example to everyone around him.”
48:39. They shall howl, [saying], How is it broken down! how hath Moab turned the back with shame! so shall Moab be a derision and a dismaying to all them about him.
They shall howl, [saying], How is it broken down! how hath Moab turned the back with shame! so shall Moab be a derision and a dismaying to all them about him:

48:39 <<Как сокрушен он!>> будут говорить рыдая; <<как Моав покрылся стыдом, обратив тыл!>>. И будет Моав посмеянием и ужасом для всех окружающих его,
48:39
אֵ֥יךְ ʔˌêḵ אֵיךְ how
חַ֨תָּה֙ ḥˈattā חתת be terrified
הֵילִ֔ילוּ hêlˈîlû ילל howl
אֵ֛יךְ ʔˈêḵ אֵיךְ how
הִפְנָה־ hifnā- פנה turn
עֹ֥רֶף ʕˌōref עֹרֶף neck
מֹואָ֖ב môʔˌāv מֹואָב Moab
בֹּ֑ושׁ bˈôš בושׁ be ashamed
וְ wᵊ וְ and
הָיָ֥ה hāyˌā היה be
מֹואָ֛ב môʔˈāv מֹואָב Moab
לִ li לְ to
שְׂחֹ֥ק śᵊḥˌōq שְׂחֹוק laughter
וְ wᵊ וְ and
לִ li לְ to
מְחִתָּ֖ה mᵊḥittˌā מְחִתָּה terror
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
סְבִיבָֽיו׃ ס sᵊvîvˈāʸw . s סָבִיב surrounding
48:39. quomodo victa est et ululaverunt quomodo deiecit cervicem Moab et confusus est eritque Moab in derisum et in exemplum omnibus in circuitu suo
How is it overthrown, and they have howled! How hath Moab bowed down the neck, and is confounded! And Moab shall be a derision, and an example to all round about him.
48:39. How was it conquered, so that they would wail? How is it that Moab has cast down his neck and been confounded? And Moab will be a derision and an example to everyone around him.”
48:39. They shall howl, [saying], How is it broken down! how hath Moab turned the back with shame! so shall Moab be a derision and a dismaying to all them about him.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
48:39: Literally, "How is it broken down! they wail! How hath Moab tutored the back in shame! Yea, Moab is become a laughter and a terror Jer 17:17 to all who are round about him."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:39: How is it: Jer 48:17; Lam 1:1, Lam 2:1, Lam 4:1; Rev 18:9, Rev 18:10, Rev 18:15, Rev 18:16
back: Heb. neck
a derision: Jer 48:26, Jer 48:27; Isa 20:4-6; Eze 26:16-18
Carl Friedrich Keil and Franz Delitzsch
48:39
No escape from destruction. - Jer 48:39. "How it is broken! they howl. How hath Moab turned the back, for shame! And Moab becomes a laughing-stock and a terror to all his neighbours. Jer 48:40. For thus saith Jahveh: Behold, he shall fly like the eagle, and spread his wings over Moab. Jer 48:41. Kerioth is taken, and the strongholds are seized, and the heart of the heroes of Moab on that day become like the heart of a travailing woman. Jer 48:42. And Moab is destroyed from being a people, because he hath boasted against Jahveh. Jer 48:43. Fear, and a pit, and a snare, are against thee, O inhabitants of Moab, saith Jahveh. Jer 48:44. He who flees from the fear shall fall into the pit, and he who goes up out of the pit shall be taken in the snare; for I will bring against it, against Moab, the year of their recompense, saith Jahveh."
The subject of חתּה in Jer 48:39 is Moab viewed as a nation. הילילוּ might be imperative, but in this case we would be obliged to take בּושׁ also as an imperative (as Hitzig and Graf do). It is simpler to take both forms as perfects: "they howl...Moab turns the back, is ashamed" (= for shame). On היה לשׂחק, cf. Jer 48:26. מחתּה, object of terror, as in Jer 17:17. "All who are round about him," as in Jer 48:17. "For (Jer 48:40) the enemy rushes down upon Moab like an eagle, and seizes Kerioth and all his strongholds." The subject is left unnamed, as in Jer 46:18, but it is Nebuchadnezzar. The figure of the eagle, darting down in flight on its prey, is founded on Deut 28:49 (on אל- for על, cf. Jer 49:22). Kerioth, the capital, is taken (see on Jer 48:24); so are the other strongholds or fastnesses of the country. The mere fact that קריּות has the article does not justify any one in taking it as an appellative, "the cities;" this appears from a comparison of Amos 2:2 with this verse. No plural of קריה occurs anywhere. Then the fear of death falls on the heroes of Moab like a woman in labour. מצרה, partic. Hiphil from צרר, uterum comprimens, is found only here and in Jer 49:22, where the figure is repeated. Moab is annihilated, so that it is no longer a nation (cf. Jer 48:2), because it has risen up in pride against the God of Israel; cf. Jer 48:26. He who flees from one danger falls into the other. The play on the words פּחד, fear, horror, פּחת, pit, and פּח, spring-trap, as well as the mode in which it is carried out, is taken from Is 24:17., - a prophecy of the judgment on the world; see a similar idea presented in Amos 5:19, but somewhat differently expressed. The Kethib הניס, perfect Hiphil, "he flees," is less suitable than the Qeri הנּס (after Isaiah). The last clause, "for I will bring," etc., is quite in Jeremiah's peculiar style; cf. Jer 4:23; Jer 23:12. אליה belongs to אל־מואב: the noun is anticipated by the pronoun, as frequently occurs; cf. Jer 9:14; Jer 41:3; Jer 43:11.
John Gill
48:39 They shall howl, saying, how is it broken down?.... Or, "how is it broken" or "thrown into consternation (p)? they howl"; that is, they howl out these words, or, while they are howling, say, how is Kirheres or Moab broken all to pieces; their strength, power, and glory; their cities, and their mighty men; and are in the utmost fright and confusion? Jarchi takes it to be an imperative, and paraphrases it,
"howl ye over her (q), and say, how is it broken!''
Kimchi says it may be taken either as in the past or in the imperative;
how hath Moab turned the back with shame? not being able to look their enemies in the face, but obliged to flee before them;
so shall Moab be a derision and a dismaying to all them about him; a derision to some, to their enemies, as Israel had been to them, and so they are paid in their own coin; and a consternation to others, their friends, who would fear sharing the same fate, at the hands of the Chaldeans.
(p) "quomodo consternata est", Piscator, Schmidt. (q) "ululate", Munster, Piscator; "ejulate", Junius & Tremellius.
Robert Jamieson, A. R. Fausset and David Brown
48:39 it--Moab.
How . . . how--prodigious, yet sure to happen.
turned the back--not daring to show her face.
derision . . . dismaying to all--a derision to some; a dismaying to others in beholding such a judgment of God, fearing a like fate for themselves.
48:4048:40: Զի ա՛յսպէս ասէ Տէր. Ահաւադիկ իբրեւ զարծուի՛ դիմեսցէ, եւ տարածեսցէ զձեռս իւր ՚ի վերայ Մովաբու։
40 Այսպէս է ասում Տէրը. «Ահա արծուի նման թշնամին առաջ պիտի սլանայ եւ իր թեւերը տարածի Մովաբի վրայ:
40 Վասն զի Տէրը այսպէս կ’ըսէ.«Ահա թշնամին արծիւի պէս պիտի թռչի Ու իր թեւերը Մովաբին վրայ պիտի տարածէ։
Զի այսպէս ասէ Տէր. Ահաւադիկ իբրեւ զարծուի դիմեսցէ, եւ տարածեսցէ զձեռս իւր ի վերայ Մովաբու:

48:40: Զի ա՛յսպէս ասէ Տէր. Ահաւադիկ իբրեւ զարծուի՛ դիմեսցէ, եւ տարածեսցէ զձեռս իւր ՚ի վերայ Մովաբու։
40 Այսպէս է ասում Տէրը. «Ահա արծուի նման թշնամին առաջ պիտի սլանայ եւ իր թեւերը տարածի Մովաբի վրայ:
40 Վասն զի Տէրը այսպէս կ’ըսէ.«Ահա թշնամին արծիւի պէս պիտի թռչի Ու իր թեւերը Մովաբին վրայ պիտի տարածէ։
zohrab-1805▾ eastern-1994▾ western am▾
48:4048:40 ибо так говорит Господь: вот, как орел, налетит он и распрострет крылья свои над Моавом.
48:40 כִּי־ kî- כִּי that כֹה֙ ḵˌō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH הִנֵּ֥ה hinnˌē הִנֵּה behold כַ ḵa כְּ as † הַ the נֶּ֖שֶׁר nnˌešer נֶשֶׁר eagle יִדְאֶ֑ה yiḏʔˈeh דאה pounce וּ û וְ and פָרַ֥שׂ fārˌaś פרשׂ spread out כְּנָפָ֖יו kᵊnāfˌāʸw כָּנָף wing אֶל־ ʔel- אֶל to מֹואָֽב׃ môʔˈāv מֹואָב Moab
48:40. haec dicit Dominus ecce quasi aquila evolabit et extendet alas suas ad MoabThus saith the Lord: Behold he shall fly as an eagle, and shall stretch forth his wings to Moab.
40. For thus saith the LORD: Behold, he shall fly as an eagle, and shall spread out his wings against Moab.
48:40. Thus says the Lord: “Behold, he will fly like the eagle, and he will extend his wings to Moab.
48:40. For thus saith the LORD; Behold, he shall fly as an eagle, and shall spread his wings over Moab.
For thus saith the LORD; Behold, he shall fly as an eagle, and shall spread his wings over Moab:

48:40 ибо так говорит Господь: вот, как орел, налетит он и распрострет крылья свои над Моавом.
48:40
כִּי־ kî- כִּי that
כֹה֙ ḵˌō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
הִנֵּ֥ה hinnˌē הִנֵּה behold
כַ ḵa כְּ as
הַ the
נֶּ֖שֶׁר nnˌešer נֶשֶׁר eagle
יִדְאֶ֑ה yiḏʔˈeh דאה pounce
וּ û וְ and
פָרַ֥שׂ fārˌaś פרשׂ spread out
כְּנָפָ֖יו kᵊnāfˌāʸw כָּנָף wing
אֶל־ ʔel- אֶל to
מֹואָֽב׃ môʔˈāv מֹואָב Moab
48:40. haec dicit Dominus ecce quasi aquila evolabit et extendet alas suas ad Moab
Thus saith the Lord: Behold he shall fly as an eagle, and shall stretch forth his wings to Moab.
48:40. Thus says the Lord: “Behold, he will fly like the eagle, and he will extend his wings to Moab.
48:40. For thus saith the LORD; Behold, he shall fly as an eagle, and shall spread his wings over Moab.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
40: Орел — царь вавилонский (Иез. XVII:3).
Adam Clarke: Commentary on the Bible - 1831
48:40: He shall fly as an eagle - The enemy will pounce upon him, carry him off, and tear him to pieces.
Albert Barnes: Notes on the Bible - 1834
48:40: The rapid and irresistible attack of Nebuchadnezzar is compared to the impetuous dash of the eagle on its prey Deu 28:49.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:40: he shall: Jer 4:13; Deu 28:49; Lam 4:19; Eze 17:3; Dan 7:4; Hos 8:1
spread: Jer 49:22; Isa 8:8
Geneva 1599
48:40 For thus saith the LORD; Behold, (x) he shall fly as an eagle, and shall spread his wings over Moab.
(x) That is, Nebuchadnezzar, as in (Jer 49:22).
John Gill
48:40 For thus saith the Lord, behold, he shall fly as an eagle,.... The enemy, Nebuchadnezzar king of Babylon, with his army; who is compared to an eagle for his strength, swiftness, and greediness after the prey:
and shall spread his wings over Moab; as an eagle spreads its wings, which are very large, over the little birds it seizes upon as its prey; so the king of Babylon would bring a numerous army against Moab, and spread it over his country. The Targum is,
"behold, as all eagle which flies, so a king shall come up with his army, and encamp against Moab.''
John Wesley
48:40 He - Nebuchadnezzar shall come swiftly, and spread himself over Moab.
Robert Jamieson, A. R. Fausset and David Brown
48:40 he--Nebuzara-dan, the captain of Nebuchadnezzar.
as . . . eagle--not to bear them "on eagles' wings" (Ex 19:4; Deut 32:11-12), as God does His people, but to pounce on them as a prey (Jer 49:22; Deut 28:49; Hab 1:8).
48:4148:41: Առա՛ւ Կարիաւովթ, եւ ըմբռնեցան ամուրք նորա. եւ եղիցի սիրտ զօրաւորացն Մովաբայ յաւուր յայնմիկ իբրեւ զսիրտ կանանց յերկունս[11691]։ [11691] Ոսկան. Առաւ Կարիօթ։
41 Պիտի գրաւուի Կարիաւոթը, պիտի նուաճուեն նրա ամրոցները, եւ այն օրը Մովաբի զօրաւոր մարդկանց սիրտը պիտի դառնայ երկունքի մէջ գտնուող կանանց սրտի պէս:
41 Քաղաքները կ’առնուին*Եւ բերդերը կը նուաճուին Ու այն օրը Մովաբի զօրաւորներուն սիրտը Իր երկունքին մէջ եղող կնոջ սրտին պէս պիտի ըլլայ։
Առաւ Կարիաւովթ, եւ ըմբռնեցան ամուրք նորա, եւ եղիցի սիրտ զօրաւորացն Մովաբայ յաւուր յայնմիկ իբրեւ զսիրտ կանանց յերկունս:

48:41: Առա՛ւ Կարիաւովթ, եւ ըմբռնեցան ամուրք նորա. եւ եղիցի սիրտ զօրաւորացն Մովաբայ յաւուր յայնմիկ իբրեւ զսիրտ կանանց յերկունս[11691]։
[11691] Ոսկան. Առաւ Կարիօթ։
41 Պիտի գրաւուի Կարիաւոթը, պիտի նուաճուեն նրա ամրոցները, եւ այն օրը Մովաբի զօրաւոր մարդկանց սիրտը պիտի դառնայ երկունքի մէջ գտնուող կանանց սրտի պէս:
41 Քաղաքները կ’առնուին*Եւ բերդերը կը նուաճուին Ու այն օրը Մովաբի զօրաւորներուն սիրտը Իր երկունքին մէջ եղող կնոջ սրտին պէս պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
48:4148:41 Города будут взяты, и крепости завоеваны, и сердце храбрых Моавитян будет в тот день, как сердце женщины, мучимой родами.
48:41 נִלְכְּדָה֙ nilkᵊḏˌā לכד seize הַ ha הַ the קְּרִיֹּ֔ות qqᵊriyyˈôṯ קִרְיָה town וְ wᵊ וְ and הַ ha הַ the מְּצָדֹ֖ות mmᵊṣāḏˌôṯ מְצָד unapproachable נִתְפָּ֑שָׂה niṯpˈāśā תפשׂ seize וְֽ֠ wᵊˈ וְ and הָיָה hāyˌā היה be לֵ֞ב lˈēv לֵב heart גִּבֹּורֵ֤י gibbôrˈê גִּבֹּור vigorous מֹואָב֙ môʔˌāv מֹואָב Moab בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֔וּא hˈû הוּא he כְּ kᵊ כְּ as לֵ֖ב lˌēv לֵב heart אִשָּׁ֥ה ʔiššˌā אִשָּׁה woman מְצֵרָֽה׃ mᵊṣērˈā צרר wrap, be narrow
48:41. capta est Carioth et munitiones conprehensae sunt et erit cor fortium Moab in die illa sicut cor mulieris parturientisCarioth is taken, and the strongholds are won: and the heart of the valiant men of Moab in that day shall be as the heart of a woman in labour.
41. Kerioth is taken, and the strong holds are surprised, and the heart of the mighty men of Moab at that day shall be as the heart of a woman in her pangs.
48:41. Kerioth has been captured, and the fortifications have been taken. And in that day, the heart of the strong ones of Moab will be like the heart of a woman giving birth.
48:41. Kerioth is taken, and the strong holds are surprised, and the mighty men’s hearts in Moab at that day shall be as the heart of a woman in her pangs.
Kerioth is taken, and the strong holds are surprised, and the mighty men' s hearts in Moab at that day shall be as the heart of a woman in her pangs:

48:41 Города будут взяты, и крепости завоеваны, и сердце храбрых Моавитян будет в тот день, как сердце женщины, мучимой родами.
48:41
נִלְכְּדָה֙ nilkᵊḏˌā לכד seize
הַ ha הַ the
קְּרִיֹּ֔ות qqᵊriyyˈôṯ קִרְיָה town
וְ wᵊ וְ and
הַ ha הַ the
מְּצָדֹ֖ות mmᵊṣāḏˌôṯ מְצָד unapproachable
נִתְפָּ֑שָׂה niṯpˈāśā תפשׂ seize
וְֽ֠ wᵊˈ וְ and
הָיָה hāyˌā היה be
לֵ֞ב lˈēv לֵב heart
גִּבֹּורֵ֤י gibbôrˈê גִּבֹּור vigorous
מֹואָב֙ môʔˌāv מֹואָב Moab
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֔וּא hˈû הוּא he
כְּ kᵊ כְּ as
לֵ֖ב lˌēv לֵב heart
אִשָּׁ֥ה ʔiššˌā אִשָּׁה woman
מְצֵרָֽה׃ mᵊṣērˈā צרר wrap, be narrow
48:41. capta est Carioth et munitiones conprehensae sunt et erit cor fortium Moab in die illa sicut cor mulieris parturientis
Carioth is taken, and the strongholds are won: and the heart of the valiant men of Moab in that day shall be as the heart of a woman in labour.
48:41. Kerioth has been captured, and the fortifications have been taken. And in that day, the heart of the strong ones of Moab will be like the heart of a woman giving birth.
48:41. Kerioth is taken, and the strong holds are surprised, and the mighty men’s hearts in Moab at that day shall be as the heart of a woman in her pangs.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
48:41: Surprised - captured by force.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:41: Kerioth: or, The cities, Jer 48:24
as the heart: Jer 4:31, Jer 6:24, Jer 30:6, Jer 49:22, Jer 49:24, Jer 50:43, Jer 51:30; Isa 13:8, Isa 21:3, Isa 26:17, Isa 26:18; Mic 4:9, Mic 4:10; Th1 5:3
John Gill
48:41 Kerioth is taken,.... The name of a city in Moab, as in Jer 48:24; so Jarchi, and others; but Kimchi and Abarbinel observe, that it may be taken for an appellative, and be rendered "the cities"; everyone of the cities of Moab, which were as easily and quickly taken as one city; these may intend the cities in the plain, as the strong holds those in high places:
and the strong holds are surprised; everyone of them; so that there was not a city, or a fortified place, but what came into the enemies' hands:
and the mighty men's hearts in Moab at that day shall be as the heart of a woman in her pangs; even the hearts of the soldiers, and the most courageous generals, shall sink within them; and they be not only as timorous as women in common, but as low spirited as a woman when she finds her pains are coming upon her, and the time of her delivery is at hand.
Robert Jamieson, A. R. Fausset and David Brown
48:41 as . . . woman in . . . pangs-- (Is 13:8).
48:4248:42: Եւ կորիցէ Մովաբ ՚ի բազմութենէ. զի ՚ի վերայ Տեառն մեծաբանեա՛ց[11692]։ [11692] Ոմանք. Եւ կորեաւ Մովաբ։
42 Մովաբը, իբրեւ ժողովուրդ, պիտի կորչի, որովհետեւ նա յոխորտաց Տիրոջ դէմ:
42 Եւ Մովաբ ժողովուրդ ըլլալէ պիտի դադրի, Վասն զի Տէրոջը դէմ հպարտացաւ։
Եւ կորիցէ Մովաբ [743]ի բազմութենէ, զի ի վերայ Տեառն մեծաբանեաց:

48:42: Եւ կորիցէ Մովաբ ՚ի բազմութենէ. զի ՚ի վերայ Տեառն մեծաբանեա՛ց[11692]։
[11692] Ոմանք. Եւ կորեաւ Մովաբ։
42 Մովաբը, իբրեւ ժողովուրդ, պիտի կորչի, որովհետեւ նա յոխորտաց Տիրոջ դէմ:
42 Եւ Մովաբ ժողովուրդ ըլլալէ պիտի դադրի, Վասն զի Տէրոջը դէմ հպարտացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
48:4248:42 И истреблен будет Моав из числа народов, потому что он восстал против Господа.
48:42 וְ wᵊ וְ and נִשְׁמַ֥ד nišmˌaḏ שׁמד destroy מֹואָ֖ב môʔˌāv מֹואָב Moab מֵ mē מִן from עָ֑ם ʕˈām עַם people כִּ֥י kˌî כִּי that עַל־ ʕal- עַל upon יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH הִגְדִּֽיל׃ hiḡdˈîl גדל be strong
48:42. et cessabit Moab esse populus quoniam contra Dominum gloriatus estAnd Moab shall cease to be a people: because he hath gloried against the Lord.
42. And Moab shall be destroyed from being a people, because he hath magnified himself against the LORD.
48:42. And Moab will cease to be a people. For he has been glorified against the Lord.
48:42. And Moab shall be destroyed from [being] a people, because he hath magnified [himself] against the LORD.
And Moab shall be destroyed from [being] a people, because he hath magnified [himself] against the LORD:

48:42 И истреблен будет Моав из числа народов, потому что он восстал против Господа.
48:42
וְ wᵊ וְ and
נִשְׁמַ֥ד nišmˌaḏ שׁמד destroy
מֹואָ֖ב môʔˌāv מֹואָב Moab
מֵ מִן from
עָ֑ם ʕˈām עַם people
כִּ֥י kˌî כִּי that
עַל־ ʕal- עַל upon
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
הִגְדִּֽיל׃ hiḡdˈîl גדל be strong
48:42. et cessabit Moab esse populus quoniam contra Dominum gloriatus est
And Moab shall cease to be a people: because he hath gloried against the Lord.
48:42. And Moab will cease to be a people. For he has been glorified against the Lord.
48:42. And Moab shall be destroyed from [being] a people, because he hath magnified [himself] against the LORD.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
48:42: Moab shall be destroyed from being a people - They shall not have a king or civil governor: and I doubt whether there be any evidence that they were ever reinstated in their national character. They were captivated by the Chaldeans; and probably many returned with the Jews on the edict of Cyrus: but as to their being an independent nation after this, where is the positive proof?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:42: Moab: Moab has long since ceased to be a nation; while the Jews, agreeably to the Divine promise (Jer 46:28), though successively subdued and oppressed by the Egyptians, Assyrians, Babylonians, Syro-Macedonians, and Romans (which have also all passed away, and are no more), and dispersed over the face of the earth, subsist to this day as a distinct people from all the nations of the world!
from: Jer 48:2, Jer 30:11; Est 3:8-13; Psa 83:4-8; Isa 7:8; Mat 7:2
magnified: Jer 48:26-30; Pro 16:18; Isa 37:23; Dan 11:36; Th2 2:4; Rev 13:6
John Gill
48:42 And Moab shall be destroyed from being a people,.... For some time, not always; since the captivity of Moab is promised to be returned, Jer 48:47; or from being such a people as they had been, enjoying so much ease, wealth, power, and prosperity. Abarbinel takes it to be a comparative, and renders it, "more than a people"; that is, shall be destroyed more than any other people; but the former sense is best;
because he hath magnified himself against the Lord; the Targum is, against the people of the Lord; this is the cause of his destruction; See Gill on Jer 48:26.
Robert Jamieson, A. R. Fausset and David Brown
48:42 (See on Jer 48:26).
48:4348:43: Վի՛հ, եւ ա՛հ, եւ որոգայթ ՚ի վերայ քո որ բնակեալդ ես ՚ի Մովաբ։
43 Վիհ, սարսափ ու որոգայթ պիտի լինի քեզ համար, ո՛վ դու, որ բնակւում ես Մովաբում.
43 ‘Ով Մովաբի բնակիչ, Քու առջեւդ վախ, գուբ ու որոգայթ կայ’, կ’ըսէ Տէրը։
Վիհ, եւ ահ, եւ որոգայթ ի վերայ քո որ բնակեալդ ես [744]ի Մովաբ:

48:43: Վի՛հ, եւ ա՛հ, եւ որոգայթ ՚ի վերայ քո որ բնակեալդ ես ՚ի Մովաբ։
43 Վիհ, սարսափ ու որոգայթ պիտի լինի քեզ համար, ո՛վ դու, որ բնակւում ես Մովաբում.
43 ‘Ով Մովաբի բնակիչ, Քու առջեւդ վախ, գուբ ու որոգայթ կայ’, կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
48:4348:43 Ужас и яма и петля для тебя, житель Моава, сказал Господь.
48:43 פַּ֥חַד pˌaḥaḏ פַּחַד trembling וָ wā וְ and פַ֖חַת fˌaḥaṯ פַּחַת pit וָ wā וְ and פָ֑ח fˈāḥ פַּח bird-trap עָלֶ֛יךָ ʕālˈeʸḵā עַל upon יֹושֵׁ֥ב yôšˌēv ישׁב sit מֹואָ֖ב môʔˌāv מֹואָב Moab נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
48:43. pavor et fovea et laqueus super te o habitator Moab ait DominusFear, and the pit, and the snare come upon thee, O inhabitant of Moab, saith the Lord.
43. Fear, and the pit, and the snare, are upon thee, O inhabitant of Moab, saith the LORD.
48:43. Terror and the pit and the snare will overwhelm you, O inhabitant of Moab, says the Lord.
48:43. Fear, and the pit, and the snare, [shall be] upon thee, O inhabitant of Moab, saith the LORD.
Fear, and the pit, and the snare, [shall be] upon thee, O inhabitant of Moab, saith the LORD:

48:43 Ужас и яма и петля для тебя, житель Моава, сказал Господь.
48:43
פַּ֥חַד pˌaḥaḏ פַּחַד trembling
וָ וְ and
פַ֖חַת fˌaḥaṯ פַּחַת pit
וָ וְ and
פָ֑ח fˈāḥ פַּח bird-trap
עָלֶ֛יךָ ʕālˈeʸḵā עַל upon
יֹושֵׁ֥ב yôšˌēv ישׁב sit
מֹואָ֖ב môʔˌāv מֹואָב Moab
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
48:43. pavor et fovea et laqueus super te o habitator Moab ait Dominus
Fear, and the pit, and the snare come upon thee, O inhabitant of Moab, saith the Lord.
48:43. Terror and the pit and the snare will overwhelm you, O inhabitant of Moab, says the Lord.
48:43. Fear, and the pit, and the snare, [shall be] upon thee, O inhabitant of Moab, saith the LORD.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
43-44: Ср. Ис. XXIV:17: и сл.
Adam Clarke: Commentary on the Bible - 1831
48:43: Fear, and the pit, and the snare - See the note on Isa 24:17, Isa 24:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:43: Deu 32:23-25; Psa 11:6; Isa 24:17, Isa 24:18; Lam 3:47
Geneva 1599
48:43 (y) Fear, and the pit, and the snare, [shall be] upon thee, O inhabitant of Moab, saith the LORD.
(y) He that escapes one danger will be taken by another, (Is 24:17).
John Gill
48:43 Fear, and the pit, and the snare, shall be upon thee,.... A proverbial expression, showing, that if they escaped one danger, or sore judgment, they should fall into another and greater: the words seem to be taken from Is 24:17; See Gill on Is 24:17;
O inhabitant of Moab, saith the Lord; what in the prophecy of Isaiah is said of the inhabitants of the earth in general, is here applied to the inhabitants of Moab in particular.
John Wesley
48:43 Fear - A variety of dangers upon all sides.
Robert Jamieson, A. R. Fausset and David Brown
48:43 (See on Is 24:17; Is 24:18).
48:4448:44: Եւ որ փախիցէ յերեսաց ահին՝ անկցի ՚ի վի՛հն. եւ որ ելանիցէ ՚ի վհէ անտի՝ ըմբռնեսցի յորոգա՛յթն. զի ածից զամենայն ՚ի վերայ Մովաբու յամին յորում հանդէ՛ս արարից նմա՝ ասէ Տէր[11693]։ [11693] Ոմանք. Որ փախիցէ։
44 ու նա, որ փախուստ է տալու սարսափից, պիտի ընկնի վիհը, իսկ վիհից ելնողը պիտի բռնուի որոգայթի մէջ, քանզի այն տարին, երբ պատժելու լինեմ Մովաբին, ամէն ինչ նրա գլխին պիտի բերեմ, - ասում է Տէրը:
44 ‘Վախէն փախչողը գուբը պիտի իյնայ Եւ գուբէն ելլողը որոգայթի մէջ պիտի բռնուի. Քանզի անոր վրայ, Մովաբի վրայ, Անոնց պատուհասի տարին պիտի բերեմ’, կ’ըսէ Տէրը։
Եւ որ փախիցէ յերեսաց ահին` անկցի ի վիհն, եւ որ ելանիցէ ի վհէ անտի` ըմբռնեսցի յորոգայթն. զի ածից զամենայն ի վերայ Մովաբու յամին յորում հանդէս արարից նմա, ասէ Տէր:

48:44: Եւ որ փախիցէ յերեսաց ահին՝ անկցի ՚ի վի՛հն. եւ որ ելանիցէ ՚ի վհէ անտի՝ ըմբռնեսցի յորոգա՛յթն. զի ածից զամենայն ՚ի վերայ Մովաբու յամին յորում հանդէ՛ս արարից նմա՝ ասէ Տէր[11693]։
[11693] Ոմանք. Որ փախիցէ։
44 ու նա, որ փախուստ է տալու սարսափից, պիտի ընկնի վիհը, իսկ վիհից ելնողը պիտի բռնուի որոգայթի մէջ, քանզի այն տարին, երբ պատժելու լինեմ Մովաբին, ամէն ինչ նրա գլխին պիտի բերեմ, - ասում է Տէրը:
44 ‘Վախէն փախչողը գուբը պիտի իյնայ Եւ գուբէն ելլողը որոգայթի մէջ պիտի բռնուի. Քանզի անոր վրայ, Մովաբի վրայ, Անոնց պատուհասի տարին պիտի բերեմ’, կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
48:4448:44 Кто убежит от ужаса, упадет в яму; а кто выйдет из ямы, попадет в петлю, ибо Я наведу на него, на Моава, годину посещения их, говорит Господь.
48:44 הַה *ha הַ the נָּ֞סניס *nnˈās נוס flee מִ mi מִן from פְּנֵ֤י ppᵊnˈê פָּנֶה face הַ ha הַ the פַּ֨חַד֙ ppˈaḥaḏ פַּחַד trembling יִפֹּ֣ל yippˈōl נפל fall אֶל־ ʔel- אֶל to הַ ha הַ the פַּ֔חַת ppˈaḥaṯ פַּחַת pit וְ wᵊ וְ and הָֽ hˈā הַ the עֹלֶה֙ ʕōlˌeh עלה ascend מִן־ min- מִן from הַ ha הַ the פַּ֔חַת ppˈaḥaṯ פַּחַת pit יִלָּכֵ֖ד yillāḵˌēḏ לכד seize בַּ ba בְּ in † הַ the פָּ֑ח ppˈāḥ פַּח bird-trap כִּֽי־ kˈî- כִּי that אָבִ֨יא ʔāvˌî בוא come אֵלֶ֧יהָ ʔēlˈeʸhā אֶל to אֶל־ ʔel- אֶל to מֹואָ֛ב môʔˈāv מֹואָב Moab שְׁנַ֥ת šᵊnˌaṯ שָׁנָה year פְּקֻדָּתָ֖ם pᵊquddāṯˌām פְּקֻדָּה commission נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
48:44. qui fugit a facie pavoris cadet in foveam et qui conscenderit de fovea capietur laqueo adducam enim super Moab annum visitationis eorum dicit DominusHe that shall flee from the fear, shall fall into the pit: and he that shall get up out of the pit, shall be taken in the snare: for I will bring upon Moab the year of their visitation, saith the Lord.
44. He that fleeth from the fear shall fall into the pit; and he that getteth up out of the pit shall be taken in the snare: for I will bring upon her, even upon Moab, the year of their visitation, saith the LORD.
48:44. Whoever flees from the terror will fall into the pit. And whoever climbs out of the pit will be seized by the snare. For I will lead over Moab the year of their visitation, says the Lord.
48:44. He that fleeth from the fear shall fall into the pit; and he that getteth up out of the pit shall be taken in the snare: for I will bring upon it, [even] upon Moab, the year of their visitation, saith the LORD.
He that fleeth from the fear shall fall into the pit; and he that getteth up out of the pit shall be taken in the snare: for I will bring upon it, [even] upon Moab, the year of their visitation, saith the LORD:

48:44 Кто убежит от ужаса, упадет в яму; а кто выйдет из ямы, попадет в петлю, ибо Я наведу на него, на Моава, годину посещения их, говорит Господь.
48:44
הַה
*ha הַ the
נָּ֞סניס
*nnˈās נוס flee
מִ mi מִן from
פְּנֵ֤י ppᵊnˈê פָּנֶה face
הַ ha הַ the
פַּ֨חַד֙ ppˈaḥaḏ פַּחַד trembling
יִפֹּ֣ל yippˈōl נפל fall
אֶל־ ʔel- אֶל to
הַ ha הַ the
פַּ֔חַת ppˈaḥaṯ פַּחַת pit
וְ wᵊ וְ and
הָֽ hˈā הַ the
עֹלֶה֙ ʕōlˌeh עלה ascend
מִן־ min- מִן from
הַ ha הַ the
פַּ֔חַת ppˈaḥaṯ פַּחַת pit
יִלָּכֵ֖ד yillāḵˌēḏ לכד seize
בַּ ba בְּ in
הַ the
פָּ֑ח ppˈāḥ פַּח bird-trap
כִּֽי־ kˈî- כִּי that
אָבִ֨יא ʔāvˌî בוא come
אֵלֶ֧יהָ ʔēlˈeʸhā אֶל to
אֶל־ ʔel- אֶל to
מֹואָ֛ב môʔˈāv מֹואָב Moab
שְׁנַ֥ת šᵊnˌaṯ שָׁנָה year
פְּקֻדָּתָ֖ם pᵊquddāṯˌām פְּקֻדָּה commission
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
48:44. qui fugit a facie pavoris cadet in foveam et qui conscenderit de fovea capietur laqueo adducam enim super Moab annum visitationis eorum dicit Dominus
He that shall flee from the fear, shall fall into the pit: and he that shall get up out of the pit, shall be taken in the snare: for I will bring upon Moab the year of their visitation, saith the Lord.
48:44. Whoever flees from the terror will fall into the pit. And whoever climbs out of the pit will be seized by the snare. For I will lead over Moab the year of their visitation, says the Lord.
48:44. He that fleeth from the fear shall fall into the pit; and he that getteth up out of the pit shall be taken in the snare: for I will bring upon it, [even] upon Moab, the year of their visitation, saith the LORD.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:44: that fleeth: Jer 16:16; Kg1 19:17, Kg1 20:30; Isa 37:36-38; Amo 2:14, Amo 2:15, Amo 5:19, Amo 9:1-4
the year: Jer 8:12, Jer 10:15, Jer 11:23, Jer 23:12, Jer 46:21, Jer 51:18; Isa 10:3; Hos 9:7; Mic 7:4
John Gill
48:44 He that fleeth from the fear,.... From terrible enemies he is afraid of, and dares not face them, but flees, in order to escape them:
shall fall into the pit; into some misfortune or another:
and he that getteth out of the pit shall be taken in the snare; laid by the enemy for him, and so shall fall into his hands. Sanctius very ingeniously observes that the allusion is to the hunting of deer, and such like creatures; when first a line of feathers of various colours is placed to frighten them; and if they get over that, then there is a pit dug for them, to catch them in; and if they get out of that, a snare is laid to take them; so that they rarely escape: and thus it would be with the Moabites, if they got rid of a first and second danger, a third would involve them; their destruction was certain, as follows; see Is 24:18;
for I will bring upon it, even upon Moab, the year of their visitation, saith the Lord; in a way of wrath and punishment; for which there was a time fixed, and was now at hand, and would quickly take place, according to the will and word of the Lord, of which Moab might be assured; who is expressed by name, for the sake of explanation, and that it might be manifest who was intended.
Robert Jamieson, A. R. Fausset and David Brown
48:44 When thou thinkest thou hast escaped one kind of danger, a fresh one will start up.
48:4548:45: Եւ յարկսն յԵսեբոնայ հասին փախուցեալք յորոգայթէն. զի հո՛ւր ել յԵսեբոնայ, եւ բո՛ց ՚ի քաղաքէն Սեհոնայ, եւ եկե՛ր զիշխանս Մովաբայ, եւ քննեա՛ց զորդիսն Ամովնայ[11694]։ [11694] Ոմանք. ՚Ի յարկսն Եսեբոնայ... եւ քննեաց զորդիսն Սաովնայ։
45 Որոգայթից փախչողները հասան Եսեբոնի տանիքների տակ, բայց Եսեբոնից կրակ դուրս եկաւ, ու Սեհոն քաղաքից՝ բոց, լափեց Մովաբի իշխաններին եւ փորձութեան ենթարկեց ամոնացիներին:
45 «Ուժէն փախչողները* Եսեբոնի հովանիին տակ կայնեցան. Բայց Եսեբոնէն կրակ Ու Սեհոնի մէջէն բոց ելաւ Եւ Մովաբին ծայրը Ու աղաղակողներուն գագաթը կերաւ։
Եւ յարկսն Եսեբոնայ հասին փախուցեալք [745]յորոգայթէն. զի հուր ել յԵսեբոնայ, եւ բոց ի քաղաքէն Սեհոնայ, եւ եկեր [746]զիշխանս Մովաբայ, եւ քննեաց զորդիսն Ամոնայ:

48:45: Եւ յարկսն յԵսեբոնայ հասին փախուցեալք յորոգայթէն. զի հո՛ւր ել յԵսեբոնայ, եւ բո՛ց ՚ի քաղաքէն Սեհոնայ, եւ եկե՛ր զիշխանս Մովաբայ, եւ քննեա՛ց զորդիսն Ամովնայ[11694]։
[11694] Ոմանք. ՚Ի յարկսն Եսեբոնայ... եւ քննեաց զորդիսն Սաովնայ։
45 Որոգայթից փախչողները հասան Եսեբոնի տանիքների տակ, բայց Եսեբոնից կրակ դուրս եկաւ, ու Սեհոն քաղաքից՝ բոց, լափեց Մովաբի իշխաններին եւ փորձութեան ենթարկեց ամոնացիներին:
45 «Ուժէն փախչողները* Եսեբոնի հովանիին տակ կայնեցան. Բայց Եսեբոնէն կրակ Ու Սեհոնի մէջէն բոց ելաւ Եւ Մովաբին ծայրը Ու աղաղակողներուն գագաթը կերաւ։
zohrab-1805▾ eastern-1994▾ western am▾
48:4548:45 Под тенью Есевона остановились бегущие, обессилев; но огонь вышел из Есевона и пламя из среды Сигона, и пожрет бок Моава и темя сыновей мятежных.
48:45 בְּ bᵊ בְּ in צֵ֥ל ṣˌēl צֵל shadow חֶשְׁבֹּ֛ון ḥešbˈôn חֶשְׁבֹּון Heshbon עָמְד֖וּ ʕāmᵊḏˌû עמד stand מִ mi מִן from כֹּ֣חַ kkˈōₐḥ כֹּחַ strength נָסִ֑ים nāsˈîm נוס flee כִּֽי־ kˈî- כִּי that אֵ֞שׁ ʔˈēš אֵשׁ fire יָצָ֣א yāṣˈā יצא go out מֵ mē מִן from חֶשְׁבֹּ֗ון ḥešbˈôn חֶשְׁבֹּון Heshbon וְ wᵊ וְ and לֶֽהָבָה֙ lˈehāvā לֶהָבָה flame מִ mi מִן from בֵּ֣ין bbˈên בַּיִן interval סִיחֹ֔ון sîḥˈôn סִיחֹון Sihon וַ wa וְ and תֹּ֨אכַל֙ ttˈōḵal אכל eat פְּאַ֣ת pᵊʔˈaṯ פֵּאָה corner מֹואָ֔ב môʔˈāv מֹואָב Moab וְ wᵊ וְ and קָדְקֹ֖ד qoḏqˌōḏ קָדְקֹד scalp בְּנֵ֥י bᵊnˌê בֵּן son שָׁאֹֽון׃ šāʔˈôn שָׁאֹון roar
48:45. in umbra Esebon steterunt de laqueo fugientes quia ignis egressus est de Esebon et flamma de medio Seon et devorabit partem Moab et verticem filiorum tumultusThey that fled from the snare stood in the shadow of Hesebon: but there came a fire out of Hesebon, and a flame out of the midst of Seon, and it shall devour part of Moab, and the crown of the head of the children of tumult.
45. They that fled stand without strength under the shadow of Heshbon: for a fire is gone forth out of Heshbon, and a flame from the midst of Sihon, and hath devoured the corner of Moab, and the crown of the head of the tumultuous ones.
48:45. Those fleeing from the snare stood in the shadow of Heshbon. For a fire has gone forth from Heshbon, and a flame from the midst of Sihon, and it will devour the portion of Moab, and the top of the head of the sons of tumult.
48:45. They that fled stood under the shadow of Heshbon because of the force: but a fire shall come forth out of Heshbon, and a flame from the midst of Sihon, and shall devour the corner of Moab, and the crown of the head of the tumultuous ones.
They that fled stood under the shadow of Heshbon because of the force: but a fire shall come forth out of Heshbon, and a flame from the midst of Sihon, and shall devour the corner of Moab, and the crown of the head of the tumultuous ones:

48:45 Под тенью Есевона остановились бегущие, обессилев; но огонь вышел из Есевона и пламя из среды Сигона, и пожрет бок Моава и темя сыновей мятежных.
48:45
בְּ bᵊ בְּ in
צֵ֥ל ṣˌēl צֵל shadow
חֶשְׁבֹּ֛ון ḥešbˈôn חֶשְׁבֹּון Heshbon
עָמְד֖וּ ʕāmᵊḏˌû עמד stand
מִ mi מִן from
כֹּ֣חַ kkˈōₐḥ כֹּחַ strength
נָסִ֑ים nāsˈîm נוס flee
כִּֽי־ kˈî- כִּי that
אֵ֞שׁ ʔˈēš אֵשׁ fire
יָצָ֣א yāṣˈā יצא go out
מֵ מִן from
חֶשְׁבֹּ֗ון ḥešbˈôn חֶשְׁבֹּון Heshbon
וְ wᵊ וְ and
לֶֽהָבָה֙ lˈehāvā לֶהָבָה flame
מִ mi מִן from
בֵּ֣ין bbˈên בַּיִן interval
סִיחֹ֔ון sîḥˈôn סִיחֹון Sihon
וַ wa וְ and
תֹּ֨אכַל֙ ttˈōḵal אכל eat
פְּאַ֣ת pᵊʔˈaṯ פֵּאָה corner
מֹואָ֔ב môʔˈāv מֹואָב Moab
וְ wᵊ וְ and
קָדְקֹ֖ד qoḏqˌōḏ קָדְקֹד scalp
בְּנֵ֥י bᵊnˌê בֵּן son
שָׁאֹֽון׃ šāʔˈôn שָׁאֹון roar
48:45. in umbra Esebon steterunt de laqueo fugientes quia ignis egressus est de Esebon et flamma de medio Seon et devorabit partem Moab et verticem filiorum tumultus
They that fled from the snare stood in the shadow of Hesebon: but there came a fire out of Hesebon, and a flame out of the midst of Seon, and it shall devour part of Moab, and the crown of the head of the children of tumult.
48:45. Those fleeing from the snare stood in the shadow of Heshbon. For a fire has gone forth from Heshbon, and a flame from the midst of Sihon, and it will devour the portion of Moab, and the top of the head of the sons of tumult.
48:45. They that fled stood under the shadow of Heshbon because of the force: but a fire shall come forth out of Heshbon, and a flame from the midst of Sihon, and shall devour the corner of Moab, and the crown of the head of the tumultuous ones.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
45: Здесь есть сходство с кн. Чис. XXI:28: и 29, где идет речь о пламени войны, которое из Есевона (при Сигоне) пожрало Моавитскую страну. То же самое повторится снова: из Есевона придет погибель на Моава (ср. ст. 2). — Под тению Есевона… Смысл этого трудного выражения и следующих за ним слов лучше всего передать так: спасения моавитяне не найдут. Они подойдут к Есевону, городу крепкому, но этот город уже занят врагами, и отсюда не спасение, а огонь выйдет на Моавитскую землю. Этот город, древнее жилище царя Сигона, изведет из себя пламя (неприятельские войска, которые будут иметь опорный пункт в этом городе) и это пламя сожжет Моава — его бока и темя, т. е. доберется до крайних пунктов земли моавитской и до самых укрепленных и возвышенных ее пунктов. — Сыновья мятежные — название моавитян, которые постоянно готовы были нападать на евреев и производить среди них смятение.
Adam Clarke: Commentary on the Bible - 1831
48:45: They that fled stood under the shadow of Heshbon - Heshbon being a fortified place, they who were worsted in the fight fled to it, and rallied under its walls; but, instead of safety, they found themselves disappointed, betrayed, and ruined. See Jer 48:2 (note), and the note there.
But a fire shall come forth out of Heshbon - Jeremiah has borrowed this part of his discourse from an ancient poet quoted by Moses, Num 21:28 (note); where see the notes.
The crown of the head - The choicest persons of the whole nation.
Albert Barnes: Notes on the Bible - 1834
48:45: Because of the force - Rather, without force. Translate it: "The fugitives have stood, (i. e., halted) powerless in the shadow of Heshbon." As Heshbon was the capital of the Ammonites, the sense is that the defeated Moabites looked to Ammon for protection.
But afire ... - Not only will Ammon refuse aid to Moab, but her ruin is to come forth from Heshbon. To show this Jeremiah has recourse to the old triumphal poetry of the Mosaic age (marginal reference).
The corner - i. e., of the beard ..."the crown of the head." The fire of war consumes both far and near, both hair and beard, i. e., everything that it can singe and destroy.
The tumultuous ones - literally, "sons of the battle-shout," the brave Moabite warriors.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:45: a fire: Num 21:28; Amo 2:2
devour: Num 24:17; Zac 10:4; Mat 21:42
tumultuous ones: Heb. children of noise
Carl Friedrich Keil and Franz Delitzsch
48:45
Conclusion. - Jer 48:45. "Under the shadow of Heshbon stand fugitives, powerless; for a fire goes out from Heshbon, and a flame from Sihon, and devours the region of Moab, and the crown of the head of the sons of tumult. Jer 48:46. Woe unto thee, Moab! the people of Chemosh are perished! for thy sons are taken away into captivity, and thy daughters into captivity. Jer 48:47. Yet will I turn the captivity of Moab at the end of the days, saith Jahveh. Thus far is the judgment of Moab."
From Heshbon issued the resolution to annihilate Moab (Jer 48:2); to Heshbon the prophecy finally returns. "In the shadow of Heshbon stand fugitives, powerless' (מכּח, with מן privative), where, no doubt, they were seeking refuge; cf. Is 30:2-3. The fugitives can only be Moabites. Here it is astonishing that they seek refuge in Heshbon, since the enemy comes from the north, and according to Jer 48:2, it is in Heshbon that the resolution to destroy Moab was formed; and judging from Jer 49:3, that city was then in the hands of the Ammonites. Hence Hitzig and Graf miss the connection. Hitzig thinks that the whole clause was inserted by a glosser, who imagined the town belonged to Moab, perhaps allowing himself to be misled in this by Num 21:27, "Come to Heshbon." Graf, on the other hand, is of opinion that the fugitives are seeking the protection of the Ammonites in Heshbon, but do not find it: hence he would take the כּי which follows in the adversative sense of "however" or "rather;" but this is against the use of the word, and cannot be allowed. The tenor of the words, "Fugitives stand under the shadow of Heshbon," does not require us to assume that people had fled to Heshbon out of the whole of Moab. Let us rather think of fugitives from the environs of Heshbon, who seek refuge in this fortified town, from the enemy advancing from the north, but who find themselves disappointed in their expectation, because from this city there bursts forth the fire of war which destroys Moab. The thought merely serves the purpose of attaching to it the utterances which follow regarding Moab; but from Jer 48:43 and Jer 48:44 alone, it is evident that escape will be impossible. In proof of this he mentions the flight to Heshbon, that he may have an opportunity of introducing a portion of the old triumphal songs of the Mosaic age, with which he wished to conclude his prophecy, Jer 48:45 and Jer 48:46. The fugitives stand powerless, i.e., exhausted and unable to flee any further, while Heshbon affords them no refuge. For there bursts forth from it the fire that is to destroy the whole of Moab. The words from "for a fire," etc., on to the end of Jer 48:46, are a free imitation of some strophes out of an ancient song, in which poets of the Mosaic period celebrated the victory of Israel over Sihon the king of the Amorites, who had conquered the greater portion of Moab; but with this here is interwoven a passage from the utterances of Balaam the seer, regarding the fall of Moab, found in Num 24:17, viz., from ותּאכל to בּני שׁאון. These insertions are made for the purpose of showing that, through this judgment which is now coming upon Moab, not only those ancient sayings, but also the prophecy of Balaam, will find their full accomplishment. Just as in the time of Moses, so now also there again proceeds from Heshbon the fire of war which will consume Moab. The words, "for a fire has gone out from Heshbon," are a verbatim repetition of what we find in Num 21:28, with the single exception that אשׁ is here, as in Ps 104:4, construed as masculine, and thus takes יצא instead of יצאה; but this change, of course, does not affect the meaning of the words. The next clause runs, in Numbers, l.c., להבה מקּרית סיחון, but here ולהבה מבּין; this change into מבּין is difficult to account for, so that J. D. Michaelis and Ewald would alter it into מבּית.
There is no need for refuting the assumption of Raschi and Ngelsbach, that Sihon stands for the city of Sihon; or the fancy of Morus and Hitzig, that an old glosser imagined Sihon was a town instead of a king. When we consider that the burning of Heshbon by the Israelites, celebrated in that ancient song, was brought on by Sihon the Amorite king, since the Israelites were not to make war on Moab, and only fought against Sihon, who had made Heshbon his residence, there can be no doubt that Jeremiah purposely changed מקּרית into מבּין סיחון, in order to show that Sihon was the originator of the fire which consumed Heshbon. By this latter expression Jeremiah seeks to intimate that, in Nebuchadnezzar and the Chaldean army, there will arise against the Moabites another Sihon, from whose legions will burst forth the flame that is to consume Moab. מבּין, "from between," is to be explained on the ground that Sion is not viewed as a single individual, but as the leader of martial hosts. This fire will "devour the region of Moab, and the crown of the head of the sons of tumult." These words have been taken by Jeremiah from Balaam's utterance regarding Moab, Num 24:17, and embodied in his address after some transformation. What Balaam announces regarding the ruler (Star and Sceptre) that is to arise out of Israel, viz., "he shall smite the region of Moab, and dash in pieces the sons of tumult," Jeremiah has transferred to the fire: accordingly, he has changed וּמחץ into ותּאכל, and וקרקר into וקדקד. Several commentators understand פאה as signifying the margin of the beard (Lev 19:27; Lev 21:5); but the mention of the crown of the head in the parallel member does not require this meaning, for פאה does not signify the corner of the beard, except when found in combination with ראשׁ or זקן. The singeing of the margin of the beard seems, in connection with the burning of the crown, too paltry and insignificant. As in the fundamental passage פּאתי signify the sides of Moab, so here פאה is the side of the body, and קדקד the head. בּני שׁאון, homines tumultuosi, are the Moabites with their imperious disposition; cf. Jer 48:29.
Jer 48:46
Jer 48:46 is again derived from the ancient poem in Num 21, but the second half of the verse is altered. The bold figure which represents Chemosh the god of the Moabites as delivering his people up to captivity, is continued in the literal statement of the case; Moab's sons and daughters, i.e., its population, are carried away by the enemy into captivity.
Jer 48:47
This infliction of judgment, however, on the Moabites, is not to prove a complete annihilation of them. At the end of the days, i.e., in the Messianic times (see on Jer 23:20), there is in store for them a turn in their fortunes, or a restoration. For שׁוּב שׁבוּת, see on Jer 29:14. Cf. the similar promise for Egypt, Jer 46:26; Ammon and Elam, Jer 49:6 and Jer 49:39. The last clause, "Thus far," etc., is an addition made by the editor, when this oracle was received into the collection of Jeremiah's prophecies; cf. Jer 51:64. משׁפּט means the prophecy regarding Moab with respect to its contents.
As to the fulfilment of the threatened ruin, Josephus (Antt. x. 9. 7) states that Nebuchadnezzar, in the fifth year after the destruction of Jerusalem, made war on the Moabites and subdued them. This statement is not to be questioned, though the date given should be incorrect. We have no other sources of information regarding this people. After the return of the Israelites from Babylon, the Moabites are no longer mentioned as a people, except in Ezra 9:1; Neh 13:1, Neh 13:23, where it is stated that some Israelites had married Moabitish wives; nor is any mention made of this people in the books of the Maccabees, which, however, relate the wars of Judas Maccabeus with the Ammonites and Edomites (1 Macc. 5:3 and 6, cf. 4:61); neither is there any further notice taken of them in Josephus, who only now and then speaks of Moab, i.e., the country and its towns (Antt. xiii. 14. 2, 15. 4; Bell. Jud. iii. 3. 3, iv. 8. 2). This name seems to have been merged, after the exile, in that of the Arabians. But the disappearance of the name of this people does not exclude the probability that descendants continued to exist, who, when Christianity spread in the country to the east of the Jordan, were received into the communion of the Christian church.
Geneva 1599
48:45 They that fled stood under the shadow (z) of Heshbon because of the force: but (a) a fire shall come out of Heshbon, and a flame from the midst of Sihon, and shall devour the corner of Moab, and the crown of the head of the tumultuous ones.
(z) They fled there thinking to have comfort from the Amorites.
(a) The Amorites had destroyed the Moabites in times past, and now because of their power the Moabites will seek them for help.
John Gill
48:45 They that fled stood under the shadow of Heshbon, because of the force,.... Heshbon was a strong city in the land of Moab, to which many of the Moabites betook themselves in this time of their calamity; thinking they should be sheltered, under the protection of it, from the fury of the Chaldean army; hither they fled, and here they stood, imagining they were safe, "because of the force"; because of the strength of the city of Heshbon, as Kimchi; or because of the force of their enemies, for fear of them, as Kimchi's father; or for want of strength, because they had no more strength to flee, and therefore stopped there, so Jarchi and Abarbinel: but the words should rather be rendered, "they that stood under the shadow of Heshbon"; thinking themselves safe, but now perceiving danger, "fled with strength" (r); or as swiftly as they could, and with all the strength they had, that they might, if possible, escape from thence:
for a fire (s) (for so it should be rendered, and not "but a fire")
shall come forth out of Heshbon, and a flame from the midst of Sihon; the same with Heshbon; so called from Sihon, an ancient king of it; the meaning is, that the Chaldeans should make themselves masters of Heshbon, this strong city, in which the Moabites trusted; and from thence should go out like a flame of fire, and spread themselves all over the country, and destroy it: what was formerly said of the Amorites, who took the land of Moab out of the hands of the king of it, and it became afterwards a proverbial expression, is here applied to the Chaldeans; see Num 21:26; so the Targum, by a flame of fire, understands warriors:
and shall devour the corner of Moab; the whole country, even to the borders of it. The Targum is,
"and shall slay the princes of Moab;''
so great men are sometimes called corners; see Zech 10:4;
and the crown of the head of the tumultuous ones; not of the common people that were tumultuous and riotous, but of the great ones, who swaggered and boasted, and made a noise about their strength and riches; but now should have their heads broke, and their pride and glory laid in the dust. So the Targum,
"and the nobles, the children of noise.''
(r) "ex virbus (soil. suis) erunt fugientes", Schmidt. (s) "quia ignis", V. L. Pagninus, Montanus, Cocceius, Schmidt.
John Wesley
48:45 Heshbon - Heshbon was it seems a place of force. The crown - That is, the glory.
Robert Jamieson, A. R. Fausset and David Brown
48:45 under . . . shadow of Heshbon--They thought that they would be safe in Heshbon.
because of the force--that is, "they that fled because of the force" of the enemy: they that fled from it. GLASSIUS translates, "through want of strength." So the Hebrew particle is translated (Ps 109:24), "faileth of fatness," that is, "faileth through want of fatness"; also Lam 4:9.
but a fire, &c.--copied in part from Sihon's hymn of victory (Num 21:27-28). The old "proverb" shall hold good again. As in ancient times Sihon, king of the Amorites, issued forth from his city, Heshbon, as a devouring "flame" and consumed Moab, so now the Chaldeans, making Heshbon their starting-point, shall advance to the destruction of Moab.
midst of Sihon--that is, the city of Sihon.
corner of Moab--that is, Moab from one corner to the other.
crown of . . . head--the most elevated points of Moab. Making some alterations, he here copies Balaam's prophecy (Num 24:17). Margin there translates "princes" for corners; if so, "crown of . . . head" here refers to the nobles.
tumultuous ones--sons of tumult; those who have tumultuously revolted from Babylon. Heshbon passed from the Amorite to the Israelite sway. Moab had wrested it from Israel and helped the Chaldeans against the Jews; but revolting from Babylon, they brought ruin on themselves in turn.
48:4648:46: Վա՛յ քեզ Մովաբ, կորուսեր զժողովուրդն Քամովսայ. զի առա՛ն ուստերք նորա եւ դստերք նորա ՚ի գերութիւն։
46 Վա՜յ քեզ, Մովա՛բ, որ կորցրիր Քամոսի ժողովրդին, քանզի նրա որդիներն ու դուստրերը գերեվարուեցին:
46 Վա՜յ քեզի, Մովաբ, Քամովսի ժողովուրդը կորսուեցաւ. Քանզի քու տղաքներդ գերի առնուեցան Ու աղջիկներդ՝ գերութեան։
Վա՜յ քեզ, Մովաբ, [747]կորուսեր զժողովուրդն`` Քամովսայ. զի առան ուստերք [748]նորա եւ դստերք [749]նորա ի գերութիւն:

48:46: Վա՛յ քեզ Մովաբ, կորուսեր զժողովուրդն Քամովսայ. զի առա՛ն ուստերք նորա եւ դստերք նորա ՚ի գերութիւն։
46 Վա՜յ քեզ, Մովա՛բ, որ կորցրիր Քամոսի ժողովրդին, քանզի նրա որդիներն ու դուստրերը գերեվարուեցին:
46 Վա՜յ քեզի, Մովաբ, Քամովսի ժողովուրդը կորսուեցաւ. Քանզի քու տղաքներդ գերի առնուեցան Ու աղջիկներդ՝ գերութեան։
zohrab-1805▾ eastern-1994▾ western am▾
48:4648:46 Горе тебе, Моав! погиб народ Хамоса, ибо сыновья твои взяты в плен, и дочери твои в пленение.
48:46 אֹוי־ ʔôy- אֹוי woe לְךָ֣ lᵊḵˈā לְ to מֹואָ֔ב môʔˈāv מֹואָב Moab אָבַ֖ד ʔāvˌaḏ אבד perish עַם־ ʕam- עַם people כְּמֹ֑ושׁ kᵊmˈôš כְּמֹושׁ Chemosh כִּֽי־ kˈî- כִּי that לֻקְּח֤וּ luqqᵊḥˈû לקח take בָנֶ֨יךָ֙ vānˈeʸḵā בֵּן son בַּ ba בְּ in † הַ the שֶּׁ֔בִי ššˈevî שְׁבִי captive וּ û וְ and בְנֹתֶ֖יךָ vᵊnōṯˌeʸḵā בַּת daughter בַּ ba בְּ in † הַ the שִּׁבְיָֽה׃ ššivyˈā שִׁבְיָה captives
48:46. vae tibi Moab peristi popule Chamos quia conprehensi sunt filii tui et filiae tuae in captivitatemWoe to thee, Moab, thou hast persisted, O people of Chamos: for thy sons, and thy daughters are taken captives.
46. Woe unto thee, O Moab! the people of Chemosh is undone: for thy sons are taken away captive, and thy daughters into captivity.
48:46. Woe to you, O Moab! You have been ruined, O people of Chemosh! For your sons and your daughters have been taken into captivity.
48:46. Woe be unto thee, O Moab! the people of Chemosh perisheth: for thy sons are taken captives, and thy daughters captives.
Woe be unto thee, O Moab! the people of Chemosh perisheth: for thy sons are taken captives, and thy daughters captives:

48:46 Горе тебе, Моав! погиб народ Хамоса, ибо сыновья твои взяты в плен, и дочери твои в пленение.
48:46
אֹוי־ ʔôy- אֹוי woe
לְךָ֣ lᵊḵˈā לְ to
מֹואָ֔ב môʔˈāv מֹואָב Moab
אָבַ֖ד ʔāvˌaḏ אבד perish
עַם־ ʕam- עַם people
כְּמֹ֑ושׁ kᵊmˈôš כְּמֹושׁ Chemosh
כִּֽי־ kˈî- כִּי that
לֻקְּח֤וּ luqqᵊḥˈû לקח take
בָנֶ֨יךָ֙ vānˈeʸḵā בֵּן son
בַּ ba בְּ in
הַ the
שֶּׁ֔בִי ššˈevî שְׁבִי captive
וּ û וְ and
בְנֹתֶ֖יךָ vᵊnōṯˌeʸḵā בַּת daughter
בַּ ba בְּ in
הַ the
שִּׁבְיָֽה׃ ššivyˈā שִׁבְיָה captives
48:46. vae tibi Moab peristi popule Chamos quia conprehensi sunt filii tui et filiae tuae in captivitatem
Woe to thee, Moab, thou hast persisted, O people of Chamos: for thy sons, and thy daughters are taken captives.
48:46. Woe to you, O Moab! You have been ruined, O people of Chemosh! For your sons and your daughters have been taken into captivity.
48:46. Woe be unto thee, O Moab! the people of Chemosh perisheth: for thy sons are taken captives, and thy daughters captives.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
48:46: The people of Chemosh - The Moabites, who worshipped Chemosh as their supreme god.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:46: Woe: Num 21:29
the people: Jer 48:7, Jer 48:13; Jdg 11:24; Kg1 11:7; Kg2 23:13
captives: Heb. in captivity
Geneva 1599
48:46 Woe be to thee, O Moab! the people of (b) Chemosh perisheth: for thy sons are taken captives, and thy daughters captives.
(b) Who vaunted themselves of their idol as though he could have defended them.
John Gill
48:46 Woe be unto thee, O Moab! the people of Chemosh perisheth,.... The inhabitants of Moab, who worshipped the idol Chemosh; of which see Jer 48:7; and so called his people, as Israel were called the people of the Lord; now these, notwithstanding their idol, whom they worshipped, and in whom they trusted, should perish; and sad and deplorable would be their condition and circumstances:
for thy sons are taken captives, and thy daughters captives; this explains the woe that should come upon them, and in what sense they should perish; since their sons and daughters, who they hoped would have continued their name and nation, were taken, and would be carried captives into Babylon; see Num 21:29.
Robert Jamieson, A. R. Fausset and David Brown
48:46 Copied from Num 21:29.
48:4748:47: Եւ դարձուցից զգերութիւնն Մովաբու յաւուրս յետինս՝ ասէ Տէր[11695]։ Մինչեւ ցա՛յս վայր են դատաստանք Մովաբու։[11695] Ոմանք. Եւ դարձուցից զգերութիւնն Յակոբու յա՛՛։ Յօրինակին. Յաւուրս յետին։
47 Բայց վերջին օրերը, - ասում է Տէրը, - Մովաբի գերեալներին պիտի վերադարձնեմ»: Մովաբի դատաստանը մինչեւ այստեղ է լինելու:
47 Բայց վերջին օրերը Մովաբը գերութենէ պիտի դարձնեմ», կ’ըսէ Տէրը։Մովաբին դատաստանը մինչեւ հոս է։
Եւ դարձուցից զգերութիւնն Մովաբու յաւուրս յետինս, ասէ Տէր: Մինչեւ ցայս վայր են դատաստանք Մովաբու:

48:47: Եւ դարձուցից զգերութիւնն Մովաբու յաւուրս յետինս՝ ասէ Տէր[11695]։ Մինչեւ ցա՛յս վայր են դատաստանք Մովաբու։
[11695] Ոմանք. Եւ դարձուցից զգերութիւնն Յակոբու յա՛՛։ Յօրինակին. Յաւուրս յետին։
47 Բայց վերջին օրերը, - ասում է Տէրը, - Մովաբի գերեալներին պիտի վերադարձնեմ»: Մովաբի դատաստանը մինչեւ այստեղ է լինելու:
47 Բայց վերջին օրերը Մովաբը գերութենէ պիտի դարձնեմ», կ’ըսէ Տէրը։Մովաբին դատաստանը մինչեւ հոս է։
zohrab-1805▾ eastern-1994▾ western am▾
48:4748:47 Но в последние дни возвращу плен Моава, говорит Господь. Доселе суд на Моава.
48:47 וְ wᵊ וְ and שַׁבְתִּ֧י šavtˈî שׁוב gather שְׁבוּת־ šᵊvûṯ- שְׁבוּת captivity מֹואָ֛ב môʔˈāv מֹואָב Moab בְּ bᵊ בְּ in אַחֲרִ֥ית ʔaḥᵃrˌîṯ אַחֲרִית end הַ ha הַ the יָּמִ֖ים yyāmˌîm יֹום day נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH עַד־ ʕaḏ- עַד unto הֵ֖נָּה hˌēnnā הֵנָּה here מִשְׁפַּ֥ט mišpˌaṭ מִשְׁפָּט justice מֹואָֽב׃ ס môʔˈāv . s מֹואָב Moab
48:47. et convertam captivitatem Moab in novissimis diebus ait Dominus hucusque iudicia MoabAnd I will bring back the captivity of Moab in the last days, saith the Lord. Hitherto the judgments of Moab.
47. Yet will I bring again the captivity of Moab in the latter days, saith the LORD. Thus far is the judgment of Moab.
48:47. But I will convert the captivity of Moab in the last days, says the Lord.” Such are the judgments of Moab thus far.
48:47. Yet will I bring again the captivity of Moab in the latter days, saith the LORD. Thus far [is] the judgment of Moab.
Yet will I bring again the captivity of Moab in the latter days, saith the LORD. Thus far [is] the judgment of Moab:

48:47 Но в последние дни возвращу плен Моава, говорит Господь. Доселе суд на Моава.
48:47
וְ wᵊ וְ and
שַׁבְתִּ֧י šavtˈî שׁוב gather
שְׁבוּת־ šᵊvûṯ- שְׁבוּת captivity
מֹואָ֛ב môʔˈāv מֹואָב Moab
בְּ bᵊ בְּ in
אַחֲרִ֥ית ʔaḥᵃrˌîṯ אַחֲרִית end
הַ ha הַ the
יָּמִ֖ים yyāmˌîm יֹום day
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
עַד־ ʕaḏ- עַד unto
הֵ֖נָּה hˌēnnā הֵנָּה here
מִשְׁפַּ֥ט mišpˌaṭ מִשְׁפָּט justice
מֹואָֽב׃ ס môʔˈāv . s מֹואָב Moab
48:47. et convertam captivitatem Moab in novissimis diebus ait Dominus hucusque iudicia Moab
And I will bring back the captivity of Moab in the last days, saith the Lord. Hitherto the judgments of Moab.
48:47. But I will convert the captivity of Moab in the last days, says the Lord.” Such are the judgments of Moab thus far.
48:47. Yet will I bring again the captivity of Moab in the latter days, saith the LORD. Thus far [is] the judgment of Moab.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
47: Последние дни — см. ХХIII:20.

Особое замечание. Чем объяснить близкое сходство многих выражений пророчества о Моаве с пророчествами Исаии (XV и XVI гл.)? Можно полагать, что изречения пророческие о соседних народах, составленные древними пророками, считались у евреев общим национальным достоянием и постоянно повторялись, так что и Иеремия естественно говорил в своем пророчестве этими привычными для слуха иудеев словами Исаии. Точно так же он пользуется, очевидно, и хорошо знакомыми народу изречениями Моисея, Амоса и Софонии. — Что касается исполнения угроз Иеремии, то они осуществились при Навуходоносоре, который в пятом году по разрушении Иерусалима покорил аммонитян и моавитян (Иос. Фл. Древности, X, 9, 7).
Adam Clarke: Commentary on the Bible - 1831
48:47: Will I bring again the captivity of Moab in the latter days - I have already expressed doubts (see Jer 48:42) whether the Moabites were ever restored to their national distinction. The expressions in this chapter, relative to their total destruction as a people, are so strong and so frequent, that they leave little room for a limited interpretation. That many of them returned on the edict of Cyrus by virtue of which the Jews were restored, I doubt not; but neither the Ammonites, Moabites, Philistines, nor even the Jews themselves were ever restored to their national consequence. Perhaps the restoration spoken of here which was to take place in the latter days, may mean the conversion of these people, in their existing remnants, to the faith of the Gospel. Several judicious interpreters are of this opinion. The Moabites were partially restored; but never, as far as I have been able to learn, to their national consequence. Their conversion to the Christian faith must be the main end designed by this prophecy.
Albert Barnes: Notes on the Bible - 1834
48:47: Bring again the captivity - (Or, "restore the prosperity.") A similar promise is given to Egypt, Ammon, and Elam Jer 46:26; Jer 49:6.
Thus far ... Moab - An editorial note by the same hand as the last words of Jer 51:64.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:47: Yet will I bring: Many of the Moabites were afterwards restored to their country by Cyrus, as we learn from Josephus; but they never were restored to their national consequence; and perhaps their restoration in the latter days refers to the conversion of their scattered remnants to the gospel. Jer 46:26, Jer 49:6, Jer 49:39; Isa 18:7, Isa 19:18-23, Isa 23:18; Eze 16:53-55
in the latter: Jer 23:20, Jer 30:24; Num 24:14; Deu 4:30, Deu 31:29; Job 19:25; Eze 38:8; Dan 2:28; Dan 10:14; Hos 3:5
Geneva 1599
48:47 Yet will I bring again the captivity of Moab in the (c) latter days, saith the LORD. Thus far [is] the judgment of Moab.
(c) That is, they will be restored by the Messiah.
John Gill
48:47 Yet will I bring again the captivity of Moab in the latter day, saith the Lord,.... Some think this is added, not so much for the sake of Moab as of the Jews, to assure them of their return from captivity, as had been promised them, since this would be the case even of Moab. It had a literal accomplishment under Cyrus, as is thought, when they were restored to their land; and certain it is they were a people in the times of Alexander, or King Jannaeus, who subdued them, as Josephus (t) relates: and it had a spiritual one in the times of the Messiah, in the conversion of some of these people, as very probably in the first times of the Gospel; so it will have in the latter day; see Is 11:14. Kimchi interprets it of the days of the Messiah. For though that people are no more, yet there are a people which inhabit their country, who will, at least many of them, be converted, when the fulness of the Gentiles is brought in; and it is no unusual thing in Scripture for the present inhabitants of many countries to be called after those who formerly inhabited them, as the Turks are often called Assyrians;
thus far is the judgment of Moab; that is, either so long, unto the latter days, will the judgment of Moab continue. So the Targum,
"hitherto to execute vengeance of judgment on Moab;''
or rather, thus far is the prophecy concerning the destruction of Moab; this is the conclusion of it; here it ends, being a long one.
(t) Antiqu. l. 13. c. 13. sect 5.
John Wesley
48:47 Bring again - It seems this is to be understood of a spiritual reduction of them, by calling them into the kingdom of the Messiah.
Robert Jamieson, A. R. Fausset and David Brown
48:47 Restoration promised to Moab, for the sake of righteous Lot, their progenitor (Gen 19:37; Ex 20:6; Ps 89:30-33). Compare as to Egypt, Jer 46:26; Ammon, Jer 49:6; Elam, Jer 49:39. Gospel blessings, temporal and spiritual, to the Gentiles in the last days, are intended.
The event of the prophecy as to Ammon preceded that as to Moab (see on Jer 49:3); and in Ezek 21:26-28, the destruction of Ammon is subjoined to the deposition of Zedekiah.