Երեմիա / Jeremiah - 7 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1–15. Гнев Божий над Иерусалимом и его храмом. 16–20. Просьбы пророка за народ — напрасны. 21–28. Жертвы также не принесут никакой пользы при непослушании иудеев Иегове. 29–34. Страшное наказание постигнет отступников
1-15: Иудеи слишком надеялись на свою безопасность, полагая, что Иегова не позволит разрушить Свой храм. Но безопасность эту Бог может обещать им только в случае их исправления. Теперь же, когда самый храм Иеговы они сделали прибежищем для преступников всякого рода, они могут ожидать только его разрушения и погибели всего своего государства.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The prophet having in God's name reproved the people for their sins, and given them warning of the judgments of God that were coming upon them, in this chapter prosecutes the same intention for their humiliation and awakening. I. He shows them the invalidity of the plea they so much relied on, that they had the temple of God among them and constantly attended the service of it, and endeavours to take them off from their confidence in their external privileges and performances, ver. 1-11. II. He reminds them of the desolations of Shiloh, and foretels that such should be the desolations of Jerusalem, ver. 12-16. III. He represents to the prophet their abominable idolatries, for which he was thus incensed against them, ver. 17-20. IV. He sets before the people that fundamental maxim of religion that "to obey is better than sacrifice" (1 Sam. xv. 22), and that God would not accept the sacrifices of those that obstinately persisted in disobedience, ver. 21-28. V. He threatens to lay the land utterly waste for their idolatry and impiety, and to multiply their slain as they had multiplied their sin, ver. 29-34.
Adam Clarke: Commentary on the Bible - 1831
Mere begins another section of prophecy, ending with the ninth chapter. It opens with exhorting to amendment of life, without which the confidence of the Jews in their temple is declared vain, Jer 7:1-11. God bids them take warning from the fate of their brethren the Israelites, who had been carried away captive on account of their sins without any regard to that sacred place, (Shiloh), where the ark of God once resided, Jer 7:12-15. The iniquities of Judah are so great in the sight of God that the prophet is commanded not to intercede for the people, Jer 7:16; the more especially as they persisted in provoking God by their idolatrous practices, Jer 7:17-20. The Jewish sacrifices, if not accompanied with obedience to the moral law, are of no avail, Jer 7:21-24. Notwithstanding the numerous messages of mercy from the time of the exodus, the people revolted more and more; and have added to their other sins this horrible evil, the setting up of their abominations in the temple of Jehovah; or, in other words, they have encumbered the Mosaic economy, which shadowed forth the glorious truths of Christianity, with a heterogeneous admixture of the idolatrous, impure, and cruel rites of heathenism; consequently, the whole land shall be utterly desolated, Jer 7:25-34.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jer 7:1, Jeremiah is sent to call to true repentance, to pRev_ent the Jews' captivity; Jer 7:8, He rejects their vain confidence, Jer 7:12. by the example of Shiloh; Jer 7:17, He threatens them for their idolatry; Jer 7:21, He rejects the sacrifices of the disobedient; Jer 7:29, He exhorts to mourn for their abominations in Tophet; Jer 7:32, and the judgments for the same.
Carl Friedrich Keil and Franz Delitzsch

The Vanity of Putting Trust in the Temple and in the Sacrificial Service, and the Way to Safety and Life - Jeremiah 7-10
This discourse divides itself into three sections. Starting with the people's confident reliance in the possession of the temple and the legal sacrificial worship, Jeremiah in the first section, by pointing to the destruction of Shiloh, where in the old time the sanctuary of the ark of the covenant had been, shows that Jerusalem and Judah will not escape the fate of Shiloh and the kingdom of Ephraim, in case they persist in their stiffneckedness against the Lord their God (Jer 7:1-8:3). For the confirmation of this threatening he goes on, in the second section, further to tell of the people's determined resistance to all reformation, and to set forth the terrible visitation which hardened continuance in sin draws down on itself (Jer 8:4-9:21). To the same end he finally, in the third section, points out the means of escape from impending destruction, showing that the way to safety and life lies in acknowledging the Lord as the only, everlasting, and almighty God, and in seeing the nothingness of the false gods; and, as the fruit of such knowledge, he inculcates the fear of the Lord, and self-humiliation under His mighty hand (Jer 9:22-10:25).
This discourse also was not uttered at any one particular time before the people in the temple, and in the shape in which it comes before us; but it has been gathered into one uniform whole, out of several oral addresses delivered in the temple by Jeremiah upon various occasions in the days of Josiah. According to Jer 26, Jeremiah, at the beginning of the reign of Jehoiakim, and in the court of the temple before the people, uttered the threatening that if they would not hear the words addressed to them by the prophets, nor reform their lives, the Lord would make the temple like Shiloh, and make the city a curse to all nations. For this speech he was found worthy of death by the priests and false prophets, and was saved only through the interference of the princes of the people Now the present discourse opposes to the people's vain confidence in the temple the solemn warning that the temple will share the fate of Shiloh; and hence many commentators, especially Graf and Ng., have inferred the identity of this with the discourse in Jer 26, and have referred its composition to the beginning of Jehoiakim's reign. But the agreement of the two chapters on this one point is not sufficient to justify such an inference. Jeremiah is wont often to repeat his leading thoughts in his discourses; and so it is not unlikely that more than once, during the eighteen years of his ministry under Josiah, he may have held up the fate of Shiloh and the sanctuary there, as a warning to the people which built its confidence on the possession of the temple and the performance of the legal cultus. If the foundation even of the first section of the present discourse were to be found in that given in Jer 26, taken in connection with the impression it made on the priests and prophets, with the violent feeling it excited, and the storm against Jeremiah which it called forth, then certainly the continuation of this discourse from Jer 7:16 onwards would have been something different from what we find it. In writing down the discourse, Jeremiah would certainly not have passed immediately from threatening the people with the fate of Shiloh to the repudiation of all intercessory prayers, and to the statement there made as to the sacrificial service. This we mention without entering on the discussion of the other portions of the discourse. In the whole of the rest of the discourse, as continued Jer 8-10, there is not the least trace of hostility against Jeremiah on the part of priests or people, or any hint of anything that would carry us beyond the time of Josiah into the reign of Jehoiakim.
Jeremiah 7:1-8:3
Warning against a False Trust in the Temple and the Sacrificial Service. The temple does not afford protection from the threatened punishment. If Judah does not change its manner of life, the temple will suffer the fate of Shiloh, and Judah will, like Ephraim, be rejected by the Lord (Jer 7:1-15). Neither intercession on behalf of the corrupt race, nor the multitude of its burnt and slain offerings, will turn aside from Jerusalem the visitation of wrath (Jer 7:16-28); for the Lord has cast away the hardened sinners on account of their idolatry, and will make Jerusalem and Judah a field of death (v. 29-8:3).
John Gill
INTRODUCTION TO JEREMIAH 7
In this chapter the Lord, by the prophet, calls the people of the Jews to repentance and reformation; reproves them for their vain confidence; and threatens them with destruction for their many sins, and particularly idolatry. The preface to all this is in Jer 7:1, the exhortation to amendment, encouraged to by a promise that they should dwell in the land, is in Jer 7:3, but this was not to be expected on account of the temple, and temple service; but through a thorough reformation of manners; an exercise of justice, and avoiding all oppression and idolatry, Jer 7:4, their vain confidence in the temple is exposed; they fancying that their standing there, and doing the service of it, would atone for their theft, murder, adultery, perjury, and idolatry; and that they might commit these with impunity; wherefore they are let to know, that so doing these they made the temple a house of thieves; and that for such wickedness, what the Lord had done to his place in Shiloh, which they are reminded of, he would to the temple, and to them, reject and cast them off, Jer 6:8, and seeing they also had a dependence on the prophet's prayer, he is bid not to pray for them, for his prayers would not he heard; and he is directed to observe their wretched idolatry, of which an instance is given, whereby they provoked the Lord to anger; and therefore he was determined to pour out his fury on man and beast, and on the trees and fruit of the field, Jer 7:16 and whereas they trusted in their burnt offerings and sacrifices, these are rejected, as being what were not originally commanded; but obedience to the moral law, and the precepts of it, which they refused to hearken to, though they were oft called upon to it by his servants the prophets, Jer 7:21, and it is foretold that the Prophet Jeremy would meet with the same treatment; that they would not hearken to his words, nor answer to his call; and therefore he should declare them a disobedient, incorrigible, and an unfaithful people, Jer 7:27 hence, either he, or Jerusalem, is called upon to cut off the hair, as a sign of mourning; for their rejection of the Lord, occasioned by their sins, and especially their idolatry, of which instances are given, Jer 7:29 and it is threatened that the place of their idolatry should be a place of slaughter and of burial, till there should be no room for more; and the carcasses of the rest should be the food of fowls and beasts; and all joy should cease from Judah and Jerusalem, Jer 7:32
7:17:1: Պատգամն որ եղեւ առ Երեմիա ՚ի Տեառնէ՝ եւ ասէ.
1 Ահա այն պատգամը, որ Տէրը տուեց Երեմիային՝ ասելով.
7 Տէրոջը կողմէ Երեմիային եղած խօսքն է, որ ըսաւ.
Պատգամն որ եղեւ առ Երեմիա ի Տեառնէ` եւ ասէ:

7:1: Պատգամն որ եղեւ առ Երեմիա ՚ի Տեառնէ՝ եւ ասէ.
1 Ահա այն պատգամը, որ Տէրը տուեց Երեմիային՝ ասելով.
7 Տէրոջը կողմէ Երեմիային եղած խօսքն է, որ ըսաւ.
zohrab-1805▾ eastern-1994▾ western am▾
7:17:1 Слово, которое было к Иеремии от Господа:
7:2 ἀκούσατε ακουω hear λόγον λογος word; log κυρίου κυριος lord; master πᾶσα πας all; every ἡ ο the Ιουδαία ιουδαια Ioudaia; Iuthea
7:1 הַ ha הַ the דָּבָר֙ ddāvˌār דָּבָר word אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הָיָ֣ה hāyˈā היה be אֶֽל־ ʔˈel- אֶל to יִרְמְיָ֔הוּ yirmᵊyˈāhû יִרְמְיָהוּ Jeremiah מֵ mē מִן from אֵ֥ת ʔˌēṯ אֵת together with יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
7:1. verbum quod factum est ad Hieremiam a Domino dicensThe word that came to Jeremias from the Lord, saying:
1. The word that came to Jeremiah from the LORD, saying,
7:1. The word that came to Jeremiah from the Lord, saying:
7:1. The word that came to Jeremiah from the LORD, saying,
The word that came to Jeremiah from the LORD, saying:

7:1 Слово, которое было к Иеремии от Господа:
7:2
ἀκούσατε ακουω hear
λόγον λογος word; log
κυρίου κυριος lord; master
πᾶσα πας all; every
ο the
Ιουδαία ιουδαια Ioudaia; Iuthea
7:1
הַ ha הַ the
דָּבָר֙ ddāvˌār דָּבָר word
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הָיָ֣ה hāyˈā היה be
אֶֽל־ ʔˈel- אֶל to
יִרְמְיָ֔הוּ yirmᵊyˈāhû יִרְמְיָהוּ Jeremiah
מֵ מִן from
אֵ֥ת ʔˌēṯ אֵת together with
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
7:1. verbum quod factum est ad Hieremiam a Domino dicens
The word that came to Jeremias from the Lord, saying:
7:1. The word that came to Jeremiah from the Lord, saying:
7:1. The word that came to Jeremiah from the LORD, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: Отсюда начинается так называемая "храмовая речь" пророка Иеремии, которая была сказана в храме Иерусалимском. Она кончается IX-ой главой. Сходство ее с речью XXVI-й гл., сказанной в первое время царствования Иоакима, дает право относить ее происхождение к этому же времени. — Во вратах дома Господня — т. е. при воротах, ведущих во внешний двор, где стоял народ, а не во внутренний или священнический, куда народ не допускался (Иез. ХL:17).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 The word that came to Jeremiah from the LORD, saying, 2 Stand in the gate of the LORD's house, and proclaim there this word, and say, Hear the word of the LORD, all ye of Judah, that enter in at these gates to worship the LORD. 3 Thus saith the LORD of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. 4 Trust ye not in lying words, saying, The temple of the LORD, The temple of the LORD, The temple of the LORD, are these. 5 For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; 6 If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: 7 Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. 8 Behold, ye trust in lying words, that cannot profit. 9 Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; 10 And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations? 11 Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the LORD. 12 But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel. 13 And now, because ye have done all these works, saith the LORD, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; 14 Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. 15 And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.
These verses begin another sermon, which is continued in this and the two following chapters, much to the same effect with those before, to reason them to repentance. Observe,
I. The orders given to the prophet to preach this sermon; for he had not only a general commission, but particular directions and instructions for every message he delivered. This was a word that came to him from the Lord, v. 1. We are not told when this sermon was to be preached; but are told, 1. Where it must be preached--in the gate of the Lord's house, through which they entered into the outer court, or the court of the people. It would affront the priests, and expose the prophet to their rage, to have such a message as this delivered within their precincts; but the prophet must not fear the face of man, he cannot be faithful to his God if he do. 2. To whom it must be preached--to the men of Judah, that enter in at these gates to worship the Lord; probably it was at one of three feasts, when all the males from all parts of the country were to appear before the Lord in the courts of his house, and not to appear empty: then he had many together to preach to, and that was the most seasonable time to admonish them not to trust to their privileges. Note, (1.) Even those that profess religion have need to be preached to as well as those that are without. (2.) It is desirable to have opportunity of preaching to many together. Wisdom chooses to cry in the chief place of concourse, and, as Jeremiah here, in the opening of the gates, the temple-gates. (3.) When we are going to worship God we have need to be admonished to worship him in the spirit, and to have no confidence in the flesh, Phil. iii. 3.
II. The contents and scope of the sermon itself. It is delivered in the name of the Lord of hosts, the God of Israel, who commands the world, but covenants with his people. As creatures we are bound to regard the Lord of hosts, as Christians the God of Israel; what he said to them he says to us, and it is much the same with that which John Baptist said to those whom he baptized (Matt. iii. 8, 9), Bring forth fruits meet for repentance; and think not to say within yourselves, We have Abraham to our father. The prophet here tells them,
1. What were the true words of God, which they might trust to. In short, they might depend upon it that if they would repent and reform their lives, and return to God in a way of duty, he would restore and confirm their peace, would redress their grievances, and return to them in a way of mercy (v. 3): Amend your ways and your doings. This implies that there had been much amiss in their ways and doings, many faults and errors. But it is a great instance of the favour of God to them that he gives them liberty to amend, shows them where and how they must amend, and promises to accept them upon their amendment: "I will cause you to dwell quietly and peaceably in this place, and a stop shall be put to that which threatens your expulsion." Reformation is the only way, and a sure way to ruin. He explains himself (v. 5-7), and tells them particularly,
(1.) What the amendment was which he expected from them. They must thoroughly amend; in making good, they must make good their ways and doings; they must reform with resolution, and it must be a universal, constant, preserving reformation--not partial, but entire--not hypocritical, but sincere--not wavering, but constant. They must make the tree good, and so make the fruit good, must amend their hearts and thoughts, and so amend their ways and doings. In particular, [1.] They must be honest and just in all their dealings. Those that had power in their hands must thoroughly execute judgment between a man and his neighbour, without partiality, and according as the merits of the cause appeared. They must not either in judgment or in contract oppress the stranger, the fatherless, or the widow, nor countenance or protect those that did oppress, nor refuse to do them justice when they sought for it. They must not shed innocent blood, and with it defile this place and the land wherein they dwelt. [2.] They must keep closely to the worship of the true God only: "Neither walk after other gods; do not hanker after them, nor hearken to those that would draw you into communion with idolaters; for it is, and will be, to your own hurt. Be not only so just to your God, but so wise for yourselves, as not to throw away your adorations upon those who are not able to help you, and thereby provoke him who is able to destroy you." Well, this is all that God insists upon.
(2.) He tells them what the establishment is which, upon this amendment, they may expect from him (v. 7): "Set about such a work of reformation as this with all speed, go through with it, and abide by it; and I will cause you to dwell in this place, this temple; it shall continue your place of resort and refuge, the place of your comfortable meeting with God and one another; and you shall dwell in the land that I gave to your fathers for ever and ever, and it shall never be turned out either from God's house or from your own." It is promised that they shall still enjoy their civil and sacred privileges, that they shall have a comfortable enjoyment of them: I will cause you to dwell here; and those dwell at ease to whom God gives a settlement. They shall enjoy it by covenant, by virtue of the grant made of it to their fathers, not by providence, but by promise. They shall continue in the enjoyment of it without eviction or molestation; they shall not be disturbed, much less dispossessed, for ever and ever; nothing but sin could throw them out. An everlasting inheritance in the heavenly Canaan is hereby secured to all that live in godliness and honesty. And the vulgar Latin reads a further privilege here, v. 3, 7. Habitabo vobiscum--I will dwell with you in this place; and we should find Canaan itself but an uncomfortable place to dwell in if God did not dwell with us there.
2. What were the lying words of their own hearts, which they must not trust to. He cautions them against this self-deceit (v. 4): "Trust no in lying words. You are told in what way, and upon what terms, you may be easy safe, and happy; now do not flatter yourselves with an opinion that you may be so on any other terms, or in any other way." Yet he charges them with this self-deceit arising from vanity (v. 8): "Behold, it is plain that you do trust in lying words, notwithstanding what is said to you; you trust in words that cannot profit; you rely upon a plea that will stand you in no stead." Those that slight the words of truth, which would profit them, take shelter in words of falsehood, which cannot profit them. Now these lying words were, "The temple of the Lord, the temple of the Lord, the temple of the Lord are these. These buildings, the courts, the holy place, and the holy of holies, are the temple of the Lord, built by his appointment, to his glory; here he resides, here he is worshipped, here we meet three times a year to pay our homage to him as our King in his palace." This they thought was security enough to them to keep God and his favours from leaving them, God and his judgments from breaking in upon them. When the prophets told them how sinful they were, and how miserable they were likely to be, still they appealed to the temple: "How can we be either so or so, as long as we have that holy happy place among us?" The prophet repeats it because they repeated it upon all occasions. It was the cant of the times; it was in their mouths upon all occasions. If they heard an awakening sermon, if any startling piece of news was brought to them, they lulled themselves asleep again with this, "We cannot but do well, for we have the temple of the Lord among us." Note, The privileges of a form of godliness are often the pride and confidence of those that are strangers and enemies to the power of it. It is common for those that are furthest from God to boast themselves most of their being near to the church. They are haughty because of the holy mountain (Zeph. iii. 11), as if God's mercy were so tied to them that they might defy his justice. Now to convince them what a frivolous plea this was, and what little stead it would stand them in,
(1.) He shows them the gross absurdity of it in itself. If they knew any thing either of the temple of the Lord or of the Lord of the temple, they must think that to plead that, either in excuse of their sin against God or in arrest of God's judgment against them, was the most ridiculous unreasonable thing that could be. [1.] God is a holy God; but this plea made him the patron of sin, of the worst of sins, which even the light of nature condemns, v. 9, 10. "What," says he, "will you steal, murder, and commit adultery, be guilty of the vilest immoralities, and which the common interest, as well as the common sense, of mankind witness against? Will you swear falsely, a crime which all nations (who with the belief of a God have had a veneration for an oath) have always had a horror of? Will you burn incense to Baal, a dunghill-deity, that sets up as a rival with the great Jehovah, and, not content with that, will you walk after other gods too, whom you know not, and by all these crimes put a daring affront upon God, both as the Lord of hosts and as the God of Israel? Will you exchange a God of whose power and goodness you have had such a long experience for gods of whose ability and willingness to help you you know nothing? And, when you have thus done the worst you can against God, will you brazen your faces so far as to come and stand before him in this house which is called by his name and in which his name is called upon--stand before him as servants waiting his commands, as supplicants expecting his favour? Will you act in open rebellion against him, and yet herd among his subjects, among the best of them? By this, it should seem, you think that either he does not discover or does not dislike your wicked practices, to imagine either of which is to put the highest indignity possible upon him. It is as if you should say, We are delivered to do all these abominations." If they had not the front to say this, totidem verbis--in so many words, yet their actions spoke it aloud. They could not but own that God, even their own God, had many a time delivered them, and been a present help to them, when otherwise they must have perished. He, in delivering them, designed to reduce them to himself, and by his goodness to lead them to repentance; but they resolved to persist in their abominations notwithstanding. As soon as they were delivered (as of old in the days of the Judges) they did evil again in the sight of the Lord, which was in effect to say, in direct contradiction to the true intent and meaning of the providences which had affected them, that God had delivered them in order to put them again into a capacity of rebelling against him, by sacrificing the more profusely to their idols. Note, Those who continue in sin because grace has abounded, or that grace may abound, do in effect their idols. Note, Those who continue in sin because grace has abounded, or that grace may abound, do in effect make Christ the minister of sin. Some take it thus: "You present yourselves before God with your sacrifices and sin-offerings, and then say, We are delivered, we are discharged from our guilt, now it shall do us no hurt; when all this is but to blind the world, and stop the mouth of conscience, that you may, the more easily to yourselves and the more plausibly before others, do all these abominations." [2.] His temple was a holy place; but this plea made it a protection to the most unholy persons: "Has this house, which is called by my name and is a standing sign of God's kingdom of sin and Satan--has this become a den of robbers in your eyes? Do you think it was built to be not only a rendezvous of, but a refuge and shelter to, the vilest of malefactors?" No; though the horns of the altar were a sanctuary to him that slew a man unawares, yet they were not so to a wilful murderer, nor to one that did aught presumptuously, Exod. xxi. 14; 1 Kings ii. 29. Those that think to excuse themselves in unchristian practices with the Christian name, and sin the more boldly and securely because there is a sin-offering provided, do, in effect, make God's house of prayer a den of thieves, as the priests in Christ's time, Matt. xxi. 13. But could they thus impose upon God? No: Behold, I have seen it, saith the Lord, have seen the real iniquity through the counterfeit and dissembled piety. Note, Though men may deceive one another with the appearances of devotion, yet they cannot deceive God.
(2.) He shows them the insufficiency of this plea adjudged long since in the case of Shiloh. [1.] It is certain that Shiloh was ruined, though it had God's sanctuary in it, when by its wickedness it profaned that sanctuary (v. 12): Go you now to my place which was in Shiloh. It is probable that the ruins of that once flourishing city were yet remaining; they might, at least, read the history of it, which ought to affect them as if they saw the place. There God set his name at the first, there the tabernacle was set up when Israel first took possession of Canaan (John xviii. 1), and thither the tribes went up; but those that attended the service of the tabernacle there corrupted both themselves and others, and from them arose the wickedness of his people Israel; that fountain was poisoned, and sent forth malignant streams; and what came of it? No; God forsook it (Ps. lxxviii. 60), sent his ark into captivity, cut off the house of Eli that presided there; and it is very probable that the city was quite destroyed, for we never read any more of it but as a monument of divine vengeance upon holy places when they harbour wicked people. Note, God's judgments upon others, who have really revolted from God while they have kept up a profession of nearness to him, should be a warning to us not to trust in lying words. It is good to consult precedents, and make use of them. Remember Lot's wife; remember Shiloh and the seven churches of Asia; and know that the ark and candlestick are moveable things, Rev. ii. 5; Matt. xxi. 43. [2.] It is as certain that Shiloh's fate will be Jerusalem's doom if a speedy and sincere repentance prevent it not. First, Jerusalem was now as sinful as ever Shiloh was; that is proved by the unerring testimony of God himself against them (v. 13): "You have done all these works, you cannot deny it:" and they continued obstinate in their sin; that is proved by the testimony of God's return and repent, rising up early and speaking, as one in care, as one in earnest, as one who would lose no time in dealing with them, nay, who would take the fittest opportunity for speaking to them early in the morning, when, if ever, they were sober, and had their thoughts free and clear; but it was all in vain. God spoke, but they heard not, they heeded not, they never minded; he called them, but they answered not; they would not come at his call. Note, What God has spoken to us greatly aggravates what we have done against him. Secondly, Jerusalem shall shortly be as miserable as ever Shiloh was: Therefore I will do unto this house as I did to Shiloh, ruin it, and lay it waste, v. 14. Those that tread in the steps of the wickedness of those that went before them must expect to fall by the like judgments, for all these things happened to them for ensamples. The temple at Jerusalem, though ever so strongly built, if wickedness was found in it, would be as unable to keep its ground and as easily conquered as even the tabernacle in Shiloh was, when God's day of vengeance had come. "This house" (says God) "is called by my name, and therefore you may think that I should protect it; it is the house in which you trust, and you think that it will protect you; this land is the place, this city the place, which I gave to you and your fathers, and therefore you are secure of the continuance of it, and think that nothing can turn you out of it; but the men of Shiloh thus flattered themselves and did but deceive themselves." He quotes another precedent (v. 15), the ruin of the kingdom of the ten tribes, who were the seed of Abraham, and had the covenant of circumcision, and possessed the land which God gave to them and their fathers, and yet the idolatries threw them out and extirpated them: "And can you think but that the same evil courses will be as fatal to you?" Doubtless they will be so; for God is uniform and of a piece with himself in his judicial proceedings. It is a rule of justice, ut parium par sit ratio--that in similar cases the same judgment should proceed. "You have corrupted yourselves as your brethren the seed of Ephraim did, and have become their brethren in iniquity, and therefore I will cast you out of my sight, as I have cast them." The interpretation here given of the judgment makes it a terrible one indeed; the casting of them out of their land signified God's casting them out of his sight, as if he would never look upon them, never look after them, more. Whenever we are cast, it is well enough, if we be kept in the love of God; but, if we are thrown out of his favour, our case is miserable though we dwell in our own land. This threatening, that God would make this house like Shiloh, we shall meet with again, and find Jeremiah indicted for it, ch. xxvi. 6.
Adam Clarke: Commentary on the Bible - 1831
7:1: The word that came to Jeremiah - This prophecy is supposed to have been delivered in the first year of the reign of Jehoiakim, son of Josiah, who, far from following the example of his pious father, restored idolatry, maintained bad priests and worse prophets, and filled Jerusalem with abominations of all kinds.
Albert Barnes: Notes on the Bible - 1834
10:1-2. The temple had several entrances Ch2 4:9; and the gate or door here mentioned is probably that of the inner court, where Baruch read Jeremiah's scroll Jer 36:10. The prophet stood in the doorway, and addressed the people assembled in the outer court.
All ye of Judah - Better, literally all Judah (compare Jer 26:2).
Carl Friedrich Keil and Franz Delitzsch
7:1
The vanity of trusting in the temple. - Jer 7:1. "The word that came to Jeremiah from Jahveh, saying, Jer 7:2. Stand in the gate of the house of Jahveh, and proclaim there this word, and say, Hear the word of Jahveh, all ye of Judah, that enter these gates to worship before Jahveh: Jer 7:3. Thus hath spoken Jahveh of hosts, the God of Israel, Make your ways and your doings good, and I will cause you to dwell in this place. Jer 7:4. Trust ye not in lying words, when they say, The temple of Jahveh, the temple of Jahveh, the temple of Jahveh, is this. Jer 7:5. But if ye thoroughly make your ways good, and your doings; if ye thoroughly execute right amongst one another; Jer 7:6. Oppress not stranger, fatherless, and widow, and shed not innocent blood in this place, neither follow after other gods to your hurt; Jer 7:7. Then I cause you to dwell in this place, in the land which I have given unto your fathers, from eternity unto eternity. Jer 7:8. Behold, ye trust in lying words, though they profit not. Jer 7:9. How? to steal, to murder, and commit adultery, and swear falsely, and offer odours to Baal, and to walk after other gods whom ye know not? Jer 7:10. And then ye come and stand before my face in this house, upon which my name is named, and think, We are saved to do all these abominations. Jer 7:11. Is then this house become a den or murderers, over which my name is named, in your eyes? I too, behold, have seen it, saith Jahveh. Jer 7:12. For go ye now to may place which was at Shiloh, where I formerly caused my name to dwell, and see what I have done unto it for the wickedness of my people Israel. Jer 7:13. And now, because ye do all these deeds, saith Jahve, and I have spoken to you, speaking from early morning on, and ye have not heard; and I have called you, and ye have not answered; Jer 7:14. Therefore I do unto this house, over which my name is named, wherein ye trust, and unto the place which I have given to you and to your fathers, as I have done unto Shiloh. Jer 7:15. And cast you away from my face, as I have cast away all your brethren, the whole seed of Ephraim."
Jer 7:2
The gate of the temple into which the prophet was to go and stand, is doubtless one of the three gates of the inner or upper court, in which he could stand and address the people gathered before him, in the outer court; perhaps the same in which Baruch read Jeremiah's prophecies to the people, Jer 36:10 (Schmid, Hitz.). The gates through which the people entered to worship are those of the outer court. The form of address: All Judah, ye who enter, etc., warrant us in assuming that Jeremiah delivered this discourse at one of the great annual festivals, when the people were wont to gather to Jerusalem from the length and breadth of the land.
Jer 7:3-4
Jer 7:3 contains the central idea of the discourse: it is only morally good endeavours and deeds that give the people a sure title to a long lease of the land. היטיב is not merely, amend one's conduct; but, make one's way good, i.e., lead a good life. The "ways" mean the tendency of life at large, the "doings" are the individual manifestations of that tendency; cf. Jer 18:11; Jer 26:13. "In this place," i.e., in the land that I have given to your fathers; cf. Jer 7:8 and Jer 14:13 with Jer 7:15, Jer 24:5-6. Positive exhortation to a pure life is followed by negative dehortation from putting trust in the illusion: The temple, etc. The threefold repetition of the same word is the most marked way of laying very great emphasis upon it; cf. Jer 22:29, Is 6:3. "These," these halls, the whole complex mass of buildings (Hitz.), as in 2Chron 8:11; and here המּה has the force of the neuter; cf. Ew. 318, b. The meaning of this emphatic way of mentioning the temple of the Lord is, in this connection, the following: Jerusalem cannot be destroyed by enemies, because the Lord has consecrated for the abode of His name that temple which is in Jerusalem; for the Lord will not give His sanctuary, the seat of His throne, to be a prey to the heathen, but will defend it, and under its protection we too may dwell safely. In the temple of the Lord we have a sure pledge for unbroken possession of the land and the maintenance of the kingdom. Cf. the like discourse in Mic 3:11, "Jahveh is in our midst, upon us none evil can come." This passage likewise shows that the "lying words" quoted are the sayings of the false prophets, whereby they confirmed the people in their secure sinfulness; the mass of the people at the same time so making these sayings their own as to lull themselves into the sense of security.
Jer 7:5-7
Over against such sayings Jeremiah puts that which is the indispensable condition of continued sojourn in the land. כּי, Jer 7:5, after a preceding negative clause, means: but on the contrary. This condition is a life morally good, that shall show itself in doing justice, in putting away all unrighteousness, and in giving up idolatry. With אם begins a list of the things that belong to the making of one's ways and doings good. The adjunct to משׁפּט, right, "between the man and his neighbour," shows that the justice meant is that they should help one man to his rights against another. The law attached penalties to the oppression of those who needed protection - strangers, orphans, widows; cf. Ex 22:21., Deut 24:17., Jer 27:19; and the prophets often denounce the same; cf. Is 1:17, Is 1:23; Is 10:2; Ezek 22:7; Zech 7:10; Mal 3:5; Ps 94:6, etc. for 'לא־ת is noteworthy, but is not a simple equivalent for it. Like ου ̓ μή, כ̓ב implies a deeper interest on the part of the speaker, and the sense here is: and ye be really determined not to shed innocent blood (cf. Ew. 320, b). Hitz.'s explanation, that אל is equal to אשׁר לא or אם לא, and that it her resumes again the now remote אם, is overturned by the consideration that אל is not at the beginning of the clause; and there is not the slightest probability in Graf's view, that the אל must have come into the text through the copyist, who had in his mind the similar clause in Jer 22:3. Shedding innocent blood refers in part to judicial murders (condemnation of innocent persons), in part to violent attacks made by the kings on prophets and godly men, such as we hear of in Manasseh's case, 4Kings 21:16. In this place (Jer 7:7), i.e., first and foremost Jerusalem, the metropolis, where moral corruption had its chief seat; in a wider sense, however, it means the whole kingdom of Judah (Jer 7:3 and Jer 7:7). "To your hurt" belongs to all the above-mentioned transgressions of the law; cf. Jer 25:7. "In the land," etc., explains "this place." "From eternity to eternity" is a rhetorically heightened expression for the promise given to the patriarchs, that God would give the land of Canaan to their posterity for an everlasting possession, Gen 17:8; although here it belongs not to the relative clause, "that I gave," but to the principal clause, "cause you to dwell," as in Ex 32:13.
Jer 7:8
In Jer 7:8 there is a recurrence to the warning of Jer 7:4, under the form of a statement of fact; and in Jer 7:9-11 it is expanded to this effect: The affirmation that the temple of the Lord affords protection is a sheer delusion, so long as all God's commandments are being audaciously broken. לבלתּי הועיל, lit., to no profiting: ye rely on lying words, without there being any possibility that they should profit you.
Jer 7:9
The query before the infin. absoll. is the expression of wonder and indignation; and the infinitives are used with special emphasis for the verb. fin.: How? to steal, kill, etc., is your practice, and then ye come....
Jer 7:10
Breaches of almost all the commandments are specified; first the eighth, sixth, and seventh of the second table, and then two commandments of the first table; cf. Hos 4:2. Swearing falsely is an abuse of God's name. In "offer odours to Baal," Baal is the representation of the false gods. The phrase, other gods, points to the first commandment, Ex 20:3; and the relative clause: whom ye knew not, stands in opposition to: I am Jahveh your God, who hath brought you out of Egypt. They knew not the other gods, because they had not made themselves known to them in benefits and blessings; cf. Jer 19:4. While they so daringly break all God's commands, they yet come before His face in the temple which Jahveh has chosen to reveal His name there. 'אשׁר נקרא is not: which bears my name (Hitz.); or: on which my name is bestowed, which is named after me (Graf). The name of Jahveh is the revelation of Himself, and the meaning is: on which I have set my glory, in which I have made my glorious being known; see on Deut 28:10 and Amos 9:12. We are saved, sc. from all the evils that threaten us, i.e., we are concealed, have nothing to fear; cf. Ezek 14:16, Ezek 14:18; Amos 3:12. The perfect denotat firmam persuasionem incolumitatis. Chr. B. Mich. By changing נצּלנוּ into נצּלנוּ, as Ewald, following the Syr., reads, the sense is weakened. 'למען עשׂות וגו is neither: as regards what we have done, nor: because = while or whereas ye have done (Hitz.), but: in order to do that ye may do. למען with the infin., as with the perf., has never the signif., because of or in reference to something past and done, but always means, with the view of doing something; English: to the end that. The thought is simply this: Ye appear in my temple to sacrifice and worship, thinking thus to appease my wrath and turn aside all punishment, that so ye may go on doing all these (in Jer 7:9 enumerated) abominations. By frequenting the temple, they thought to procure an indulgence for their wicked ongoings, not merely for what they had already done, but for what they do from day to day.
Jer 7:11
To expose the senselessness of such an idea, God asks if they take the temple for a den of robbers? "In your eyes" goes with היה : is it become in your eyes, i.e., do ye take it for such? If thieves, murderers, adulterers, etc., gathered to the temple, and supposed that by appearing there they procured the absolution of their sins, they were in very act declaring the temple to be a robbers' retreat. פּריץ, the violent, here: the house-breaker, robber. I, too, have seen, sc. that the temple is made by you a den of thieves, and will deal accordingly. This completion of the thought appears from the context.
Jer 7:12-14
The temple is to undergo the fate of the former sanctuary at Shiloh. This threat is introduced by a grounding כּי, for. This for refers to the central idea of the last verse, that they must not build their expectations on the temple, hold it to be a pledge for their safety. For since the Lord has seen how they have profaned and still profane it, He will destroy it, as the sanctuary at Shiloh was destroyed. The rhetorical mode of utterance, Go to the place, etc., contributes to strengthen the threatening. They were to behold with their own eyes the fate of the sanctuary at Shiloh, that so they might understand that the sacredness of a place does not save it from overthrow, if men have desecrated it by their wickedness. We have no historical notice of the event to which Jeremiah refers. At Shiloh, now Seiln (in ruins) the Mosaic tabernacle was erected after the conquest of Canaan (Josh 18:1), and there it was still standing in the time of the high priest Eli, 1Kings 1:1-3; but the ark, which had fallen into the hands of the Philistines at the time of their victory (1 Sam 4), was not brought back to the tabernacle when it was restored again to the Israelites. In the reign of Saul we find the tabernacle at Nob (1Kings 21:2.). The words of Jer 7:12 intimate, that at that time "the place of God at Shiloh" was lying in ruins. As Hitz. justly remarks, the destruction of it is not to be understood of its gradual decay after the removal of the ark (1Kings 4:11; 1Kings 7:1.); the words imply a devastation or destruction, not of the place of God at Shiloh only, but of the place Shiloh itself. This is clearly seen from Jer 7:14 : I will do unto this house (the temple), and the place which I gave to your fathers, as I have done unto Shiloh. This destruction did not take place when the Assyrians overthrew the kingdom of the ten tribes, but much earlier. It may, indeed, be gathered from Judg 18:20, Judg 18:31 (see the comment. on this passage), that it was as early as the time of Saul, during a Syrian invasion. By the destruction of the place of God at Shiloh, we need not understand that the tabernacle itself, with its altar and other sacred furniture (except the ark), was swept away. Such a view is contradicted by the statement in 1Chron 21:29; 2Chron 1:3, according to which the tabernacle built by Moses in the wilderness was still standing at Gibeon in David's time, and in the beginning of Solomon's reign; cf. with 2Chron 1:5, when the brazen altar of burnt-offering is expressly mentioned as that which was made by Bezaleel. Hence it is clear that the Mosaic tabernacle, with its altar of burnt-offering, had been preserved, and consequently that it must have been moved first from Shiloh to Nob, and then, when Saul sacked this town (1 Sam 22), to Gibeon. The destruction of the place of God in Shiloh must accordingly have consisted in this, that not only was the tabernacle with the altar carried off from thence, but the buildings necessary in connection with the maintenance of the public worship which surrounded it were swept away when the city was plundered, so that of the place of the sanctuary nothing was left remaining. It is clear that about the tabernacle there were various buildings which, along with the tabernacle and its altars, constituted "the house of God at Shiloh;" for in 1 Sam 3 we are told that Samuel slept in the temple of Jahveh (1Kings 3:3), and that in the morning he opened the doors of the house of God (1Kings 3:15). Hence we may gather, that round about the court of the tabernacle there were buildings erected, which were used partly as a dwelling-place for the officiating priests and Levites, and partly for storing up the heave-offerings, and for preparing the thank-offerings at the sacrificial meals (1Kings 2:11-21). This whole system of buildings surrounding the tabernacle, with its court and altar of burnt-offering, was called the "house of God;" from which name Graf erroneously inferred that there was at Shiloh a temple like the one in Jerusalem. The wickedness of my people, is the Israelites' fall into idolatry in Eli's time, because of which the Lord gave up Israel into the power of the Philistines and other enemies (Judg 13:1; cf. 1Kings 7:3). "These deeds" (Jer 7:13) are the sins named in Jer 7:9. ואדבּר is a continuation of the infinitive sentence, and is still dependent on יען. Speaking from early morn, i.e., speaking earnestly and unremittingly; cf. Gesen. 131, 3, b. I have called you, i.e., to repent, and ye have not answered, i.e., have not repented and turned to me.
Jer 7:15
I cast you out from my sight, i.e., drive you forth amongst the heathen; cf. Deut 29:27; and with the second clause cf. 4Kings 17:20. The whole seed of Ephraim is the ten tribes.
John Gill
7:1 The word that came to Jeremiah,.... The Word of prophecy, as the Targum:
from the Lord, saying; this begins a new prophecy. This verse, and the beginning of the next, are wanting in the Septuagint version.
7:27:2: Կա՛ց ՚ի դրան տանն Տեառն՝ եւ ընթերցի՛ր անդ զբանս զայս, եւ ասասցես. Լուարո՛ւք զբան Տեառն ամենայն Հրէաստան որք մտանէք ընդ դրունսդ ընդ այդոսիկ երկիրպագանել Տեառն։
2 «Կանգնի՛ր Տիրոջ Տան դռան մօտ եւ այնտեղ յայտարարի՛ր այս խօսքերը. կ’ասես. “Լսի՛ր Տիրոջ խօսքը, ո՛ղջ Հրէաստան, դու, որ մտնում ես այս դռներով՝ երկրպագելու Տիրոջը”»:
2 «Տէրոջը տանը դուռը կեցիր Ու հոն այս խօսքը կանչէ՛ ու ըսէ.‘Տէրոջը խօսքին մտի՛կ ըրէք, ո՛վ բոլոր Յուդա, Որ այս դռներէն կը մտնէք Տէրոջը երկրպագութիւն ընելու համար’»։
Կաց ի դրան տանն Տեառն եւ [132]ընթերցիր անդ զբանս զայս, եւ ասասցես. Լուարուք զբան Տեառն, ամենայն Հրէաստան որք մտանէք ընդ դրունսդ ընդ այդոսիկ երկիր պագանել Տեառն:

7:2: Կա՛ց ՚ի դրան տանն Տեառն՝ եւ ընթերցի՛ր անդ զբանս զայս, եւ ասասցես. Լուարո՛ւք զբան Տեառն ամենայն Հրէաստան որք մտանէք ընդ դրունսդ ընդ այդոսիկ երկիրպագանել Տեառն։
2 «Կանգնի՛ր Տիրոջ Տան դռան մօտ եւ այնտեղ յայտարարի՛ր այս խօսքերը. կ’ասես. “Լսի՛ր Տիրոջ խօսքը, ո՛ղջ Հրէաստան, դու, որ մտնում ես այս դռներով՝ երկրպագելու Տիրոջը”»:
2 «Տէրոջը տանը դուռը կեցիր Ու հոն այս խօսքը կանչէ՛ ու ըսէ.‘Տէրոջը խօսքին մտի՛կ ըրէք, ո՛վ բոլոր Յուդա, Որ այս դռներէն կը մտնէք Տէրոջը երկրպագութիւն ընելու համար’»։
zohrab-1805▾ eastern-1994▾ western am▾
7:27:2 стань во вратах дома Господня и провозгласи там слово сие и скажи: слушайте слово Господне, все Иудеи, входящие сими вратами на поклонение Господу.
7:3 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel διορθώσατε διορθοω the ὁδοὺς οδος way; journey ὑμῶν υμων your καὶ και and; even τὰ ο the ἐπιτηδεύματα επιτηδευμα your καὶ και and; even κατοικιῶ κατοικιζω settle ὑμᾶς υμας you ἐν εν in τῷ ο the τόπῳ τοπος place; locality τούτῳ ουτος this; he
7:2 עֲמֹ֗ד ʕᵃmˈōḏ עמד stand בְּ bᵊ בְּ in שַׁ֨עַר֙ šˈaʕar שַׁעַר gate בֵּ֣ית bˈêṯ בַּיִת house יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and קָרָ֣אתָ qārˈāṯā קרא call שָּׁ֔ם ššˈām שָׁם there אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֖ר ddāvˌār דָּבָר word הַ ha הַ the זֶּ֑ה zzˈeh זֶה this וְ wᵊ וְ and אָמַרְתָּ֞ ʔāmartˈā אמר say שִׁמְע֣וּ šimʕˈû שׁמע hear דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH כָּל־ kol- כֹּל whole יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah הַ ha הַ the בָּאִים֙ bbāʔîm בוא come בַּ ba בְּ in † הַ the שְּׁעָרִ֣ים ššᵊʕārˈîm שַׁעַר gate הָ hā הַ the אֵ֔לֶּה ʔˈēlleh אֵלֶּה these לְ lᵊ לְ to הִֽשְׁתַּחֲוֹ֖ת hˈištaḥᵃwˌōṯ חוה bow down לַ la לְ to יהוָֽה׃ ס [yhwˈāh] . s יְהוָה YHWH
7:2. sta in porta domus Domini et praedica ibi verbum istud et dic audite verbum Domini omnis Iuda qui ingredimini per portas has ut adoretis DominumStand in the gate of the house of the Lord, and proclaim there this word, and say: Hear ye the word of the Lord, all ye men of Juda, that enter in at these gates, to adore the Lord.
2. Stand in the gate of the LORD’S house, and proclaim there this word, and say, Hear the word of the LORD, all ye of Judah, that enter in at these gates to worship the LORD.
7:2. “Stand at the gate to the house of the Lord, and preach this word there, and say: Listen to the word of the Lord, all you of Judah who enter through these gates to adore the Lord.
7:2. Stand in the gate of the LORD’S house, and proclaim there this word, and say, Hear the word of the LORD, all [ye of] Judah, that enter in at these gates to worship the LORD.
Stand in the gate of the LORD' S house, and proclaim there this word, and say, Hear the word of the LORD, all [ye of] Judah, that enter in at these gates to worship the LORD:

7:2 стань во вратах дома Господня и провозгласи там слово сие и скажи: слушайте слово Господне, все Иудеи, входящие сими вратами на поклонение Господу.
7:3
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
διορθώσατε διορθοω the
ὁδοὺς οδος way; journey
ὑμῶν υμων your
καὶ και and; even
τὰ ο the
ἐπιτηδεύματα επιτηδευμα your
καὶ και and; even
κατοικιῶ κατοικιζω settle
ὑμᾶς υμας you
ἐν εν in
τῷ ο the
τόπῳ τοπος place; locality
τούτῳ ουτος this; he
7:2
עֲמֹ֗ד ʕᵃmˈōḏ עמד stand
בְּ bᵊ בְּ in
שַׁ֨עַר֙ šˈaʕar שַׁעַר gate
בֵּ֣ית bˈêṯ בַּיִת house
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
קָרָ֣אתָ qārˈāṯā קרא call
שָּׁ֔ם ššˈām שָׁם there
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּבָ֖ר ddāvˌār דָּבָר word
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
וְ wᵊ וְ and
אָמַרְתָּ֞ ʔāmartˈā אמר say
שִׁמְע֣וּ šimʕˈû שׁמע hear
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
כָּל־ kol- כֹּל whole
יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah
הַ ha הַ the
בָּאִים֙ bbāʔîm בוא come
בַּ ba בְּ in
הַ the
שְּׁעָרִ֣ים ššᵊʕārˈîm שַׁעַר gate
הָ הַ the
אֵ֔לֶּה ʔˈēlleh אֵלֶּה these
לְ lᵊ לְ to
הִֽשְׁתַּחֲוֹ֖ת hˈištaḥᵃwˌōṯ חוה bow down
לַ la לְ to
יהוָֽה׃ ס [yhwˈāh] . s יְהוָה YHWH
7:2. sta in porta domus Domini et praedica ibi verbum istud et dic audite verbum Domini omnis Iuda qui ingredimini per portas has ut adoretis Dominum
Stand in the gate of the house of the Lord, and proclaim there this word, and say: Hear ye the word of the Lord, all ye men of Juda, that enter in at these gates, to adore the Lord.
7:2. “Stand at the gate to the house of the Lord, and preach this word there, and say: Listen to the word of the Lord, all you of Judah who enter through these gates to adore the Lord.
7:2. Stand in the gate of the LORD’S house, and proclaim there this word, and say, Hear the word of the LORD, all [ye of] Judah, that enter in at these gates to worship the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
7:2: Stand in the gate of the Lord's house - There was a show of public worship kept up. The temple was considered God's residence; the usual ceremonies of religion restored by Josiah were still observed; and the people were led to consider the temple and its services as sacred things, which would be preservatives to them in case of the threatened invasion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:2: am 3394, bc 610
Stand: Jer 17:19, Jer 19:2, Jer 19:14, Jer 22:1, Jer 26:2, Jer 36:6, Jer 36:10; Pro 1:20, Pro 1:21, Pro 8:2, Pro 8:3; Joh 18:20; Act 5:20, Act 5:42
Hear: Jer 2:4, Jer 10:1, Jer 19:3, Jer 34:4, Jer 44:24; Kg1 22:19; Isa 1:10; Eze 2:4, Eze 2:5; Hos 5:1; Amo 7:16; Mic 1:2, Mic 3:1, Mic 3:9; Mat 13:9; Rev 2:7, Rev 2:11, Rev 2:17, Rev 2:29, Rev 3:6, Rev 3:13; Rev 3:22
that enter: Jer 17:19, Jer 17:20, Jer 22:2
John Gill
7:2 Stand in the gate of the Lord's house,.... That is, of the temple, and the court of it. This gate, as Kimchi says, was the eastern gate, which was the principal gate of all; see Jer 26:2,
and proclaim there this word, and say; with a loud voice, as follows:
hear ye the word of the Lord, all ye of Judah; the inhabitants of the several parts of Judea, which came to the temple to worship; very probably it was a feast day, as Calvin conjectures; either the passover, or pentecost, or feast of tabernacles, when all the males in Israel appeared in court:
that enter in at these gates to worship the Lord; there were seven gates belonging to the court, three on the north, three on the south, and one in the east, the chief of all, as Kimchi, Abarbinel, and Ben Melech observe; and this agrees with the account in the Misna (k). The names of them were these; on the south side were these three, the watergate, the gate of the firstlings; or the gate of offering, and the gate of kindling; on the north were these three, the gate Nitzotz, called also the gate of the song, the gate Korban, sometimes called the gate of women, and Beth Moked; and the gate in the east was the gate Nicanor, and this gate was the most frequented; and therefore Jeremiah was ordered to stand here, and deliver his message.
(k) Middot, c. 1. sect. 4, 5.
John Wesley
7:2 The gate - The east gate, which was the publick place of going out and coming in, and where the people were then wont to assemble. Proclaim - Proclaiming signifies both the authority by which he spake, and the divulging of what he spake plainly and boldly; possibly, it might be at some publick time, when all the males were to meet.
Robert Jamieson, A. R. Fausset and David Brown
7:2 THE SEVENTH THROUGH NINTH CHAPTERS. DELIVERED IN THE BEGINNING OF JEHOIAKIM'S REIGN, ON THE OCCASION OF SOME PUBLIC FESTIVAL. (Jer. 7:1-34)
the gate--that is, the gate of the court of Israel within that of the women. Those whom Jeremiah addresses came through the gate leading into the court of the women, and the gate leading into the outer court, or court of the Gentiles ("these gates").
7:37:3: Ա՛յսպէս ասէ Տէր զօրութեանց՝ Աստուած Իսրայէլի. Ուղի՛ղ արարէք զճանապարհս ձեր՝ եւ զգնացս, եւ բնակեցուցից զձեզ ՚ի տեղւոջս յայսմիկ։
3 Այսպէս է ասում Զօրութիւնների Տէրը՝ Աստուածն Իսրայէլի. «Ուղղեցէ՛ք ձեր ընթացքն ու վարքը, եւ ես կը բնակեցնեմ ձեզ այս վայրում:
3 Զօրքերու Տէրը, Իսրայէլի Աստուածը կ’ըսէ.«Ձեր ճամբաներն ու գործերը ուղղեցէ՛ք, Որպէս զի թողում, որ այստեղ բնակիք։
Այսպէս ասէ Տէր զօրութեանց` Աստուած Իսրայելի. Ուղիղ արարէք զճանապարհս ձեր եւ զգնացս, եւ բնակեցուցից զձեզ ի տեղւոջս յայսմիկ:

7:3: Ա՛յսպէս ասէ Տէր զօրութեանց՝ Աստուած Իսրայէլի. Ուղի՛ղ արարէք զճանապարհս ձեր՝ եւ զգնացս, եւ բնակեցուցից զձեզ ՚ի տեղւոջս յայսմիկ։
3 Այսպէս է ասում Զօրութիւնների Տէրը՝ Աստուածն Իսրայէլի. «Ուղղեցէ՛ք ձեր ընթացքն ու վարքը, եւ ես կը բնակեցնեմ ձեզ այս վայրում:
3 Զօրքերու Տէրը, Իսրայէլի Աստուածը կ’ըսէ.«Ձեր ճամբաներն ու գործերը ուղղեցէ՛ք, Որպէս զի թողում, որ այստեղ բնակիք։
zohrab-1805▾ eastern-1994▾ western am▾
7:37:3 Так говорит Господь Саваоф, Бог Израилев: исправьте пути ваши и деяния ваши, и Я оставлю вас жить на сем месте.
7:4 μὴ μη not πεποίθατε πειθω persuade ἐφ᾿ επι in; on ἑαυτοῖς εαυτου of himself; his own ἐπὶ επι in; on λόγοις λογος word; log ψευδέσιν ψευδης false ὅτι οτι since; that τὸ ο the παράπαν παραπαν not ὠφελήσουσιν ωφελεω useful; assist ὑμᾶς υμας you λέγοντες λεγω tell; declare ναὸς ναος sanctuary κυρίου κυριος lord; master ναὸς ναος sanctuary κυρίου κυριος lord; master ἐστίν ειμι be
7:3 כֹּֽה־ kˈō- כֹּה thus אָמַ֞ר ʔāmˈar אמר say יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹות֙ ṣᵊvāʔôṯ צָבָא service אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel הֵיטִ֥יבוּ hêṭˌîvû יטב be good דַרְכֵיכֶ֖ם ḏarᵊḵêḵˌem דֶּרֶךְ way וּ û וְ and מַֽעַלְלֵיכֶ֑ם mˈaʕallêḵˈem מַעֲלָל deed וַ wa וְ and אֲשַׁכְּנָ֣ה ʔᵃšakkᵊnˈā שׁכן dwell אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker] בַּ ba בְּ in † הַ the מָּקֹ֥ום mmāqˌôm מָקֹום place הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
7:3. haec dicit Dominus exercituum Deus Israhel bonas facite vias vestras et studia vestra et habitabo vobiscum in loco istoThus saith the Lord of hosts the God of Israel: Make your ways and your doings good: and I will dwell with you in this place.
3. Thus saith the LORD of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place.
7:3. Thus says the Lord of hosts, the God of Israel: Make your ways and your intentions good, and I will live with you in this place.
7:3. Thus saith the LORD of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place.
Thus saith the LORD of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place:

7:3 Так говорит Господь Саваоф, Бог Израилев: исправьте пути ваши и деяния ваши, и Я оставлю вас жить на сем месте.
7:4
μὴ μη not
πεποίθατε πειθω persuade
ἐφ᾿ επι in; on
ἑαυτοῖς εαυτου of himself; his own
ἐπὶ επι in; on
λόγοις λογος word; log
ψευδέσιν ψευδης false
ὅτι οτι since; that
τὸ ο the
παράπαν παραπαν not
ὠφελήσουσιν ωφελεω useful; assist
ὑμᾶς υμας you
λέγοντες λεγω tell; declare
ναὸς ναος sanctuary
κυρίου κυριος lord; master
ναὸς ναος sanctuary
κυρίου κυριος lord; master
ἐστίν ειμι be
7:3
כֹּֽה־ kˈō- כֹּה thus
אָמַ֞ר ʔāmˈar אמר say
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹות֙ ṣᵊvāʔôṯ צָבָא service
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
הֵיטִ֥יבוּ hêṭˌîvû יטב be good
דַרְכֵיכֶ֖ם ḏarᵊḵêḵˌem דֶּרֶךְ way
וּ û וְ and
מַֽעַלְלֵיכֶ֑ם mˈaʕallêḵˈem מַעֲלָל deed
וַ wa וְ and
אֲשַׁכְּנָ֣ה ʔᵃšakkᵊnˈā שׁכן dwell
אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker]
בַּ ba בְּ in
הַ the
מָּקֹ֥ום mmāqˌôm מָקֹום place
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
7:3. haec dicit Dominus exercituum Deus Israhel bonas facite vias vestras et studia vestra et habitabo vobiscum in loco isto
Thus saith the Lord of hosts the God of Israel: Make your ways and your doings good: and I will dwell with you in this place.
7:3. Thus says the Lord of hosts, the God of Israel: Make your ways and your intentions good, and I will live with you in this place.
7:3. Thus saith the LORD of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4: Храм, сам по себе, — не защита грешникам! Между тем евреи усиленно твердили, что храм — это верное прибежище для них, хотя бы они на деле были совершенными отступниками от Иеговы.
Albert Barnes: Notes on the Bible - 1834
7:3: If the people repented, instead of being led into captivity, God would maintain their national existence. It is a promise of the continuance of an old blessing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:3: Amend: Jer 7:5-7, Jer 18:11, Jer 26:13, Jer 35:15; Pro 28:13; Isa 1:16-19, Isa 55:7; Eze 18:30, Eze 18:31; Eze 33:4-11; Mat 3:8-10; Jam 4:8
John Gill
7:3 Thus saith the Lord of hosts, the God of Israel,.... The Lord of armies above and below in general, and the God of Israel in particular; wherefore they ought to hearken to what he was about to say, and to be obedient to him:
amend your ways and your doings; or, "make them good" (l); which shows that they were bad, and were not agreeable to the law and will of God, to which they ought to have been conformed; and the way to amend them was to act according to the rule of the divine word they were favoured with:
and I will cause you to dwell in this place; to continue to dwell in Jerusalem, and in Judea, the land of their nativity, and in the temple, the house of God, and place of religious worship; but, if not, it is suggested that they should not continue here, but be carried captive into a strange land.
(l) "bonas facite vias vestras", V. L. Munster, Pagninus, Montanus; "efficite", &c. Junius & Tremellius, Piscator.
Robert Jamieson, A. R. Fausset and David Brown
7:3 cause you to dwell--permit you still to dwell (Jer 18:11; Jer 26:13).
7:47:4: Եւ մի՛ յանձնապաստա՛ն լինիք ՚ի բանս ստութեան. զի ամենեւին ո՛չ օգնեսցեն ձեզ՝ որ ասեն. Տաճա՛ր Տեառն է[11045]։ [11045] Ոմանք. Ամենեւին ոչ օգտեսցեն ձեզ։ Այլք երիցս ունին այսպէս. Որ ասեն. տաճար Տեառն, տաճար Տեառն. տաճար Տեառն է։
4 Մի՛ ապաւինէք սուտ խօսքերին. նրանք, որ ասում են՝ Տիրոջ տաճարն է, Տիրոջ տաճարը, Տիրոջ տաճարը, բոլորովին ձեզ չեն օգնի:
4 Դուք մի՛ ապաւինիք սուտ խօսքերու, որ կ’ըսեն.‘Տէրոջը տաճարը, Տէրոջը տաճարը, Տէրոջը տաճարը այս է’։
Եւ մի՛ յանձնապաստան լինիք ի բանս ստութեան, [133]զի ամենեւին ոչ օգնեսցեն ձեզ`` որ ասեն. Տաճար Տեառն, տաճար Տեառն, տաճար Տեառն է:

7:4: Եւ մի՛ յանձնապաստա՛ն լինիք ՚ի բանս ստութեան. զի ամենեւին ո՛չ օգնեսցեն ձեզ՝ որ ասեն. Տաճա՛ր Տեառն է[11045]։
[11045] Ոմանք. Ամենեւին ոչ օգտեսցեն ձեզ։ Այլք երիցս ունին այսպէս. Որ ասեն. տաճար Տեառն, տաճար Տեառն. տաճար Տեառն է։
4 Մի՛ ապաւինէք սուտ խօսքերին. նրանք, որ ասում են՝ Տիրոջ տաճարն է, Տիրոջ տաճարը, Տիրոջ տաճարը, բոլորովին ձեզ չեն օգնի:
4 Դուք մի՛ ապաւինիք սուտ խօսքերու, որ կ’ըսեն.‘Տէրոջը տաճարը, Տէրոջը տաճարը, Տէրոջը տաճարը այս է’։
zohrab-1805▾ eastern-1994▾ western am▾
7:47:4 Не надейтесь на обманчивые слова: >.
7:5 ὅτι οτι since; that ἐὰν εαν and if; unless διορθοῦντες διορθοω the ὁδοὺς οδος way; journey ὑμῶν υμων your καὶ και and; even τὰ ο the ἐπιτηδεύματα επιτηδευμα your καὶ και and; even ποιοῦντες ποιεω do; make ποιήσητε ποιεω do; make κρίσιν κρισις decision; judgment ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἀνδρὸς ανηρ man; husband καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τοῦ ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him
7:4 אַל־ ʔal- אַל not תִּבְטְח֣וּ tivṭᵊḥˈû בטח trust לָכֶ֔ם lāḵˈem לְ to אֶל־ ʔel- אֶל to דִּבְרֵ֥י divrˌê דָּבָר word הַ ha הַ the שֶּׁ֖קֶר ššˌeqer שֶׁקֶר lie לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say הֵיכַ֤ל hêḵˈal הֵיכָל palace יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH הֵיכַ֣ל hêḵˈal הֵיכָל palace יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH הֵיכַ֥ל hêḵˌal הֵיכָל palace יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH הֵֽמָּה׃ hˈēmmā הֵמָּה they
7:4. nolite confidere in verbis mendacii dicentes templum Domini templum Domini templum Domini estTrust not in lying words, saying: The temple of the Lord, the temple of the Lord, it is the temple of the Lord.
4. Trust ye not in lying words, saying, The temple of the LORD, the temple of the LORD, the temple of the LORD, are these.
7:4. Do not choose to trust in lying words, saying: ‘This is the temple of the Lord! The temple of the Lord! The temple of the Lord!’
7:4. Trust ye not in lying words, saying, The temple of the LORD, The temple of the LORD, The temple of the LORD, [are] these.
Trust ye not in lying words, saying, The temple of the LORD, The temple of the LORD, The temple of the LORD, [are] these:

7:4 Не надейтесь на обманчивые слова: <<здесь храм Господень, храм Господень, храм Господень>>.
7:5
ὅτι οτι since; that
ἐὰν εαν and if; unless
διορθοῦντες διορθοω the
ὁδοὺς οδος way; journey
ὑμῶν υμων your
καὶ και and; even
τὰ ο the
ἐπιτηδεύματα επιτηδευμα your
καὶ και and; even
ποιοῦντες ποιεω do; make
ποιήσητε ποιεω do; make
κρίσιν κρισις decision; judgment
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
ἀνδρὸς ανηρ man; husband
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τοῦ ο the
πλησίον πλησιον near; neighbor
αὐτοῦ αυτος he; him
7:4
אַל־ ʔal- אַל not
תִּבְטְח֣וּ tivṭᵊḥˈû בטח trust
לָכֶ֔ם lāḵˈem לְ to
אֶל־ ʔel- אֶל to
דִּבְרֵ֥י divrˌê דָּבָר word
הַ ha הַ the
שֶּׁ֖קֶר ššˌeqer שֶׁקֶר lie
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
הֵיכַ֤ל hêḵˈal הֵיכָל palace
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
הֵיכַ֣ל hêḵˈal הֵיכָל palace
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
הֵיכַ֥ל hêḵˌal הֵיכָל palace
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
הֵֽמָּה׃ hˈēmmā הֵמָּה they
7:4. nolite confidere in verbis mendacii dicentes templum Domini templum Domini templum Domini est
Trust not in lying words, saying: The temple of the Lord, the temple of the Lord, it is the temple of the Lord.
7:4. Do not choose to trust in lying words, saying: ‘This is the temple of the Lord! The temple of the Lord! The temple of the Lord!’
7:4. Trust ye not in lying words, saying, The temple of the LORD, The temple of the LORD, The temple of the LORD, [are] these.
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
7:4: The temple of the Lord - In the Chaldee the passage stands thus: - "Do not trust in the words of lying prophets, which say, Before the temple of the Lord ye shall worship; Before the temple of the Lord ye shall sacrifice; Before the temple of the Lord ye shall adore; thrice in the year ye shall appear before it." This the Targumist supposes to have been the reason why the words are here thrice repeated. They rather seem to express the conviction which the people had, that they should be safe while their temple service continued; for they supposed that God would not give it up into profane hands. But sacred places and sacred symbols are nothing in the sight of God when the heart is not right with him.
Albert Barnes: Notes on the Bible - 1834
7:4: The temple of the Lord - Thrice repeated, to emphasize the rejection of the cry ever upon the lips of the false prophets. In their view the maintenance of the temple-service was a charm sufficient to avert all evil.
These - The buildings of the temple, to which Jeremiah is supposed to point. The Jews put their trust in the material buildings.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:4: Trust: Jer 7:8, Jer 6:14, Jer 28:15, Jer 29:23, Jer 29:31; Eze 13:19; Mat 3:9, Mat 3:10
The temple: Jer 7:9-12; Sa1 4:3, Sa1 4:4; Mic 3:11; Zep 3:11; Luk 3:8
Geneva 1599
7:4 Trust ye not in (a) lying words, saying, The temple of the LORD, The temple of the LORD, The temple of the LORD, [are] these.
(a) Believe not the false prophets, who say that for the temple's sake, and the sacrifices there the Lord will preserve you, and so nourish you in your sin, and vain confidence.
John Gill
7:4 Trust ye not in lying words,.... In the words of the lying prophets, as the Targum; and to the same purpose is the Arabic version,
"do not trust in lying words, for the false prophets do not profit you in anything;''
the things in which they trusted, and in which the false prophets taught them to place their confidence, were their coming up to the temple at certain times for religious exercises, and their attendance on temple service and worship, offering of sacrifices, and the like. The Septuagint version is, "trust not in yourselves, in lying words"; see Lk 18:9, in their external actions of devotion, in their ritual performances, taking them for righteousness; and adds, what is not in the Hebrew text, "for they altogether profit you not"; in the business of justification before God, and acceptance with him:
saying, the temple of the Lord, the temple of the Lord, the temple of the Lord, are these; that is, the people that hypocritically worshipped there, as the false prophets told them; and so the Syriac version, "ye are the temple of the Lord"; though that begins the next verse, with the last clause of this,
if ye amend your ways, &c. see 1Cor 3:16 or rather the temple of the Lord are those gates through which they entered, Jer 7:2 or those buildings which were pointed at with the finger; or "these", is a clause by itself; and the sense is, these are the lying words that should not be trusted in, namely, the temple and temple services; when all manner of sin and wickedness were committed by them, which they thought to atone for by coming to the temple and worshipping there. The mention of these words three times is, as Jarchi thinks, in reference to the Jews appearing in the temple three times a year, at the feast of passover, pentecost, and tabernacles; and so the Targum,
"who say (i.e. the false prophets), before the temple of the Lord ye worship; before the temple of the Lord ye sacrifice; before the temple of the Lord ye bow; three times in a year ye appear before him.''
Kimchi's father, R. Joseph, is of opinion, that it refers to the three parts of the temple, the porch, the holy place, and the holy of holies; but Kimchi himself takes it that these words are trebled for the greater confirmation of them; and they may denote the vehemence and ardour of affection for the temple.
John Wesley
7:4 Saying - Because this was God's house, they flattered themselves that he would not suffer the Chaldeans to destroy it, therefore the prophet cautions them not to deceive themselves, trusting to the temple and its buildings, as the two courts and house, and holy of holies implied in the word these, which he doth as it were point to with his finger. The emphasis, in this threefold repetition, seems to relate to the confident, and reiterated boasts of the temple, that were in their mouths. These - The prophet standing in the gate at which the people entered, as it were, points at the several buildings pertaining to the temple.
Robert Jamieson, A. R. Fausset and David Brown
7:4 The Jews falsely thought that because their temple had been chosen by Jehovah as His peculiar dwelling, it could never be destroyed. Men think that ceremonial observances will supersede the need of holiness (Is 48:2; Mic 3:11). The triple repetition of "the temple of Jehovah" expresses the intense confidence of the Jews (see Jer 22:29; Is 6:3).
these--the temple buildings which the prophet points to with his finger (Jer 7:2).
7:57:5: Թէ ուղղելով ուղղիցէք զճանապարհս ձեր եւ զգնացս. եւ եթէ առնելով առնիցէք իրաւունս ՚ի մէջ ա՛ռն եւ ընկերի իւրոյ[11046]. [11046] Բազումք. Եթէ ուղղելով ուղ՛՛։
5 Եթէ իսկապէս ուղղէք ձեր ընթացքն ու վարքը, եթէ այր մարդու եւ նրա ընկերոջ միջեւ օրէնք ու արդարութիւն պահէք,
5 «Քանզի եթէ ձեր ճամբաներն ու գործերը ճշմարտապէս ուղղէք Եւ եթէ մարդուն ու անոր ընկերին մէջտեղ Իրաւունքը զգուշութեամբ գործադրէք,
Եթէ ուղղելով ուղղիցէք զճանապարհս ձեր եւ զգնացս, եւ եթէ առնելով առնիցէք իրաւունս ի մէջ առն եւ ընկերի իւրոյ:

7:5: Թէ ուղղելով ուղղիցէք զճանապարհս ձեր եւ զգնացս. եւ եթէ առնելով առնիցէք իրաւունս ՚ի մէջ ա՛ռն եւ ընկերի իւրոյ[11046].
[11046] Բազումք. Եթէ ուղղելով ուղ՛՛։
5 Եթէ իսկապէս ուղղէք ձեր ընթացքն ու վարքը, եթէ այր մարդու եւ նրա ընկերոջ միջեւ օրէնք ու արդարութիւն պահէք,
5 «Քանզի եթէ ձեր ճամբաներն ու գործերը ճշմարտապէս ուղղէք Եւ եթէ մարդուն ու անոր ընկերին մէջտեղ Իրաւունքը զգուշութեամբ գործադրէք,
zohrab-1805▾ eastern-1994▾ western am▾
7:57:5 Но если совсем исправите пути ваши и деяния ваши, если будете верно производить суд между человеком и соперником его,
7:6 καὶ και and; even προσήλυτον προσηλυτος proselyte καὶ και and; even ὀρφανὸν ορφανος orphaned καὶ και and; even χήραν χηρα widow μὴ μη not καταδυναστεύσητε καταδυναστευω tyrannize καὶ και and; even αἷμα αιμα blood; bloodstreams ἀθῷον αθωος guiltless μὴ μη not ἐκχέητε εκχεω pour out; drained ἐν εν in τῷ ο the τόπῳ τοπος place; locality τούτῳ ουτος this; he καὶ και and; even ὀπίσω οπισω in back; after θεῶν θεος God ἀλλοτρίων αλλοτριος another's; stranger μὴ μη not πορεύησθε πορευομαι travel; go εἰς εις into; for κακὸν κακος bad; ugly ὑμῖν υμιν you
7:5 כִּ֤י kˈî כִּי that אִם־ ʔim- אִם if הֵיטֵיב֙ hêṭêv יטב be good תֵּיטִ֔יבוּ têṭˈîvû יטב be good אֶת־ ʔeṯ- אֵת [object marker] דַּרְכֵיכֶ֖ם darᵊḵêḵˌem דֶּרֶךְ way וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מַֽעַלְלֵיכֶ֑ם mˈaʕallêḵˈem מַעֲלָל deed אִם־ ʔim- אִם if עָשֹׂ֤ו ʕāśˈô עשׂה make תַֽעֲשׂוּ֙ ṯˈaʕᵃśû עשׂה make מִשְׁפָּ֔ט mišpˈāṭ מִשְׁפָּט justice בֵּ֥ין bˌên בַּיִן interval אִ֖ישׁ ʔˌîš אִישׁ man וּ û וְ and בֵ֥ין vˌên בַּיִן interval רֵעֵֽהוּ׃ rēʕˈēhû רֵעַ fellow
7:5. quoniam si bene direxeritis vias vestras et studia vestra si feceritis iudicium inter virum et proximum eiusFor if you will order well your ways, and your doings: if you will execute judgment between a man and his neighbour,
5. For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour;
7:5. For if you direct your ways and your intentions well, if you exercise judgment between a man and his neighbor,
7:5. For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour;
For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour:

7:5 Но если совсем исправите пути ваши и деяния ваши, если будете верно производить суд между человеком и соперником его,
7:6
καὶ και and; even
προσήλυτον προσηλυτος proselyte
καὶ και and; even
ὀρφανὸν ορφανος orphaned
καὶ και and; even
χήραν χηρα widow
μὴ μη not
καταδυναστεύσητε καταδυναστευω tyrannize
καὶ και and; even
αἷμα αιμα blood; bloodstreams
ἀθῷον αθωος guiltless
μὴ μη not
ἐκχέητε εκχεω pour out; drained
ἐν εν in
τῷ ο the
τόπῳ τοπος place; locality
τούτῳ ουτος this; he
καὶ και and; even
ὀπίσω οπισω in back; after
θεῶν θεος God
ἀλλοτρίων αλλοτριος another's; stranger
μὴ μη not
πορεύησθε πορευομαι travel; go
εἰς εις into; for
κακὸν κακος bad; ugly
ὑμῖν υμιν you
7:5
כִּ֤י kˈî כִּי that
אִם־ ʔim- אִם if
הֵיטֵיב֙ hêṭêv יטב be good
תֵּיטִ֔יבוּ têṭˈîvû יטב be good
אֶת־ ʔeṯ- אֵת [object marker]
דַּרְכֵיכֶ֖ם darᵊḵêḵˌem דֶּרֶךְ way
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
מַֽעַלְלֵיכֶ֑ם mˈaʕallêḵˈem מַעֲלָל deed
אִם־ ʔim- אִם if
עָשֹׂ֤ו ʕāśˈô עשׂה make
תַֽעֲשׂוּ֙ ṯˈaʕᵃśû עשׂה make
מִשְׁפָּ֔ט mišpˈāṭ מִשְׁפָּט justice
בֵּ֥ין bˌên בַּיִן interval
אִ֖ישׁ ʔˌîš אִישׁ man
וּ û וְ and
בֵ֥ין vˌên בַּיִן interval
רֵעֵֽהוּ׃ rēʕˈēhû רֵעַ fellow
7:5. quoniam si bene direxeritis vias vestras et studia vestra si feceritis iudicium inter virum et proximum eius
For if you will order well your ways, and your doings: if you will execute judgment between a man and his neighbour,
7:5. For if you direct your ways and your intentions well, if you exercise judgment between a man and his neighbor,
7:5. For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:5: If ye throughly amend your ways - Literally, If in making good ye fully make good your ways. God will no longer admit of half-hearted work. Semblances of piety cannot deceive him; he will not accept partial reformation; there must be a thorough amendment.
Albert Barnes: Notes on the Bible - 1834
7:5: A summary of the conditions indispensable on man's part, before he can plead the terms of the covenant in his favor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:5: For if: Jer 7:3, Jer 4:1, Jer 4:2; Isa 1:19
if ye thoroughly: Jdg 5:1, Jdg 21:12; Kg1 6:12, Kg1 6:13; Isa 16:3; Eze 18:8, Eze 18:17
John Gill
7:5 For if ye thoroughly amend your ways and your doings,.... Or, "if ye make your ways good, and do your works well", which is what is exhorted to Jer 7:3, and respects the duties of the moral law; which are more acceptable to God than legal sacrifices, when done from right principles, and with right views, from love, in faith, and to the glory of God; which is doing good works well; the particulars of which follow:
if you thoroughly execute judgment between a man and his neighbour; without respect to persons, without favour and affection, without bribery and corruption; passing a righteous sentence, and making an equitable decision of the case between them, according to the law of God, and the rules of justice and equity: this respects judges and civil magistrates.
Robert Jamieson, A. R. Fausset and David Brown
7:5 For--"But" [MAURER].
judgment--justice (Jer 22:3).
7:67:6: եւ զե՛կն եւ զո՛րբն եւ զայրին ո՛չ յաղթահարիցէք. եւ արիւն անպա՛րտ ո՛չ հեղուցուք ՚ի տեղւոջդ յայդմիկ. եւ զհետ աստուածոց օտարաց ո՛չ երթիցէք չարի ձերում[11047]։ [11047] Ոսկան. Ոչ երթայցէք ՚ի չարիս ձերում։
6 օտարականին, որբին ու այրուն չնեղէք, անմեղ արիւն չթափէք այդտեղ եւ չարութեան չհանդիպելու համար օտար աստուածներին չհետեւէք,
6 Պանդուխտին, որբին ու որբեւայրիին զրկանք չընէք Ու անմեղ արիւն չթափէք Եւ օտար աստուածներու ետեւէ չերթաք Որ ձեզի չարիքի պատճառ կ’ըլլայ,
եւ զեկն եւ զորբն եւ զայրին ոչ յաղթահարիցէք, եւ արիւն անպարտ ոչ հեղուցուք ի տեղւոջդ յայդմիկ, եւ զհետ աստուածոց օտարաց ոչ երթիցէք չարի ձերում:

7:6: եւ զե՛կն եւ զո՛րբն եւ զայրին ո՛չ յաղթահարիցէք. եւ արիւն անպա՛րտ ո՛չ հեղուցուք ՚ի տեղւոջդ յայդմիկ. եւ զհետ աստուածոց օտարաց ո՛չ երթիցէք չարի ձերում[11047]։
[11047] Ոսկան. Ոչ երթայցէք ՚ի չարիս ձերում։
6 օտարականին, որբին ու այրուն չնեղէք, անմեղ արիւն չթափէք այդտեղ եւ չարութեան չհանդիպելու համար օտար աստուածներին չհետեւէք,
6 Պանդուխտին, որբին ու որբեւայրիին զրկանք չընէք Ու անմեղ արիւն չթափէք Եւ օտար աստուածներու ետեւէ չերթաք Որ ձեզի չարիքի պատճառ կ’ըլլայ,
zohrab-1805▾ eastern-1994▾ western am▾
7:67:6 не будете притеснять иноземца, сироты и вдовы, и проливать невинной крови на месте сем, и не пойдете во след иных богов на беду себе,
7:7 καὶ και and; even κατοικιῶ κατοικιζω settle ὑμᾶς υμας you ἐν εν in τῷ ο the τόπῳ τοπος place; locality τούτῳ ουτος this; he ἐν εν in γῇ γη earth; land ᾗ ος who; what ἔδωκα διδωμι give; deposit τοῖς ο the πατράσιν πατηρ father ὑμῶν υμων your ἐξ εκ from; out of αἰῶνος αιων age; -ever καὶ και and; even ἕως εως till; until αἰῶνος αιων age; -ever
7:6 גֵּ֣ר gˈēr גֵּר sojourner יָתֹ֤ום yāṯˈôm יָתֹום orphan וְ wᵊ וְ and אַלְמָנָה֙ ʔalmānˌā אַלְמָנָה widow לֹ֣א lˈō לֹא not תַֽעֲשֹׁ֔קוּ ṯˈaʕᵃšˈōqû עשׁק oppress וְ wᵊ וְ and דָ֣ם ḏˈām דָּם blood נָקִ֔י nāqˈî נָקִי innocent אַֽל־ ʔˈal- אַל not תִּשְׁפְּכ֖וּ tišpᵊḵˌû שׁפך pour בַּ ba בְּ in † הַ the מָּקֹ֣ום mmāqˈôm מָקֹום place הַ ha הַ the זֶּ֑ה zzˈeh זֶה this וְ wᵊ וְ and אַחֲרֵ֨י ʔaḥᵃrˌê אַחַר after אֱלֹהִ֧ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲחֵרִ֛ים ʔᵃḥērˈîm אַחֵר other לֹ֥א lˌō לֹא not תֵלְכ֖וּ ṯēlᵊḵˌû הלך walk לְ lᵊ לְ to רַ֥ע rˌaʕ רַע evil לָכֶֽם׃ lāḵˈem לְ to
7:6. advenae et pupillo et viduae non feceritis calumniam nec sanguinem innocentem effuderitis in loco hoc et post deos alienos non ambulaveritis in malum vobismet ipsisIf you oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, and walk not after strange gods to your own hurt,
6. if ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your own hurt:
7:6. if you do not act with deceit toward the new arrival, the orphan, and the widow, and if you do not pour out innocent blood in this place, and if you do not walk after strange gods, which is to your own harm,
7:6. [If] ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt:
ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt:

7:6 не будете притеснять иноземца, сироты и вдовы, и проливать невинной крови на месте сем, и не пойдете во след иных богов на беду себе,
7:7
καὶ και and; even
κατοικιῶ κατοικιζω settle
ὑμᾶς υμας you
ἐν εν in
τῷ ο the
τόπῳ τοπος place; locality
τούτῳ ουτος this; he
ἐν εν in
γῇ γη earth; land
ος who; what
ἔδωκα διδωμι give; deposit
τοῖς ο the
πατράσιν πατηρ father
ὑμῶν υμων your
ἐξ εκ from; out of
αἰῶνος αιων age; -ever
καὶ και and; even
ἕως εως till; until
αἰῶνος αιων age; -ever
7:6
גֵּ֣ר gˈēr גֵּר sojourner
יָתֹ֤ום yāṯˈôm יָתֹום orphan
וְ wᵊ וְ and
אַלְמָנָה֙ ʔalmānˌā אַלְמָנָה widow
לֹ֣א lˈō לֹא not
תַֽעֲשֹׁ֔קוּ ṯˈaʕᵃšˈōqû עשׁק oppress
וְ wᵊ וְ and
דָ֣ם ḏˈām דָּם blood
נָקִ֔י nāqˈî נָקִי innocent
אַֽל־ ʔˈal- אַל not
תִּשְׁפְּכ֖וּ tišpᵊḵˌû שׁפך pour
בַּ ba בְּ in
הַ the
מָּקֹ֣ום mmāqˈôm מָקֹום place
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
וְ wᵊ וְ and
אַחֲרֵ֨י ʔaḥᵃrˌê אַחַר after
אֱלֹהִ֧ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֲחֵרִ֛ים ʔᵃḥērˈîm אַחֵר other
לֹ֥א lˌō לֹא not
תֵלְכ֖וּ ṯēlᵊḵˌû הלך walk
לְ lᵊ לְ to
רַ֥ע rˌaʕ רַע evil
לָכֶֽם׃ lāḵˈem לְ to
7:6. advenae et pupillo et viduae non feceritis calumniam nec sanguinem innocentem effuderitis in loco hoc et post deos alienos non ambulaveritis in malum vobismet ipsis
If you oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, and walk not after strange gods to your own hurt,
7:6. if you do not act with deceit toward the new arrival, the orphan, and the widow, and if you do not pour out innocent blood in this place, and if you do not walk after strange gods, which is to your own harm,
7:6. [If] ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
7:6
In this place - i. e., in Jerusalem. The prophet refers to innocent blood shed there judicially. Of one such judicial murder Jehoiakim had already been guilty Jer 26:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:6: oppress: Jer 22:3, Jer 22:4, Jer 22:15, Jer 22:16; Exo 22:21-24; Deu 24:17, Deu 27:19; Job 31:13-22; Psa 82:3, Psa 82:4; Zac 7:9-12; Mal 3:5; Jam 1:27
and shed: Jer 2:30, Jer 2:34, Jer 22:17, Jer 26:15, Jer 26:23; Kg2 21:6, Kg2 24:4; Psa 106:38; Isa 59:7; Lam 4:13; Eze 22:3-6; Mat 23:35-37, Mat 27:4, Mat 27:25
neither walk: Jer 13:10; Deu 6:14, Deu 6:15, Deu 8:19, Deu 11:28; Eze 18:6
John Gill
7:6 If ye oppress not the stranger, the fatherless, and the widow,.... Who have none to help them, and who ought to have mercy and compassion shown them, as well as justice done them; and should not be injured by private men in their persons and properties, and much less oppressed in courts of judicature by those who should be the patrons and defenders of them:
and shed not innocent blood in this place: in the temple, where the sanhedrim, or great court of judicature, sat; for this does not so much respect the commission of murder by private persons, as the condemnation of innocent men to death by the judges, which is all one as shedding their blood; and by which actions they defiled that temple they cried up, and put their trust in; to shed innocent blood in any place, Kimchi observes, is an evil; but to shed it in this place, in the temple, was a greater evil, because this was the place of the Shechinah, or where the divine Majesty dwelt:
neither walk after other gods to your hurt; the gods of e people, as the Targum; "for this", as the Arabic version renders it, "is pernicious to you"; idolatry was more hurtful to themselves than to God; and therefore it is dissuaded from by an argument taken from their own interest.
John Wesley
7:6 Oppress not - Here they are cautioned against three sins, that this people were generally addicted to, oppression, blood, and idolatry; and instances in the worst of oppressions, of such as God hath more especially taken into his immediate protection.
Robert Jamieson, A. R. Fausset and David Brown
7:6 this place--this city and land (Jer 7:7).
to your hurt--so Jer 7:19; "to the confusion or their own faces" (Jer 13:10; Prov 8:36).
7:77:7: Բնակեցուցից զձեզ ՚ի տեղւոջդ յայդմիկ, յերկրի զոր ետու հարցն ձերոց յաւիտենից մինչեւ յաւիտեանս[11048]։ [11048] Ոմանք. Մինչեւ ցյաւիտեան։
7 ապա ձեզ կը բնակեցնեմ այդ վայրում, այն երկրում, որ յաւիտեանս յաւիտենից տուեցի ձեր հայրերին:
7 Այն ատեն այստեղ՝ ձեր հայրերուն տուած երկրիս մէջ՝ Պիտի բնակեցնեմ ձեզ յաւիտեանս յաւիտենից։
բնակեցուցից զձեզ ի տեղւոջդ յայդմիկ, յերկրի զոր ետու հարցն ձերոց յաւիտենից մինչեւ յաւիտեանս:

7:7: Բնակեցուցից զձեզ ՚ի տեղւոջդ յայդմիկ, յերկրի զոր ետու հարցն ձերոց յաւիտենից մինչեւ յաւիտեանս[11048]։
[11048] Ոմանք. Մինչեւ ցյաւիտեան։
7 ապա ձեզ կը բնակեցնեմ այդ վայրում, այն երկրում, որ յաւիտեանս յաւիտենից տուեցի ձեր հայրերին:
7 Այն ատեն այստեղ՝ ձեր հայրերուն տուած երկրիս մէջ՝ Պիտի բնակեցնեմ ձեզ յաւիտեանս յաւիտենից։
zohrab-1805▾ eastern-1994▾ western am▾
7:77:7 то Я оставлю вас жить на месте сем, на этой земле, которую дал отцам вашим в роды родов.
7:8 εἰ ει if; whether δὲ δε though; while ὑμεῖς υμεις you πεποίθατε πειθω persuade ἐπὶ επι in; on λόγοις λογος word; log ψευδέσιν ψευδης false ὅθεν οθεν from which; for which reason οὐκ ου not ὠφεληθήσεσθε ωφελεω useful; assist
7:7 וְ wᵊ וְ and שִׁכַּנְתִּ֤י šikkantˈî שׁכן dwell אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker] בַּ ba בְּ in † הַ the מָּקֹ֣ום mmāqˈôm מָקֹום place הַ ha הַ the זֶּ֔ה zzˈeh זֶה this בָּ bā בְּ in † הַ the אָ֕רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] נָתַ֖תִּי nāṯˌattî נתן give לַ la לְ to אֲבֹֽותֵיכֶ֑ם ʔᵃvˈôṯêḵˈem אָב father לְ lᵊ לְ to מִן־ min- מִן from עֹולָ֖ם ʕôlˌām עֹולָם eternity וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto עֹולָֽם׃ ʕôlˈām עֹולָם eternity
7:7. habitabo vobiscum in loco isto in terra quam dedi patribus vestris a saeculo usque in saeculumI will dwell with you in this place: in the land, which I gave to your fathers from the beginning and for evermore.
7. then will I cause you to dwell in this place, in the land that I gave to your fathers, from of old even for evermore.
7:7. then I will live with you in this place, in the land that I gave to your fathers from the beginning and even forever.
7:7. Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever.
Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever:

7:7 то Я оставлю вас жить на месте сем, на этой земле, которую дал отцам вашим в роды родов.
7:8
εἰ ει if; whether
δὲ δε though; while
ὑμεῖς υμεις you
πεποίθατε πειθω persuade
ἐπὶ επι in; on
λόγοις λογος word; log
ψευδέσιν ψευδης false
ὅθεν οθεν from which; for which reason
οὐκ ου not
ὠφεληθήσεσθε ωφελεω useful; assist
7:7
וְ wᵊ וְ and
שִׁכַּנְתִּ֤י šikkantˈî שׁכן dwell
אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker]
בַּ ba בְּ in
הַ the
מָּקֹ֣ום mmāqˈôm מָקֹום place
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
בָּ בְּ in
הַ the
אָ֕רֶץ ʔˈāreṣ אֶרֶץ earth
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
נָתַ֖תִּי nāṯˌattî נתן give
לַ la לְ to
אֲבֹֽותֵיכֶ֑ם ʔᵃvˈôṯêḵˈem אָב father
לְ lᵊ לְ to
מִן־ min- מִן from
עֹולָ֖ם ʕôlˌām עֹולָם eternity
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
7:7. habitabo vobiscum in loco isto in terra quam dedi patribus vestris a saeculo usque in saeculum
I will dwell with you in this place: in the land, which I gave to your fathers from the beginning and for evermore.
7:7. then I will live with you in this place, in the land that I gave to your fathers from the beginning and even forever.
7:7. Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
7:7
Why then do not the Jews still possess a land thus eternally given them? Because God never bestows anything unconditionally. The land was bestowed upon them by virtue of a covenant Gen 17:7; the Jews had broken the conditions of this covenant Jer 7:5-6, and the gift Rev_erted to the original donor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:7: will I: Jer 17:20-27, Jer 18:7, Jer 18:8, Jer 25:5
in the land: Jer 3:18; Deu 4:40; Ch2 33:8
Geneva 1599
7:7 Then (b) will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever.
(b) God shows on what condition he made his promise to this temple that they would be a holy people to him, as he would be a faithful God to them.
John Gill
7:7 Then will I cause you to dwell in this place,.... In the land of Judea, and not suffer them to be carried captive, which they had been threatened with, and had reason to expect, should they continue in their sins, in their impenitence and vain confidence:
in the land that I gave to your fathers; to Abraham, Isaac, and Jacob, by promise; and to the Jewish fathers in the times of Joshua, by putting them in actual possession of it:
for ever and ever: for a great while; a long time, as Kimchi explains it; from the days of Abraham for ever, even all the days of the world, provided they and their children walked in the ways of the Lord. This clause may either be connected with the word "dwell", or with the word give; and the sense is, either that they should dwell in it for ever and ever; or it was given to their fathers for ever and ever.
Robert Jamieson, A. R. Fausset and David Brown
7:7 The apodosis to the "if . . . if" (Jer 7:5-6).
to dwell--to continue to dwell.
for ever and ever--joined with "to dwell," not with the words "gave to your fathers" (compare Jer 3:18; Deut 4:40).
7:87:8: Ապա թէ դուք յանձնապաստա՛ն իցէք ՚ի բանս ստութեան, ուստի ո՛չ ինչ օգտիցիք։
8 Իսկ եթէ դուք սուտ խօսքերին ապաւինէք, ինչից ոչ մի օգուտ չէք ունենալու,
8 «Ահա դուք սուտ խօսքերու կ’ապաւինիք, Որոնք չեն կրնար օգուտ մը ընել։
Ապա թէ դուք յանձնապաստան իցէք ի բանս ստութեան, ուստի ոչ ինչ օգտիցիք:

7:8: Ապա թէ դուք յանձնապաստա՛ն իցէք ՚ի բանս ստութեան, ուստի ո՛չ ինչ օգտիցիք։
8 Իսկ եթէ դուք սուտ խօսքերին ապաւինէք, ինչից ոչ մի օգուտ չէք ունենալու,
8 «Ահա դուք սուտ խօսքերու կ’ապաւինիք, Որոնք չեն կրնար օգուտ մը ընել։
zohrab-1805▾ eastern-1994▾ western am▾
7:87:8 Вот, вы надеетесь на обманчивые слова, которые не принесут вам пользы.
7:9 καὶ και and; even φονεύετε φονευω murder καὶ και and; even μοιχᾶσθε μοιχαομαι commit adultery καὶ και and; even κλέπτετε κλεπτω steal καὶ και and; even ὀμνύετε ομνυω swear ἐπ᾿ επι in; on ἀδίκῳ αδικος injurious; unjust καὶ και and; even ἐθυμιᾶτε θυμιαω burn incense τῇ ο the Βααλ βααλ Baal; Vaal καὶ και and; even ἐπορεύεσθε πορευομαι travel; go ὀπίσω οπισω in back; after θεῶν θεος God ἀλλοτρίων αλλοτριος another's; stranger ὧν ος who; what οὐκ ου not οἴδατε οιδα aware τοῦ ο the κακῶς κακως badly; ill εἶναι ειμι be ὑμῖν υμιν you
7:8 הִנֵּ֤ה hinnˈē הִנֵּה behold אַתֶּם֙ ʔattˌem אַתֶּם you בֹּטְחִ֣ים bōṭᵊḥˈîm בטח trust לָכֶ֔ם lāḵˈem לְ to עַל־ ʕal- עַל upon דִּבְרֵ֖י divrˌê דָּבָר word הַ ha הַ the שָּׁ֑קֶר ššˈāqer שֶׁקֶר lie לְ lᵊ לְ to בִלְתִּ֖י viltˌî בֵּלֶת failure הֹועִֽיל׃ hôʕˈîl יעל profit
7:8. ecce vos confiditis vobis in sermonibus mendacii qui non proderunt vobisBehold you put your trust in lying words, which shall not profit you:
8. Behold, ye trust in lying words, that cannot profit.
7:8. Behold, you trust in false words, which will not benefit you,
7:8. Behold, ye trust in lying words, that cannot profit.
Behold, ye trust in lying words, that cannot profit:

7:8 Вот, вы надеетесь на обманчивые слова, которые не принесут вам пользы.
7:9
καὶ και and; even
φονεύετε φονευω murder
καὶ και and; even
μοιχᾶσθε μοιχαομαι commit adultery
καὶ και and; even
κλέπτετε κλεπτω steal
καὶ και and; even
ὀμνύετε ομνυω swear
ἐπ᾿ επι in; on
ἀδίκῳ αδικος injurious; unjust
καὶ και and; even
ἐθυμιᾶτε θυμιαω burn incense
τῇ ο the
Βααλ βααλ Baal; Vaal
καὶ και and; even
ἐπορεύεσθε πορευομαι travel; go
ὀπίσω οπισω in back; after
θεῶν θεος God
ἀλλοτρίων αλλοτριος another's; stranger
ὧν ος who; what
οὐκ ου not
οἴδατε οιδα aware
τοῦ ο the
κακῶς κακως badly; ill
εἶναι ειμι be
ὑμῖν υμιν you
7:8
הִנֵּ֤ה hinnˈē הִנֵּה behold
אַתֶּם֙ ʔattˌem אַתֶּם you
בֹּטְחִ֣ים bōṭᵊḥˈîm בטח trust
לָכֶ֔ם lāḵˈem לְ to
עַל־ ʕal- עַל upon
דִּבְרֵ֖י divrˌê דָּבָר word
הַ ha הַ the
שָּׁ֑קֶר ššˈāqer שֶׁקֶר lie
לְ lᵊ לְ to
בִלְתִּ֖י viltˌî בֵּלֶת failure
הֹועִֽיל׃ hôʕˈîl יעל profit
7:8. ecce vos confiditis vobis in sermonibus mendacii qui non proderunt vobis
Behold you put your trust in lying words, which shall not profit you:
7:8. Behold, you trust in false words, which will not benefit you,
7:8. Behold, ye trust in lying words, that cannot profit.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:8: ye trust: Jer 7:4, Jer 4:10, Jer 5:31, Jer 8:10, Jer 14:13, Jer 14:14, Jer 23:14-16, Jer 23:26, Jer 23:32; Isa 28:15, Isa 30:10; Eze 13:6-16
John Gill
7:8 Behold, ye trust in lying words,.... What they are dissuaded from, Jer 7:4, is here affirmed they did, and which is introduced with a note of asseveration, attention, and admiration; it being a certain thing that they did so; and was what was worthy of their consideration and serious reflection upon; and it was astonishing that they should, since so to do was of no advantage to them, but the contrary:
that cannot profit; temple worship and service, legal sacrifices and ceremonies, could not take away sin, and expiate the guilt of it; or justify men, and render them acceptable to God; these, without faith in the blood and sacrifice of Christ, were of no avail; and especially could never be thought to be of any use and profit, when such gross abominations were indulged by them as are next mentioned.
Robert Jamieson, A. R. Fausset and David Brown
7:8 that cannot profit--MAURER translates, "so that you profit nothing" (see Jer 7:4; Jer 5:31).
7:97:9: Եւ գողանայցէք, եւ սպանիցէք, եւ շնայցէք, եւ երդնուցուք սուտ, եւ արկանիցէք խունկս Բահաղու, եւ երթիցէք զհետ աստուածոց օտարաց. զորս ո՛չ գիտիցէք, ստո՛ց՝ ուստի եւ չա՛ր լինիցի ձեզ[11049]։ [11049] Ոմանք. Եւ սպանանիցէք եւ շնայցէք... եւ երթայցէք զհետ... ոչ գիտիցէք. ուստի չար լինիցի։
9 եւ գողանաք, սպանէք, շնութիւն անէք, սուտ երդում տաք, խնկարկէք Բահաղին, հետեւէք օտար սուտ աստուածներին, որոնց չէք ճանաչում, ապա ձեզ բաժին կը հասնի չարիքը:
9 Արդեօք գողութիւն, մարդասպանութիւն եւ շնութիւն ընելով, Սուտ երդում ընելով եւ Բահաղին խունկ ծխելով, Ձեր չճանչցած օտար աստուածներուն ետեւէն երթալով
Եւ գողանայցէք եւ սպանանիցէք եւ շնայցէք եւ երդնուցուք սուտ, եւ արկանիցէք խունկս Բահաղու, եւ երթիցէք զհետ աստուածոց օտարաց` զորս ոչ գիտիցէք, [134]ստոց, ուստի եւ չար լինիցի ձեզ:

7:9: Եւ գողանայցէք, եւ սպանիցէք, եւ շնայցէք, եւ երդնուցուք սուտ, եւ արկանիցէք խունկս Բահաղու, եւ երթիցէք զհետ աստուածոց օտարաց. զորս ո՛չ գիտիցէք, ստո՛ց՝ ուստի եւ չա՛ր լինիցի ձեզ[11049]։
[11049] Ոմանք. Եւ սպանանիցէք եւ շնայցէք... եւ երթայցէք զհետ... ոչ գիտիցէք. ուստի չար լինիցի։
9 եւ գողանաք, սպանէք, շնութիւն անէք, սուտ երդում տաք, խնկարկէք Բահաղին, հետեւէք օտար սուտ աստուածներին, որոնց չէք ճանաչում, ապա ձեզ բաժին կը հասնի չարիքը:
9 Արդեօք գողութիւն, մարդասպանութիւն եւ շնութիւն ընելով, Սուտ երդում ընելով եւ Բահաղին խունկ ծխելով, Ձեր չճանչցած օտար աստուածներուն ետեւէն երթալով
zohrab-1805▾ eastern-1994▾ western am▾
7:97:9 Как! вы крадете, убиваете и прелюбодействуете, и клянетесь во лжи и кадите Ваалу, и ходите во след иных богов, которых вы не знаете,
7:10 καὶ και and; even ἤλθετε ερχομαι come; go καὶ και and; even ἔστητε ιστημι stand; establish ἐνώπιον ενωπιος in the face; facing ἐμοῦ εμου my ἐν εν in τῷ ο the οἴκῳ οικος home; household οὗ ου.1 where ἐπικέκληται επικαλεω invoke; nickname τὸ ο the ὄνομά ονομα name; notable μου μου of me; mine ἐπ᾿ επι in; on αὐτῷ αυτος he; him καὶ και and; even εἴπατε επω say; speak ἀπεσχήμεθα αντεχω hold close / onto; reach τοῦ ο the μὴ μη not ποιεῖν ποιεω do; make πάντα πας all; every τὰ ο the βδελύγματα βδελυγμα abomination ταῦτα ουτος this; he
7:9 הֲ hᵃ הֲ [interrogative] גָנֹ֤ב׀ ḡānˈōv גנב steal רָצֹ֨חַ֙ rāṣˈōₐḥ רצח kill וְֽ wᵊˈ וְ and נָאֹ֗ף nāʔˈōf נאף commit adultery וְ wᵊ וְ and הִשָּׁבֵ֥עַ hiššāvˌēₐʕ שׁבע swear לַ la לְ to † הַ the שֶּׁ֖קֶר ššˌeqer שֶׁקֶר lie וְ wᵊ וְ and קַטֵּ֣ר qaṭṭˈēr קטר smoke לַ la לְ to † הַ the בָּ֑עַל bbˈāʕal בַּעַל lord, baal וְ wᵊ וְ and הָלֹ֗ךְ hālˈōḵ הלך walk אַחֲרֵ֛י ʔaḥᵃrˈê אַחַר after אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s) אֲחֵרִ֖ים ʔᵃḥērˌîm אַחֵר other אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not יְדַעְתֶּֽם׃ yᵊḏaʕtˈem ידע know
7:9. furari occidere adulterare iurare mendaciter libare Baali et ire post deos alienos quos ignoratisTo steal, to murder, to commit adultery, to swear falsely, to offer to Baalim, and to go after strange gods, which you know not.
9. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye have not known,
7:9. so as to steal, to murder, to commit adultery, to swear falsely, to offer libations to Baal, and to go after strange gods, which you do not know.
7:9. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not;
Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not:

7:9 Как! вы крадете, убиваете и прелюбодействуете, и клянетесь во лжи и кадите Ваалу, и ходите во след иных богов, которых вы не знаете,
7:10
καὶ και and; even
ἤλθετε ερχομαι come; go
καὶ και and; even
ἔστητε ιστημι stand; establish
ἐνώπιον ενωπιος in the face; facing
ἐμοῦ εμου my
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
οὗ ου.1 where
ἐπικέκληται επικαλεω invoke; nickname
τὸ ο the
ὄνομά ονομα name; notable
μου μου of me; mine
ἐπ᾿ επι in; on
αὐτῷ αυτος he; him
καὶ και and; even
εἴπατε επω say; speak
ἀπεσχήμεθα αντεχω hold close / onto; reach
τοῦ ο the
μὴ μη not
ποιεῖν ποιεω do; make
πάντα πας all; every
τὰ ο the
βδελύγματα βδελυγμα abomination
ταῦτα ουτος this; he
7:9
הֲ hᵃ הֲ [interrogative]
גָנֹ֤ב׀ ḡānˈōv גנב steal
רָצֹ֨חַ֙ rāṣˈōₐḥ רצח kill
וְֽ wᵊˈ וְ and
נָאֹ֗ף nāʔˈōf נאף commit adultery
וְ wᵊ וְ and
הִשָּׁבֵ֥עַ hiššāvˌēₐʕ שׁבע swear
לַ la לְ to
הַ the
שֶּׁ֖קֶר ššˌeqer שֶׁקֶר lie
וְ wᵊ וְ and
קַטֵּ֣ר qaṭṭˈēr קטר smoke
לַ la לְ to
הַ the
בָּ֑עַל bbˈāʕal בַּעַל lord, baal
וְ wᵊ וְ and
הָלֹ֗ךְ hālˈōḵ הלך walk
אַחֲרֵ֛י ʔaḥᵃrˈê אַחַר after
אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s)
אֲחֵרִ֖ים ʔᵃḥērˌîm אַחֵר other
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
יְדַעְתֶּֽם׃ yᵊḏaʕtˈem ידע know
7:9. furari occidere adulterare iurare mendaciter libare Baali et ire post deos alienos quos ignoratis
To steal, to murder, to commit adultery, to swear falsely, to offer to Baalim, and to go after strange gods, which you know not.
7:9. so as to steal, to murder, to commit adultery, to swear falsely, to offer libations to Baal, and to go after strange gods, which you do not know.
7:9. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: Иудеи, очевидно, находили для себя возможным соединять почитание Ваала и служение Иегове. Но одно решительно исключает собою другое.
Adam Clarke: Commentary on the Bible - 1831
7:9: Will ye steal, murder - Will you continue to commit such abominations, and pretend to worship me; and thus defile the place that is called by my name; and so make my house a den of robbers? I have seen this, - and can you expect to escape condign punishment? Ye shall not escape.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:9: steal: Jer 9:2-9; Psa 50:16-21; Isa 59:1-8; Eze 18:10-13, Eze 18:18, Eze 33:25, Eze 33:26; Hos 4:1-3; Mic 3:8-12; Zep 1:5; Zac 5:3, Zac 5:4; Mal 3:5; Rom 2:2, Rom 2:17-29; Co1 6:9, Co1 6:10; Gal 5:19-21; Eph 5:5-7; Ti2 3:2-5; Jam 4:1-4; Rev 21:8; Rev 22:15
and burn: Jer 11:13, Jer 11:17, Jer 32:29; Kg1 18:21
and walk: Jer 7:6, Jer 13:10, Jer 44:3; Exo 20:3; Deu 32:17; Jdg 5:8
John Gill
7:9 Will ye steal, murder, and commit adultery, and swear falsely,.... At the same time they offered sacrifices, and trusted in them, they did those things, which would not be grateful to the Lord, nor profitable to them; or, "ye do steal", &c.; so the Septuagint, and all the Oriental versions; and likewise the Targum; as charging them with them; these are sins against the second table of the law, as what follow are against the first:
and burn incense to Baal, and walk after other gods whom ye know not; for they not only burnt incense to Baal, which was an act of idolatrous worship; but served other strange gods they had not known before; whose names they had never heard of, and of whose help and assistance they now had no experience, nor received any benefit from, as they had on the one and only true God; and therefore it was great folly and ingratitude in them to forsake the Lord, and walk after these.
John Wesley
7:9 Will ye steal - Can you think that this can be grateful to me, or advantageous to yourselves, to frequent my house, and yet retain these odious sins. Whom - Such as they had set up new, and never had any experience of, and therefore could have no reason to serve them.
Robert Jamieson, A. R. Fausset and David Brown
7:9 "Will ye steal . . . and then come and stand before Me?"
whom ye know not--Ye have no grounds of "knowing" that they are gods; but I have manifested My Godhead by My law, by benefits conferred, and by miracles. This aggravates their crime [CALVIN] (Judg 5:8).
7:107:10: Եւ գայցէք կայցէք առաջի իմ ՚ի տանս յայսմիկ՝ յորոյ վերայ կոչեցեալ է անուն իմ. եւ ասիցէք. Մերժեցաք յառնելոյ զամենայն գարշելիսն զայնոսիկ։
10 Ու դուք կը գաք, կը կանգնէք իմ առաջ, այս Տան մէջ, որի վրայ իմ անունն է դրուած, եւ կ’ասէք՝ “Հրաժարուեցինք բոլոր այն գարշելի գործերը կատարելուց[35]“:[35] 35. Եբրայերէն՝ ազատուեցինք, որպէսզի այս բոլոր պղծութիւններն անենք:
10 Կրնա՞ք գալ ու իմ առջեւս կայնիլ այս տանը մէջ, Որ իմ անունովս կոչուած է Եւ ըսել՝ ‘Ազատուեցանք, որպէս զի այս բոլոր պղծութիւնները ընենք’։
եւ գայցէք կայցէք առաջի իմ ի տանս յայսմիկ` յորոյ վերայ կոչեցեալ է անուն իմ. եւ ասիցէք. [135]Մերժեցաք յառնելոյ`` զամենայն գարշելիսն զայնոսիկ:

7:10: Եւ գայցէք կայցէք առաջի իմ ՚ի տանս յայսմիկ՝ յորոյ վերայ կոչեցեալ է անուն իմ. եւ ասիցէք. Մերժեցաք յառնելոյ զամենայն գարշելիսն զայնոսիկ։
10 Ու դուք կը գաք, կը կանգնէք իմ առաջ, այս Տան մէջ, որի վրայ իմ անունն է դրուած, եւ կ’ասէք՝ “Հրաժարուեցինք բոլոր այն գարշելի գործերը կատարելուց[35]“:
[35] 35. Եբրայերէն՝ ազատուեցինք, որպէսզի այս բոլոր պղծութիւններն անենք:
10 Կրնա՞ք գալ ու իմ առջեւս կայնիլ այս տանը մէջ, Որ իմ անունովս կոչուած է Եւ ըսել՝ ‘Ազատուեցանք, որպէս զի այս բոլոր պղծութիւնները ընենք’։
zohrab-1805▾ eastern-1994▾ western am▾
7:107:10 и потом приходите и становитесь пред лицем Моим в доме сем, над которым наречено имя Мое, и говорите: >, чтобы впредь делать все эти мерзости.
7:11 μὴ μη not σπήλαιον σπηλαιον cave λῃστῶν ληστης bandit ὁ ο the οἶκός οικος home; household μου μου of me; mine οὗ ου.1 where ἐπικέκληται επικαλεω invoke; nickname τὸ ο the ὄνομά ονομα name; notable μου μου of me; mine ἐπ᾿ επι in; on αὐτῷ αυτος he; him ἐκεῖ εκει there ἐνώπιον ενωπιος in the face; facing ὑμῶν υμων your καὶ και and; even ἐγὼ εγω I ἰδοὺ ιδου see!; here I am ἑώρακα οραω view; see λέγει λεγω tell; declare κύριος κυριος lord; master
7:10 וּ û וְ and בָאתֶ֞ם vāṯˈem בוא come וַ wa וְ and עֲמַדְתֶּ֣ם ʕᵃmaḏtˈem עמד stand לְ lᵊ לְ to פָנַ֗י fānˈay פָּנֶה face בַּ ba בְּ in † הַ the בַּ֤יִת bbˈayiṯ בַּיִת house הַ ha הַ the זֶּה֙ zzˌeh זֶה this אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] נִקְרָא־ niqrā- קרא call שְׁמִ֣י šᵊmˈî שֵׁם name עָלָ֔יו ʕālˈāʸw עַל upon וַ wa וְ and אֲמַרְתֶּ֖ם ʔᵃmartˌem אמר say נִצַּ֑לְנוּ niṣṣˈalnû נצל deliver לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of עֲשֹׂ֔ות ʕᵃśˈôṯ עשׂה make אֵ֥ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the תֹּועֵבֹ֖ות ttôʕēvˌôṯ תֹּועֵבָה abomination הָ hā הַ the אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
7:10. et venistis et stetistis coram me in domo hac in qua invocatum est nomen meum et dixistis liberati sumus eo quod fecerimus omnes abominationes istasAnd you have come, and stood before me in this house, in which my name is called upon, and have said: We are delivered, because we have done all these abominations.
10. and come and stand before me in this house, which is called by my name, and say, We are delivered; that ye may do all these abominations.
7:10. And you arrived and stood before me in this house, where my name is invoked, and you said: ‘We have been freed because we carried out all these abominations.’
7:10. And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations?
And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations:

7:10 и потом приходите и становитесь пред лицем Моим в доме сем, над которым наречено имя Мое, и говорите: <<мы спасены>>, чтобы впредь делать все эти мерзости.
7:11
μὴ μη not
σπήλαιον σπηλαιον cave
λῃστῶν ληστης bandit
ο the
οἶκός οικος home; household
μου μου of me; mine
οὗ ου.1 where
ἐπικέκληται επικαλεω invoke; nickname
τὸ ο the
ὄνομά ονομα name; notable
μου μου of me; mine
ἐπ᾿ επι in; on
αὐτῷ αυτος he; him
ἐκεῖ εκει there
ἐνώπιον ενωπιος in the face; facing
ὑμῶν υμων your
καὶ και and; even
ἐγὼ εγω I
ἰδοὺ ιδου see!; here I am
ἑώρακα οραω view; see
λέγει λεγω tell; declare
κύριος κυριος lord; master
7:10
וּ û וְ and
בָאתֶ֞ם vāṯˈem בוא come
וַ wa וְ and
עֲמַדְתֶּ֣ם ʕᵃmaḏtˈem עמד stand
לְ lᵊ לְ to
פָנַ֗י fānˈay פָּנֶה face
בַּ ba בְּ in
הַ the
בַּ֤יִת bbˈayiṯ בַּיִת house
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
נִקְרָא־ niqrā- קרא call
שְׁמִ֣י šᵊmˈî שֵׁם name
עָלָ֔יו ʕālˈāʸw עַל upon
וַ wa וְ and
אֲמַרְתֶּ֖ם ʔᵃmartˌem אמר say
נִצַּ֑לְנוּ niṣṣˈalnû נצל deliver
לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of
עֲשֹׂ֔ות ʕᵃśˈôṯ עשׂה make
אֵ֥ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
תֹּועֵבֹ֖ות ttôʕēvˌôṯ תֹּועֵבָה abomination
הָ הַ the
אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
7:10. et venistis et stetistis coram me in domo hac in qua invocatum est nomen meum et dixistis liberati sumus eo quod fecerimus omnes abominationes istas
And you have come, and stood before me in this house, in which my name is called upon, and have said: We are delivered, because we have done all these abominations.
7:10. And you arrived and stood before me in this house, where my name is invoked, and you said: ‘We have been freed because we carried out all these abominations.’
7:10. And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
7:10: We are delivered - Jeremiah accuses them of trusting in the ceremonial of the temple instead of leading holy lives. "You break," he says, "the Ten Commandments, and then you go to the Temple; and when the service is over you say, We are delivered. We have atoned for our past actions, and may start afresh with easy minds upon a new course of wickedness."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:10: come: Pro 7:14, Pro 7:15, Pro 15:8; Isa 1:10-15, Isa 48:2, Isa 58:2-4; Eze 20:39, Eze 23:29, Eze 23:37, Eze 23:39; Eze 33:31; Mat 23:14; Joh 13:18, Joh 13:26, Joh 13:27, Joh 18:28
which is called: etc. Heb. whereupon my name is called, Jer 7:11, Jer 7:14, Jer 7:30, Jer 32:34, Jer 34:15; Kg2 21:4; Ch2 33:4, Ch2 33:7
John Gill
7:10 And come and stand before me in this house,.... In the temple; this they did after they had been guilty of such immoralities and idolatry; thinking by their appearance there, and their performance of a few ceremonies, and offering of some sacrifices, that all were atoned for: or this denotes their impudence, that, after the commission of such notorious crimes, they should have the front to come into the house of God, and stand before him, as if they had never departed from him, and were his people, and the true worshippers of him:
which is called by my name; the temple of God, the house of God, the sanctuary of the Lord; and where his name was also called upon, being a house of prayer; or where prayer was made to the Lord:
and say, we are delivered; from the punishment of the above sins, by coming into the temple, and standing before the Lord in it; by calling on his name, and offering sacrifices, though with impure hearts and hands, and in a hypocritical way
to do all these abominations; before mentioned; theft, murder, adultery, perjury, and idolatry. The sense is, either we are delivered and freed from punishment, that we may do these things with impunity; this is the use we make of, and the inference we draw from, our deliverance from evil: or we are delivered, though we commit these abominations, and therefore in them: or, seeing we are delivered, therefore do we these things; not that they really said these words, but this was the language of their actions. The Syriac version is, "deliver us, while we commit all these sins".
John Wesley
7:10 Delivered - After they had appeared before God with their sacrifices, they thought they were privileged to return to all those wickednesses.
Robert Jamieson, A. R. Fausset and David Brown
7:10 And come--And yet come (Ezek 23:39).
We are delivered--namely, from all impending calamities. In spite of the prophet's threats, we have nothing to fear; we have offered our sacrifices, and therefore Jehovah will "deliver" us.
to do all these abominations--namely, those enumerated (Jer 7:9). These words are not to be connected with "we are delivered," but thus: "Is it with this design that ye come and stand before Me in this house," in order that having offered your worthless sacrifices ye may be taken into My favor and so do all these abominations (Jer 7:9) with impunity? [MAURER].
7:117:11: Միթէ այրս աւազակա՞ց եղեւ տունդ իմ. յորոյ վերայ կոչեցեալ է անուն իմ այդր առաջի ձեր. եւ ես ահաւասիկ տեսի՛ ասէ Տէր[11050]։ [11050] Ոմանք. Միթէ այրք աւազակա՞ց եղեն տունդ իմ։ Ուր Ոսկան. Միթէ այր աւազա՛՛... անուն իմ այդ առա՛՛։
11 Միթէ ձեր աչքին աւազակների քարա՞յր է դարձել իմ այս Տունը, որի վրայ իմ անունն է դրուած: Ահաւասիկ ես տեսայ, - ասում է Տէրը: -
11 «Այս տունը, որ իմ անունովս կոչուած է, Միթէ ձեր աչքերուն առջեւ աւազակներու քարա՞յր եղաւ։‘Ահա ես տեսայ’, կ’ըսէ Տէրը։
Միթէ այրս աւազակա՞ց եղեւ տունդ [136]իմ, յորոյ վերայ կոչեցեալ է անուն իմ, այդր առաջի ձեր. եւ ես ահաւասիկ տեսի, ասէ Տէր:

7:11: Միթէ այրս աւազակա՞ց եղեւ տունդ իմ. յորոյ վերայ կոչեցեալ է անուն իմ այդր առաջի ձեր. եւ ես ահաւասիկ տեսի՛ ասէ Տէր[11050]։
[11050] Ոմանք. Միթէ այրք աւազակա՞ց եղեն տունդ իմ։ Ուր Ոսկան. Միթէ այր աւազա՛՛... անուն իմ այդ առա՛՛։
11 Միթէ ձեր աչքին աւազակների քարա՞յր է դարձել իմ այս Տունը, որի վրայ իմ անունն է դրուած: Ահաւասիկ ես տեսայ, - ասում է Տէրը: -
11 «Այս տունը, որ իմ անունովս կոչուած է, Միթէ ձեր աչքերուն առջեւ աւազակներու քարա՞յր եղաւ։‘Ահա ես տեսայ’, կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
7:117:11 Не соделался ли вертепом разбойников в глазах ваших дом сей, над которым наречено имя Мое? Вот, Я видел это, говорит Господь.
7:12 ὅτι οτι since; that πορεύθητε πορευομαι travel; go εἰς εις into; for τὸν ο the τόπον τοπος place; locality μου μου of me; mine τὸν ο the ἐν εν in Σηλωμ σηλωμ where κατεσκήνωσα κατασκηνοω nest; camp τὸ ο the ὄνομά ονομα name; notable μου μου of me; mine ἐκεῖ εκει there ἔμπροσθεν εμπροσθεν in front; before καὶ και and; even ἴδετε οραω view; see ἃ ος who; what ἐποίησα ποιεω do; make αὐτῷ αυτος he; him ἀπὸ απο from; away προσώπου προσωπον face; ahead of κακίας κακια badness; vice λαοῦ λαος populace; population μου μου of me; mine Ισραηλ ισραηλ.1 Israel
7:11 הַ ha הֲ [interrogative] מְעָרַ֣ת mᵊʕārˈaṯ מְעָרָה cave פָּרִצִ֗ים pāriṣˈîm פָּרִיץ robber הָיָ֨ה hāyˌā היה be הַ ha הַ the בַּ֧יִת bbˈayiṯ בַּיִת house הַ ha הַ the זֶּ֛ה zzˈeh זֶה this אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נִקְרָֽא־ niqrˈā- קרא call שְׁמִ֥י šᵊmˌî שֵׁם name עָלָ֖יו ʕālˌāʸw עַל upon בְּ bᵊ בְּ in עֵינֵיכֶ֑ם ʕênêḵˈem עַיִן eye גַּ֧ם gˈam גַּם even אָנֹכִ֛י ʔānōḵˈî אָנֹכִי i הִנֵּ֥ה hinnˌē הִנֵּה behold רָאִ֖יתִי rāʔˌîṯî ראה see נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
7:11. ergo spelunca latronum facta est domus ista in qua invocatum est nomen meum in oculis vestris ego ego sum ego vidi dicit DominusIs this house then, in which my name hath been called upon, in your eyes become a den of robbers? I, I am he: I have seen it, saith the Lord.
11. Is this house, which is called by my name, become a den of robbers in your eyes? Behold, I, even I, have seen it, saith the LORD.
7:11. So then, has this house, where my name has been invoked, become a den of robbers in your eyes? It is I, I am, I have seen, says the Lord.
7:11. Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen [it], saith the LORD.
Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen [it], saith the LORD:

7:11 Не соделался ли вертепом разбойников в глазах ваших дом сей, над которым наречено имя Мое? Вот, Я видел это, говорит Господь.
7:12
ὅτι οτι since; that
πορεύθητε πορευομαι travel; go
εἰς εις into; for
τὸν ο the
τόπον τοπος place; locality
μου μου of me; mine
τὸν ο the
ἐν εν in
Σηλωμ σηλωμ where
κατεσκήνωσα κατασκηνοω nest; camp
τὸ ο the
ὄνομά ονομα name; notable
μου μου of me; mine
ἐκεῖ εκει there
ἔμπροσθεν εμπροσθεν in front; before
καὶ και and; even
ἴδετε οραω view; see
ος who; what
ἐποίησα ποιεω do; make
αὐτῷ αυτος he; him
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
κακίας κακια badness; vice
λαοῦ λαος populace; population
μου μου of me; mine
Ισραηλ ισραηλ.1 Israel
7:11
הַ ha הֲ [interrogative]
מְעָרַ֣ת mᵊʕārˈaṯ מְעָרָה cave
פָּרִצִ֗ים pāriṣˈîm פָּרִיץ robber
הָיָ֨ה hāyˌā היה be
הַ ha הַ the
בַּ֧יִת bbˈayiṯ בַּיִת house
הַ ha הַ the
זֶּ֛ה zzˈeh זֶה this
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
נִקְרָֽא־ niqrˈā- קרא call
שְׁמִ֥י šᵊmˌî שֵׁם name
עָלָ֖יו ʕālˌāʸw עַל upon
בְּ bᵊ בְּ in
עֵינֵיכֶ֑ם ʕênêḵˈem עַיִן eye
גַּ֧ם gˈam גַּם even
אָנֹכִ֛י ʔānōḵˈî אָנֹכִי i
הִנֵּ֥ה hinnˌē הִנֵּה behold
רָאִ֖יתִי rāʔˌîṯî ראה see
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
7:11. ergo spelunca latronum facta est domus ista in qua invocatum est nomen meum in oculis vestris ego ego sum ego vidi dicit Dominus
Is this house then, in which my name hath been called upon, in your eyes become a den of robbers? I, I am he: I have seen it, saith the Lord.
7:11. So then, has this house, where my name has been invoked, become a den of robbers in your eyes? It is I, I am, I have seen, says the Lord.
7:11. Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen [it], saith the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Иудеи самый храм превратили в вертеп или пещеру, куда временно укрываются от преследования властей разбойники.
Albert Barnes: Notes on the Bible - 1834
7:11: Robbers - literally, tearers, those who rob with violence. The temple was the place which sheltered them. It had been consecrated to God. Now that it harbors miscreants, must it not as inevitably be destroyed as a den of robbers would be by any righteous ruler?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:11: this: Ch2 6:33; Isa 56:7; Mat 21:13; Mar 11:17; Luk 19:45, Luk 19:46; Joh 2:16
even: Jer 2:34, Jer 16:16, Jer 16:17, Jer 23:24; Heb 4:13; Rev 2:18, Rev 2:19
Geneva 1599
7:11 Is this house, which is called by my name, become (c) a den of robbers in your eyes? Behold, even I have seen [it], saith the LORD.
(c) As thieves hidden in holes and dens think themselves safe, so when you are in my temple, you think to be covered with the holiness of it, and that I cannot see your wickedness, (Mt 21:13).
John Gill
7:11 Is this house, which is called by my name,.... Meaning the temple:
become a den of robbers in your eyes? or do you look upon it, and make use of it, as thieves do of dens; who, when they have robbed and murdered men, betake themselves to them, not only to share their spoil, but to hide themselves? just so those thieves, murderers adulterers, perjurers, and idolaters, after they had committed such gross enormities, came into the temple and offered sacrifices; thinking hereby to cover their sins, and expiate the guilt of them, and to be looked upon as good men, and true worshippers of God, when they were no better than thieves and robbers; and such were the Pharisees in Christ's time, and such was the temple as made by them; see Mt 21:13,
behold, even I have seen it, saith the Lord; not only all the abominations committed by them, but the use they made of the temple and the worship of it; all the hypocrisy of their hearts, and the inward thoughts of them, and their views and intentions in their offerings and sacrifices; as well as what ruin and destruction the Lord designed to bring shortly upon them, and upon that house which they had made a den of robbers; as follows:
John Wesley
7:11 A den - Do you look upon this house as a sanctuary for robbers and murderers.
Robert Jamieson, A. R. Fausset and David Brown
7:11 den of robbers--Do you regard My temple as being what robbers make their den, namely, an asylum wherein ye may obtain impunity for your abominations (Jer 7:10)?
seen it--namely, that ye treat My house as if it were a den of thieves. Jehovah implies more than is expressed, "I have seen and will punish it" (Is 56:7; Mt 21:13).
7:127:12: Զի չոգայք ՚ի տեղին իմ ՚ի Սելով, ուր բնակեցուցի զանուն իմ ա՛նդ զառաջինն. եւ տեսէք զինչ արարի ընդ նա յերեսաց չարեաց ժողովրդեան իմոյ Իսրայէլի[11051]։ [11051] Ոմանք. Զի չեղայք ՚ի տեղին իմ ՚ի Շեղով։
12 Գնացէ՛ք Սելով՝ իմ այն տեղը, ուր առաջ հաստատել էի իմ անունը, տեսէք, թէ ինչպէ՛ս վարուեցի նրա հետ Իսրայէլի իմ ժողովրդի չարութիւնների պատճառով:
12 Բայց հիմա Սելովի մէջ գտնուած տեղս գացէք, Հոն՝ ուր առաջին անգամ իմ անունս հաստատեցի Եւ տեսէք թէ ի՞նչ ըրեր եմ անոր, Իմ ժողովուրդիս՝ Իսրայէլի չարութեան պատճառով։
[137]Զի չոգայք`` ի տեղին իմ ի Սելով, ուր բնակեցուցի զանուն իմ անդ զառաջինն. եւ տեսէք զինչ արարի ընդ նա յերեսաց չարեաց ժողովրդեան իմոյ Իսրայելի:

7:12: Զի չոգայք ՚ի տեղին իմ ՚ի Սելով, ուր բնակեցուցի զանուն իմ ա՛նդ զառաջինն. եւ տեսէք զինչ արարի ընդ նա յերեսաց չարեաց ժողովրդեան իմոյ Իսրայէլի[11051]։
[11051] Ոմանք. Զի չեղայք ՚ի տեղին իմ ՚ի Շեղով։
12 Գնացէ՛ք Սելով՝ իմ այն տեղը, ուր առաջ հաստատել էի իմ անունը, տեսէք, թէ ինչպէ՛ս վարուեցի նրա հետ Իսրայէլի իմ ժողովրդի չարութիւնների պատճառով:
12 Բայց հիմա Սելովի մէջ գտնուած տեղս գացէք, Հոն՝ ուր առաջին անգամ իմ անունս հաստատեցի Եւ տեսէք թէ ի՞նչ ըրեր եմ անոր, Իմ ժողովուրդիս՝ Իսրայէլի չարութեան պատճառով։
zohrab-1805▾ eastern-1994▾ western am▾
7:127:12 Пойдите же на место Мое в Силом, где Я прежде назначил пребывать имени Моему, и посмотрите, что сделал Я с ним за нечестие народа Моего Израиля.
7:13 καὶ και and; even νῦν νυν now; present ἀνθ᾿ αντι against; instead of ὧν ος who; what ἐποιήσατε ποιεω do; make πάντα πας all; every τὰ ο the ἔργα εργον work ταῦτα ουτος this; he καὶ και and; even ἐλάλησα λαλεω talk; speak πρὸς προς to; toward ὑμᾶς υμας you καὶ και and; even οὐκ ου not ἠκούσατέ ακουω hear μου μου of me; mine καὶ και and; even ἐκάλεσα καλεω call; invite ὑμᾶς υμας you καὶ και and; even οὐκ ου not ἀπεκρίθητε αποκρινομαι respond
7:12 כִּ֣י kˈî כִּי that לְכוּ־ lᵊḵû- הלך walk נָ֗א nˈā נָא yeah אֶל־ ʔel- אֶל to מְקֹומִי֙ mᵊqômˌî מָקֹום place אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בְּ bᵊ בְּ in שִׁילֹ֔ו šîlˈô שִׁלֹו Shiloh אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] שִׁכַּ֧נְתִּֽי šikkˈantˈî שׁכן dwell שְׁמִ֛י šᵊmˈî שֵׁם name שָׁ֖ם šˌām שָׁם there בָּ bā בְּ in † הַ the רִֽאשֹׁונָ֑ה rˈišônˈā רִאשֹׁון first וּ û וְ and רְאוּ֙ rᵊʔˌû ראה see אֵ֣ת ʔˈēṯ אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשִׂ֣יתִי ʕāśˈîṯî עשׂה make לֹ֔ו lˈô לְ to מִ mi מִן from פְּנֵ֕י ppᵊnˈê פָּנֶה face רָעַ֖ת rāʕˌaṯ רָעָה evil עַמִּ֥י ʕammˌî עַם people יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
7:12. ite ad locum meum in Silo ubi habitavit nomen meum a principio et videte quae fecerim ei propter malitiam populi mei IsrahelGo ye to my place in Silo, where my name dwelt from the beginning: and see what I did to it for the wickedness of my people Israel:
12. But go ye now unto my place which was in Shiloh, where I caused my name to dwell at the first, and see what I did to it for the wickedness of my people Israel.
7:12. Go to my place in Shiloh, where my name has lived from the beginning, and see what I did to it because of the wickedness of my people Israel.
7:12. But go ye now unto my place which [was] in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel.
But go ye now unto my place which [was] in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel:

7:12 Пойдите же на место Мое в Силом, где Я прежде назначил пребывать имени Моему, и посмотрите, что сделал Я с ним за нечестие народа Моего Израиля.
7:13
καὶ και and; even
νῦν νυν now; present
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
ἐποιήσατε ποιεω do; make
πάντα πας all; every
τὰ ο the
ἔργα εργον work
ταῦτα ουτος this; he
καὶ και and; even
ἐλάλησα λαλεω talk; speak
πρὸς προς to; toward
ὑμᾶς υμας you
καὶ και and; even
οὐκ ου not
ἠκούσατέ ακουω hear
μου μου of me; mine
καὶ και and; even
ἐκάλεσα καλεω call; invite
ὑμᾶς υμας you
καὶ και and; even
οὐκ ου not
ἀπεκρίθητε αποκρινομαι respond
7:12
כִּ֣י kˈî כִּי that
לְכוּ־ lᵊḵû- הלך walk
נָ֗א nˈā נָא yeah
אֶל־ ʔel- אֶל to
מְקֹומִי֙ mᵊqômˌî מָקֹום place
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
שִׁילֹ֔ו šîlˈô שִׁלֹו Shiloh
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
שִׁכַּ֧נְתִּֽי šikkˈantˈî שׁכן dwell
שְׁמִ֛י šᵊmˈî שֵׁם name
שָׁ֖ם šˌām שָׁם there
בָּ בְּ in
הַ the
רִֽאשֹׁונָ֑ה rˈišônˈā רִאשֹׁון first
וּ û וְ and
רְאוּ֙ rᵊʔˌû ראה see
אֵ֣ת ʔˈēṯ אֵת [object marker]
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָשִׂ֣יתִי ʕāśˈîṯî עשׂה make
לֹ֔ו lˈô לְ to
מִ mi מִן from
פְּנֵ֕י ppᵊnˈê פָּנֶה face
רָעַ֖ת rāʕˌaṯ רָעָה evil
עַמִּ֥י ʕammˌî עַם people
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
7:12. ite ad locum meum in Silo ubi habitavit nomen meum a principio et videte quae fecerim ei propter malitiam populi mei Israhel
Go ye to my place in Silo, where my name dwelt from the beginning: and see what I did to it for the wickedness of my people Israel:
7:12. Go to my place in Shiloh, where my name has lived from the beginning, and see what I did to it because of the wickedness of my people Israel.
7:12. But go ye now unto my place which [was] in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel.
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
12: Силом, город колена Ефремова, до смерти первосвященника Илии был таким же теократическим центром, каким теперь служит Иерусалим. Однако за грехи дома Илия и всего народа Израильского он лишен был своего великого преимущества и теперь, во время Иеремии, он представлял собою одни развалины.
Adam Clarke: Commentary on the Bible - 1831
7:12: But go ye now unto my place which was in Shiloh - See what I did to my tabernacle and ark formerly: after a long residence at Shiloh, for the iniquity of the priests and the people, I suffered it to fall into the hands of the Philistines, and to be carried captive into their land, and to be set up in the house of their idols. And because of your iniquities, I will deal with you and this temple in the same way; for as I spared not Shiloh, though my ark was there, but made it a victim of my wrath, so will I do to Jerusalem and her temple.
Albert Barnes: Notes on the Bible - 1834
7:12: Go ye unto my place in Shiloh - This argument roused the indignation of the people Jer 26:8-9, Jer 26:11. The ark, Jeremiah shows, had not always been at Jerusalem. The place first chosen, as the center of the nation's worship, was Shiloh, a town to the north of Bethel, situated in the powerful tribe of Ephraim (Jos 18:1 note). The ruin of Shiloh is ascribed Psa 78:58-64 to the idolatry which pRev_ailed in Israel after the death of Joshua; a similar ruin due to similar causes should fall on Jerusalem Jer 7:14. The site of Shiloh is identified with Seilun, the ruins of which are so insignificant as to bear out Jerome's remark, "At Silo, where once was the tabernacle and ark of the Lord, there can scarcely be pointed out the foundation of an altar."
At the first - In the first stage, the first period of the existence of the Jewish commonwealth, Shiloh was to the Judges what Jerusalem subsequently was to the kings; and as the fall of Shiloh through the wickedness of Eli's sons marked the period when the government by Judges was to pass away, and the second stage begin; so the power of the kings perished at the fall of Jerusalem, and left the way clear for the third stage of Jewish polity, government by the scribes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:12: my place: Jos 18:1; Jdg 18:31; Sa1 1:3
where: Deu 12:5, Deu 12:11
and see: Jer 26:6; Sa1 4:3, Sa1 4:4, Sa1 4:10, Sa1 4:11, Sa1 22-6:21; Psa 78:60-64
Geneva 1599
7:12 But go ye now to my place which [was] in Shiloh, (d) where I set my name at the first, and see what I did to it for the wickedness of my people Israel.
(d) Because they depended so much on the temple, which was for his promise, that he would be present and defend them where the ark was, he sends them to God's judgments against Shiloh, where the ark had remained about 300 years, and after was taken, the priests slain, and the people miserably discomfited, (1Kings 4:11; Jer 26:6).
John Gill
7:12 But go ye now unto my place, which was in Shiloh,.... A city in the tribe of Ephraim, on the north of Bethel, and the south of Lebonah, and not far from Shechem, Judg 21:19 here were the tabernacle, the ark and altar of the Lord, and the sacrifices; and therefore the tabernacle is called the tabernacle of Shiloh, Ps 78:60, and here the Lord calls it his place; the place of the house of his Shechinah, as the Targum paraphrases it; and where he would have those people go; which is not to be understood locally, but of their taking this place into the consideration of their minds, and observe what was done to it, and became of it; though it was once the place where the Lord dwelt, and where his name was called formerly; as follows:
where I set my name at the first; when the children of Israel first entered into Canaan's land, the tabernacle was set up and established in Shiloh, in Joshua's time, Josh 18:1 and there it continued to the times of Eli:
and see what I did to it, for the wickedness of my people Israel; he refused and forsook his tabernacle there; he suffered the ark, which was fetched from thence in the times of Eli, to be taken and carried captive, and that because of the sins of his people, Ps 78:60. Jerom (m) says, in his time, the altar that was pulled down was shown, though scarce the foundations of it were to be seen. Now the Lord would have these people consider what was done to Shiloh; that though this was the first place where the tabernacle was set in the land of Canaan, and so the inhabitants of it had antiquity on their side; yet this did not secure them, nor the tribe it was in, from being rejected by the Lord, when they sinned against him; nor should the tribes of Judah and Benjamin think themselves secure because of the temple of the Lord, since they might expect he would do to them for their sins what he had done to others before.
(m) Comment. in Zeph. ch. 1. fol. 94. L. Epitaph. Paulae, fol. 59. L.
John Wesley
7:12 Shiloh - A place in the tribe of Ephraim. Where - Where I did at first give you the pledges of my presence. What I did - He utterly forsook it.
Robert Jamieson, A. R. Fausset and David Brown
7:12 my place . . . in Shiloh--God caused His tabernacle to be set up in Shiloh in Joshua's days (Josh 18:1; Judg 18:31). In Eli's time God gave the ark, which had been at Shiloh, into the hands of the Philistines (Jer 26:6; 1Kings 4:10-11; Ps 78:56-61). Shiloh was situated between Beth-el and Shechem in Ephraim.
at the first--implying that Shiloh exceeded the Jewish temple in antiquity. But God's favor is not tied down to localities (Acts 7:44).
my people Israel--Israel was God's people, yet He spared it not when rebellious: neither will He spare Judah, now that it rebels, though heretofore it has been His people.
7:137:13: Եւ արդ փոխանակ զի արարէք զայդ ամենայն գործս՝ ասէ Տէր. եւ խօսեցայ ընդ ձեզ ընդ առաւօտս խօսելով՝ եւ ո՛չ լուարուք ինձ. կոչեցի՛ զձեզ՝ եւ ո՛չ ետուք ինձ պատասխանի.
13 Եւ հիմա, - ասում է Տէրը, - քանի որ դուք այդ բոլոր գործերը կատարեցիք, իսկ ես խօսեցի ձեզ հետ՝ կանխաւ իսկ ասելով այդ մասին, բայց դուք ականջ չդրիք ինձ, կանչեցի ձեզ, բայց պատասխան չտուիք ինձ,
13 «Ու հիմա՝ որովհետեւ այս բոլոր գործերը ըրիք՝ կ’ըսէ Տէրը, Ու երբ ձեզի խօսեցայ կանուխ ելլելով, բայց դուք մտիկ չըրիք, Ձեզ կանչեցի, բայց դուք պատասխան չտուիք
Եւ արդ փոխանակ զի արարէք զայդ ամենայն գործս, ասէ Տէր, եւ խօսեցայ ընդ ձեզ ընդ առաւօտս [138]խօսելով` եւ ոչ լուարուք ինձ, կոչեցի զձեզ` եւ ոչ ետուք ինձ պատասխանի:

7:13: Եւ արդ փոխանակ զի արարէք զայդ ամենայն գործս՝ ասէ Տէր. եւ խօսեցայ ընդ ձեզ ընդ առաւօտս խօսելով՝ եւ ո՛չ լուարուք ինձ. կոչեցի՛ զձեզ՝ եւ ո՛չ ետուք ինձ պատասխանի.
13 Եւ հիմա, - ասում է Տէրը, - քանի որ դուք այդ բոլոր գործերը կատարեցիք, իսկ ես խօսեցի ձեզ հետ՝ կանխաւ իսկ ասելով այդ մասին, բայց դուք ականջ չդրիք ինձ, կանչեցի ձեզ, բայց պատասխան չտուիք ինձ,
13 «Ու հիմա՝ որովհետեւ այս բոլոր գործերը ըրիք՝ կ’ըսէ Տէրը, Ու երբ ձեզի խօսեցայ կանուխ ելլելով, բայց դուք մտիկ չըրիք, Ձեզ կանչեցի, բայց դուք պատասխան չտուիք
zohrab-1805▾ eastern-1994▾ western am▾
7:137:13 И ныне, так как вы делаете все эти дела, говорит Господь, и Я говорил вам с раннего утра, а вы не слушали, и звал вас, а вы не отвечали,
7:14 καὶ και and; even ποιήσω ποιεω do; make τῷ ο the οἴκῳ οικος home; household τούτῳ ουτος this; he ᾧ ος who; what ἐπικέκληται επικαλεω invoke; nickname τὸ ο the ὄνομά ονομα name; notable μου μου of me; mine ἐπ᾿ επι in; on αὐτῷ αυτος he; him ἐφ᾿ επι in; on ᾧ ος who; what ὑμεῖς υμεις you πεποίθατε πειθω persuade ἐπ᾿ επι in; on αὐτῷ αυτος he; him καὶ και and; even τῷ ο the τόπῳ τοπος place; locality ᾧ ος who; what ἔδωκα διδωμι give; deposit ὑμῖν υμιν you καὶ και and; even τοῖς ο the πατράσιν πατηρ father ὑμῶν υμων your καθὼς καθως just as / like ἐποίησα ποιεω do; make τῇ ο the Σηλωμ σηλωμ Sēlōm; Silom
7:13 וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now יַ֧עַן yˈaʕan יַעַן motive עֲשֹׂותְכֶ֛ם ʕᵃśôṯᵊḵˈem עשׂה make אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the מַּֽעֲשִׂ֥ים mmˈaʕᵃśˌîm מַעֲשֶׂה deed הָ hā הַ the אֵ֖לֶּה ʔˌēlleh אֵלֶּה these נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וָ wā וְ and אֲדַבֵּ֨ר ʔᵃḏabbˌēr דבר speak אֲלֵיכֶ֜ם ʔᵃlêḵˈem אֶל to הַשְׁכֵּ֤ם haškˈēm שׁכם rise early וְ wᵊ וְ and דַבֵּר֙ ḏabbˌēr דבר speak וְ wᵊ וְ and לֹ֣א lˈō לֹא not שְׁמַעְתֶּ֔ם šᵊmaʕtˈem שׁמע hear וָ wā וְ and אֶקְרָ֥א ʔeqrˌā קרא call אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] וְ wᵊ וְ and לֹ֥א lˌō לֹא not עֲנִיתֶֽם׃ ʕᵃnîṯˈem ענה answer
7:13. et nunc quia fecistis omnia opera haec dicit Dominus et locutus sum ad vos mane consurgens et loquens et non audistis et vocavi vos et non respondistisAnd now, because you have done all these works, saith the Lord: and I have spoken to you rising up early, and speaking, and you have not heard: and I have called you, and you have not answered:
13. And now, because ye have done all these works, saith the LORD, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not:
7:13. And now, because you have done all these works, says the Lord, and because I have spoken to you from your morning rising, and because I was speaking, but you were not listening, and because I have called you, but you have not responded:
7:13. And now, because ye have done all these works, saith the LORD, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not;
And now, because ye have done all these works, saith the LORD, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not:

7:13 И ныне, так как вы делаете все эти дела, говорит Господь, и Я говорил вам с раннего утра, а вы не слушали, и звал вас, а вы не отвечали,
7:14
καὶ και and; even
ποιήσω ποιεω do; make
τῷ ο the
οἴκῳ οικος home; household
τούτῳ ουτος this; he
ος who; what
ἐπικέκληται επικαλεω invoke; nickname
τὸ ο the
ὄνομά ονομα name; notable
μου μου of me; mine
ἐπ᾿ επι in; on
αὐτῷ αυτος he; him
ἐφ᾿ επι in; on
ος who; what
ὑμεῖς υμεις you
πεποίθατε πειθω persuade
ἐπ᾿ επι in; on
αὐτῷ αυτος he; him
καὶ και and; even
τῷ ο the
τόπῳ τοπος place; locality
ος who; what
ἔδωκα διδωμι give; deposit
ὑμῖν υμιν you
καὶ και and; even
τοῖς ο the
πατράσιν πατηρ father
ὑμῶν υμων your
καθὼς καθως just as / like
ἐποίησα ποιεω do; make
τῇ ο the
Σηλωμ σηλωμ Sēlōm; Silom
7:13
וְ wᵊ וְ and
עַתָּ֗ה ʕattˈā עַתָּה now
יַ֧עַן yˈaʕan יַעַן motive
עֲשֹׂותְכֶ֛ם ʕᵃśôṯᵊḵˈem עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
מַּֽעֲשִׂ֥ים mmˈaʕᵃśˌîm מַעֲשֶׂה deed
הָ הַ the
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וָ וְ and
אֲדַבֵּ֨ר ʔᵃḏabbˌēr דבר speak
אֲלֵיכֶ֜ם ʔᵃlêḵˈem אֶל to
הַשְׁכֵּ֤ם haškˈēm שׁכם rise early
וְ wᵊ וְ and
דַבֵּר֙ ḏabbˌēr דבר speak
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
שְׁמַעְתֶּ֔ם šᵊmaʕtˈem שׁמע hear
וָ וְ and
אֶקְרָ֥א ʔeqrˌā קרא call
אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker]
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
עֲנִיתֶֽם׃ ʕᵃnîṯˈem ענה answer
7:13. et nunc quia fecistis omnia opera haec dicit Dominus et locutus sum ad vos mane consurgens et loquens et non audistis et vocavi vos et non respondistis
And now, because you have done all these works, saith the Lord: and I have spoken to you rising up early, and speaking, and you have not heard: and I have called you, and you have not answered:
7:13. And now, because you have done all these works, says the Lord, and because I have spoken to you from your morning rising, and because I was speaking, but you were not listening, and because I have called you, but you have not responded:
7:13. And now, because ye have done all these works, saith the LORD, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-15: Точно также поступит Господь и с нынешним центральным пунктом теократии — Иерусалимом и его храмом. — Семя Ефремова — 10: колен Израилевых, названные здесь по имени сильнейшего колена.
Albert Barnes: Notes on the Bible - 1834
7:13: Rising up early and speaking - A proverbial expression for "speaking zealously and earnestly." It is used only by Jeremiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:13: and I spake: Jer 7:25, Jer 11:7, Jer 25:3, Jer 35:15, Jer 44:4; Ch2 36:15, Ch2 36:16; Neh 9:29, Neh 9:30
and I called: Pro 1:24; Isa 50:2, Isa 65:12, Isa 66:4; Hos 11:2, Hos 11:7; Zac 7:13; Mat 23:37
Geneva 1599
7:13 And now, because ye have done all these works, saith the LORD, and I spoke to you, (e) rising early and speaking, but ye heard not; and I called you, but (f) ye answered not;
(e) That is, I never ceased to warn you, as in (Is 65:2; Prov 1:23).
(f) He shows the only remedy to redress our faults: to allow God to lead us in the way, and to obey his calling, (Is 66:4).
John Gill
7:13 And now, because ye have done all these works, saith the Lord,.... Meaning evil works, such as theft, murder, adultery, perjury, and idolatry, mentioned Jer 7:8 or the same which were done by the people of Israel, on account of which the tabernacle at Shiloh was left:
and I spake unto you, rising up early; that is, by his servants the prophets, whom he sent unto them, and by whom he spoke, as the Targum paraphrases it, and as it is in Jer 7:25, which shows the Lord's great concern for this people, his early care of them, in sending his servants betimes to warn, rebuke, and reclaim them:
and speaking, but ye heard not; would not listen to the words of the prophets, and of the Lord by them; but turned a deaf ear to them, which aggravates their stubbornness, obstinacy, and wickedness, that so much respect should be shown them, so much pains should be taken with them, and that so early, and yet to no purpose:
and I called you, but ye answered not; this call was by the external ministry of the prophets, and was with great vehemence in them, but not with divine energy; however, it was sufficient to leave the Jews without excuse; and their inattention to it exposes their hardness and wilful obstinacy; see Prov 1:24.
Robert Jamieson, A. R. Fausset and David Brown
7:13 rising . . . early--implying unwearied earnestness in soliciting them (Jer 7:25; Jer 11:17; 2Chron 36:15).
7:147:14: եւ արարից ընդ տունդ ընդ այդ՝ յորոյ վերայ կոչեցեալ է անուն իմ, յոր դուքդ ապաստա՛ն էք. եւ ընդ տեղիդ զոր ետու ձեզ եւ հարցն ձերոց. որպէս արարի՛ ընդ Սելով[11052]. [11052] Ոմանք. Դուքդ ապաստանէ՛ք։
14 ապա այդ Տան հետ, որի վրայ դրուած է իմ անունը, եւ որտեղ դուք ապաստան էք գտել, նոյնն եմ անելու, ինչ արեցի Սելովի հետ, նաեւ այն երկրի հետ, որ տուեցի ձեզ եւ ձեր հայրերին:
14 Ես ալ այս ձեր ապաւինած տանը, Որ իմ անունովս կոչուած է Եւ ձեզի ու ձեր հայրերուն տուած տեղիս Պիտի ընեմ այնպէս՝ ինչպէս Սելովին ըրի։
եւ արարից ընդ տունդ ընդ այդ յորոյ վերայ կոչեցեալ է անուն իմ, յոր դուքդ ապաստան էք, եւ ընդ տեղիդ զոր ետու ձեզ եւ հարցն ձերոց, որպէս արարի ընդ Սելով:

7:14: եւ արարից ընդ տունդ ընդ այդ՝ յորոյ վերայ կոչեցեալ է անուն իմ, յոր դուքդ ապաստա՛ն էք. եւ ընդ տեղիդ զոր ետու ձեզ եւ հարցն ձերոց. որպէս արարի՛ ընդ Սելով[11052].
[11052] Ոմանք. Դուքդ ապաստանէ՛ք։
14 ապա այդ Տան հետ, որի վրայ դրուած է իմ անունը, եւ որտեղ դուք ապաստան էք գտել, նոյնն եմ անելու, ինչ արեցի Սելովի հետ, նաեւ այն երկրի հետ, որ տուեցի ձեզ եւ ձեր հայրերին:
14 Ես ալ այս ձեր ապաւինած տանը, Որ իմ անունովս կոչուած է Եւ ձեզի ու ձեր հայրերուն տուած տեղիս Պիտի ընեմ այնպէս՝ ինչպէս Սելովին ըրի։
zohrab-1805▾ eastern-1994▾ western am▾
7:147:14 то Я так же поступлю с домом {сим}, над которым наречено имя Мое, на который вы надеетесь, и с местом, которое Я дал вам и отцам вашим, как поступил с Силомом.
7:15 καὶ και and; even ἀπορρίψω απορριπτω toss away ὑμᾶς υμας you ἀπὸ απο from; away προσώπου προσωπον face; ahead of μου μου of me; mine καθὼς καθως just as / like ἀπέρριψα απορριπτω toss away τοὺς ο the ἀδελφοὺς αδελφος brother ὑμῶν υμων your πᾶν πας all; every τὸ ο the σπέρμα σπερμα seed Εφραιμ εφραιμ Ephraim; Efrem
7:14 וְ wᵊ וְ and עָשִׂ֜יתִי ʕāśˈîṯî עשׂה make לַ la לְ to † הַ the בַּ֣יִת׀ bbˈayiṯ בַּיִת house אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] נִֽקְרָא־ nˈiqrā- קרא call שְׁמִ֣י šᵊmˈî שֵׁם name עָלָ֗יו ʕālˈāʸw עַל upon אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] אַתֶּם֙ ʔattˌem אַתֶּם you בֹּטְחִ֣ים bōṭᵊḥˈîm בטח trust בֹּ֔ו bˈô בְּ in וְ wᵊ וְ and לַ֨ lˌa לְ to † הַ the מָּקֹ֔ום mmāqˈôm מָקֹום place אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נָתַ֥תִּי nāṯˌattî נתן give לָכֶ֖ם lāḵˌem לְ to וְ wᵊ וְ and לַ la לְ to אֲבֹֽותֵיכֶ֑ם ʔᵃvˈôṯêḵˈem אָב father כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָשִׂ֖יתִי ʕāśˌîṯî עשׂה make לְ lᵊ לְ to שִׁלֹֽו׃ šilˈô שִׁלֹו Shiloh
7:14. faciam domui huic in qua invocatum est nomen meum et in qua vos habetis fiduciam et loco quem dedi vobis et patribus vestris sicut feci SiloI will do to this house, in which my name is called upon, and in which you trust, and to the place which I have given you and your fathers, as I did to Silo.
14. therefore will I do unto the house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh.
7:14. I will do to this house, in which my name is invoked, and in which you have confidence, even to this place which I gave to you and to your fathers, just as I have done to Shiloh.
7:14. Therefore will I do unto [this] house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh.
Therefore will I do unto [this] house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh:

7:14 то Я так же поступлю с домом {сим}, над которым наречено имя Мое, на который вы надеетесь, и с местом, которое Я дал вам и отцам вашим, как поступил с Силомом.
7:15
καὶ και and; even
ἀπορρίψω απορριπτω toss away
ὑμᾶς υμας you
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
μου μου of me; mine
καθὼς καθως just as / like
ἀπέρριψα απορριπτω toss away
τοὺς ο the
ἀδελφοὺς αδελφος brother
ὑμῶν υμων your
πᾶν πας all; every
τὸ ο the
σπέρμα σπερμα seed
Εφραιμ εφραιμ Ephraim; Efrem
7:14
וְ wᵊ וְ and
עָשִׂ֜יתִי ʕāśˈîṯî עשׂה make
לַ la לְ to
הַ the
בַּ֣יִת׀ bbˈayiṯ בַּיִת house
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
נִֽקְרָא־ nˈiqrā- קרא call
שְׁמִ֣י šᵊmˈî שֵׁם name
עָלָ֗יו ʕālˈāʸw עַל upon
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
אַתֶּם֙ ʔattˌem אַתֶּם you
בֹּטְחִ֣ים bōṭᵊḥˈîm בטח trust
בֹּ֔ו bˈô בְּ in
וְ wᵊ וְ and
לַ֨ lˌa לְ to
הַ the
מָּקֹ֔ום mmāqˈôm מָקֹום place
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
נָתַ֥תִּי nāṯˌattî נתן give
לָכֶ֖ם lāḵˌem לְ to
וְ wᵊ וְ and
לַ la לְ to
אֲבֹֽותֵיכֶ֑ם ʔᵃvˈôṯêḵˈem אָב father
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עָשִׂ֖יתִי ʕāśˌîṯî עשׂה make
לְ lᵊ לְ to
שִׁלֹֽו׃ šilˈô שִׁלֹו Shiloh
7:14. faciam domui huic in qua invocatum est nomen meum et in qua vos habetis fiduciam et loco quem dedi vobis et patribus vestris sicut feci Silo
I will do to this house, in which my name is called upon, and in which you trust, and to the place which I have given you and your fathers, as I did to Silo.
7:14. I will do to this house, in which my name is invoked, and in which you have confidence, even to this place which I gave to you and to your fathers, just as I have done to Shiloh.
7:14. Therefore will I do unto [this] house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:14: wherein: Jer 7:4, Jer 7:10; Deu 28:52; Mic 3:11; Act 6:13, Act 6:14
as: Jer 26:6-9, Jer 26:18, Jer 52:13-23; Sa1 4:10, Sa1 4:11; Kg1 9:7, Kg1 9:8; Kg2 25:9; Ch2 7:21; Ch2 36:18, Ch2 36:19; Psa 74:6-8, Psa 78:60; Isa 64:11; Lam 2:7, Lam 4:1; Eze 7:20-22; Eze 9:5-7, Eze 24:21; Mic 3:12; Mat 24:1, Mat 24:2
John Gill
7:14 Therefore will I do unto this house, which is called by my name,.... The temple, as in Jer 7:11, for though it was called by his name, and his name was called upon in it, yet this could not secure it from desolation; for so the name of the Lord was set in the tabernacle at Shiloh, and yet he forsook it through the wickedness of the people:
wherein ye trust; they trusted in the sacrifices there offered up, and the service there performed; in the holiness of the place, and because it was the residence of the divine Majesty; wherefore they thought this would be a protection and defence of them; and this was trusting in lying words, as in Jer 7:4,
and unto the place which I gave unto you and your fathers; meaning either Jerusalem; and so the Syriac version renders it, "and to the city"; or the whole land of Judea, as in Jer 7:7,
as I have done to Shiloh; See Gill on Jer 7:12.
Robert Jamieson, A. R. Fausset and David Brown
7:14 I gave--and I therefore can revoke the gift for it is still Mine (Lev 25:23), now that ye fail in the only object for which it was given, the promotion of My glory.
Shiloh--as I ceased to dwell there, transferring My temple to Jerusalem; so I will cease to dwell at Jerusalem.
7:157:15: եւ ընկեցից զձեզ յերեսաց իմոց՝ որպէս ընկեցի զեղբարս ձեր՝ զամենայն զաւակն Եփրեմեան[11053]։ [11053] ՚Ի լուս՛՛. Զաւակն Եփրեմի. համաձայն ոմանց ՚ի բնաբ՛՛։
15 Ձեզ իմ աչքից գցելու եմ, ինչպէս գցեցի ձեր եղբայրներին՝ Եփրեմի ամբողջ սերնդին»:
15 Ինչպէս ձեր բոլոր եղբայրները, Եփրեմի բոլոր սերունդը վռնտեցի, Այնպէս ալ ձեզ իմ առջեւէս պիտի վռնտեմ’»։
եւ ընկեցից զձեզ յերեսաց իմոց, որպէս ընկեցի զեղբարս ձեր` զամենայն զաւակն Եփրեմեան:

7:15: եւ ընկեցից զձեզ յերեսաց իմոց՝ որպէս ընկեցի զեղբարս ձեր՝ զամենայն զաւակն Եփրեմեան[11053]։
[11053] ՚Ի լուս՛՛. Զաւակն Եփրեմի. համաձայն ոմանց ՚ի բնաբ՛՛։
15 Ձեզ իմ աչքից գցելու եմ, ինչպէս գցեցի ձեր եղբայրներին՝ Եփրեմի ամբողջ սերնդին»:
15 Ինչպէս ձեր բոլոր եղբայրները, Եփրեմի բոլոր սերունդը վռնտեցի, Այնպէս ալ ձեզ իմ առջեւէս պիտի վռնտեմ’»։
zohrab-1805▾ eastern-1994▾ western am▾
7:157:15 И отвергну вас от лица Моего, как отверг всех братьев ваших, все семя Ефремово.
7:16 καὶ και and; even σὺ συ you μὴ μη not προσεύχου προσευχομαι pray περὶ περι about; around τοῦ ο the λαοῦ λαος populace; population τούτου ουτος this; he καὶ και and; even μὴ μη not ἀξίου αξιοω deem worthy; consider worthwhile τοῦ ο the ἐλεηθῆναι ελεεω show mercy; have mercy on αὐτοὺς αυτος he; him καὶ και and; even μὴ μη not εὔχου ευχομαι wish; make καὶ και and; even μὴ μη not προσέλθῃς προσερχομαι approach; go ahead μοι μοι me περὶ περι about; around αὐτῶν αυτος he; him ὅτι οτι since; that οὐκ ου not εἰσακούσομαι εισακουω heed; listen to
7:15 וְ wᵊ וְ and הִשְׁלַכְתִּ֥י hišlaḵtˌî שׁלך throw אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] מֵ mē מִן from עַ֣ל ʕˈal עַל upon פָּנָ֑י pānˈāy פָּנֶה face כַּ ka כְּ as אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] הִשְׁלַ֨כְתִּי֙ hišlˈaḵtî שׁלך throw אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole אֲחֵיכֶ֔ם ʔᵃḥêḵˈem אָח brother אֵ֖ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole זֶ֥רַע zˌeraʕ זֶרַע seed אֶפְרָֽיִם׃ ס ʔefrˈāyim . s אֶפְרַיִם Ephraim
7:15. et proiciam vos a facie mea sicut proieci omnes fratres vestros universum semen EphraimAnd I will cast you away from before my face, as I have cast away all your brethren, the whole seed of Ephraim.
15. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.
7:15. And I will cast you away from my face, just as I have cast away all your brothers, the entire offspring of Ephraim.
7:15. And I will cast you out of my sight, as I have cast out all your brethren, [even] the whole seed of Ephraim.
And I will cast you out of my sight, as I have cast out all your brethren, [even] the whole seed of Ephraim:

7:15 И отвергну вас от лица Моего, как отверг всех братьев ваших, все семя Ефремово.
7:16
καὶ και and; even
σὺ συ you
μὴ μη not
προσεύχου προσευχομαι pray
περὶ περι about; around
τοῦ ο the
λαοῦ λαος populace; population
τούτου ουτος this; he
καὶ και and; even
μὴ μη not
ἀξίου αξιοω deem worthy; consider worthwhile
τοῦ ο the
ἐλεηθῆναι ελεεω show mercy; have mercy on
αὐτοὺς αυτος he; him
καὶ και and; even
μὴ μη not
εὔχου ευχομαι wish; make
καὶ και and; even
μὴ μη not
προσέλθῃς προσερχομαι approach; go ahead
μοι μοι me
περὶ περι about; around
αὐτῶν αυτος he; him
ὅτι οτι since; that
οὐκ ου not
εἰσακούσομαι εισακουω heed; listen to
7:15
וְ wᵊ וְ and
הִשְׁלַכְתִּ֥י hišlaḵtˌî שׁלך throw
אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker]
מֵ מִן from
עַ֣ל ʕˈal עַל upon
פָּנָ֑י pānˈāy פָּנֶה face
כַּ ka כְּ as
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
הִשְׁלַ֨כְתִּי֙ hišlˈaḵtî שׁלך throw
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲחֵיכֶ֔ם ʔᵃḥêḵˈem אָח brother
אֵ֖ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
זֶ֥רַע zˌeraʕ זֶרַע seed
אֶפְרָֽיִם׃ ס ʔefrˈāyim . s אֶפְרַיִם Ephraim
7:15. et proiciam vos a facie mea sicut proieci omnes fratres vestros universum semen Ephraim
And I will cast you away from before my face, as I have cast away all your brethren, the whole seed of Ephraim.
7:15. And I will cast you away from my face, just as I have cast away all your brothers, the entire offspring of Ephraim.
7:15. And I will cast you out of my sight, as I have cast out all your brethren, [even] the whole seed of Ephraim.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
7:15: The whole seed of Ephraim - Taken here for all the ten tribes, that of Ephraim being the principal.
Albert Barnes: Notes on the Bible - 1834
7:15: The whole seed of Ephraim - i. e., the whole of the nine northern tribes. Their casting out was a plain proof that the possession of the symbols of God's presence does not secure a Church or nation from rejection, if unworthy of its privileges.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:15: I will: Jer 3:8, Jer 15:1, Jer 23:39, Jer 52:3; Kg2 17:18-20, Kg2 17:23, Kg2 24:20; Hos 1:4, Hos 9:9, Hos 9:16, Hos 9:17; Hos 13:16
the whole: Ch2 15:9; Psa 78:67, Psa 78:68; Hos 9:3
Geneva 1599
7:15 And I will cast (g) you out of my sight, as I have cast out all your brethren, [even] the whole seed of Ephraim.
(g) I will send you into captivity as I have done Ephraim, that is, the ten tribes.
John Gill
7:15 And I will cast you out of my sight,.... Or, "from before my face", or "faces" (n); out of the land of Judea, and cause them to go into captivity; and so the Targum paraphrases it,
"I will cause you to remove out of the land of the house of my majesty:''
as I have cast out all your brethren, even the whole seed of Ephraim; or Israel, as the Targum; that is, the ten tribes so called, because Ephraim, a principal tribe, and the metropolis of the kingdom, was in it, and Jeroboam, the first king of the ten tribes, was of it: now, as they were carried captive into Babylon, so should the Jews; or they of the two tribes of Judah and Benjamin; who could not expect to fare better than their brethren, who were more in number than they; and especially since they were guilty of the same sins.
(n) "desuper faciebus meis", Montanus; "a faciebus meis" Schmidt.
John Wesley
7:15 Even - The ten tribes.
Robert Jamieson, A. R. Fausset and David Brown
7:15 your brethren--children of Abraham, as much as you.
whole seed of Ephraim--They were superior to you in numbers and power: they were ten tribes: ye but two. "Ephraim," as the leading tribe, stands for the whole ten tribes (4Kings 17:23; Ps 78:67-68).
7:167:16: Եւ դու մի՛ կար յաղօթս ՚ի վերայ ժողովրդեա՛նդ այդորիկ, եւ մի՛ խնդրեր ՚ի վերայ դոցա ողորմութիւն. եւ մի՛ աղաչեր՝ եւ մի՛ անկանիր առաջի իմ վասն դոցա. զի ո՛չ լսեմ քեզ։
16 «Իսկ դու մի՛ աղօթիր այդ ժողովրդի համար, դրանց համար ողորմութիւն մի՛ խնդրիր եւ մի՛ աղաչիր, իմ առաջ մի՛ խոնարհուիր դրանց համար, որովհետեւ քեզ չեմ լսելու:
16 «Ուստի դուն այս ժողովուրդին համար աղօթք մի՛ ըներ Եւ անոնց համար աղաղակ ու աղաչանք մի՛ մատուցաներ Ու բարեխօսութիւն մի՛ ըներ, Քանզի քեզի մտիկ պիտի չընեմ։
Եւ դու մի՛ կար յաղօթս ի վերայ ժողովրդեանդ այդորիկ, եւ մի՛ խնդրեր ի վերայ դոցա ողորմութիւն, եւ մի՛ աղաչեր, եւ մի՛ անկանիր առաջի իմ վասն դոցա. զի ոչ լսեմ քեզ:

7:16: Եւ դու մի՛ կար յաղօթս ՚ի վերայ ժողովրդեա՛նդ այդորիկ, եւ մի՛ խնդրեր ՚ի վերայ դոցա ողորմութիւն. եւ մի՛ աղաչեր՝ եւ մի՛ անկանիր առաջի իմ վասն դոցա. զի ո՛չ լսեմ քեզ։
16 «Իսկ դու մի՛ աղօթիր այդ ժողովրդի համար, դրանց համար ողորմութիւն մի՛ խնդրիր եւ մի՛ աղաչիր, իմ առաջ մի՛ խոնարհուիր դրանց համար, որովհետեւ քեզ չեմ լսելու:
16 «Ուստի դուն այս ժողովուրդին համար աղօթք մի՛ ըներ Եւ անոնց համար աղաղակ ու աղաչանք մի՛ մատուցաներ Ու բարեխօսութիւն մի՛ ըներ, Քանզի քեզի մտիկ պիտի չընեմ։
zohrab-1805▾ eastern-1994▾ western am▾
7:167:16 Ты же не проси за этот народ и не возноси за них молитвы и прошения, и не ходатайствуй предо Мною, ибо Я не услышу тебя.
7:17 ἦ η.1 surely οὐχ ου not ὁρᾷς οραω view; see τί τις.1 who?; what? αὐτοὶ αυτος he; him ποιοῦσιν ποιεω do; make ἐν εν in ταῖς ο the πόλεσιν πολις city Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἐν εν in ταῖς ο the ὁδοῖς οδος way; journey Ιερουσαλημ ιερουσαλημ Jerusalem
7:16 וְ wᵊ וְ and אַתָּ֞ה ʔattˈā אַתָּה you אַל־ ʔal- אַל not תִּתְפַּלֵּ֣ל׀ tiṯpallˈēl פלל pray בְּעַד־ bᵊʕaḏ- בַּעַד distance הָ hā הַ the עָ֣ם ʕˈām עַם people הַ ha הַ the זֶּ֗ה zzˈeh זֶה this וְ wᵊ וְ and אַל־ ʔal- אַל not תִּשָּׂ֧א tiśśˈā נשׂא lift בַעֲדָ֛ם vaʕᵃḏˈām בַּעַד distance רִנָּ֥ה rinnˌā רִנָּה cry of joy וּ û וְ and תְפִלָּ֖ה ṯᵊfillˌā תְּפִלָּה prayer וְ wᵊ וְ and אַל־ ʔal- אַל not תִּפְגַּע־ tifgaʕ- פגע meet בִּ֑י bˈî בְּ in כִּי־ kî- כִּי that אֵינֶ֥נִּי ʔênˌennî אַיִן [NEG] שֹׁמֵ֖עַ šōmˌēₐʕ שׁמע hear אֹתָֽךְ׃ ʔōṯˈāḵ אֵת [object marker]
7:16. tu ergo noli orare pro populo hoc nec adsumas pro eis laudem et orationem et non obsistas mihi quia non exaudiam teTherefore do not thou pray for this people, nor take to thee praise and supplication for them: and do not withstand me: for I will not hear thee.
16. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee.
7:16. Therefore, you should not pray for this people, nor take up praise and supplication on their behalf. And you should not stand in opposition to me. For then I will not heed you.
7:16. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee.
Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee:

7:16 Ты же не проси за этот народ и не возноси за них молитвы и прошения, и не ходатайствуй предо Мною, ибо Я не услышу тебя.
7:17
η.1 surely
οὐχ ου not
ὁρᾷς οραω view; see
τί τις.1 who?; what?
αὐτοὶ αυτος he; him
ποιοῦσιν ποιεω do; make
ἐν εν in
ταῖς ο the
πόλεσιν πολις city
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
ἐν εν in
ταῖς ο the
ὁδοῖς οδος way; journey
Ιερουσαλημ ιερουσαλημ Jerusalem
7:16
וְ wᵊ וְ and
אַתָּ֞ה ʔattˈā אַתָּה you
אַל־ ʔal- אַל not
תִּתְפַּלֵּ֣ל׀ tiṯpallˈēl פלל pray
בְּעַד־ bᵊʕaḏ- בַּעַד distance
הָ הַ the
עָ֣ם ʕˈām עַם people
הַ ha הַ the
זֶּ֗ה zzˈeh זֶה this
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תִּשָּׂ֧א tiśśˈā נשׂא lift
בַעֲדָ֛ם vaʕᵃḏˈām בַּעַד distance
רִנָּ֥ה rinnˌā רִנָּה cry of joy
וּ û וְ and
תְפִלָּ֖ה ṯᵊfillˌā תְּפִלָּה prayer
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תִּפְגַּע־ tifgaʕ- פגע meet
בִּ֑י bˈî בְּ in
כִּי־ kî- כִּי that
אֵינֶ֥נִּי ʔênˌennî אַיִן [NEG]
שֹׁמֵ֖עַ šōmˌēₐʕ שׁמע hear
אֹתָֽךְ׃ ʔōṯˈāḵ אֵת [object marker]
7:16. tu ergo noli orare pro populo hoc nec adsumas pro eis laudem et orationem et non obsistas mihi quia non exaudiam te
Therefore do not thou pray for this people, nor take to thee praise and supplication for them: and do not withstand me: for I will not hear thee.
7:16. Therefore, you should not pray for this people, nor take up praise and supplication on their behalf. And you should not stand in opposition to me. For then I will not heed you.
7:16. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-20: Чтобы показать неизбежность наказания, возвещаемого иудеям, Господь запрещает пророку и молиться за этот народ.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
16 Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. 17 Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? 18 The children gather wood, and the fathers kindle the fire, and the women knead their dough, to make cakes to the queen of heaven, and to pour out drink offerings unto other gods, that they may provoke me to anger. 19 Do they provoke me to anger? saith the LORD: do they not provoke themselves to the confusion of their own faces? 20 Therefore thus saith the Lord GOD; Behold, mine anger and my fury shall be poured out upon this place, upon man, and upon beast, and upon the trees of the field, and upon the fruit of the ground; and it shall burn, and shall not be quenched.
God had shown them, in the foregoing verses, that the temple and the service of it, of which they boasted and in which they trusted, should not avail to prevent the judgment threatened. But there was another thing which might stand them in some stead, and which yet they had no value for, and that was the prophet's intercession for them; his prayers would do them more good than their own pleas: now here that support is taken from them; and their case is said indeed who have lost their interest in the prayers of God's ministers and people.
I. God here forbids the prophet to pray for them (v. 16): "The decree has gone forth, their ruin is resolved on, therefore pray not thou for this people, that is, pray not for the preventing of this judgment threatened; they have sinned unto death, and therefore pray not for their life, but for the life of their souls," 1 John v. 16. See here, 1. That God's prophets are praying men; Jeremiah foretold the destruction of Judah and Jerusalem, and yet prayed for their preservation, not knowing that the decree was absolute; and it is the will of God that we pray for the peace of Jerusalem. Even when we threaten sinners with damnation we must pray for their salvation, that they may turn and live. Jeremiah was hated, and persecuted, and reproached, by the children of his people, and yet he prayed for them; for it becomes us to render good for evil. 2. That God's praying prophets have a great interest in heaven, how little soever they have on earth. When God has determined to destroy this people, he bespeaks the prophet not to pray for them, because he would not have his prayers to lie (as prophets' prayers seldom did) unanswered. God said to Moses, Let me alone, Exod. xxii. 10. 3. It is an ill omen to a people when God restrains the spirits of his ministers and people from praying for them, and gives them to see their case so desperate that they have no heart to speak a good word for them. 4. Those that will not regard good ministers' preaching cannot expect any benefit by their praying. If you will not hear us when we speak from God to you, God will not hear us when we speak to him for you.
II. He gives him a reason for this prohibition. Praying breath is too precious a thing to be lost and thrown away upon a people hardened in sin and marked for ruin.
1. They are resolved to persist in their rebellion against God, and will not be turned back by the prophet's preaching. For this he appeals to the prophet himself, and his own inspection and observation (v. 17): Seest thou not what they do openly and publicly, without either shame or fear, in the cities of Judah and in the streets of Jerusalem? This intimates both that the sin was evident and could not be denied and that the sinners were impudent and would not be reclaimed; they committed their wickedness even in the prophet's presence and under his eye; he saw what they did, and yet they did it, which was an affront to his office, and to him whose officer he was, and bade defiance to both. Now observe,
(1.) What the sin is with which they are here charged--it is idolatry, v. 18. Their idolatrous respects are paid to the queen of heaven, the moon, either in an image or in the original, or both. They worshipped it probably under the name of Ashtaroth, or some other of their goddesses, being in love with the brightness in which they saw the moon walk, and thinking themselves indebted to her for her benign influences or fearing her malignant ones, Job xxxi. 26. The worshipping of the moon was much in use among the heathen nations, ch. xliv. 17, 19. Some read it the frame or workmanship of heaven. The whole celestial globe with all its ornaments and powers was the object of their adoration. They worshipped the host of heaven, Acts vii. 42. The homage they should have paid to their Prince they paid to the statues that beautified the frontispiece of his palace; they worshipped the creatures instead of him that made them, the servants instead of him that commands them, and the gifts instead of him that gave them. With the queen of heaven they worshipped other gods, images of things not only in heaven above, but in earth beneath, and in the waters under the earth; for those that forsake the true God wander endlessly after false ones. To these deities of their own making they offer cakes for meat-offerings, and pour out drink-offerings, as if they had their meat and drink from them and were obliged to make to them their acknowledgments: and see how busy they are, and how every hand is employed in the service of these idols, according as they used to be employed in their domestic services. The children were sent to gather wood; the fathers kindled the fire to heat the oven, being of the poorer sort that could not afford to keep servants to do it, yet they would rather do it themselves than it should be undone; the women kneaded the dough with their own hands, for perhaps, though they had servants to do it, they took a pride in showing their zeal for their idols by doing it themselves. Let us be instructed, even by this bad example, in the service of our God. [1.] Let us honour him with our substance, as those that have our subsistence from him, and eat and drink to the glory of him from whom we have our meat and drink. [2.] Let us not decline the hardest services, nor disdain to stoop to the meanest, by which God may be honoured; for none shall kindle a fire on God's altar for nought. Let us think it an honour to be employed in any work for God. [3.] Let us bring up our children in the acts of devotion; let them, as they are capable, be employed in doing something towards the keeping up of religious exercises.
(2.) What is the direct tendency of this sin: "It is that they may provoke me to anger; they cannot design any thing else in it. But (v. 19) do they provoke me to anger? Is it because I am hard to be pleased, or easily provoked? Or am I to bear the blame of the resentment? No; it is their own doing; they may thank themselves, and they alone shall bear it." Is it against God that they provoke him to wrath? Is he the worse for it? Does it do him any real damage? No; is it not against themselves, to the confusion of their own faces? It is malice against God, but it is impotent malice; it cannot hurt him: nay, it is foolish malice; it will hurt themselves. They show their spite against God, but they do the spite to themselves. Canst thou think any other than that a people, thus desperately set upon their own ruin, should be abandoned?
2. God is resolved to proceed in his judgments against them, and will not be turned back by the prophet's prayers (v. 20): Thus saith the Lord God, and what he saith he will not unsay, nor can all the world gainsay it; hear it therefore, and tremble. "Behold, my anger and my fury shall be poured out upon this place, as the flood of waters was upon the old world or the shower of fire and brimstone upon Sodom; since they will anger me, let them see what will come of it." They shall soon find, (1.) That there is no escaping this deluge of fire, either by flying from it or fencing against it; it shall be poured out on this place, though it be a holy place, the Lord's house. It shall reach both man and beast, like the plagues of Egypt, and, like some of them, shall destroy the trees of the field and the fruit of the ground, which they had designed and prepared for Baal, and of which they had made cakes to the queen of heaven. (2.) There is no extinguishing it: It shall burn and shall not be quenched; prayers and tears shall then avail nothing. When his wrath is kindled but a little, much more when it is kindled to such a degree, there shall be no quenching it. God's wrath is that fire unquenchable which eternity itself will not see the period of. Depart, you cursed, into everlasting fire.
Adam Clarke: Commentary on the Bible - 1831
7:16: Therefore pray not thou for this people - They have filled up the measure of their iniquity, and they must become examples of my justice. How terrible must the state of that place be, where God refuses to pour out the spirit of supplication on his ministers and people in its behalf!
Albert Barnes: Notes on the Bible - 1834
7:16: They had reached that stage in which men sin without any sense of guilt (see Jo1 5:16).
Neither make intercession to me - In Jer 14:7-9 we have an intercessory prayer offered by Jeremiah, but not heard. The intercession of Moses pRev_ailed with God Num 11:2; Num 14:13-20; Num 16:22, because the progress of the people then wins upward; the progress now was from bad to worse, and therefore in Jer 15:1 we read that the intercession even of Moses and Samuel (see Sa1 12:23) would profit nothing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:16: pray: Jer 11:14, Jer 14:11, Jer 14:12, Jer 15:1, Jer 18:20; Exo 32:10; Eze 14:14-20; Jo1 5:16
I will: Sa2 8:18; Isa 1:15; Mic 3:4
Carl Friedrich Keil and Franz Delitzsch
7:16
This punishment will be turned aside, neither by intercession, because the people re2fuses to give up its idolatry, nor by sacrifice, which God desires not, because for long they have turned to Him the back and not the face, and have not hearkened to His words. - Jer 7:16. "But thou, pray not for this people, and lift not up for them cry and prayer; and urge me not, for I do not hear thee. Jer 7:17. Seest thou not what they do in the cities of Judah, and in the streets of Jerusalem? Jer 7:18. The sons gather sticks, and the fathers kindle the fire, and the women knead dough, to make cakes for the Queen of heaven, and to pour out drink-offerings unto other gods, to provoke me. Jer 7:19. Provoke they me, saith Jahveh, not themselves, to the shaming of their face? Jer 7:20. Therefore thus saith the Lord Jahveh, Behold, mine anger and my fury shall be poured out on this place, upon man, upon beast, upon the trees of the field, and upon the fruit of the ground; and shall burn, and not be quenched. Jer 7:21. Thus saith Jahveh of hosts, the God of Israel: Your burnt-offerings add to your slain-offerings, and eat flesh. Jer 7:22. For I spake not with your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning the matters of burnt-offering or slain-offering. Jer 7:23. But this word commanded I them, saying, Hearken to my voice, and I will be your God, and ye shall be my people; and walk in the way which I command you, that it may be well with you. Jer 7:24. But they hearkened not, nor inclined their ear, and walked in the counsels, in the stubbornness of their evil heart, and turned to me the back, and not the face. Jer 7:25. Since the day that your fathers went forth of the land of Egypt until this day, I sent to you all my servants the prophets, daily from early morn sending them; Jer 7:26. But they hearkened not to me, nor inclined their ear, and were stiffnecked, and did worse than their fathers. Jer 7:27. And though thou speakest all these words unto them, yet will they not hearken unto thee; and though thou callest unto them, yet will they not answer thee. Jer 7:28. Thus speak to them: This is the people that hearken not unto the voice of Jahveh its God, and that receive not correction. Perished is faithfulness, cut off from their mouth."
The purport of Jer 7:16, that God will not suffer Himself to be moved by any entreaties to revoke the doom pronounced on the wicked people, is expressed by way of a command from God to the prophet not to pray for the people. That Jeremiah did sometimes pray thus, however, we see from Jer 14:19. (cf. Jer 18:20), when to his prayer the same answer is given as we have here, and all intercession for the corrupt race is characterized as in vain. The second clause: lift not up for them crying, i.e., supplicatory prayer, expresses the same, only more strongly; while the third clause: urge me not, cuts off all hope of success from even the most importunate intercession. The reason for this command to desist is shown in Jer 7:17, by a reference to the idolatry which was openly practised throughout the land by young and old, men and women. Each takes part according to strength and capacity: the sons gather wood together, the fathers set the fire in order, etc. The deity so zealously worshipped by the people is called the Queen of heaven, and is mentioned only by Jeremiah. Besides here, there is reference to her in Jer 44:17, where we see that her worship was very diligently cultivated, and that she was adored as the bestower of earthly possessions. (מלכת is stat. constr., either from the Chald. form מלך, or from מליכה, after the analogy of גּברת, st. constr. of גּבירה; but perhaps it has מלכת in stat. abs.) This worship was combined with that of the stars, the host of heaven, which especially prevailed under Manasseh (4Kings 21:5). Thence it may be presumed that the Queen of heaven was one of the deities who came to Western Asia with the Assyrians, and that she corresponds to the Assyrian-Persian Tanais and Artemis, who in the course of time took the place once occupied by the closely related Phoenician Astarte. She is originally a deification of the moon, the Assyrian Selene and Virgo caelestis, who, as supreme female deity, was companion to Baal-Moloch as sun-god; cf. Movers, Phnizier, i. S. 623ff. With this accords the statement of Steph. Byz., that σελήνη is also πήπανον τι τῷ ἄστρω παραπλήσιον. The offerings which, acc. to this verse and Jer 44:19, were brought to her, are called כּוּנים, a word which would appear to have come to the Hebrews along with the foreign cultus. By the lxx it was Grecized into χαυῶνας, for which we find in glossators and codd. καυῶνας and χαβῶνας. They were, acc. to the Etymol. magn. and Suidas, ἄρτοι ἐλαίῳ ἀναφυραθέντες or λάχανα ὄπτα (? cooked vegetables); acc. to Jerome, χαυῶνας, quas nos placentas interpretati sumus. In any case, they were some kind of sacrificial cakes, which Vitr. put alongside of the πόπανα of Aristophanes and Lucian; cf. the various interpretations in Schleussner, Lexic. in lxx s.v. χαυών. These cakes were kindled on the altar (cf. מקטּרים, Jer 44:19) as a kind of Minchah (meat-offering), and with this Minchah a libation or drink-offering (נסכים) was combined. הסּך corresponds to לעשׂות, so that ל has to be repeated; cf. Jer 44:19, Jer 44:25, where we find libations poured out to the Queen of heaven. In the 18th verse the expression is generalized into "other gods," with reference to the fact that the service of the Queen of heaven was but one kind of idolatry along with others, since other strange gods were worshipped by sacrifices and libations. To provoke me; cf. Deut 31:29; Deut 32:16, etc.
Geneva 1599
7:16 Therefore (h) pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee.
(h) To assure them that God had determined with himself to punish their wickedness, he shows the prayer of the godly cannot help them, while they remain in their obstinacy against God, and will not use the means that he uses to call them to repentance, (Jer 11:14, Jer 14:11).
John Gill
7:16 Therefore pray not thou for this people,.... These are the words of the Lord to the Prophet Jeremiah, forbidding him to pray for the people of the Jews; which he either was doing, or about to do, and which, from the great affection he had for them, he was inclined unto; wherefore, to show how much the Lord was displeased with them, and how determined he was to punish them with captivity, he orders the prophet not to make any supplication for them:
neither lift up cry nor prayer for them; referring to the gestures of lifting up the eyes and hands in prayer, and also to the frame of the heart, in the exercise of faith and holy confidence: "cry" and "prayer" are put together, because prayer is sometimes made, especially when persons are in great distress, with strong cryings and tears; see Heb 5:7,
neither make intercession to me; or, "meet me" (o); or come between him and this people, and so act the part of a mediator, of which office intercession is a branch; it properly belongs to Christ. The Jews say (p) there is no "meeting", but prayer, or that is always intended by it; for proof of which they cite this passage:
for I will not hear thee; on the behalf of them, being so highly provoked by them, and determined they should go into captivity; see Jer 15:1.
(o) "et ne oecurras mihi", Calvin; "et ne obsistas mihi", V. L. "et ne intervenias apud me", Tigurine version. (p) T. Bab. Beracot, fol. 26. 2. Taanith, fol. 7. 2. & 8. 1. Sota, fol. 14. 1. & Sanhedrin, fol. 95. 2.
John Wesley
7:16 Pray not - Certainly the prophet did pray that God would save a remnant, though not that he would revoke his decree; or save the body of them.
Robert Jamieson, A. R. Fausset and David Brown
7:16 When people are given up to judicial hardness of heart, intercessory prayer for them is unavailing (Jer 11:14; Jer 14:11; Jer 15:1; Ex 32:10; 1Jn 5:16).
7:177:17: Եթէ ո՞չ տեսանես զինչ գործեն դոքա ՚ի քաղաքս Յուդայ եւ ՚ի ճանապարհս Երուսաղեմի։
17 Չե՞ս տեսնում, թէ ինչե՛ր են կատարում դրանք Յուդայի երկրի քաղաքներում եւ Երուսաղէմի ճանապարհներին.
17 Դուն չե՞ս տեսներ թէ անոնք ի՛նչ կ’ընեն Յուդայի քաղաքներուն եւ Երուսաղէմի փողոցներուն մէջ։
Եթէ ո՞չ տեսանես զինչ գործեն դոքա ի քաղաքս Յուդայ եւ ի ճանապարհս Երուսաղեմի:

7:17: Եթէ ո՞չ տեսանես զինչ գործեն դոքա ՚ի քաղաքս Յուդայ եւ ՚ի ճանապարհս Երուսաղեմի։
17 Չե՞ս տեսնում, թէ ինչե՛ր են կատարում դրանք Յուդայի երկրի քաղաքներում եւ Երուսաղէմի ճանապարհներին.
17 Դուն չե՞ս տեսներ թէ անոնք ի՛նչ կ’ընեն Յուդայի քաղաքներուն եւ Երուսաղէմի փողոցներուն մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
7:177:17 Не видишь ли, что они делают в городах Иудеи и на улицах Иерусалима?
7:18 οἱ ο the υἱοὶ υιος son αὐτῶν αυτος he; him συλλέγουσιν συλλεγω collect ξύλα ξυλον wood; timber καὶ και and; even οἱ ο the πατέρες πατηρ father αὐτῶν αυτος he; him καίουσι καιω burn πῦρ πυρ fire καὶ και and; even αἱ ο the γυναῖκες γυνη woman; wife αὐτῶν αυτος he; him τρίβουσιν τριβω the ποιῆσαι ποιεω do; make χαυῶνας χαυων the στρατιᾷ στρατια army τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even ἔσπεισαν σπενδω make a libation / drink-offering; pour out σπονδὰς σπονδη God ἀλλοτρίοις αλλοτριος another's; stranger ἵνα ινα so; that παροργίσωσίν παροργιζω enrage; provoke με με me
7:17 הַֽ hˈa הֲ [interrogative] אֵינְךָ֣ ʔênᵊḵˈā אַיִן [NEG] רֹאֶ֔ה rōʔˈeh ראה see מָ֛ה mˈā מָה what הֵ֥מָּה hˌēmmā הֵמָּה they עֹשִׂ֖ים ʕōśˌîm עשׂה make בְּ bᵊ בְּ in עָרֵ֣י ʕārˈê עִיר town יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah וּ û וְ and בְ vᵊ בְּ in חֻצֹ֖ות ḥuṣˌôṯ חוּץ outside יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
7:17. nonne vides quid isti faciant in civitatibus Iuda et in plateis HierusalemSeest thou not what they do in the cities of Juda, and in the streets of Jerusalem?
17. Seest thou not what they do in the cities of Judah and in the streets of Jerusalem?
7:17. Have you not seen what they are doing in the cities of Judah and in the streets of Jerusalem?
7:17. Seest thou not what they do in the cities of Judah and in the streets of Jerusalem?
Seest thou not what they do in the cities of Judah and in the streets of Jerusalem:

7:17 Не видишь ли, что они делают в городах Иудеи и на улицах Иерусалима?
7:18
οἱ ο the
υἱοὶ υιος son
αὐτῶν αυτος he; him
συλλέγουσιν συλλεγω collect
ξύλα ξυλον wood; timber
καὶ και and; even
οἱ ο the
πατέρες πατηρ father
αὐτῶν αυτος he; him
καίουσι καιω burn
πῦρ πυρ fire
καὶ και and; even
αἱ ο the
γυναῖκες γυνη woman; wife
αὐτῶν αυτος he; him
τρίβουσιν τριβω the
ποιῆσαι ποιεω do; make
χαυῶνας χαυων the
στρατιᾷ στρατια army
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
ἔσπεισαν σπενδω make a libation / drink-offering; pour out
σπονδὰς σπονδη God
ἀλλοτρίοις αλλοτριος another's; stranger
ἵνα ινα so; that
παροργίσωσίν παροργιζω enrage; provoke
με με me
7:17
הַֽ hˈa הֲ [interrogative]
אֵינְךָ֣ ʔênᵊḵˈā אַיִן [NEG]
רֹאֶ֔ה rōʔˈeh ראה see
מָ֛ה mˈā מָה what
הֵ֥מָּה hˌēmmā הֵמָּה they
עֹשִׂ֖ים ʕōśˌîm עשׂה make
בְּ bᵊ בְּ in
עָרֵ֣י ʕārˈê עִיר town
יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah
וּ û וְ and
בְ vᵊ בְּ in
חֻצֹ֖ות ḥuṣˌôṯ חוּץ outside
יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
7:17. nonne vides quid isti faciant in civitatibus Iuda et in plateis Hierusalem
Seest thou not what they do in the cities of Juda, and in the streets of Jerusalem?
7:17. Have you not seen what they are doing in the cities of Judah and in the streets of Jerusalem?
7:17. Seest thou not what they do in the cities of Judah and in the streets of Jerusalem?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
7:17: The proof of the hopeless immorality of the people is this, that they worship pagan deities
(1) generally in the cities of Judah, and not in the capital only; and
(2) publicly in the streets of Jerusalem. Such public idolatry could have been practiced only in the reign of a king like Jehoiakim.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:17: Jer 6:27; Eze 8:6-18, Eze 14:23
John Gill
7:17 Seest thou not what they do in the cities Judah,.... Not in one city only, but in all of and particularly the chief of them; as follows:
and in the streets of Jerusalem? these words, with what is said next, show the reason why the prophet was forbid to pray for this people, and the Lord was so provoked with them as to cast them out of his sight; and he appeals to the prophet, and to what he saw, or which he might see; for what was done was done not in secret, but openly, in the very streets of the city; by which he might be sufficiently convinced it was but just with God to do what he determined to do with them.
Robert Jamieson, A. R. Fausset and David Brown
7:17 Jehovah leaves it to Jeremiah himself to decide, is there not good reason that prayers should not be heard in behalf of such rebels?
7:187:18: Որդիք նոցա փա՛յտ քաղեն, եւ հարքն նոցա հրա՛տս արկանեն, եւ կանայք նոցա հա՛յս հարկանեն, առնել կարկանդակս զօրութեանց երկնից. եւ նուիրեն նուէրս աստուածոց օտարաց, զի բարկացուցանիցեն զիս[11054]։ [11054] Ոմանք. Հրատ հարկանեն... հայս արկանեն, առնեն կարկանդակս զօրութեան երկ՛՛։
18 նրանց որդիները փայտ են հաւաքում, նրանց հայրերը կրակ են վառում, իսկ նրանց կանայք խմոր են հունցում, որպէսզի երկնքի զօրութիւնների[36] համար կարկանդակ թխեն. ընծաներ են նուիրում օտար աստուածներին, որպէսզի բարկացնեն ինձ:[36] 36. Եբրայերէն՝ թագուհու:
18 Տղաքները փայտ կը հաւաքեն, Հայրերը կրակ կը վառեն, Կիները խմոր կը շաղեն՝ Երկնքի թագուհիին բլիթներ շինելու համար Եւ օտար աստուածներու ըմպելի նուէրներ կը մատուցանեն, Որպէս զի զիս բարկացնեն»։
Որդիք նոցա փայտ քաղեն, եւ հարքն նոցա հրատս արկանեն, եւ կանայք նոցա հայս հարկանեն, առնել կարկանդակս [139]զօրութեանց երկնից. եւ նուիրեն նուէրս աստուածոց օտարաց, զի բարկացուցանիցեն զիս:

7:18: Որդիք նոցա փա՛յտ քաղեն, եւ հարքն նոցա հրա՛տս արկանեն, եւ կանայք նոցա հա՛յս հարկանեն, առնել կարկանդակս զօրութեանց երկնից. եւ նուիրեն նուէրս աստուածոց օտարաց, զի բարկացուցանիցեն զիս[11054]։
[11054] Ոմանք. Հրատ հարկանեն... հայս արկանեն, առնեն կարկանդակս զօրութեան երկ՛՛։
18 նրանց որդիները փայտ են հաւաքում, նրանց հայրերը կրակ են վառում, իսկ նրանց կանայք խմոր են հունցում, որպէսզի երկնքի զօրութիւնների[36] համար կարկանդակ թխեն. ընծաներ են նուիրում օտար աստուածներին, որպէսզի բարկացնեն ինձ:
[36] 36. Եբրայերէն՝ թագուհու:
18 Տղաքները փայտ կը հաւաքեն, Հայրերը կրակ կը վառեն, Կիները խմոր կը շաղեն՝ Երկնքի թագուհիին բլիթներ շինելու համար Եւ օտար աստուածներու ըմպելի նուէրներ կը մատուցանեն, Որպէս զի զիս բարկացնեն»։
zohrab-1805▾ eastern-1994▾ western am▾
7:187:18 Дети собирают дрова, а отцы разводят огонь, и женщины месят тесто, чтобы делать пирожки для богини неба и совершать возлияния иным богам, чтобы огорчать Меня.
7:19 μὴ μη not ἐμὲ εμε me αὐτοὶ αυτος he; him παροργίζουσιν παροργιζω enrage; provoke λέγει λεγω tell; declare κύριος κυριος lord; master οὐχὶ ουχι not; not actually ἑαυτούς εαυτου of himself; his own ὅπως οπως that way; how καταισχυνθῇ καταισχυνω shame; put to shame τὰ ο the πρόσωπα προσωπον face; ahead of αὐτῶν αυτος he; him
7:18 הַ ha הַ the בָּנִ֞ים bbānˈîm בֵּן son מְלַקְּטִ֣ים mᵊlaqqᵊṭˈîm לקט gather עֵצִ֗ים ʕēṣˈîm עֵץ tree וְ wᵊ וְ and הָֽ hˈā הַ the אָבֹות֙ ʔāvôṯ אָב father מְבַעֲרִ֣ים mᵊvaʕᵃrˈîm בער burn אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֵ֔שׁ ʔˈēš אֵשׁ fire וְ wᵊ וְ and הַ ha הַ the נָּשִׁ֖ים nnāšˌîm אִשָּׁה woman לָשֹׁ֣ות lāšˈôṯ לושׁ knead בָּצֵ֑ק bāṣˈēq בָּצֵק dough לַ la לְ to עֲשֹׂ֨ות ʕᵃśˌôṯ עשׂה make כַּוָּנִ֜ים kawwānˈîm כַּוָּן cake לִ li לְ to מְלֶ֣כֶת mᵊlˈeḵeṯ מְלֶכֶת queen of heaven הַ ha הַ the שָּׁמַ֗יִם ššāmˈayim שָׁמַיִם heavens וְ wᵊ וְ and הַסֵּ֤ךְ hassˈēḵ נסך pour נְסָכִים֙ nᵊsāḵîm נֵסֶךְ libation לֵ lē לְ to אלֹהִ֣ים ʔlōhˈîm אֱלֹהִים god(s) אֲחֵרִ֔ים ʔᵃḥērˈîm אַחֵר other לְמַ֖עַן lᵊmˌaʕan לְמַעַן because of הַכְעִסֵֽנִי׃ haḵʕisˈēnî כעס be discontent
7:18. filii colligunt ligna et patres succendunt ignem et mulieres conspergunt adipem ut faciant placentas Reginae caeli et libent diis alienis et me ad iracundiam provocentThe children gather wood, and the fathers kindle the fire, and the women knead the dough, to make cakes to the queen of heaven, and to offer libations to strange gods, and to provoke me to anger.
18. The children gather wood, and the fathers kindle the fire, and the women knead the dough, to make cakes to the queen of heaven, and to pour out drink offerings unto other gods, that they may provoke me to anger.
7:18. The sons gather the wood, and the fathers kindle the fire, and the wives spread the grease, so as to make cakes to the queen of heaven and to offer libations to strange gods, and so as to provoke me to anger.
7:18. The children gather wood, and the fathers kindle the fire, and the women knead [their] dough, to make cakes to the queen of heaven, and to pour out drink offerings unto other gods, that they may provoke me to anger.
The children gather wood, and the fathers kindle the fire, and the women knead [their] dough, to make cakes to the queen of heaven, and to pour out drink offerings unto other gods, that they may provoke me to anger:

7:18 Дети собирают дрова, а отцы разводят огонь, и женщины месят тесто, чтобы делать пирожки для богини неба и совершать возлияния иным богам, чтобы огорчать Меня.
7:19
μὴ μη not
ἐμὲ εμε me
αὐτοὶ αυτος he; him
παροργίζουσιν παροργιζω enrage; provoke
λέγει λεγω tell; declare
κύριος κυριος lord; master
οὐχὶ ουχι not; not actually
ἑαυτούς εαυτου of himself; his own
ὅπως οπως that way; how
καταισχυνθῇ καταισχυνω shame; put to shame
τὰ ο the
πρόσωπα προσωπον face; ahead of
αὐτῶν αυτος he; him
7:18
הַ ha הַ the
בָּנִ֞ים bbānˈîm בֵּן son
מְלַקְּטִ֣ים mᵊlaqqᵊṭˈîm לקט gather
עֵצִ֗ים ʕēṣˈîm עֵץ tree
וְ wᵊ וְ and
הָֽ hˈā הַ the
אָבֹות֙ ʔāvôṯ אָב father
מְבַעֲרִ֣ים mᵊvaʕᵃrˈîm בער burn
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אֵ֔שׁ ʔˈēš אֵשׁ fire
וְ wᵊ וְ and
הַ ha הַ the
נָּשִׁ֖ים nnāšˌîm אִשָּׁה woman
לָשֹׁ֣ות lāšˈôṯ לושׁ knead
בָּצֵ֑ק bāṣˈēq בָּצֵק dough
לַ la לְ to
עֲשֹׂ֨ות ʕᵃśˌôṯ עשׂה make
כַּוָּנִ֜ים kawwānˈîm כַּוָּן cake
לִ li לְ to
מְלֶ֣כֶת mᵊlˈeḵeṯ מְלֶכֶת queen of heaven
הַ ha הַ the
שָּׁמַ֗יִם ššāmˈayim שָׁמַיִם heavens
וְ wᵊ וְ and
הַסֵּ֤ךְ hassˈēḵ נסך pour
נְסָכִים֙ nᵊsāḵîm נֵסֶךְ libation
לֵ לְ to
אלֹהִ֣ים ʔlōhˈîm אֱלֹהִים god(s)
אֲחֵרִ֔ים ʔᵃḥērˈîm אַחֵר other
לְמַ֖עַן lᵊmˌaʕan לְמַעַן because of
הַכְעִסֵֽנִי׃ haḵʕisˈēnî כעס be discontent
7:18. filii colligunt ligna et patres succendunt ignem et mulieres conspergunt adipem ut faciant placentas Reginae caeli et libent diis alienis et me ad iracundiam provocent
The children gather wood, and the fathers kindle the fire, and the women knead the dough, to make cakes to the queen of heaven, and to offer libations to strange gods, and to provoke me to anger.
7:18. The sons gather the wood, and the fathers kindle the fire, and the wives spread the grease, so as to make cakes to the queen of heaven and to offer libations to strange gods, and so as to provoke me to anger.
7:18. The children gather wood, and the fathers kindle the fire, and the women knead [their] dough, to make cakes to the queen of heaven, and to pour out drink offerings unto other gods, that they may provoke me to anger.
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
18: Богиня неба — точнее с евр.: царица небесная. Это — вавилонско-ассирийская богиня Астарта. В честь ее в Ассирии и Вавилонии приготовлялось особое печенье, называемое по ассир. каттани, по евр. — kawan; имело оно вид кружочков, что напоминало о луне (Астарта была богиней, собственно, луны).
Adam Clarke: Commentary on the Bible - 1831
7:18: The children gather wood - Here is a description of a whole family gathered together, and acting unitedly in idolatrous worship.
1. The children go and collect wood, and bring it to the place of sacrifice.
2. The fathers lay it in order, and kindle a fire.
3. The mother and her maids knead dough, make their batch, and out of it form cakes, and bake them for the honor of the queen of heaven; most probably the moon, though perhaps not exclusive of the sun and planets, generally called the host of heaven.
Family worship is a most amiable and becoming thing when performed according to truth. What a pity that so few families show such zeal for the worship of God as those apostate Israelites did for that of their idols!
Albert Barnes: Notes on the Bible - 1834
7:18: Children ... fathers ... women - All members of the family take part in this idolatry.
Cakes - Probably very similar to those offered at Athens to Artemis.
To the queen of heaven - A Persian and Assyrian deity, who was supposed to symbolize a quality possessed by moonlight of giving to nature its receptive power, as the sun represented its quickening power. The moon thus became generally the symbol of female productiveness, and was worshipped as such at Babylon. Disgraceful usages to which every woman was obliged once to submit formed part of her worship.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:18: children: Jer 44:17-19, Jer 44:25; Co1 10:22
queen of heaven: or, frame, or workmanship of heaven, Though several manuscripts and editions have melachath "workmanship," instead of melecheth "queen" yet the latter reading seems the true one, as the LXX in the parallel place, and the Vulgate uniformly have "the queen of heaven;" by which there can be little doubt, is meant the Moon. Deu 4:19; Job 31:26-28
to pour: Jer 19:13, Jer 32:29; Deu 32:37, Deu 32:38; Psa 16:4; Isa 57:6, Isa 65:11; Eze 20:28
that they: Jer 25:7; Isa 3:8, Isa 65:3
Geneva 1599
7:18 The children gather wood, and the fathers kindle the fire, and the women knead dough, to make cakes to (i) the queen of heaven, and to pour out drink offerings to other gods, that they may provoke me to anger.
(i) That is, they sacrifice to the sun, moon and stars, which they called the queen of heaven, (Jer 44:17; 4Kings 23:5).
John Gill
7:18 The children gather wood,.... In the fields, or out of the neighbouring forest; not little children, but young men, who were able to cut down trees, and bear and carry burdens of wood:
and the fathers kindle the fire; take the wood of their children, lay it in order, and put fire to it; which shows that they approved of what their children did, and that what they did was by their direction and order:
and the women knead their dough; so that every age and sex were employed in idolatrous service, which is here intended; the corruption was universal; and therefore the whole body was ripe for ruin; nor would the Lord be entreated for them: and all this preparation was,
to make cakes for the queen of heaven; the moon, as Abarbinel; which rules by night, as the sun is the king that rules by day; and which was much worshipped by the Heathens, whom the Jews imitated. Some render it,
to the work, or workmanship, of heavens; (q) that is, to the whole host of heaven, sun, moon, and stars, which were worshipped in the cities of Judah, and in the places round about Jerusalem, 4Kings 23:5. The Targum renders it,
"to the star of heaven;''
and Jarchi interprets it of some great star in the heaven, called the queen of heaven; and thinks that these cakes had the impress of a star upon them; see Amos 5:26 where mention is made of "Chiun, your image, the star of your god". The word "chiun" is akin to the word here translated cakes, and thought to be explained by a star; see also Acts 7:43 but it seems rather to be the moon, which is expressly called by Apuleius (r) the queen of heaven; and often by others Coelestis; and Urania by the Africans, as Tertullian (s) and Herodian (t) affirm; as also Beltis, by Abydenus (u); and Baaltis, by Philo-Byblius, or Sanchoniatho (w); which have the signification of "queen"; and these cakes might have the form of the moon upon them, and be made and offered in imitation of the shewbread:
and to pour out drink offerings unto other gods; not different from the queen of heaven, and the hosts thereof; for to her and them drink offerings were poured out, Jer 44:18 but other gods besides the one, only, living, and true God:
that they may provoke me to anger; not that this was their intention, but so it was eventually.
(q) "operi coelorum", Piscator, Gataker, Cocceius "machinae coelorum", Munster, Tigurine version; so Kimchi and Ben Melech. (r) Metamorph. l. 11. principio. (s) Apologet. c. 24. (t) Hist. l. 5. 1. 15. (u) Apud Euseb. Praepar. Evangel. l. 9. c. 41. p. 456. (w) Apud ib. l. 2. c. 10. p. 38.
John Wesley
7:18 The children - Here God shews how busily they are employed from the youngest to the oldest for their idolatry. The queen - As the sun was looked upon as king, so the moon as the queen of heaven.
Robert Jamieson, A. R. Fausset and David Brown
7:18 children . . . fathers . . . women--Not merely isolated individuals practised idolatry; young and old, men and women, and whole families, contributed their joint efforts to promote it. Oh, that there were the same zeal for the worship of God as there is for error (Jer 44:17, Jer 44:19; Jer 19:13)!
cakes . . . queen of heaven--Cakes were made of honey, fine flour, &c., in a round flat shape to resemble the disc of the moon, to which they were offered. Others read as Margin, "the frame of heaven," that is, the planets generally; so the Septuagint here; but elsewhere the Septuagint translates, "queen of heaven." The Phœnicians called the moon Ashtoreth or Astarte: the wife of Baal or Moloch, the king of heaven. The male and female pair of deities symbolized the generative powers of nature; hence arose the introduction of prostitution in the worship. The Babylonians worshipped Ashtoreth as Mylitta, that is, generative. Our Monday, or Moon-day, indicates the former prevalence of moon worship (see on Is 65:11).
that they may provoke me--implying design: in worshipping strange gods they seemed as if purposely to provoke Jehovah.
7:197:19: Միթէ զի՞ս բարկացուցանիցեն՝ ասէ Տէր. եւ ո՞չ զանձինս, զի ամաչեսցեն երեսք նոցա[11055]։ [11055] Ոմանք. Զիս բարկացուցանեն։
19 Բայց միթէ ի՞նձ են բարկացնում, - ասում է Տէրը, - թէ՞ իրենք իրենց, եթէ երեսի ամօթ ունենան»:
19 «Միթէ անոնք զի՞ս կը բարկացնեն, կ’ըսէ Տէրը, Չէ՞ որ իրենց անձը կը խռովեն իրենց երեսին ամօթին համար»։
Միթէ զի՞ս բարկացուցանիցեն, ասէ Տէր, եւ ո՞չ զանձինս, զի ամաչեսցեն երեսք նոցա:

7:19: Միթէ զի՞ս բարկացուցանիցեն՝ ասէ Տէր. եւ ո՞չ զանձինս, զի ամաչեսցեն երեսք նոցա[11055]։
[11055] Ոմանք. Զիս բարկացուցանեն։
19 Բայց միթէ ի՞նձ են բարկացնում, - ասում է Տէրը, - թէ՞ իրենք իրենց, եթէ երեսի ամօթ ունենան»:
19 «Միթէ անոնք զի՞ս կը բարկացնեն, կ’ըսէ Տէրը, Չէ՞ որ իրենց անձը կը խռովեն իրենց երեսին ամօթին համար»։
zohrab-1805▾ eastern-1994▾ western am▾
7:197:19 Но Меня ли огорчают они? говорит Господь; не себя ли самих к стыду своему?
7:20 διὰ δια through; because of τοῦτο ουτος this; he τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἰδοὺ ιδου see!; here I am ὀργὴ οργη passion; temperament καὶ και and; even θυμός θυμος provocation; temper μου μου of me; mine χεῖται χεω in; on τὸν ο the τόπον τοπος place; locality τοῦτον ουτος this; he καὶ και and; even ἐπὶ επι in; on τοὺς ο the ἀνθρώπους ανθρωπος person; human καὶ και and; even ἐπὶ επι in; on τὰ ο the κτήνη κτηνος livestock; animal καὶ και and; even ἐπὶ επι in; on πᾶν πας all; every ξύλον ξυλον wood; timber τοῦ ο the ἀγροῦ αγρος field αὐτῶν αυτος he; him καὶ και and; even ἐπὶ επι in; on πάντα πας all; every τὰ ο the γενήματα γεννημα spawn; product τῆς ο the γῆς γη earth; land καὶ και and; even καυθήσεται καιω burn καὶ και and; even οὐ ου not σβεσθήσεται σβεννυμι extinguish; quench
7:19 הַ ha הֲ [interrogative] אֹתִ֛י ʔōṯˈî אֵת [object marker] הֵ֥ם hˌēm הֵם they מַכְעִסִ֖ים maḵʕisˌîm כעס be discontent נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH הֲ hᵃ הֲ [interrogative] לֹ֣וא lˈô לֹא not אֹתָ֔ם ʔōṯˈām אֵת [object marker] לְמַ֖עַן lᵊmˌaʕan לְמַעַן because of בֹּ֥שֶׁת bˌōšeṯ בֹּשֶׁת shame פְּנֵיהֶֽם׃ ס pᵊnêhˈem . s פָּנֶה face
7:19. numquid me ad iracundiam provocant dicit Dominus nonne semet ipsos in confusionem vultus suiDo they provoke me to anger, saith the Lord? is it not themselves, to the confusion of their own countenance?
19. Do they provoke me to anger? saith the LORD; not themselves, to the confusion of their own faces?
7:19. But are they provoking me to anger, says the Lord? Are they not provoking themselves, to the confusion of their own faces?”
7:19. Do they provoke me to anger? saith the LORD: [do they] not [provoke] themselves to the confusion of their own faces?
Do they provoke me to anger? saith the LORD: [do they] not [provoke] themselves to the confusion of their own faces:

7:19 Но Меня ли огорчают они? говорит Господь; не себя ли самих к стыду своему?
7:20
διὰ δια through; because of
τοῦτο ουτος this; he
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἰδοὺ ιδου see!; here I am
ὀργὴ οργη passion; temperament
καὶ και and; even
θυμός θυμος provocation; temper
μου μου of me; mine
χεῖται χεω in; on
τὸν ο the
τόπον τοπος place; locality
τοῦτον ουτος this; he
καὶ και and; even
ἐπὶ επι in; on
τοὺς ο the
ἀνθρώπους ανθρωπος person; human
καὶ και and; even
ἐπὶ επι in; on
τὰ ο the
κτήνη κτηνος livestock; animal
καὶ και and; even
ἐπὶ επι in; on
πᾶν πας all; every
ξύλον ξυλον wood; timber
τοῦ ο the
ἀγροῦ αγρος field
αὐτῶν αυτος he; him
καὶ και and; even
ἐπὶ επι in; on
πάντα πας all; every
τὰ ο the
γενήματα γεννημα spawn; product
τῆς ο the
γῆς γη earth; land
καὶ και and; even
καυθήσεται καιω burn
καὶ και and; even
οὐ ου not
σβεσθήσεται σβεννυμι extinguish; quench
7:19
הַ ha הֲ [interrogative]
אֹתִ֛י ʔōṯˈî אֵת [object marker]
הֵ֥ם hˌēm הֵם they
מַכְעִסִ֖ים maḵʕisˌîm כעס be discontent
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
הֲ hᵃ הֲ [interrogative]
לֹ֣וא lˈô לֹא not
אֹתָ֔ם ʔōṯˈām אֵת [object marker]
לְמַ֖עַן lᵊmˌaʕan לְמַעַן because of
בֹּ֥שֶׁת bˌōšeṯ בֹּשֶׁת shame
פְּנֵיהֶֽם׃ ס pᵊnêhˈem . s פָּנֶה face
7:19. numquid me ad iracundiam provocant dicit Dominus nonne semet ipsos in confusionem vultus sui
Do they provoke me to anger, saith the Lord? is it not themselves, to the confusion of their own countenance?
7:19. But are they provoking me to anger, says the Lord? Are they not provoking themselves, to the confusion of their own faces?”
7:19. Do they provoke me to anger? saith the LORD: [do they] not [provoke] themselves to the confusion of their own faces?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
7:19: Do they not provoke ... - literally, Is it not themselves ("that they provoke") to the shame of their faces?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:19: they provoke: Jer 2:17, Jer 2:19; Deu 32:16, Deu 32:21, Deu 32:22; Isa 1:20, Isa 1:24; Eze 8:17, Eze 8:18; Co1 10:22
the confusion: Jer 20:11; Ezr 9:7; Isa 45:16; Dan 9:7, Dan 9:8
Carl Friedrich Keil and Franz Delitzsch
7:19
But instead of vexing Him (Jahveh) they rather vex themselves, inasmuch as God causes the consequences of their idolatry to fall on their own head. אתם is used reflexively: se ipsos; cf. Ew. 314, c; Gesen. 124, 1, b. For the cause of the shame of their face, i.e., to prepare for themselves the shame of their face, to cover their face with shame; cf. Jer 3:25. - For (Jer 7:20) because of this idolatrous work, the wrath of the Lord will pour itself over the land in the consuming fire of war (cf. Jer 4:4 with Jer 5:17, Nahum 1:6, etc.), so as to cut off men and beasts, trees and fruit.
John Gill
7:19 Do they provoke me to anger? saith the Lord,.... No: he cannot be provoked to anger as men are; anger does not fall upon him as it does on men; there is no such affection in God as there is in men; his Spirit cannot be irritated and provoked in the manner that the spirits of men may be; and though sin, and particularly idolatry, is disagreeable to him, contrary to his nature, and repugnant to his will; yet the damage arising from it is more to men themselves than to him; and though he sometimes does things which are like to what are done by men when they are angry, yet in reality there is no such perturbation in God as there is in men:
do they not provoke themselves to the confusion of their own faces? the greatest hurt that is done is done to themselves; they are the sufferers in the end; they bring ruin and destruction upon themselves; and therefore have great reason to be angry with themselves, since what they do issues in their own shame and confusion. The Targum is,
"do they think that they provoke me? saith the Lord; is it not for evil to themselves, that they may be confounded in their works?''
Robert Jamieson, A. R. Fausset and David Brown
7:19 Is it I that they provoke to anger? Is it not themselves? (Deut 32:16, Deut 32:21; Job 35:6, Job 35:8; Prov 8:36).
7:207:20: Վասն այսորիկ ա՛յսպէս ասէ Տէր. Ահա զբարկութիւն եւ զսրտմտութիւն իմ հեղից ՚ի վերայ տեղւոյդ այդմիկ, ՚ի վերայ մարդոյ եւ անասնոյ, եւ ՚ի վերայ փայտի՛ ագարակի. եւ ՚ի վերայ արդեանց երկրի, բորբոքեսցի եւ ո՛չ շիջցի[11056]։[11056] Ոմանք. Վասն այնորիկ ա՛յսպէս... ահաւասիկ բարկութիւն իմ եւ սրտմտութիւն իմ հեղցի ՚ի վերայ տեղւոյդ այդորիկ։
20 Դրա համար էլ Տէրն այսպէս է ասում. «Ահա իմ ցասումն ու բարկութիւնը կը թափեմ այդ տեղի վրայ, մարդու եւ անասունի վրայ, ագարակի ծառի վրայ, հողի բարիքների վրայ. թող կրակը բորբոքուի ու չմարի»:
20 Անոր համար այսպէս կ’ըսէ Տէր Եհովան.«Ահա իմ բարկութիւնս ու սրտմտութիւնս Այս տեղին վրայ պիտի թափին՝ Մարդու վրայ եւ անասունի վրայ Ու դաշտի ծառերուն վրայ Ու երկրի պտուղներուն վրայ՝ Եւ պիտի բռնկի ու պիտի չմարի»։
Վասն այսորիկ այսպէս ասէ [140]Տէր. Ահա զբարկութիւն եւ զսրտմտութիւն իմ հեղից ի վերայ տեղւոյդ այդորիկ, ի վերայ մարդոյ եւ անասնոյ, եւ ի վերայ փայտի ագարակի, եւ ի վերայ արդեանց երկրի, բորբոքեսցի եւ ոչ շիջցի:

7:20: Վասն այսորիկ ա՛յսպէս ասէ Տէր. Ահա զբարկութիւն եւ զսրտմտութիւն իմ հեղից ՚ի վերայ տեղւոյդ այդմիկ, ՚ի վերայ մարդոյ եւ անասնոյ, եւ ՚ի վերայ փայտի՛ ագարակի. եւ ՚ի վերայ արդեանց երկրի, բորբոքեսցի եւ ո՛չ շիջցի[11056]։
[11056] Ոմանք. Վասն այնորիկ ա՛յսպէս... ահաւասիկ բարկութիւն իմ եւ սրտմտութիւն իմ հեղցի ՚ի վերայ տեղւոյդ այդորիկ։
20 Դրա համար էլ Տէրն այսպէս է ասում. «Ահա իմ ցասումն ու բարկութիւնը կը թափեմ այդ տեղի վրայ, մարդու եւ անասունի վրայ, ագարակի ծառի վրայ, հողի բարիքների վրայ. թող կրակը բորբոքուի ու չմարի»:
20 Անոր համար այսպէս կ’ըսէ Տէր Եհովան.«Ահա իմ բարկութիւնս ու սրտմտութիւնս Այս տեղին վրայ պիտի թափին՝ Մարդու վրայ եւ անասունի վրայ Ու դաշտի ծառերուն վրայ Ու երկրի պտուղներուն վրայ՝ Եւ պիտի բռնկի ու պիտի չմարի»։
zohrab-1805▾ eastern-1994▾ western am▾
7:207:20 Посему так говорит Господь Бог: вот, изливается гнев Мой и ярость Моя на место сие, на людей и на скот, и на дерева полевые и на плоды земли, и возгорится и не погаснет.
7:21 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master τὰ ο the ὁλοκαυτώματα ολοκαυτωμα whole offering ὑμῶν υμων your συναγάγετε συναγω gather μετὰ μετα with; amid τῶν ο the θυσιῶν θυσια immolation; sacrifice ὑμῶν υμων your καὶ και and; even φάγετε φαγω swallow; eat κρέα κρεας meat
7:20 לָכֵ֞ן lāḵˈēn לָכֵן therefore כֹּה־ kō- כֹּה thus אָמַ֣ר׀ ʔāmˈar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהֹוִ֗ה [yᵊhôˈih] יְהוָה YHWH הִנֵּ֨ה hinnˌē הִנֵּה behold אַפִּ֤י ʔappˈî אַף nose וַֽ wˈa וְ and חֲמָתִי֙ ḥᵃmāṯˌî חֵמָה heat נִתֶּ֨כֶת֙ nittˈeḵeṯ נתך pour אֶל־ ʔel- אֶל to הַ ha הַ the מָּקֹ֣ום mmāqˈôm מָקֹום place הַ ha הַ the זֶּ֔ה zzˈeh זֶה this עַל־ ʕal- עַל upon הָֽ hˈā הַ the אָדָם֙ ʔāḏˌām אָדָם human, mankind וְ wᵊ וְ and עַל־ ʕal- עַל upon הַ ha הַ the בְּהֵמָ֔ה bbᵊhēmˈā בְּהֵמָה cattle וְ wᵊ וְ and עַל־ ʕal- עַל upon עֵ֥ץ ʕˌēṣ עֵץ tree הַ ha הַ the שָּׂדֶ֖ה śśāḏˌeh שָׂדֶה open field וְ wᵊ וְ and עַל־ ʕal- עַל upon פְּרִ֣י pᵊrˈî פְּרִי fruit הָֽ hˈā הַ the אֲדָמָ֑ה ʔᵃḏāmˈā אֲדָמָה soil וּ û וְ and בָעֲרָ֖ה vāʕᵃrˌā בער burn וְ wᵊ וְ and לֹ֥א lˌō לֹא not תִכְבֶּֽה׃ ס ṯiḵbˈeh . s כבה go out
7:20. ideo haec dicit Dominus Deus ecce furor meus et indignatio mea conflatur super locum istum super viros et super iumenta et super lignum regionis et super fruges terrae et succendetur et non extingueturTherefore thus saith the Lord God: Behold my wrath and my indignation is enkindled against this place, upon men and upon beasts, and upon the trees of the field, and upon the fruits of the land, and it shall burn, and shall not be quenched.
20. Therefore thus saith the Lord GOD: Behold, mine anger and my fury shall be poured out upon this place, upon man, and upon beast, and upon the trees of the field, and upon the fruit of the ground; and it shall burn, and shall not be quenched.
7:20. Therefore, thus says the Lord God: “Behold, my fury and my indignation is kindled against this place, over men and over beasts, and over the trees of the countryside and over the fruits of the land, and it will burn and not be extinguished.”
7:20. Therefore thus saith the Lord GOD; Behold, mine anger and my fury shall be poured out upon this place, upon man, and upon beast, and upon the trees of the field, and upon the fruit of the ground; and it shall burn, and shall not be quenched.
Therefore thus saith the Lord GOD; Behold, mine anger and my fury shall be poured out upon this place, upon man, and upon beast, and upon the trees of the field, and upon the fruit of the ground; and it shall burn, and shall not be quenched:

7:20 Посему так говорит Господь Бог: вот, изливается гнев Мой и ярость Моя на место сие, на людей и на скот, и на дерева полевые и на плоды земли, и возгорится и не погаснет.
7:21
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
τὰ ο the
ὁλοκαυτώματα ολοκαυτωμα whole offering
ὑμῶν υμων your
συναγάγετε συναγω gather
μετὰ μετα with; amid
τῶν ο the
θυσιῶν θυσια immolation; sacrifice
ὑμῶν υμων your
καὶ και and; even
φάγετε φαγω swallow; eat
κρέα κρεας meat
7:20
לָכֵ֞ן lāḵˈēn לָכֵן therefore
כֹּה־ kō- כֹּה thus
אָמַ֣ר׀ ʔāmˈar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהֹוִ֗ה [yᵊhôˈih] יְהוָה YHWH
הִנֵּ֨ה hinnˌē הִנֵּה behold
אַפִּ֤י ʔappˈî אַף nose
וַֽ wˈa וְ and
חֲמָתִי֙ ḥᵃmāṯˌî חֵמָה heat
נִתֶּ֨כֶת֙ nittˈeḵeṯ נתך pour
אֶל־ ʔel- אֶל to
הַ ha הַ the
מָּקֹ֣ום mmāqˈôm מָקֹום place
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
עַל־ ʕal- עַל upon
הָֽ hˈā הַ the
אָדָם֙ ʔāḏˌām אָדָם human, mankind
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
הַ ha הַ the
בְּהֵמָ֔ה bbᵊhēmˈā בְּהֵמָה cattle
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
עֵ֥ץ ʕˌēṣ עֵץ tree
הַ ha הַ the
שָּׂדֶ֖ה śśāḏˌeh שָׂדֶה open field
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
פְּרִ֣י pᵊrˈî פְּרִי fruit
הָֽ hˈā הַ the
אֲדָמָ֑ה ʔᵃḏāmˈā אֲדָמָה soil
וּ û וְ and
בָעֲרָ֖ה vāʕᵃrˌā בער burn
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
תִכְבֶּֽה׃ ס ṯiḵbˈeh . s כבה go out
7:20. ideo haec dicit Dominus Deus ecce furor meus et indignatio mea conflatur super locum istum super viros et super iumenta et super lignum regionis et super fruges terrae et succendetur et non extinguetur
Therefore thus saith the Lord God: Behold my wrath and my indignation is enkindled against this place, upon men and upon beasts, and upon the trees of the field, and upon the fruits of the land, and it shall burn, and shall not be quenched.
7:20. Therefore, thus says the Lord God: “Behold, my fury and my indignation is kindled against this place, over men and over beasts, and over the trees of the countryside and over the fruits of the land, and it will burn and not be extinguished.”
7:20. Therefore thus saith the Lord GOD; Behold, mine anger and my fury shall be poured out upon this place, upon man, and upon beast, and upon the trees of the field, and upon the fruit of the ground; and it shall burn, and shall not be quenched.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
7:20: Upon man, and upon beast - All creation in some mysterious way shares in man's fall and restoration Rom 8:19-22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:20: Behold: Jer 4:23-26, Jer 9:10, Jer 9:11, Jer 12:4, Jer 14:16, Jer 42:18, Jer 44:6; Isa 42:25; Lam 2:3-5; Lam 4:11; Eze 20:47, Eze 20:48, Eze 22:22; Dan 9:11; Nah 1:6; Mal 4:1; Rev 14:10; Rev_. 16:1-21
and shall: Jer 17:27; Kg2 22:17; Isa 66:24; Mar 9:43-48
John Gill
7:20 Therefore thus saith the Lord God,.... Since these are their thoughts, and this the fruit of their doings:
behold, my anger and my fury shall be poured out upon this place; like fire, to consume and destroy it; meaning Jerusalem, which was burned with fire; as an emblem of God's wrath, and an instance of his vengeance upon it, for sins; which came down in great abundance, like a storm or tempest:
upon man and upon beast; upon beasts for the sake of man, they being his property, and for his use; otherwise they are innocent, and do not deserve the wrath of God, nor are they sensible of it:
and upon the trees of the field, and upon the fruit of your ground; which should be blighted by nipping winds, or cut down and trampled upon by the Chaldean army:
and it shall burn, and shall not be quenched; that is, the wrath of God shall burn like fire, and shall not cease until it has executed the whole will of God in the punishment of his people.
John Wesley
7:20 Shall not be quenched - He follows the threatening with shewing his resolution is not to be revoked.
Robert Jamieson, A. R. Fausset and David Brown
7:20 beast . . . trees . . . ground--Why doth God vent His fury on these? On account of man, for whom these were created, that the sad spectacle may strike terror into him (Rom 8:20-22).
7:217:21: Ա՛յսպէս ասէ Տէր զօրութեանց Աստուած Իսրայէլի. Զողջակէզս ձեր ժողովեցէ՛ք հանդերձ զոհիւք ձերովք, եւ կերայք միս.
21 Այսպէս է ասում Զօրութիւնների Տէրը՝ Իսրայէլի Աստուածը. «Ձեր ողջակէզները ձեր զոհերի հետ միասին հաւաքեցէ՛ք եւ մի՛ս կերէք:
21 Զօրքերու Տէրը, Իսրայէլի Աստուածը, այսպէս կ’ըսէ.«Ձեր ողջակէզները ձեր զոհերուն վրայ աւելցուցէ՛ք եւ մի՛ս կերէք։
Այսպէս ասէ Տէր զօրութեանց Աստուած Իսրայելի. Զողջակէզս ձեր ժողովեցէք հանդերձ զոհիւք ձերովք, եւ կերայք միս:

7:21: Ա՛յսպէս ասէ Տէր զօրութեանց Աստուած Իսրայէլի. Զողջակէզս ձեր ժողովեցէ՛ք հանդերձ զոհիւք ձերովք, եւ կերայք միս.
21 Այսպէս է ասում Զօրութիւնների Տէրը՝ Իսրայէլի Աստուածը. «Ձեր ողջակէզները ձեր զոհերի հետ միասին հաւաքեցէ՛ք եւ մի՛ս կերէք:
21 Զօրքերու Տէրը, Իսրայէլի Աստուածը, այսպէս կ’ըսէ.«Ձեր ողջակէզները ձեր զոհերուն վրայ աւելցուցէ՛ք եւ մի՛ս կերէք։
zohrab-1805▾ eastern-1994▾ western am▾
7:217:21 Так говорит Господь Саваоф, Бог Израилев: всесожжения ваши прилагайте к жертвам вашим и ешьте мясо;
7:22 ὅτι οτι since; that οὐκ ου not ἐλάλησα λαλεω talk; speak πρὸς προς to; toward τοὺς ο the πατέρας πατηρ father ὑμῶν υμων your καὶ και and; even οὐκ ου not ἐνετειλάμην εντελλομαι direct; enjoin αὐτοῖς αυτος he; him ἐν εν in ἡμέρᾳ ημερα day ᾗ ος who; what ἀνήγαγον αναγω lead up; head up αὐτοὺς αυτος he; him ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos περὶ περι about; around ὁλοκαυτωμάτων ολοκαυτωμα whole offering καὶ και and; even θυσίας θυσια immolation; sacrifice
7:21 כֹּ֥ה kˌō כֹּה thus אָמַ֛ר ʔāmˈar אמר say יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel עֹלֹותֵיכֶ֛ם ʕōlôṯêḵˈem עֹלָה burnt-offering סְפ֥וּ sᵊfˌû יסף add עַל־ ʕal- עַל upon זִבְחֵיכֶ֖ם zivḥêḵˌem זֶבַח sacrifice וְ wᵊ וְ and אִכְל֥וּ ʔiḵlˌû אכל eat בָשָֽׂר׃ vāśˈār בָּשָׂר flesh
7:21. haec dicit Dominus exercituum Deus Israhel holocaustomata vestra addite victimis vestris et comedite carnesThus saith the Lord of hosts the God of Israel: Add your burnt offerings to your sacrifices, and eat ye the flesh.
21. Thus saith the LORD of hosts, the God of Israel: Add your burnt offerings unto your sacrifices, and eat ye flesh.
7:21. Thus says the Lord of hosts, the God of Israel: “Add your holocausts to your sacrifices, and eat the flesh.
7:21. Thus saith the LORD of hosts, the God of Israel; Put your burnt offerings unto your sacrifices, and eat flesh.
Thus saith the LORD of hosts, the God of Israel; Put your burnt offerings unto your sacrifices, and eat flesh:

7:21 Так говорит Господь Саваоф, Бог Израилев: всесожжения ваши прилагайте к жертвам вашим и ешьте мясо;
7:22
ὅτι οτι since; that
οὐκ ου not
ἐλάλησα λαλεω talk; speak
πρὸς προς to; toward
τοὺς ο the
πατέρας πατηρ father
ὑμῶν υμων your
καὶ και and; even
οὐκ ου not
ἐνετειλάμην εντελλομαι direct; enjoin
αὐτοῖς αυτος he; him
ἐν εν in
ἡμέρᾳ ημερα day
ος who; what
ἀνήγαγον αναγω lead up; head up
αὐτοὺς αυτος he; him
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
περὶ περι about; around
ὁλοκαυτωμάτων ολοκαυτωμα whole offering
καὶ και and; even
θυσίας θυσια immolation; sacrifice
7:21
כֹּ֥ה kˌō כֹּה thus
אָמַ֛ר ʔāmˈar אמר say
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
עֹלֹותֵיכֶ֛ם ʕōlôṯêḵˈem עֹלָה burnt-offering
סְפ֥וּ sᵊfˌû יסף add
עַל־ ʕal- עַל upon
זִבְחֵיכֶ֖ם zivḥêḵˌem זֶבַח sacrifice
וְ wᵊ וְ and
אִכְל֥וּ ʔiḵlˌû אכל eat
בָשָֽׂר׃ vāśˈār בָּשָׂר flesh
7:21. haec dicit Dominus exercituum Deus Israhel holocaustomata vestra addite victimis vestris et comedite carnes
Thus saith the Lord of hosts the God of Israel: Add your burnt offerings to your sacrifices, and eat ye the flesh.
7:21. Thus says the Lord of hosts, the God of Israel: “Add your holocausts to your sacrifices, and eat the flesh.
7:21. Thus saith the LORD of hosts, the God of Israel; Put your burnt offerings unto your sacrifices, and eat flesh.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-28: Если иудеи рассчитывают на безопасность в виду приносимых ими в храме жертв, то этот расчет неоснователен. Бог не нуждается в жертвах самих по себе. Жертвы должны служить только выражением внутренней преданности иудеев Иегове, какой у них на самом деле не имеется.

21: Всесожжения прилагайте к жертвам. Во всесожжении животное сжигалось все, целиком, а из прочих жертв известные части шли на употребление приносивших жертву или священников. Бог теперь говорит, что они могут есть и жертвы всесожжения — Ему они не нужны потому, конечно, что они не являются выражением искреннего расположения к Богу со стороны приносящих.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
21 Thus saith the LORD of hosts, the God of Israel; Put your burnt offerings unto your sacrifices, and eat flesh. 22 For I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt offerings or sacrifices: 23 But this thing commanded I them, saying, Obey my voice, and I will be your God, and ye shall be my people: and walk ye in all the ways that I have commanded you, that it may be well unto you. 24 But they hearkened not, nor inclined their ear, but walked in the counsels and in the imagination of their evil heart, and went backward, and not forward. 25 Since the day that your fathers came forth out of the land of Egypt unto this day I have even sent unto you all my servants the prophets, daily rising up early and sending them: 26 Yet they hearkened not unto me, nor inclined their ear, but hardened their neck: they did worse than their fathers. 27 Therefore thou shalt speak all these words unto them; but they will not hearken to thee: thou shalt also call unto them; but they will not answer thee. 28 But thou shalt say unto them, This is a nation that obeyeth not the voice of the LORD their God, nor receiveth correction: truth is perished, and is cut off from their mouth.
God, having shown the people that the temple would not protect them while they polluted it with their wickedness, here shows them that their sacrifices would not atone for them, nor be accepted, while they went on in disobedience. See with what contempt he here speaks of their ceremonial service (v. 21). "Put your burnt-offerings to your sacrifices; go on in them as long as you please; add one sort of sacrifice to another; turn your burnt-offerings (which were to be wholly burnt to the honour of God) into peace-offerings" (which the offerer himself had a considerable share of), "that you may eat flesh, for that is all the good you are likely to have from your sacrifices, a good meal's meat or two; but expect not any other benefit by them while you live at this loose rate. Keep your sacrifices to yourselves" (so some understand it); "let them be served up at your own table, for they are no way acceptable at God's altars." For the opening of this,
I. He shows them that obedience was the only thing he required of them, v. 22, 23. He appeals to the original contract, by which they were first formed into a people, when they were brought out of Egypt. God made them a kingdom of priests to himself, not that he might be regaled with their sacrifices, as the devils, whom the heathen worshipped, which are represented as eating with pleasure the fat of their sacrifices and drinking the wine of their drink-offerings, Deut. xxxii. 38. No: Will God eat the flesh of bulls? Ps. l. 13. I spoke not to your fathers concerning burnt-offerings or sacrifices, not of them at first. The precepts of the moral law were given before the ceremonial institutions; and those came afterwards, as trials of their obedience and assistances to their repentance and faith. The Levitical law begins thus: If any man of you will bring an offering, he must do so and so (Lev. i. 2, ii. 1), as if it were intended rather to regulate sacrifice than to require it. But that which God commanded, which he bound them to by his supreme authority and which he insisted upon as the condition of the covenant, was, Obey my voice; see Exod. xv. 26, where this was the statute and the ordinance by which God proved them: Hearken diligently to the voice of the Lord thy God. The condition of their being God's peculiar people was this (Exod. xix. 5), If you will obey my voice indeed. "Make conscience of the duties of natural religion, observe positive institutions from a principle of obedience, and then I will be your God and you shall be my people," which is the greatest honour, happiness, and satisfaction, that any of the children of men are capable of. "Let your conversation be regular, and in every thing study to comply with the will and word of God; walk within the bounds that I have set you, and in all the ways that I have commanded you, and then you may assure yourselves that it shall be well with you." The demand here is very reasonable, that we should be directed by Infinite Wisdom to that which is fit, that he that made us should command us, and that he should give us law who gives us our being and all the supports of it; and the promise is very encouraging: Let God's will be your rule and his favour shall be your felicity.
II. He shows them that disobedience was the only thing for which he had a quarrel with them. He would not reprove them for their sacrifices, for the omission of them; they had been continually before him (Ps. l. 8); with them they hoped to bribe God, and purchase a license to go on in sin. That therefore which God had all along laid to their charge was breaking his commandments in the course of their conversation, while they observed them, in some instances, in the course of their devotion, v. 24, 25, &c. 1. They set up their own will in competition with the will of God: They hearkened not to God and to his law; they never heeded that; it was to them as if it had never been given or were of no force; they inclined not their ear to attend to it, much less their hearts to comply with it. But they would have their own way, would do as they chose, and not as they were bidden. Their own counsels were their guide, and not the dictates of divine wisdom; that shall be lawful and good with them which they think so, though the word of God says quite contrary. The imagination of their evil heart, the appetites and passions of it, shall be a law to them, and they will walk in the way of it, and in the sight of their eyes. 2. If they began well, yet they did not proceed, but soon flew off. They went backward, when they talked of making a captain, and returning to Egypt again, and would not go forward under God's conduct. They promised fair: All that the Lord shall say unto us we well do; and, if they would but have kept in that good mind, all would have been well; but, instead of going on in the way of duty, they drew back into the way of sin, and were worse than ever. 3. When God sent to them by word of mouth to put them in mind of the written word, which was the business of the prophets, it was all one; still they were disobedient. God had servants of his among them in every age, since they came out of Egypt unto this day, some or other to tell them of their faults and put them in mind of their duty, whom he rose up early to send (as before, v. 13), as men rise up early to call servants to their work; but they were as deaf to the prophets as they were to the law (v. 26): Yet they hearkened not, nor inclined their ear. This had been their way and manner all along; they were of the same stubborn refractory disposition with those that went before them; it had all along been the genius of the nation, and an evil genius it was, that continually haunted them till it ruined them at last. 4. Their practice and character were still the same. They are worse, and not better, than their fathers. (1.) Jeremiah can himself witness against them that they were disobedient, or he shall soon find it so (v. 27): "Thou shalt speak all these words to them, shalt particularly charge them with disobedience and obstinacy. But even that will not work upon them: They will not hearken to thee, nor heed thee. Thou shalt go, and call to them with all the plainness and earnestness imaginable, but they will not answer thee; they will either give thee no answer at all or not an obedient answer; they will not come at thy call." (2.) He must therefore own that they deserved the character of a disobedient people, that were ripe for destruction, and must go to them and tell them so to their faces (v. 28): "Say unto them, This is a nation that obeys not the voice of the Lord their God. They are notorious for their obstinacy; they sacrifice to the Lord as their God, but they will not be ruled by him as their God; they will not receive either the instruction of his word or the correction of his rod; they will not be reclaimed or reformed by either. Truth has perished among them; they cannot receive it; they will not submit to it nor be governed by it. They will not speak truth; there is no believing a word they say, for it is cut off from their mouth, and lying comes in the room of it. They are false both to God and man."
Adam Clarke: Commentary on the Bible - 1831
7:21: Put your burnt-offerings unto your sacrifices, and eat flesh - I will receive neither sacrifice nor oblation from you; therefore you may take the beasts intended for sacrifice, and slay and eat them for your common nourishment. See on Jer 7:29 (note).
Albert Barnes: Notes on the Bible - 1834
7:21: The meaning is, Increase your sacrifices as you will. Acid burnt-offering to peace-offerings. All is in vain as long as you neglect the indispensable requirements of obedience and moral purity. Eat flesh is equivalent to sacrifice. The flesh of animals offered in sacrifice was usually eaten by the offerers, and this meal was regarded as a symbol of reconciliation. God and man partook of the same victim, and so were made friends. This passage Jer 7:21-28 is the Haphtarah (lesson) from the prophets, after the Parashah, Lev. 6-8, or Lesson from the Law. The selection of such a Haphtarah shows that the Jews thoroughly understood that their sacrifices were not the end of the Law, but a means for spiritual instruction.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:21: Put: Jer 6:20; Isa 1:11-15; Hos 8:13; Amo 5:21-23
Carl Friedrich Keil and Franz Delitzsch
7:21
The multiplication of burnt and slain offerings will not avert judgment. Your burnt-offerings add to your slain-offerings. In the case of the זבחים, the greater part of the flesh was eaten at the sacrificial meals by those who brought them. Along with these they might put the burnt-offerings, which were wont to be burnt entire upon the altar, and eat them also. The words express indignation at the sacrifices of those who were so wholly alienated from God. God had so little pleasure in their sacrifices, that they might eat of the very burnt-offerings.
To show the reason of what is here said, Jeremiah adds, in Jer 7:22, that God had not commanded their fathers, when He led them out of Egypt, in the matter of burnt and slain offerings, but this word: "Hearken to my voice, and I will be your God," etc. The Keri הוציאי is a true exegesis, acc. to Jer 11:4; Jer 34:13, but is unnecessary; cf. Gen 24:30; Gen 25:26, etc. This utterance has been erroneously interpreted by the majority of commentators, and has been misused by modern criticism to make good positions as to the late origin of the Pentateuch. To understand it aright, we must carefully take into consideration not merely the particular terms of the present passage, but the context as well. In the two verses as they stand there is the antithesis: Not על דּברי did God speak and give command to the fathers, when He led them out of Egypt, but commanded the word: Hearken to my voice, etc. The last word immediately suggests Ex 19:5 : If ye will hearken to my voice, then shall ye be my peculiar treasure out of all peoples; and it points to the beginning of the law-giving, the decalogue, and the fundamental principles of the law of Israel, in Ex 20-23, made known in order to the conclusion of the covenant in 24, after the arrival at Sinai of the people marching from Egypt. The promise: Then will I be your God, etc., is not given in these precise terms in Ex 19:5.; but it is found in the account of Moses' call to be the leader of the people in their exodus, Ex 6:7; and then repeatedly in the promises of covenant blessings, if Israel keep all the commandments of God, Lev 26:12; Deut 26:18. Hence it is clear that Jeremiah had before his mind the taking of the covenant, but did not bind himself closely to the words of Ex 19:5, adopting his expression from the passages of Leviticus and Deuteronomy which refer to and reaffirm that transaction. If there be still any doubt on this head, it will be removed by the clause: and walk in all the way which I command you this day (והלכתם is a continuation of the imper. שׁמעוּ). The expression: to walk in all the way God has commanded, is so unusual, that it occurs only once besides in the whole Old Testament, viz., Deut 5:30, after the renewed inculcation of the ten commandments. And they then occur with the addition (למען תּחיוּן וטוב, in which we cannot fail to recognise the למען ייטב לכם of our verse. Hence we assume, without fear of contradiction, that Jeremiah was keeping the giving of the law in view, and specially the promulgation of the fundamental law of the book, namely of the decalogue, which was spoken by God from out of the fire on Sinai, as Moses in Deut 5:23 repeats with marked emphasis. In this fundamental law we find no prescriptions as to burnt or slain offerings. On this fact many commentators, following Jerome, have laid stress, and suppose the prophet to be speaking of the first act of the law-giving, arguing that the Torah of offering in the Pentateuch was called for first by the worship of the golden calf, after which time God held it to be necessary to give express precepts as to the presenting of offerings, so as to prevent idolatry. But this view does not at all agree with the historical fact. For the worship of the calf was subsequent to the law on the building of the altar on which Israel was to offer burnt and slain offerings, Ex 20:24; to the institution of the daily morning and evening sacrifice, Ex 29:38.; and to the regulation as to the place of worship and the consecration of the priests, Ex 25-31. But besides, any difficulty in our verses is not solved by distinguishing between a first and a second law-giving, since no hint of any such contrast is found in our verse, but is even entirely foreign to the precise terms of it. The antithesis is a different one. The stress in Jer 7:23 lies on: hearken to the voice of the Lord, and on walking in all the way which God commanded to the people at Sinai. "To walk in all the way God commanded" is in substance the same as "not to depart from all the words which I command you this day," as Moses expands his former exhortation in Deut 28:14, when he is showing the blessings of keeping the covenant. Hearkening to God's voice, and walking in all His commandments, are the conditions under which Jahveh will be a God to the Israelites, and Israel a people to Him, i.e., His peculiar people from out of all the peoples of the earth. This word of God is not only the centre of the act of taking the covenant, but of the whole Sinaitic law-giving; and it is so both with regard to the moral law and to the ceremonial precepts, of which the law of sacrifice constituted the chief part. If yet the words demanding the observance of the whole law be set in opposition to the commandments as to sacrifices, and if it be said that on this latter head God commanded nothing when He led Israel out of Egypt, then it may be replied that the meaning of the words cannot be: God has given no law of sacrifice, and desires no offerings. The sense can only be: When the covenant was entered into, God did not speak על דּברי, i.e., as to the matters of burnt and slain offerings. על דּברי is not identical with דּברי עולה .על־דּבר are words or things that concern burnt and slain offerings; that is, practically, detailed prescriptions regarding sacrifice.
The purport of the two verses is accordingly as follows: When the Lord entered into covenant with Israel at Sinai, He insisted on their hearkening to His voice and walking in all His commandments, as the condition necessary for bringing about the covenant relationship, in which He was to be God to Israel, and Israel a people to Him; but He did not at that time give all the various commandments as to the presenting of sacrifices. Such an intimation neither denies the divine origin of the Torah of sacrifice in Leviticus, nor discredits its character as a part of the Sinaitic legislation.
(Note: After Vatke's example, Hitz. and Graf find in our verses a testimony against the Mosaic origin of the legislation of the Pentateuch as a whole, and they conclude "that at the time of Jeremiah nothing was known of a legislation on sacrifice given by God on Sinai." Here, besides interpreting our verses erroneously, they cannot have taken into account the fact that Jeremiah himself insists on the law of the Sabbath, Jer 17:20.; that amongst the blessings in which Israel will delight in Messianic times yet to come, he accounts the presenting of burnt, slain, and meat offerings, Jer 17:26; Jer 31:14; Jer 33:11, Jer 33:18. It is consequently impossible that, without contradicting himself, Jeremiah could have disallowed the sacrificial worship. The assertion that he did so is wholly incompatible with the fact recorded in 2 Kings 22, the discovery of the book of the law of Moses in the temple, in the eighteenth year of Josiah's reign; and that, too, whether, justly interpreting the passage, we hold the book of the law to be the Pentateuch, or whether, following the view maintained by the majority of modern critics, we take it to be the book of Deuteronomy, which was then for the first time composed and given to the king as Moses' work. For in Deuteronomy also the laws on sacrifice are set forth as a divine institution. Is it credible or conceivable, that in a discourse delivered, as most recent commentators believe, in the beginning of Jehoiakim's reign, Jeremiah should have spoken of the laws on sacrifice as not commanded by God? For in so doing he would have undermined the authority of the book of the law, on which his entire prophetic labours were based.)
All it implies is, that the giving of sacrifices is not the thing of primary importance in the law, is not the central point of the covenant laws, and that so long as the cardinal precepts of the decalogue are freely transgressed, sacrifices neither are desired by God, nor secure covenant blessings for those who present them. That this is what is meant is shown by the connection in which our verse stands. The words: that God did not give command as to sacrifice, refer to the sacrifices brought by a people that recklessly broke all the commandments of the decalogue (Jer 7:9.), in the thought that by means of these sacrifices they were proving themselves to be the covenant people, and that to them as such God was bound to bestow the blessings of His covenant. It is therefore with justice that Oehler, in Herzog's Realencykl. xii. S. 228, says: "In the sense that the righteousness of the people and the continuance of its covenant relationship were maintained by sacrifice as such - in this sense Jahveh did not ordain sacrifices in the Torah." Such a soulless service of sacrifice is repudiated by Samuel in 1Kings 15:22, when he says to Saul: Hath Jahveh delight in burnt and slain offerings, as in hearkening to the voice of Jahveh? Behold, to hearken is better than sacrifice, etc. So in Ps 40:7; Ps 50:8., Jer 51:18, and Is 1:11., Jer 6:20; Amos 5:22. What is here said differs from these passages only in this: Jeremiah does not simply say that God has no pleasure in such sacrifices, but adds the inference that the Lord does not desire the sacrifices of a people that have fallen away from Him. This Jeremiah gathers from the history of the giving of the law, and from the fact that, when God adopted Israel as His people, He demanded not sacrifices, but their obedience to His word and their walking in His ways. The design of Jeremiah's addition was the more thoroughly to crush all such vain confidence in sacrifices.
John Gill
7:21 Thus saith the Lord God of hosts, the God of Israel,.... The Lord of armies above and below, and the covenant God of the people of Israel; who were bound to serve him, not only by the laws of creation, and the bounties of Providence, but were under obligation so to do by the distinguishing blessings of his goodness bestowed upon them; wherefore their idolatry, and other sins committed against him, were the more heinous and aggravated:
put your burnt offerings unto your sacrifices, and eat flesh; that is, add one offering to another; offer every kind of sacrifice, and, when you have done, eat the flesh of them yourselves; for that is all the advantage that comes by them; they are not acceptable to me, as Jarchi observes, therefore why should you lose them? burnt offerings were wholly consumed, and nothing was left of them to eat; but of other sacrifices there were, particularly the peace offerings; which the Jewish commentators think are here meant by sacrifices; and therefore the people are bid to join them together, that they might have flesh to eat; which was all the profit arising to them by legal sacrifices. The words seem to be sarcastically spoken; showing the unacceptableness of legal sacrifices to God, when sin was indulged, and the unprofitableness of them to men.
John Wesley
7:21 Put - Ironical words, take those that are peculiar, and to be all burnt to me, and do what you will with them, I will have none of them. To your sacrifices - That part of your sacrifices, which you are allowed to eat, they are but as profane food.
Robert Jamieson, A. R. Fausset and David Brown
7:21 Put . . . burnt offerings unto . . . sacrifices . . . eat flesh--Add the former (which the law required to be wholly burnt) to the latter (which were burnt only in part), and "eat flesh" even off the holocausts or burnt offerings. As far as I am concerned, saith Jehovah, you may do with one and the other alike. I will have neither (Is 1:11; Hos 8:13; Amos 5:21-22).
7:227:22: զի ո՛չ խօսեցայ ընդ հարսն ձեր, եւ ո՛չ պատուէր ետու նոցա յաւուրն յորում հանի զնոսա յերկրէն Եգիպտացւոց՝ վասն բանի ողջակիզաց եւ զոհից։
22 Ձեր հայրերի հետ ոչինչ չխօսեցի եւ ոչ էլ պատուէր տուեցի նրանց ողջակէզների եւ զոհերի մասին այն օրը, երբ նրանց հանեցի Եգիպտացիների երկրից:
22 Վասն զի ձեր հայրերը Եգիպտոսի երկրէն հանած օրս, Անոնց բան մը չըսի ողջակէզի ու զոհի մասին, Ո՛չ ալ անոնց հրամայեցի
զի ոչ խօսեցայ ընդ հարսն ձեր, եւ ոչ պատուէր ետու նոցա յաւուրն յորում հանի զնոսա յերկրէն Եգիպտացւոց` վասն բանի ողջակիզաց եւ զոհից:

7:22: զի ո՛չ խօսեցայ ընդ հարսն ձեր, եւ ո՛չ պատուէր ետու նոցա յաւուրն յորում հանի զնոսա յերկրէն Եգիպտացւոց՝ վասն բանի ողջակիզաց եւ զոհից։
22 Ձեր հայրերի հետ ոչինչ չխօսեցի եւ ոչ էլ պատուէր տուեցի նրանց ողջակէզների եւ զոհերի մասին այն օրը, երբ նրանց հանեցի Եգիպտացիների երկրից:
22 Վասն զի ձեր հայրերը Եգիպտոսի երկրէն հանած օրս, Անոնց բան մը չըսի ողջակէզի ու զոհի մասին, Ո՛չ ալ անոնց հրամայեցի
zohrab-1805▾ eastern-1994▾ western am▾
7:227:22 ибо отцам вашим Я не говорил и не давал им заповеди в тот день, в который Я вывел их из земли Египетской, о всесожжении и жертве;
7:23 ἀλλ᾿ αλλα but ἢ η or; than τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he ἐνετειλάμην εντελλομαι direct; enjoin αὐτοῖς αυτος he; him λέγων λεγω tell; declare ἀκούσατε ακουω hear τῆς ο the φωνῆς φωνη voice; sound μου μου of me; mine καὶ και and; even ἔσομαι ειμι be ὑμῖν υμιν you εἰς εις into; for θεόν θεος God καὶ και and; even ὑμεῖς υμεις you ἔσεσθέ ειμι be μοι μοι me εἰς εις into; for λαόν λαος populace; population καὶ και and; even πορεύεσθε πορευομαι travel; go ἐν εν in πάσαις πας all; every ταῖς ο the ὁδοῖς οδος way; journey μου μου of me; mine αἷς ος who; what ἂν αν perhaps; ever ἐντείλωμαι εντελλομαι direct; enjoin ὑμῖν υμιν you ὅπως οπως that way; how ἂν αν perhaps; ever εὖ ευ well ᾖ ειμι be ὑμῖν υμιν you
7:22 כִּ֠י kˌî כִּי that לֹֽא־ lˈō- לֹא not דִבַּ֤רְתִּי ḏibbˈartî דבר speak אֶת־ ʔeṯ- אֵת together with אֲבֹֽותֵיכֶם֙ ʔᵃvˈôṯêḵem אָב father וְ wᵊ וְ and לֹ֣א lˈō לֹא not צִוִּיתִ֔ים ṣiwwîṯˈîm צוה command בְּ bᵊ בְּ in יֹ֛ום yˈôm יֹום day הֹוצִיאִ֥יהוציא *hôṣîʔˌî יצא go out אֹותָ֖ם ʔôṯˌām אֵת [object marker] מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt עַל־ ʕal- עַל upon דִּבְרֵ֥י divrˌê דָּבָר word עֹולָ֖ה ʕôlˌā עֹלָה burnt-offering וָ wā וְ and זָֽבַח׃ zˈāvaḥ זֶבַח sacrifice
7:22. quia non sum locutus cum patribus vestris et non praecepi eis in die qua eduxi eos de terra Aegypti de verbo holocaustomatum et victimarumFor I spoke not to your fathers, and I commanded them not, in the day that I brought them out of the land of Egypt, concerning the matter of burnt offerings and sacrifices.
22. For I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt offerings or sacrifices:
7:22. For concerning the matter of holocausts and sacrifices, I did not speak with your fathers, and I did not instruct them, in the day when I led them away from the land of Egypt.
7:22. For I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt offerings or sacrifices:
For I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt offerings or sacrifices:

7:22 ибо отцам вашим Я не говорил и не давал им заповеди в тот день, в который Я вывел их из земли Египетской, о всесожжении и жертве;
7:23
ἀλλ᾿ αλλα but
η or; than
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he
ἐνετειλάμην εντελλομαι direct; enjoin
αὐτοῖς αυτος he; him
λέγων λεγω tell; declare
ἀκούσατε ακουω hear
τῆς ο the
φωνῆς φωνη voice; sound
μου μου of me; mine
καὶ και and; even
ἔσομαι ειμι be
ὑμῖν υμιν you
εἰς εις into; for
θεόν θεος God
καὶ και and; even
ὑμεῖς υμεις you
ἔσεσθέ ειμι be
μοι μοι me
εἰς εις into; for
λαόν λαος populace; population
καὶ και and; even
πορεύεσθε πορευομαι travel; go
ἐν εν in
πάσαις πας all; every
ταῖς ο the
ὁδοῖς οδος way; journey
μου μου of me; mine
αἷς ος who; what
ἂν αν perhaps; ever
ἐντείλωμαι εντελλομαι direct; enjoin
ὑμῖν υμιν you
ὅπως οπως that way; how
ἂν αν perhaps; ever
εὖ ευ well
ειμι be
ὑμῖν υμιν you
7:22
כִּ֠י kˌî כִּי that
לֹֽא־ lˈō- לֹא not
דִבַּ֤רְתִּי ḏibbˈartî דבר speak
אֶת־ ʔeṯ- אֵת together with
אֲבֹֽותֵיכֶם֙ ʔᵃvˈôṯêḵem אָב father
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
צִוִּיתִ֔ים ṣiwwîṯˈîm צוה command
בְּ bᵊ בְּ in
יֹ֛ום yˈôm יֹום day
הֹוצִיאִ֥יהוציא
*hôṣîʔˌî יצא go out
אֹותָ֖ם ʔôṯˌām אֵת [object marker]
מֵ מִן from
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
עַל־ ʕal- עַל upon
דִּבְרֵ֥י divrˌê דָּבָר word
עֹולָ֖ה ʕôlˌā עֹלָה burnt-offering
וָ וְ and
זָֽבַח׃ zˈāvaḥ זֶבַח sacrifice
7:22. quia non sum locutus cum patribus vestris et non praecepi eis in die qua eduxi eos de terra Aegypti de verbo holocaustomatum et victimarum
For I spoke not to your fathers, and I commanded them not, in the day that I brought them out of the land of Egypt, concerning the matter of burnt offerings and sacrifices.
7:22. For concerning the matter of holocausts and sacrifices, I did not speak with your fathers, and I did not instruct them, in the day when I led them away from the land of Egypt.
7:22. For I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt offerings or sacrifices:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22-23: Это место для библейских критиков является главным основанием к тому, чтобы отрицать древность так называемого жреческого кодекса, содержащегося в Пятикнижии. Иеремия, говорят, не знал никаких Моисеевых установлений о жертвах. Но мог ли пророк говорить о высокой святости мест жертвоприношения (VII:12: и сл.), если бы он считал законы о жертвах позднейшим измышлением? Также из XVII:26; XXXI:14: и XXXIII:11: видно, что сам Иеремия считал принесение жертв делом нормальным и угодным Иегове (ср. XXXIII:17–24). Поэтому раввины правильно толкуют это место, говоря, что пророк здесь специально говорит о выходе евреев из Египта, исключая синайское законодательство. Ясно, что пророк хочет внушить евреям мысль о том, что первое, что нужно Богу, — это послушание (ср. Исх. VI:7; XV:26), жертвы же стоят на втором плане…
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:22: nor: Sa1 15:22; Psa 40:6, Psa 50:8-17, Psa 51:16, Psa 51:17; Hos 6:6; Mat 9:13; Mar 12:33
burnt offerings: Heb. the matter of burnt offerings
Geneva 1599
7:22 For (k) I spoke not to your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt offerings or sacrifices:
(k) Showing that it was not his chief purpose and intent, that they should offer sacrifices, but that they should regard, why they were ordained: that is, to be joined to the word as seals and confirmations of remissions of sins in Christ: for without the word they were vain and unprofitable.
John Gill
7:22 For I spake not unto your fathers,.... Meaning not Abraham, Isaac, and Jacob, but Moses, Aaron, and others, who were living at the time of the bringing of the children of Israel out of Egypt, as appears by what follows:
nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt offerings, or sacrifices; these are not in the decalogue or ten commands; these are no part of that law or covenant, but are an appendage or addition to it; and though they are of early institution and use, yet they never were appointed for the sake of themselves, but for another end; they were types of Christ, and were designed to lead the faith of the people of God to him; they never were intended as proper expiations of sin, and much less to cover and encourage immorality; whenever therefore they were offered up in a hypocritical manner, and without faith in Christ, and in order to atone for sinful actions, without any regard to the sacrifice of Christ, they were an abomination to the Lord. These were not the only things the Lord commanded the children of Israel; nor the chief and principal ones; and in comparison of others, of more consequence and moment, were as none at all; and which are next mentioned.
John Wesley
7:22 For - God doth not condemn these offerings, save only comparatively in respect of obedience, not so much these, as obeying his commands.
Robert Jamieson, A. R. Fausset and David Brown
7:22 Not contradicting the divine obligation of the legal sacrifices. But, "I did not require sacrifices, unless combined with moral obedience" (Ps 50:8; Ps 51:16-17). The superior claim of the moral above the positive precepts of the law was marked by the ten commandments having been delivered first, and by the two tables of stone being deposited alone in the ark (Deut 5:6). The negative in Hebrew often supplies the want of the comparative: not excluding the thing denied, but only implying the prior claim of the thing set in opposition to it (Hos 6:6). "I will have mercy, and not sacrifice" (1Kings 15:22). Love to God is the supreme end, external observances only means towards that end. "The mere sacrifice was not so much what I commanded, as the sincere submission to My will gives to the sacrifice all its virtue" [MAGEE, Atonement, Note 57].
7:237:23: Այլ զա՛յս բան պատուիրեցի նոցա՝ եւ ասեմ. Լուարո՛ւք ձայնի իմում, եւ ես եղէց ձեզ յԱստուած. եւ դուք եղիջիք ինձ ՚ի ժողովո՛ւրդ, եւ գնասջիք յամենայն ճանապարհս իմ զոր պատուիրեցի ձեզ, զի բարի՛ լինիցի ձեզ[11057]։ [11057] Ոմանք. Եւ եղէց ձեզ Աստուած... զի բարի լիցի ձեզ։
23 Բայց ա՛յս բանը պատուիրեցի նրանց՝ ասելով. “Ակա՛նջ դրէք իմ ձայնին, եւ ես ձեզ համար Աստուած կը լինեմ, իսկ դուք ինձ համար կը լինէք ժողովուրդ եւ կը գնաք իմ այն բոլոր ճանապարհներով, որ ձեզ պատուիրեցի, որպէսզի լաւ լինի ձեզ համար”:
23 Բայց անոնց հետեւեալը հրամայեցի ու ըսի.‘Իմ ձայնիս մտիկ ըրէք։Ես ձեզի Աստուած ըլլամ Ու դուք ինծի ժողովուրդ եղէք։Ձեզի հրամայուած ճամբաներուն մէջէն քալեցէք, Որպէս զի ձեզի աղէկ ըլլայ’։
Այլ զայս բան պատուիրեցի նոցա եւ ասեմ. Լուարուք ձայնի իմում, եւ ես եղէց ձեզ յԱստուած, եւ դուք եղիջիք ինձ ի ժողովուրդ, եւ գնասջիք յամենայն ճանապարհս իմ զոր պատուիրեցի ձեզ, զի բարի լինիցի ձեզ:

7:23: Այլ զա՛յս բան պատուիրեցի նոցա՝ եւ ասեմ. Լուարո՛ւք ձայնի իմում, եւ ես եղէց ձեզ յԱստուած. եւ դուք եղիջիք ինձ ՚ի ժողովո՛ւրդ, եւ գնասջիք յամենայն ճանապարհս իմ զոր պատուիրեցի ձեզ, զի բարի՛ լինիցի ձեզ[11057]։
[11057] Ոմանք. Եւ եղէց ձեզ Աստուած... զի բարի լիցի ձեզ։
23 Բայց ա՛յս բանը պատուիրեցի նրանց՝ ասելով. “Ակա՛նջ դրէք իմ ձայնին, եւ ես ձեզ համար Աստուած կը լինեմ, իսկ դուք ինձ համար կը լինէք ժողովուրդ եւ կը գնաք իմ այն բոլոր ճանապարհներով, որ ձեզ պատուիրեցի, որպէսզի լաւ լինի ձեզ համար”:
23 Բայց անոնց հետեւեալը հրամայեցի ու ըսի.‘Իմ ձայնիս մտիկ ըրէք։Ես ձեզի Աստուած ըլլամ Ու դուք ինծի ժողովուրդ եղէք։Ձեզի հրամայուած ճամբաներուն մէջէն քալեցէք, Որպէս զի ձեզի աղէկ ըլլայ’։
zohrab-1805▾ eastern-1994▾ western am▾
7:237:23 но такую заповедь дал им: >.
7:24 καὶ και and; even οὐκ ου not ἤκουσάν ακουω hear μου μου of me; mine καὶ και and; even οὐ ου not προσέσχεν προσεχω pay attention; beware τὸ ο the οὖς ους ear αὐτῶν αυτος he; him ἀλλ᾿ αλλα but ἐπορεύθησαν πορευομαι travel; go ἐν εν in τοῖς ο the ἐνθυμήμασιν ενθυμημα the καρδίας καρδια heart αὐτῶν αυτος he; him τῆς ο the κακῆς κακος bad; ugly καὶ και and; even ἐγενήθησαν γινομαι happen; become εἰς εις into; for τὰ ο the ὄπισθεν οπισθεν from behind; in back of καὶ και and; even οὐκ ου not εἰς εις into; for τὰ ο the ἔμπροσθεν εμπροσθεν in front; before
7:23 כִּ֣י kˈî כִּי that אִֽם־ ʔˈim- אִם if אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֣ר ddāvˈār דָּבָר word הַ֠ ha הַ the זֶּה zzˌeh זֶה this צִוִּ֨יתִי ṣiwwˌîṯî צוה command אֹותָ֤ם ʔôṯˈām אֵת [object marker] לֵ lē לְ to אמֹר֙ ʔmˌōr אמר say שִׁמְע֣וּ šimʕˈû שׁמע hear בְ vᵊ בְּ in קֹולִ֔י qôlˈî קֹול sound וְ wᵊ וְ and הָיִ֤יתִי hāyˈîṯî היה be לָכֶם֙ lāḵˌem לְ to לֵֽ lˈē לְ to אלֹהִ֔ים ʔlōhˈîm אֱלֹהִים god(s) וְ wᵊ וְ and אַתֶּ֖ם ʔattˌem אַתֶּם you תִּֽהְיוּ־ tˈihyû- היה be לִ֣י lˈî לְ to לְ lᵊ לְ to עָ֑ם ʕˈām עַם people וַ wa וְ and הֲלַכְתֶּ֗ם hᵃlaḵtˈem הלך walk בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole הַ ha הַ the דֶּ֨רֶךְ֙ ddˈereḵ דֶּרֶךְ way אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אֲצַוֶּ֣ה ʔᵃṣawwˈeh צוה command אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker] לְמַ֖עַן lᵊmˌaʕan לְמַעַן because of יִיטַ֥ב yîṭˌav יטב be good לָכֶֽם׃ lāḵˈem לְ to
7:23. sed hoc verbum praecepi eis dicens audite vocem meam et ero vobis Deus et vos eritis mihi populus et ambulate in omni via quam mandavi vobis ut bene sit vobisBut this thing I commanded them, saying: Hearken to my voice, and I will be your God, and you shall be my people: and walk ye in all the way that I have commanded you, that it may be well with you.
23. but this thing I commanded them, saying, Hearken unto my voice, and I will be your God, and ye shall be my people: and walk ye in all the way that I command you, that it may be well with you.
7:23. But on this matter I did instruct them, saying: Listen to my voice, and I will be your God, and you will be my people. And walk in the entire way that I have commanded you, so that it may be well with you.
7:23. But this thing commanded I them, saying, Obey my voice, and I will be your God, and ye shall be my people: and walk ye in all the ways that I have commanded you, that it may be well unto you.
But this thing commanded I them, saying, Obey my voice, and I will be your God, and ye shall be my people: and walk ye in all the ways that I have commanded you, that it may be well unto you:

7:23 но такую заповедь дал им: <<слушайтесь гласа Моего, и Я буду вашим Богом, а вы будете Моим народом, и ходите по всякому пути, который Я заповедаю вам, чтобы вам было хорошо>>.
7:24
καὶ και and; even
οὐκ ου not
ἤκουσάν ακουω hear
μου μου of me; mine
καὶ και and; even
οὐ ου not
προσέσχεν προσεχω pay attention; beware
τὸ ο the
οὖς ους ear
αὐτῶν αυτος he; him
ἀλλ᾿ αλλα but
ἐπορεύθησαν πορευομαι travel; go
ἐν εν in
τοῖς ο the
ἐνθυμήμασιν ενθυμημα the
καρδίας καρδια heart
αὐτῶν αυτος he; him
τῆς ο the
κακῆς κακος bad; ugly
καὶ και and; even
ἐγενήθησαν γινομαι happen; become
εἰς εις into; for
τὰ ο the
ὄπισθεν οπισθεν from behind; in back of
καὶ και and; even
οὐκ ου not
εἰς εις into; for
τὰ ο the
ἔμπροσθεν εμπροσθεν in front; before
7:23
כִּ֣י kˈî כִּי that
אִֽם־ ʔˈim- אִם if
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּבָ֣ר ddāvˈār דָּבָר word
הַ֠ ha הַ the
זֶּה zzˌeh זֶה this
צִוִּ֨יתִי ṣiwwˌîṯî צוה command
אֹותָ֤ם ʔôṯˈām אֵת [object marker]
לֵ לְ to
אמֹר֙ ʔmˌōr אמר say
שִׁמְע֣וּ šimʕˈû שׁמע hear
בְ vᵊ בְּ in
קֹולִ֔י qôlˈî קֹול sound
וְ wᵊ וְ and
הָיִ֤יתִי hāyˈîṯî היה be
לָכֶם֙ lāḵˌem לְ to
לֵֽ lˈē לְ to
אלֹהִ֔ים ʔlōhˈîm אֱלֹהִים god(s)
וְ wᵊ וְ and
אַתֶּ֖ם ʔattˌem אַתֶּם you
תִּֽהְיוּ־ tˈihyû- היה be
לִ֣י lˈî לְ to
לְ lᵊ לְ to
עָ֑ם ʕˈām עַם people
וַ wa וְ and
הֲלַכְתֶּ֗ם hᵃlaḵtˈem הלך walk
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
הַ ha הַ the
דֶּ֨רֶךְ֙ ddˈereḵ דֶּרֶךְ way
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אֲצַוֶּ֣ה ʔᵃṣawwˈeh צוה command
אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker]
לְמַ֖עַן lᵊmˌaʕan לְמַעַן because of
יִיטַ֥ב yîṭˌav יטב be good
לָכֶֽם׃ lāḵˈem לְ to
7:23. sed hoc verbum praecepi eis dicens audite vocem meam et ero vobis Deus et vos eritis mihi populus et ambulate in omni via quam mandavi vobis ut bene sit vobis
But this thing I commanded them, saying: Hearken to my voice, and I will be your God, and you shall be my people: and walk ye in all the way that I have commanded you, that it may be well with you.
7:23. But on this matter I did instruct them, saying: Listen to my voice, and I will be your God, and you will be my people. And walk in the entire way that I have commanded you, so that it may be well with you.
7:23. But this thing commanded I them, saying, Obey my voice, and I will be your God, and ye shall be my people: and walk ye in all the ways that I have commanded you, that it may be well unto you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:23: This thing commanded I them - Obey my voice - It was not sacrifices and oblations which I required of your fathers in the wilderness, but obedience; it was to walk in that way of righteousness which I have commanded; then I should have acknowledged them for my people, and I should have been their God, and then it would have been well with them. But to my commands,
1. They hearkened not - paid no regard to my word.
2. They inclined not the ear - showed no disposition to attend to my counsels.
3. They walked in the imaginations of their evil heart - followed its irregular and impure motions, rather than the holy dictates of my Spirit.
4. They went backward and not forward. Instead of becoming more wise, obedient, and holy, they grew more corrupt; so that they became more profligate than their fathers.
Albert Barnes: Notes on the Bible - 1834
7:23: Obey ... - These words are not found verbatim in the Pentateuch, but are a sum mary of its principles. Sacrifice is never the final cause of the covenant, but always obedience (Exo 19:5-6; Lev 11:45. Compare Exo. 20; Deut. 11, in which the moral object of the Mosaic dispensation is most clearly taught). In connection with Jeremiah's argument, notice that Amo 5:25 (taken in conjunction with Jos 5:2-7) proves that the ceremonial law was not observed during the 40 years' wandering in the wilderness. A thing so long in abeyance in the very time of its founder, could not be of primary importance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:23: Obey: Jer 11:4, Jer 11:7; Exo 15:26, Exo 19:5, Exo 19:6; Lev 26:3-12; Deu 5:29, Deu 5:33, Deu 6:3, Deu 11:27, Deu 13:4; Deu 30:2, Deu 30:8, Deu 30:20; Rom 16:26; Co2 10:5; Heb 5:9
and I: Jer 31:33
that it: Jer 42:6; Deu 4:10, Deu 5:16, Deu 5:33
John Gill
7:23 But this thing commanded I them, saying,.... This was the sum and substance of what was then commanded, even obedience to the moral law; this was the main and principal thing enjoined, and to which the promise was annexed:
obey my voice: the word of the Lord, his commands, the precepts of the decalogue; obedience to which was preferable to the sacrifices of the ceremonial law; see 1Kings 15:22, wherefore it follows:
and I will be your God, and ye shall be my people; the meaning is, that while they were obedient to him, he would protect them from their enemies, and continue them in their privileges and blessings, which he had bestowed upon them as his peculiar people:
and walk ye in all the ways that I have commanded you; not only in some of them, but in all of them; not merely in the observance of legal sacrifices, but chiefly in the performance of moral actions; even in all the duties of religion, in whatsoever is required in the law, respecting God or man:
that it may be well unto you; that they might continue in the land which was given them for an inheritance, and enjoy all the blessings promised to their obedience.
Robert Jamieson, A. R. Fausset and David Brown
7:23 (Ex 15:26; Ex 19:5).
7:247:24: Եւ ո՛չ լուան ինձ, եւ ո՛չ անսաց ունկն նոցա. այլ գնացին ըստ խորհրդոց սրտից իւրեանց չարաց. եւ եղեն յե՛տս եւ ո՛չ յառաջ,
24 Սակայն նրանք ինձ չլսեցին, նրանց ականջը չանսաց. հետեւեցին իրենց չար սրտերի խորհուրդներին[37]:[37] 37. Եբրայերէն՝ չար սրտի կամակորութեամբ:
24 Բայց անոնք մտիկ չըրին ու ականջ չկախեցին, Հապա իրենց չար սրտին կամակորութիւնովը Իրենց խորհուրդներուն հետեւեցան Ու ե՛տ գացին եւ ո՛չ թէ յառաջ։
Եւ ոչ լուան ինձ, եւ ոչ անսաց ունկն նոցա. այլ գնացին ըստ [141]խորհրդոց սրտից իւրեանց չարաց. եւ եղեն յետս եւ ոչ յառաջ:

7:24: Եւ ո՛չ լուան ինձ, եւ ո՛չ անսաց ունկն նոցա. այլ գնացին ըստ խորհրդոց սրտից իւրեանց չարաց. եւ եղեն յե՛տս եւ ո՛չ յառաջ,
24 Սակայն նրանք ինձ չլսեցին, նրանց ականջը չանսաց. հետեւեցին իրենց չար սրտերի խորհուրդներին[37]:
[37] 37. Եբրայերէն՝ չար սրտի կամակորութեամբ:
24 Բայց անոնք մտիկ չըրին ու ականջ չկախեցին, Հապա իրենց չար սրտին կամակորութիւնովը Իրենց խորհուրդներուն հետեւեցան Ու ե՛տ գացին եւ ո՛չ թէ յառաջ։
zohrab-1805▾ eastern-1994▾ western am▾
7:247:24 Но они не послушали и не приклонили уха своего, и жили по внушению и упорству злого сердца своего, и стали ко Мне спиною, а не лицом.
7:25 ἀφ᾿ απο from; away ἧς ος who; what ἡμέρας ημερα day ἐξήλθοσαν εξερχομαι come out; go out οἱ ο the πατέρες πατηρ father αὐτῶν αυτος he; him ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἕως εως till; until τῆς ο the ἡμέρας ημερα day ταύτης ουτος this; he καὶ και and; even ἐξαπέστειλα εξαποστελλω send forth πρὸς προς to; toward ὑμᾶς υμας you πάντας πας all; every τοὺς ο the δούλους δουλος subject μου μου of me; mine τοὺς ο the προφήτας προφητης prophet ἡμέρας ημερα day καὶ και and; even ὄρθρου ορθρος dawn καὶ και and; even ἀπέστειλα αποστελλω send off / away
7:24 וְ wᵊ וְ and לֹ֤א lˈō לֹא not שָֽׁמְעוּ֙ šˈāmᵊʕû שׁמע hear וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not הִטּ֣וּ hiṭṭˈû נטה extend אֶת־ ʔeṯ- אֵת [object marker] אָזְנָ֔ם ʔoznˈām אֹזֶן ear וַ wa וְ and יֵּֽלְכוּ֙ yyˈēlᵊḵû הלך walk בְּ bᵊ בְּ in מֹ֣עֵצֹ֔ות mˈōʕēṣˈôṯ מֹועֵצָה counsel בִּ bi בְּ in שְׁרִר֖וּת šᵊrirˌûṯ שְׁרִרוּת stubbornness לִבָּ֣ם libbˈām לֵב heart הָ hā הַ the רָ֑ע rˈāʕ רַע evil וַ wa וְ and יִּהְי֥וּ yyihyˌû היה be לְ lᵊ לְ to אָחֹ֖ור ʔāḥˌôr אָחֹור back(wards) וְ wᵊ וְ and לֹ֥א lˌō לֹא not לְ lᵊ לְ to פָנִֽים׃ fānˈîm פָּנֶה face
7:24. et non audierunt nec inclinaverunt aurem suam sed abierunt in voluntatibus et pravitate cordis sui mali factique sunt retrorsum et non in anteBut they hearkened not, nor inclined their ear: but walked in their own will, and in the perversity of their wicked heart: and went backward and not forward,
24. But they hearkened not, nor inclined their ear, but walked in counsels in the stubbornness of their evil heart, and went backward and not forward.
7:24. But they did not listen, nor did they incline their ear. Instead, they walked by their own will and in the depravity of their own wicked heart. And so, they went backward, and not forward,
7:24. But they hearkened not, nor inclined their ear, but walked in the counsels [and] in the imagination of their evil heart, and went backward, and not forward.
But they hearkened not, nor inclined their ear, but walked in the counsels [and] in the imagination of their evil heart, and went backward, and not forward:

7:24 Но они не послушали и не приклонили уха своего, и жили по внушению и упорству злого сердца своего, и стали ко Мне спиною, а не лицом.
7:25
ἀφ᾿ απο from; away
ἧς ος who; what
ἡμέρας ημερα day
ἐξήλθοσαν εξερχομαι come out; go out
οἱ ο the
πατέρες πατηρ father
αὐτῶν αυτος he; him
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ἕως εως till; until
τῆς ο the
ἡμέρας ημερα day
ταύτης ουτος this; he
καὶ και and; even
ἐξαπέστειλα εξαποστελλω send forth
πρὸς προς to; toward
ὑμᾶς υμας you
πάντας πας all; every
τοὺς ο the
δούλους δουλος subject
μου μου of me; mine
τοὺς ο the
προφήτας προφητης prophet
ἡμέρας ημερα day
καὶ και and; even
ὄρθρου ορθρος dawn
καὶ και and; even
ἀπέστειλα αποστελλω send off / away
7:24
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
שָֽׁמְעוּ֙ šˈāmᵊʕû שׁמע hear
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
הִטּ֣וּ hiṭṭˈû נטה extend
אֶת־ ʔeṯ- אֵת [object marker]
אָזְנָ֔ם ʔoznˈām אֹזֶן ear
וַ wa וְ and
יֵּֽלְכוּ֙ yyˈēlᵊḵû הלך walk
בְּ bᵊ בְּ in
מֹ֣עֵצֹ֔ות mˈōʕēṣˈôṯ מֹועֵצָה counsel
בִּ bi בְּ in
שְׁרִר֖וּת šᵊrirˌûṯ שְׁרִרוּת stubbornness
לִבָּ֣ם libbˈām לֵב heart
הָ הַ the
רָ֑ע rˈāʕ רַע evil
וַ wa וְ and
יִּהְי֥וּ yyihyˌû היה be
לְ lᵊ לְ to
אָחֹ֖ור ʔāḥˌôr אָחֹור back(wards)
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
לְ lᵊ לְ to
פָנִֽים׃ fānˈîm פָּנֶה face
7:24. et non audierunt nec inclinaverunt aurem suam sed abierunt in voluntatibus et pravitate cordis sui mali factique sunt retrorsum et non in ante
But they hearkened not, nor inclined their ear: but walked in their own will, and in the perversity of their wicked heart: and went backward and not forward,
7:24. But they did not listen, nor did they incline their ear. Instead, they walked by their own will and in the depravity of their own wicked heart. And so, they went backward, and not forward,
7:24. But they hearkened not, nor inclined their ear, but walked in the counsels [and] in the imagination of their evil heart, and went backward, and not forward.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
7:24: Imagination - Better, as in the margin.
And went backward - literally, as in the margin; i. e., they turned their back upon Me to follow their own devices.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:24: they: Jer 7:26, Jer 11:7, Jer 11:8; Exo 32:7, Exo 32:8; Neh 9:16-20; Psa 81:11, Psa 81:12, Psa 106:7-48; Eze 20:8, Eze 20:13, Eze 20:16, Eze 20:21
walked: Jer 23:17; Deu 29:19
imagination: or, stubbornness, Jer 3:17 *marg.
went: Heb. were
backward: Jer 7:26, Jer 2:27, Jer 8:5, Jer 32:33; Neh 9:29; Hos 4:16
Carl Friedrich Keil and Franz Delitzsch
7:24
But they have not regarded that which was foremost and most cardinal in the law. They hearkened not, sc. to my voice; and instead of walking in the ways commanded, they walked in the counsels of the stubbornness of their evil heart. בּמעצות is stat. absol., and בּשׁררוּת is co-ordinated with it in apposition, instead of being subordinated; cf. Ew. 289, c. The lxx have not seen their way to admit such a co-ordination, and so have omitted the second term; and in this, Movers, Hitz., and Graf have followed them, deleting the word as a mere gloss. As to "the stubbornness of their evil heart," see on Jer 3:17. יהיוּ לאחור, they were backwards, not forwards, i.e., they so walked as to turn to me the back and not the face. היה with ל expresses the direction or aim of a thing. The subject to these clauses is the Israelites from the time of Moses down to that of Jeremiah. This is shown by the continuation of the same idea in Jer 7:25 and Jer 7:26. From the time the fathers were led out of Egypt till the present time, God has with anxious care been sending prophets to exhort and warn them; but they have not hearkened, they have made their neck hard, i.e., were stiffnecked, and did worse than their fathers, i.e., each succeeding generation did more wickedly than that which preceded it. On למן היּום, (the period) from the day...until...cf. the remarks on Hag 2:18. The ל gives to the mention of the time the value of an independent clause, to which that which is said regarding that time is joined by ו consec. יום is adverbial accusative: by the day, i.e., daily, in early morn, i.e., with watchful care sending (on this expression, see at Jer 7:13). יום acquires this sense, not in virtue of its standing for יום יום, but by reason of its connection with the two infinitives absoll.
John Gill
7:24 But they hearkened not, nor inclined their ear,.... Neither to the law that was given them, nor to the promises that were made unto them, this was the case of the Jewish fathers, and also of their posterity, to whom belonged the law, and the promises, and the service of God:
but walked in the counsels and in the imagination of their evil heart; what their evil heart imagined, advised and directed to, that they attended to, walked in, and pursued after. The heart of man is evil; it is desperately wicked, even wickedness itself; and so is every thought and every imagination of the thoughts of it and all its counsels, machinations and contrivances; and therefore the consequence of walking in these, or steering the course of life according to them, must be bad:
and went backward, and not forward; they went backwards from the ways of God, and walked not in them. The Targum is,
"they turned the back in my worship, and did not put my fear before their face;''
or else this may design, not their sin, but their punishment, as Kimchi interprets it; they did not prosper, but suffered adversity; a curse, and not a blessing, attended the works of their hands.
Robert Jamieson, A. R. Fausset and David Brown
7:24 hearkened not--They did not give even a partial hearing to Me (Ps 81:11-12).
imagination--rather, as Margin, "the stubbornness"
backward, &c.-- (Jer 2:27; Jer 32:33; Hos 4:16).
7:257:25: յօրէ յորմէ ելին հարքն նոցա յերկրէն Եգիպտացւոց մինչեւ ցայսօր։ Եւ արդ՝ առաքեցի առ ձեզ զամենայն ծառայս իմ զմարգարէս, ՚ի տուէ՝ եւ ընդ առաւօտս առաքեալ[11058]։ [11058] Ոմանք. Յօրէ յորմէ հետէ ելին... եւ առաքեցի առ քեզ զամենայն զծա՛՛։
25 Եւ այն օրից սկսած, երբ նրանց հայրերը դուրս եկան Եգիպտացիների երկրից, այն օրից մինչեւ այսօր նրանք յետ գնացին եւ ոչ թէ առաջ: Ու ես ձեզ մօտ ուղարկեցի իմ բոլոր ծառաներին՝ մարգարէներին, ուղարկեցի ամէ՛ն օր, առաւօտ կանուխ:
25 Ձեր հայրերուն Եգիպտոսի երկրէն ելած օրէն մինչեւ այսօր Իմ բոլոր ծառաներս՝ մարգարէները՝ ձեզի ղրկեցի։Ամէն օր կանուխ ելլելով կը ղրկէի
Յօրէ յորմէ ելին հարքն [142]նոցա յերկրէն Եգիպտացւոց մինչեւ ցայսօր, եւ արդ առաքեցի առ ձեզ զամենայն ծառայս իմ զմարգարէս ի տուէ. ընդ առաւօտս [143]առաքեալ:

7:25: յօրէ յորմէ ելին հարքն նոցա յերկրէն Եգիպտացւոց մինչեւ ցայսօր։ Եւ արդ՝ առաքեցի առ ձեզ զամենայն ծառայս իմ զմարգարէս, ՚ի տուէ՝ եւ ընդ առաւօտս առաքեալ[11058]։
[11058] Ոմանք. Յօրէ յորմէ հետէ ելին... եւ առաքեցի առ քեզ զամենայն զծա՛՛։
25 Եւ այն օրից սկսած, երբ նրանց հայրերը դուրս եկան Եգիպտացիների երկրից, այն օրից մինչեւ այսօր նրանք յետ գնացին եւ ոչ թէ առաջ: Ու ես ձեզ մօտ ուղարկեցի իմ բոլոր ծառաներին՝ մարգարէներին, ուղարկեցի ամէ՛ն օր, առաւօտ կանուխ:
25 Ձեր հայրերուն Եգիպտոսի երկրէն ելած օրէն մինչեւ այսօր Իմ բոլոր ծառաներս՝ մարգարէները՝ ձեզի ղրկեցի։Ամէն օր կանուխ ելլելով կը ղրկէի
zohrab-1805▾ eastern-1994▾ western am▾
7:257:25 С того дня, как отцы ваши вышли из земли Египетской, до сего дня Я посылал к вам всех рабов Моих пророков, посылал всякий день с раннего утра;
7:26 καὶ και and; even οὐκ ου not ἤκουσάν ακουω hear μου μου of me; mine καὶ και and; even οὐ ου not προσέσχεν προσεχω pay attention; beware τὸ ο the οὖς ους ear αὐτῶν αυτος he; him καὶ και and; even ἐσκλήρυναν σκληρυνω harden τὸν ο the τράχηλον τραχηλος neck αὐτῶν αυτος he; him ὑπὲρ υπερ over; for τοὺς ο the πατέρας πατηρ father αὐτῶν αυτος he; him
7:25 לְ lᵊ לְ to מִן־ min- מִן from הַ ha הַ the יֹּ֗ום yyˈôm יֹום day אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יָצְא֤וּ yāṣᵊʔˈû יצא go out אֲבֹֽותֵיכֶם֙ ʔᵃvˈôṯêḵem אָב father מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt עַ֖ד ʕˌaḏ עַד unto הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֑ה zzˈeh זֶה this וָ wā וְ and אֶשְׁלַ֤ח ʔešlˈaḥ שׁלח send אֲלֵיכֶם֙ ʔᵃlêḵˌem אֶל to אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole עֲבָדַ֣י ʕᵃvāḏˈay עֶבֶד servant הַ ha הַ the נְּבִיאִ֔ים nnᵊvîʔˈîm נָבִיא prophet יֹ֖ום yˌôm יֹום day הַשְׁכֵּ֥ם haškˌēm שׁכם rise early וְ wᵊ וְ and שָׁלֹֽחַ׃ šālˈōₐḥ שׁלח send
7:25. a die qua egressi sunt patres eorum de terra Aegypti usque ad diem hanc et misi ad vos omnes servos meos prophetas per diem consurgens diluculo et mittensFrom the day that their fathers came out of the land of Egypt, even to this day. And I have sent to you all my servants the prophets, from day to day, rising up early and sending.
25. Since the day that your fathers came forth out of the land of Egypt unto this day, I have sent unto you all my servants the prophets, daily rising up early and sending them:
7:25. from the day when their fathers went forth from the land of Egypt, even to this day. And I have sent all my servants, the prophets, to you, throughout the day, rising at first light and sending them.
7:25. Since the day that your fathers came forth out of the land of Egypt unto this day I have even sent unto you all my servants the prophets, daily rising up early and sending [them]:
Since the day that your fathers came forth out of the land of Egypt unto this day I have even sent unto you all my servants the prophets, daily rising up early and sending:

7:25 С того дня, как отцы ваши вышли из земли Египетской, до сего дня Я посылал к вам всех рабов Моих пророков, посылал всякий день с раннего утра;
7:26
καὶ και and; even
οὐκ ου not
ἤκουσάν ακουω hear
μου μου of me; mine
καὶ και and; even
οὐ ου not
προσέσχεν προσεχω pay attention; beware
τὸ ο the
οὖς ους ear
αὐτῶν αυτος he; him
καὶ και and; even
ἐσκλήρυναν σκληρυνω harden
τὸν ο the
τράχηλον τραχηλος neck
αὐτῶν αυτος he; him
ὑπὲρ υπερ over; for
τοὺς ο the
πατέρας πατηρ father
αὐτῶν αυτος he; him
7:25
לְ lᵊ לְ to
מִן־ min- מִן from
הַ ha הַ the
יֹּ֗ום yyˈôm יֹום day
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יָצְא֤וּ yāṣᵊʔˈû יצא go out
אֲבֹֽותֵיכֶם֙ ʔᵃvˈôṯêḵem אָב father
מֵ מִן from
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
עַ֖ד ʕˌaḏ עַד unto
הַ ha הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
וָ וְ and
אֶשְׁלַ֤ח ʔešlˈaḥ שׁלח send
אֲלֵיכֶם֙ ʔᵃlêḵˌem אֶל to
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
עֲבָדַ֣י ʕᵃvāḏˈay עֶבֶד servant
הַ ha הַ the
נְּבִיאִ֔ים nnᵊvîʔˈîm נָבִיא prophet
יֹ֖ום yˌôm יֹום day
הַשְׁכֵּ֥ם haškˌēm שׁכם rise early
וְ wᵊ וְ and
שָׁלֹֽחַ׃ šālˈōₐḥ שׁלח send
7:25. a die qua egressi sunt patres eorum de terra Aegypti usque ad diem hanc et misi ad vos omnes servos meos prophetas per diem consurgens diluculo et mittens
From the day that their fathers came out of the land of Egypt, even to this day. And I have sent to you all my servants the prophets, from day to day, rising up early and sending.
7:25. from the day when their fathers went forth from the land of Egypt, even to this day. And I have sent all my servants, the prophets, to you, throughout the day, rising at first light and sending them.
7:25. Since the day that your fathers came forth out of the land of Egypt unto this day I have even sent unto you all my servants the prophets, daily rising up early and sending [them]:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:25: the day: Jer 32:30, Jer 32:31; Deu 9:7, Deu 9:21-24; Sa1 8:7, Sa1 8:8; Ezr 9:7; Neh 9:16-18, Neh 9:26; Psa 106:13-22; Eze 2:3, Eze 20:5-32, Eze 23:2, Eze 23:3
sent: Jer 7:13, Jer 25:4; Ch2 36:15; Neh 9:30; Mat 21:34-36; Luk 20:10-12
Geneva 1599
7:25 Since the day that your fathers came forth from the land of Egypt to (l) this day I have even sent to you all my servants the prophets, daily (m) rising early and sending [them]:
(l) Which was about fourteen hundred years.
(m) Read (Jer 7:13).
John Gill
7:25 Since the day that your fathers came forth out of the land of Egypt unto this day,.... That is, in all generations; ever since their first coming out of Egypt, they had been disobedient to the commands of God, and had walked after their own hearts' lusts, and had gone backward, and not forward; for this is not to be connected with what follows:
I have even sent unto you all my servants the prophets, daily rising up early, and sending them; which should be rendered, "although I have sent" (x); which is an aggravation of their sin, that they should continue in their disobedience, though the Lord sent to them to exhort and warn them, not one, or two, of his servants the prophets, but all of them, and that daily; who rose early in the morning, which denotes their care and diligence to do their message; and which, because they were sent of the Lord, and did his work as he directed them, it is attributed to himself; and of these there was a constant succession, from the time of their coming out of Egypt unto that day; which shows the goodness of God to that people, and their slothfulness, hardness, and obstinacy.
(x) "et quamvis miserim", Ar. lnterpr. "cum tamen mitterem", Syr.
John Wesley
7:25 Since the day - The church of God hath never wanted teachers raised up and sent by God.
Robert Jamieson, A. R. Fausset and David Brown
7:25 rising . . . early-- (Jer 7:13).
7:267:26: Եւ ո՛չ լուան ինձ, եւ ո՛չ անսաց ունկն նոցա. եւ խստացուցին զպարանոցս իւրեանց առաւե՛լ քան զհարց իւրեանց։
26 Սակայն նրանք չլսեցին ինձ, նրանց ականջը չանսաց, եւ նրանք աւելի անհնազանդ դարձան, քան իրենց հայրերը:
26 Ու ինծի մտիկ չըրին եւ ականջ չկախեցին, Հապա իրենց պարանոցը խստացուցին, Իրենց հայրերէն աւելի չար եղան»։
Եւ ոչ լուան ինձ, եւ ոչ անսաց ունկն նոցա. եւ խստացուցին զպարանոցս [144]իւրեանց` առաւել քան զհարց`` իւրեանց:

7:26: Եւ ո՛չ լուան ինձ, եւ ո՛չ անսաց ունկն նոցա. եւ խստացուցին զպարանոցս իւրեանց առաւե՛լ քան զհարց իւրեանց։
26 Սակայն նրանք չլսեցին ինձ, նրանց ականջը չանսաց, եւ նրանք աւելի անհնազանդ դարձան, քան իրենց հայրերը:
26 Ու ինծի մտիկ չըրին եւ ականջ չկախեցին, Հապա իրենց պարանոցը խստացուցին, Իրենց հայրերէն աւելի չար եղան»։
zohrab-1805▾ eastern-1994▾ western am▾
7:267:26 но они не слушались Меня и не приклонили уха своего, а ожесточили выю свою, поступали хуже отцов своих.
7:27 [/28] καὶ και and; even ἐρεῖς ερεω.1 state; mentioned αὐτοῖς αυτος he; him τὸν ο the λόγον λογος word; log τοῦτον ουτος this; he τοῦτο ουτος this; he τὸ ο the ἔθνος εθνος nation; caste ὃ ος who; what οὐκ ου not ἤκουσεν ακουω hear τῆς ο the φωνῆς φωνη voice; sound κυρίου κυριος lord; master οὐδὲ ουδε not even; neither ἐδέξατο δεχομαι accept; take παιδείαν παιδεια discipline ἐξέλιπεν εκλειπω leave off; cease ἡ ο the πίστις πιστις faith; belief ἐκ εκ from; out of στόματος στομα mouth; edge αὐτῶν αυτος he; him
7:26 וְ wᵊ וְ and לֹ֤וא lˈô לֹא not שָׁמְעוּ֙ šāmᵊʕˌû שׁמע hear אֵלַ֔י ʔēlˈay אֶל to וְ wᵊ וְ and לֹ֥א lˌō לֹא not הִטּ֖וּ hiṭṭˌû נטה extend אֶת־ ʔeṯ- אֵת [object marker] אָזְנָ֑ם ʔoznˈām אֹזֶן ear וַ wa וְ and יַּקְשׁוּ֙ yyaqšˌû קשׁה be hard אֶת־ ʔeṯ- אֵת [object marker] עָרְפָּ֔ם ʕorpˈām עֹרֶף neck הֵרֵ֖עוּ hērˌēʕû רעע be evil מֵ mē מִן from אֲבֹותָֽם׃ ʔᵃvôṯˈām אָב father
7:26. et non audierunt me nec inclinaverunt aurem suam sed induraverunt cervicem et peius operati sunt quam patres eorumAnd they have not hearkened to me: nor inclined their ear: but have hardened their neck, and have done worse than their fathers.
26. yet they hearkened not unto me, nor inclined their ear, but made their neck stiff: they did worse than their fathers.
7:26. But they have not listened to me, nor have they inclined their ear. Instead, they have stiffened their neck, and they have behaved worse than their fathers did.
7:26. Yet they hearkened not unto me, nor inclined their ear, but hardened their neck: they did worse than their fathers.
Yet they hearkened not unto me, nor inclined their ear, but hardened their neck: they did worse than their fathers:

7:26 но они не слушались Меня и не приклонили уха своего, а ожесточили выю свою, поступали хуже отцов своих.
7:27 [/28]
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
αὐτοῖς αυτος he; him
τὸν ο the
λόγον λογος word; log
τοῦτον ουτος this; he
τοῦτο ουτος this; he
τὸ ο the
ἔθνος εθνος nation; caste
ος who; what
οὐκ ου not
ἤκουσεν ακουω hear
τῆς ο the
φωνῆς φωνη voice; sound
κυρίου κυριος lord; master
οὐδὲ ουδε not even; neither
ἐδέξατο δεχομαι accept; take
παιδείαν παιδεια discipline
ἐξέλιπεν εκλειπω leave off; cease
ο the
πίστις πιστις faith; belief
ἐκ εκ from; out of
στόματος στομα mouth; edge
αὐτῶν αυτος he; him
7:26
וְ wᵊ וְ and
לֹ֤וא lˈô לֹא not
שָׁמְעוּ֙ šāmᵊʕˌû שׁמע hear
אֵלַ֔י ʔēlˈay אֶל to
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
הִטּ֖וּ hiṭṭˌû נטה extend
אֶת־ ʔeṯ- אֵת [object marker]
אָזְנָ֑ם ʔoznˈām אֹזֶן ear
וַ wa וְ and
יַּקְשׁוּ֙ yyaqšˌû קשׁה be hard
אֶת־ ʔeṯ- אֵת [object marker]
עָרְפָּ֔ם ʕorpˈām עֹרֶף neck
הֵרֵ֖עוּ hērˌēʕû רעע be evil
מֵ מִן from
אֲבֹותָֽם׃ ʔᵃvôṯˈām אָב father
7:26. et non audierunt me nec inclinaverunt aurem suam sed induraverunt cervicem et peius operati sunt quam patres eorum
And they have not hearkened to me: nor inclined their ear: but have hardened their neck, and have done worse than their fathers.
7:26. But they have not listened to me, nor have they inclined their ear. Instead, they have stiffened their neck, and they have behaved worse than their fathers did.
7:26. Yet they hearkened not unto me, nor inclined their ear, but hardened their neck: they did worse than their fathers.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:26: they hearkened: Jer 7:24, Jer 6:17, Jer 11:8, Jer 17:23, Jer 25:3, Jer 25:7, Jer 26:5, Jer 29:19, Jer 34:14, Jer 44:16; Ch2 33:10; Neh 9:16; Dan 9:6
but: Jer 19:15; Kg2 17:14; Ch2 30:8; Neh 9:17, Neh 9:29; Pro 29:1; Isa 48:4; Act 7:51; Rom 2:5
they did: Jer 16:12; Mat 21:38, Mat 23:32
John Gill
7:26 Yet they hearkened not unto me,.... Speaking by the prophets:
nor inclined their ear; to what was said to them; would not listen to it, and much less obey what was commanded them:
but hardened their neck; and so became stiffnecked, and would not submit to bear the yoke of the law:
they did worse than their fathers; every generation grew more and more wicked, and went on to be so until the measure of their iniquity was filled up; hence it follows:
Robert Jamieson, A. R. Fausset and David Brown
7:26 hardened . . . neck-- (Deut 31:27; Is 48:4; Acts 7:51).
worse than their fathers-- (Jer 16:12). In Jer 7:22 He had said, "your fathers"; here He says, "their fathers"; the change to the third person marks growing alienation from them. He no longer addresses themselves, as it would be a waste of words in the case of such hardened rebels.
7:277:27: Եւ ասասցես ցնոսա զբանս զայս, եւ ո՛չ լուիցեն քեզ. եւ կոչեսցես զնոսա՝ եւ ո՛չ տայցեն քեզ պատասխանի[11059]։ [11059] Ոմանք. Ասասցես նոցա զբանս։
27 Այս խօսքերը դու կ’ասես նրանց, բայց քեզ չեն լսի, դու կը կանչես նրանց, բայց քեզ պատասխան չեն տայ:
27 «Դուն այս բոլոր խօսքերը անոնց պիտի ըսես, Բայց քեզի մտիկ պիտի չընեն։Զանոնք պիտի կանչես, Բայց քեզի պատասխան պիտի չտան։
Եւ ասասցես ցնոսա զբանս զայս, եւ ոչ լուիցեն քեզ. եւ կոչեսցես զնոսա` եւ ոչ տայցեն քեզ պատասխանի:

7:27: Եւ ասասցես ցնոսա զբանս զայս, եւ ո՛չ լուիցեն քեզ. եւ կոչեսցես զնոսա՝ եւ ո՛չ տայցեն քեզ պատասխանի[11059]։
[11059] Ոմանք. Ասասցես նոցա զբանս։
27 Այս խօսքերը դու կ’ասես նրանց, բայց քեզ չեն լսի, դու կը կանչես նրանց, բայց քեզ պատասխան չեն տայ:
27 «Դուն այս բոլոր խօսքերը անոնց պիտի ըսես, Բայց քեզի մտիկ պիտի չընեն։Զանոնք պիտի կանչես, Բայց քեզի պատասխան պիտի չտան։
zohrab-1805▾ eastern-1994▾ western am▾
7:277:27 И когда ты будешь говорить им все эти слова, они тебя не послушают; и когда будешь звать их, они тебе не ответят.
7:29 κεῖραι κειρω shear; crop τὴν ο the κεφαλήν κεφαλη head; top σου σου of you; your καὶ και and; even ἀπόρριπτε απορριπτω toss away καὶ και and; even ἀνάλαβε αναλαμβανω take up; take along ἐπὶ επι in; on χειλέων χειλος lip; shore θρῆνον θρηνος lament ὅτι οτι since; that ἀπεδοκίμασεν αποδοκιμαζω reject κύριος κυριος lord; master καὶ και and; even ἀπώσατο απωθεω thrust away; reject τὴν ο the γενεὰν γενεα generation τὴν ο the ποιοῦσαν ποιεω do; make ταῦτα ουτος this; he
7:27 וְ wᵊ וְ and דִבַּרְתָּ֤ ḏibbartˈā דבר speak אֲלֵיהֶם֙ ʔᵃlêhˌem אֶל to אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word הָ hā הַ the אֵ֔לֶּה ʔˈēlleh אֵלֶּה these וְ wᵊ וְ and לֹ֥א lˌō לֹא not יִשְׁמְע֖וּ yišmᵊʕˌû שׁמע hear אֵלֶ֑יךָ ʔēlˈeʸḵā אֶל to וְ wᵊ וְ and קָרָ֥אתָ qārˌāṯā קרא call אֲלֵיהֶ֖ם ʔᵃlêhˌem אֶל to וְ wᵊ וְ and לֹ֥א lˌō לֹא not יַעֲנֽוּכָה׃ yaʕᵃnˈûḵā ענה answer
7:27. et loqueris ad eos omnia verba haec et non audient te et vocabis eos et non respondebunt tibiAnd thou shalt speak to them all these words, but they will not hearken to thee: and thou shalt call them, but they will not answer thee.
27. And thou shalt speak all these words unto them; but they will not hearken to thee: thou shalt also call unto them; but they will not answer thee.
7:27. And so, you will speak to them all these words, but they will not listen to you. And you will call to them, but they will not respond to you.
7:27. Therefore thou shalt speak all these words unto them; but they will not hearken to thee: thou shalt also call unto them; but they will not answer thee.
Therefore thou shalt speak all these words unto them; but they will not hearken to thee: thou shalt also call unto them; but they will not answer thee:

7:27 И когда ты будешь говорить им все эти слова, они тебя не послушают; и когда будешь звать их, они тебе не ответят.
7:29
κεῖραι κειρω shear; crop
τὴν ο the
κεφαλήν κεφαλη head; top
σου σου of you; your
καὶ και and; even
ἀπόρριπτε απορριπτω toss away
καὶ και and; even
ἀνάλαβε αναλαμβανω take up; take along
ἐπὶ επι in; on
χειλέων χειλος lip; shore
θρῆνον θρηνος lament
ὅτι οτι since; that
ἀπεδοκίμασεν αποδοκιμαζω reject
κύριος κυριος lord; master
καὶ και and; even
ἀπώσατο απωθεω thrust away; reject
τὴν ο the
γενεὰν γενεα generation
τὴν ο the
ποιοῦσαν ποιεω do; make
ταῦτα ουτος this; he
7:27
וְ wᵊ וְ and
דִבַּרְתָּ֤ ḏibbartˈā דבר speak
אֲלֵיהֶם֙ ʔᵃlêhˌem אֶל to
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word
הָ הַ the
אֵ֔לֶּה ʔˈēlleh אֵלֶּה these
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יִשְׁמְע֖וּ yišmᵊʕˌû שׁמע hear
אֵלֶ֑יךָ ʔēlˈeʸḵā אֶל to
וְ wᵊ וְ and
קָרָ֥אתָ qārˌāṯā קרא call
אֲלֵיהֶ֖ם ʔᵃlêhˌem אֶל to
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יַעֲנֽוּכָה׃ yaʕᵃnˈûḵā ענה answer
7:27. et loqueris ad eos omnia verba haec et non audient te et vocabis eos et non respondebunt tibi
And thou shalt speak to them all these words, but they will not hearken to thee: and thou shalt call them, but they will not answer thee.
7:27. And so, you will speak to them all these words, but they will not listen to you. And you will call to them, but they will not respond to you.
7:27. Therefore thou shalt speak all these words unto them; but they will not hearken to thee: thou shalt also call unto them; but they will not answer thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
7:27: Rather, Though thou ... yet etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:27: thou shalt speak: Jer 1:7, Jer 26:2; Eze 2:4-7, Eze 3:17, Eze 3:18; Act 20:27
hearken: Jer 1:19; Isa 6:9, Isa 6:10; Eze 3:4-11
also: Isa 50:2, Isa 65:12; Zac 7:13
Carl Friedrich Keil and Franz Delitzsch
7:27
Just as little will they listen to Jeremiah's words. ודבּרתּ with ו consec. is properly: Speak to them, and they will not hearken to thee, for: Even if thou speakest to them, they will not hearken to thee.
Geneva 1599
7:27 Therefore thou shalt speak all these words to them; but they (n) will not hearken to thee: thou shalt also call to them; but they will not answer thee.
(n) By which he shows that the pastors should not leave their flocks in their obstinacy, for the Lord will use the means of his servants to make the wicked more faulty and to prove his.
John Gill
7:27 Therefore thou shalt speak all these words unto them,.... Before mentioned in the chapter; exhortations to duty, dehortations from sin, promises and threatenings:
but they will not hearken to thee: so as to reform from their evil ways, and do the will of God; they will neither be allured by promises, nor awed by menaces:
thou shalt also call unto them; with a loud voice, showing great vehemency and earnestness, being concerned for their good, and knowing the danger they were in:
but they will not answer thee; this the Lord knew, being God omniscient; and therefore, when it came to pass, it would be a confirmation to the prophet of his mission; and being told of it beforehand, was prepared to meet with and expect such a reception from them; so that he would not be discouraged at it; and at the same time it would confirm the character given of this people before.
Robert Jamieson, A. R. Fausset and David Brown
7:27 Therefore--rather, "Though thou speak . . . yet they will not hearken" [MAURER], (Ezek 2:7), a trial to the prophet's faith; though he knew his warnings would be unheeded, still he was to give them in obedience to God.
7:287:28: Եւ ասասցես առ նոսա. Ա՛յս ա՛զգ է որ ո՛չ լուան ձայնի Տեառն Աստուծոյ իւրեանց. եւ ո՛չ ընկալան զխրատ. պակասեցի՛ն հաւատք, եւ բարձաւ ճշմարտութիւն ՚ի բերանոց նոցա[11060]։ [11060] Ոսկան. Այս ազգք են որք ոչ։ Բազումք. ՚Ի բերանոյ նոցա։
28 Ու դու կ’ասես նրանց. “Սա այն ազգն է, որ չանսաց իր Տէր Աստծու ձայնին, ոչ էլ խրատ ընդունեց: Հաւատքը նուազեց, եւ ճշմարտութիւնը վերացաւ նրա բերանից”»:
28 Այն ատեն անոնց ըսէ՛.‘Իր Տէր Աստուծոյն ձայնին մտիկ չընող Ու խրատ չընդունող ազգը ասիկա է։Ճշմարտութիւնը կորսուեցաւ ու անոնց բերնէն կտրուեցաւ’։
Եւ ասասցես առ նոսա. Այս ազգ է որ ոչ լուան ձայնի Տեառն Աստուծոյ իւրեանց, եւ ոչ ընկալան զխրատ. [145]պակասեցին հաւատք, եւ բարձաւ ճշմարտութիւն`` ի բերանոյ նոցա:

7:28: Եւ ասասցես առ նոսա. Ա՛յս ա՛զգ է որ ո՛չ լուան ձայնի Տեառն Աստուծոյ իւրեանց. եւ ո՛չ ընկալան զխրատ. պակասեցի՛ն հաւատք, եւ բարձաւ ճշմարտութիւն ՚ի բերանոց նոցա[11060]։
[11060] Ոսկան. Այս ազգք են որք ոչ։ Բազումք. ՚Ի բերանոյ նոցա։
28 Ու դու կ’ասես նրանց. “Սա այն ազգն է, որ չանսաց իր Տէր Աստծու ձայնին, ոչ էլ խրատ ընդունեց: Հաւատքը նուազեց, եւ ճշմարտութիւնը վերացաւ նրա բերանից”»:
28 Այն ատեն անոնց ըսէ՛.‘Իր Տէր Աստուծոյն ձայնին մտիկ չընող Ու խրատ չընդունող ազգը ասիկա է։Ճշմարտութիւնը կորսուեցաւ ու անոնց բերնէն կտրուեցաւ’։
zohrab-1805▾ eastern-1994▾ western am▾
7:287:28 Тогда скажи им: вот народ, который не слушает гласа Господа Бога своего и не принимает наставления! Не стало у них истины, она отнята от уст их.
7:30 ὅτι οτι since; that ἐποίησαν ποιεω do; make οἱ ο the υἱοὶ υιος son Ιουδα ιουδα Iouda; Iutha τὸ ο the πονηρὸν πονηρος harmful; malignant ἐναντίον εναντιον next to; before ἐμοῦ εμου my λέγει λεγω tell; declare κύριος κυριος lord; master ἔταξαν τασσω arrange; appoint τὰ ο the βδελύγματα βδελυγμα abomination αὐτῶν αυτος he; him ἐν εν in τῷ ο the οἴκῳ οικος home; household οὗ ου.1 where ἐπικέκληται επικαλεω invoke; nickname τὸ ο the ὄνομά ονομα name; notable μου μου of me; mine ἐπ᾿ επι in; on αὐτόν αυτος he; him τοῦ ο the μιᾶναι μιαινω taint; defile αὐτόν αυτος he; him
7:28 וְ wᵊ וְ and אָמַרְתָּ֣ ʔāmartˈā אמר say אֲלֵיהֶ֗ם ʔᵃlêhˈem אֶל to זֶ֤ה zˈeh זֶה this הַ ha הַ the גֹּוי֙ ggôy גֹּוי people אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽוא־ lˈô- לֹא not שָׁמְע֗וּ šāmᵊʕˈû שׁמע hear בְּ bᵊ בְּ in קֹול֙ qôl קֹול sound יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהָ֔יו ʔᵉlōhˈāʸw אֱלֹהִים god(s) וְ wᵊ וְ and לֹ֥א lˌō לֹא not לָקְח֖וּ lāqᵊḥˌû לקח take מוּסָ֑ר mûsˈār מוּסָר chastening אָֽבְדָה֙ ʔˈāvᵊḏā אבד perish הָֽ hˈā הַ the אֱמוּנָ֔ה ʔᵉmûnˈā אֱמוּנָה steadiness וְ wᵊ וְ and נִכְרְתָ֖ה niḵrᵊṯˌā כרת cut מִ mi מִן from פִּיהֶֽם׃ ס ppîhˈem . s פֶּה mouth
7:28. et dices ad eos haec est gens quae non audivit vocem Domini Dei sui nec recepit disciplinam periit fides et ablata est de ore eorumAnd thou shalt say to them: This is a nation which hath not hearkened to the voice of the Lord their God, nor received instruction: faith is lost, and is taken away out of their mouth.
28. And thou shalt say unto them, This is the nation that hath not hearkened to the voice of the LORD their God, nor received instruction: truth is perished, and is cut off from their mouth.
7:28. And you will say to them: This is the nation that has not listened to the voice of the Lord their God, nor accepted discipline. Faith has perished and been taken away from their mouth.
7:28. But thou shalt say unto them, This [is] a nation that obeyeth not the voice of the LORD their God, nor receiveth correction: truth is perished, and is cut off from their mouth.
But thou shalt say unto them, This [is] a nation that obeyeth not the voice of the LORD their God, nor receiveth correction: truth is perished, and is cut off from their mouth:

7:28 Тогда скажи им: вот народ, который не слушает гласа Господа Бога своего и не принимает наставления! Не стало у них истины, она отнята от уст их.
7:30
ὅτι οτι since; that
ἐποίησαν ποιεω do; make
οἱ ο the
υἱοὶ υιος son
Ιουδα ιουδα Iouda; Iutha
τὸ ο the
πονηρὸν πονηρος harmful; malignant
ἐναντίον εναντιον next to; before
ἐμοῦ εμου my
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἔταξαν τασσω arrange; appoint
τὰ ο the
βδελύγματα βδελυγμα abomination
αὐτῶν αυτος he; him
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
οὗ ου.1 where
ἐπικέκληται επικαλεω invoke; nickname
τὸ ο the
ὄνομά ονομα name; notable
μου μου of me; mine
ἐπ᾿ επι in; on
αὐτόν αυτος he; him
τοῦ ο the
μιᾶναι μιαινω taint; defile
αὐτόν αυτος he; him
7:28
וְ wᵊ וְ and
אָמַרְתָּ֣ ʔāmartˈā אמר say
אֲלֵיהֶ֗ם ʔᵃlêhˈem אֶל to
זֶ֤ה zˈeh זֶה this
הַ ha הַ the
גֹּוי֙ ggôy גֹּוי people
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לֹֽוא־ lˈô- לֹא not
שָׁמְע֗וּ šāmᵊʕˈû שׁמע hear
בְּ bᵊ בְּ in
קֹול֙ qôl קֹול sound
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהָ֔יו ʔᵉlōhˈāʸw אֱלֹהִים god(s)
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
לָקְח֖וּ lāqᵊḥˌû לקח take
מוּסָ֑ר mûsˈār מוּסָר chastening
אָֽבְדָה֙ ʔˈāvᵊḏā אבד perish
הָֽ hˈā הַ the
אֱמוּנָ֔ה ʔᵉmûnˈā אֱמוּנָה steadiness
וְ wᵊ וְ and
נִכְרְתָ֖ה niḵrᵊṯˌā כרת cut
מִ mi מִן from
פִּיהֶֽם׃ ס ppîhˈem . s פֶּה mouth
7:28. et dices ad eos haec est gens quae non audivit vocem Domini Dei sui nec recepit disciplinam periit fides et ablata est de ore eorum
And thou shalt say to them: This is a nation which hath not hearkened to the voice of the Lord their God, nor received instruction: faith is lost, and is taken away out of their mouth.
7:28. And you will say to them: This is the nation that has not listened to the voice of the Lord their God, nor accepted discipline. Faith has perished and been taken away from their mouth.
7:28. But thou shalt say unto them, This [is] a nation that obeyeth not the voice of the LORD their God, nor receiveth correction: truth is perished, and is cut off from their mouth.
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Adam Clarke: Commentary on the Bible - 1831
7:28: Nor receiveth correction - They have profited neither by mercies nor by judgments: blessings and corrections have been equally lost upon them.
Albert Barnes: Notes on the Bible - 1834
7:28: A nation - The "nation." Israel holds so unique a position among all nations that for it to disobey God is marvelous.
Truth ... - Fidelity to God. Though they have the name of Yahweh often upon their lips and swear by Him Jer 5:2, yet it is only profession without practice.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:28: nor: Jer 2:30, Jer 5:3, Jer 6:29, Jer 6:30; Isa 1:4, Isa 1:5; Zep 3:2
correction: or, instruction, Jer 6:8, Jer 32:33; Psa 50:17; Pro 1:7; Zep 3:7
truth: Jer 5:1, Jer 9:3-8; Isa 59:14, Isa 59:15; Hos 4:1; Mic 7:2-5
Carl Friedrich Keil and Franz Delitzsch
7:28
Hence the prophet will be bound to say to them: This is the people that hath not hearkened to the voice of God. On this Chr. B. Mich. makes this remark: Etsi adhortationibus tuis non obedient, tamen, ut sciant quales sint et quae paenae ipsos maneant, dicas eis. Perished or gone is faithfulness, and cut off out of their mouth. They have violated the fidelity they owed to God, by not hearkening to His voice, by breaking all His commandments (cf. Jer 7:23 and Jer 7:9). "Out of their mouth" is used instead of "out of the heart," because they continually make profession with their mouth of their devotion to God, e.g., swear by Jahveh, but always lyingly, Jer 7:2.
John Gill
7:28 But thou shalt say unto them,.... Having found by experience, after long speaking and calling to them, that they are a disobedient and incorrigible people:
this is a nation that obeyeth not the voice of the Lord their God; who, though the Lord is their God, and has chosen and avouched them to be his special people, whom he has distinguished by special favours; yet what he says by his prophets they pay no regard unto, and are no better than the Gentiles, which know not God:
nor receiveth correction; or "instruction" (y); so as to be reclaimed, and made the better; neither by the word, nor by the rod; neither had any effect upon them:
truth is perished, and is cut off from their mouth; neither faith nor faithfulness is in them; nothing but lying, hypocrisy, and insincerity.
(y) "neque acceperunt disciplinam", Schmidt.
John Wesley
7:28 Cut off - There is no believing them in any thing they say.
Robert Jamieson, A. R. Fausset and David Brown
7:28 unto them--that is, in reference to them.
a nation--The word usually applied to the Gentile nations is here applied to the Jews, as being east off and classed by God among the Gentiles.
nor receiveth correction-- (Jer 5:3).
truth . . . perished-- (Jer 9:3).
7:297:29: Կտրեա՛ զհերս քո եւ ՚ի բա՛ց ընկեա. եւ ա՛ռ զողբս ՚ի շրթունս. զի խոտեաց Տէր՝ եւ մերժեաց զազգն որ առնէր զայս[11061]։ [11061] Ոմանք. Կտրեա զհեր քո... եւ ա՛ռ ողբս։ Բազումք. Զի խորտակեաց Տէր, եւ մերժ՛՛։
29 «Կտրի՛ր մազերդ ու դէ՛ն նետիր, շրթունքներդ թող ողբան[38], որովհետեւ Տէրը խոտանեց ու մերժեց այն ազգին, որ այս բաներն էր անում[39]:[39] 38. Եբրայերէն՝ ողբա՛ բարձունքների վրայ:">[38], որովհետեւ Տէրը խոտանեց ու մերժեց այն ազգին, որ այս բաներն էր անում
29 «Մազերդ կտրէ՛ ու նետէ՛, ո՛վ Երուսաղէմ Եւ բլուրներուն վրայ ողբա՛.Քանզի Տէրը մերժեց ու երեսէ ձգեց այն ազգը Որուն դէմ շատ սրդողեր էր»։
Կտրեա զհերս քո եւ ի բաց ընկեա, եւ ա՛ռ զողբս [146]ի շրթունս. զի խոտեաց Տէր եւ մերժեաց զազգն [147]որ առնէր զայս:

7:29: Կտրեա՛ զհերս քո եւ ՚ի բա՛ց ընկեա. եւ ա՛ռ զողբս ՚ի շրթունս. զի խոտեաց Տէր՝ եւ մերժեաց զազգն որ առնէր զայս[11061]։
[11061] Ոմանք. Կտրեա զհեր քո... եւ ա՛ռ ողբս։ Բազումք. Զի խորտակեաց Տէր, եւ մերժ՛՛։
29 «Կտրի՛ր մազերդ ու դէ՛ն նետիր, շրթունքներդ թող ողբան[38], որովհետեւ Տէրը խոտանեց ու մերժեց այն ազգին, որ այս բաներն էր անում[39]:
[39] 38. Եբրայերէն՝ ողբա՛ բարձունքների վրայ:">[38], որովհետեւ Տէրը խոտանեց ու մերժեց այն ազգին, որ այս բաներն էր անում
29 «Մազերդ կտրէ՛ ու նետէ՛, ո՛վ Երուսաղէմ Եւ բլուրներուն վրայ ողբա՛.Քանզի Տէրը մերժեց ու երեսէ ձգեց այն ազգը Որուն դէմ շատ սրդողեր էր»։
zohrab-1805▾ eastern-1994▾ western am▾
7:297:29 Остриги волоса твои и брось, и подними плач на горах, ибо отверг Господь и оставил род, {навлекший} гнев Его.
7:31 καὶ και and; even ᾠκοδόμησαν οικοδομεω build τὸν ο the βωμὸν βωμος pedestal τοῦ ο the Ταφεθ ταφεθ who; what ἐστιν ειμι be ἐν εν in φάραγγι φαραγξ gorge υἱοῦ υιος son Εννομ εννομ the κατακαίειν κατακαιω burn up τοὺς ο the υἱοὺς υιος son αὐτῶν αυτος he; him καὶ και and; even τὰς ο the θυγατέρας θυγατηρ daughter αὐτῶν αυτος he; him ἐν εν in πυρί πυρ fire ὃ ος who; what οὐκ ου not ἐνετειλάμην εντελλομαι direct; enjoin αὐτοῖς αυτος he; him καὶ και and; even οὐ ου not διενοήθην διανοεομαι in τῇ ο the καρδίᾳ καρδια heart μου μου of me; mine
7:29 גָּזִּ֤י gozzˈî גזז shear נִזְרֵךְ֙ nizrēḵ נֵזֶר consecration וְֽ wᵊˈ וְ and הַשְׁלִ֔יכִי hašlˈîḵî שׁלך throw וּ û וְ and שְׂאִ֥י śᵊʔˌî נשׂא lift עַל־ ʕal- עַל upon שְׁפָיִ֖ם šᵊfāyˌim שְׁפִי track קִינָ֑ה qînˈā קִינָה elegy כִּ֚י ˈkî כִּי that מָאַ֣ס māʔˈas מאס retract יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יִּטֹּ֖שׁ yyiṭṭˌōš נטשׁ abandon אֶת־ ʔeṯ- אֵת [object marker] דֹּ֥ור dˌôr דֹּור generation עֶבְרָתֹֽו׃ ʕevrāṯˈô עֶבְרָה anger
7:29. tonde capillum tuum et proice et sume in directum planctum quia proiecit Dominus et reliquit generationem furoris suiCut off thy hair, and cast it away: and take up a lamentation on high: for the Lord hath rejected, and forsaken the generation of his wrath,
29. Cut off thine hair, , and cast it away, and take up a lamentation on the bare heights; for the LORD hath rejected and forsaken the generation of his wrath.
7:29. Cut off your hair, and cast it away. And take up a lamentation on high. For the Lord has cast aside and abandoned this generation of his fury.
7:29. Cut off thine hair, [O Jerusalem], and cast [it] away, and take up a lamentation on high places; for the LORD hath rejected and forsaken the generation of his wrath.
Cut off thine hair, [O Jerusalem], and cast [it] away, and take up a lamentation on high places; for the LORD hath rejected and forsaken the generation of his wrath:

7:29 Остриги волоса твои и брось, и подними плач на горах, ибо отверг Господь и оставил род, {навлекший} гнев Его.
7:31
καὶ και and; even
ᾠκοδόμησαν οικοδομεω build
τὸν ο the
βωμὸν βωμος pedestal
τοῦ ο the
Ταφεθ ταφεθ who; what
ἐστιν ειμι be
ἐν εν in
φάραγγι φαραγξ gorge
υἱοῦ υιος son
Εννομ εννομ the
κατακαίειν κατακαιω burn up
τοὺς ο the
υἱοὺς υιος son
αὐτῶν αυτος he; him
καὶ και and; even
τὰς ο the
θυγατέρας θυγατηρ daughter
αὐτῶν αυτος he; him
ἐν εν in
πυρί πυρ fire
ος who; what
οὐκ ου not
ἐνετειλάμην εντελλομαι direct; enjoin
αὐτοῖς αυτος he; him
καὶ και and; even
οὐ ου not
διενοήθην διανοεομαι in
τῇ ο the
καρδίᾳ καρδια heart
μου μου of me; mine
7:29
גָּזִּ֤י gozzˈî גזז shear
נִזְרֵךְ֙ nizrēḵ נֵזֶר consecration
וְֽ wᵊˈ וְ and
הַשְׁלִ֔יכִי hašlˈîḵî שׁלך throw
וּ û וְ and
שְׂאִ֥י śᵊʔˌî נשׂא lift
עַל־ ʕal- עַל upon
שְׁפָיִ֖ם šᵊfāyˌim שְׁפִי track
קִינָ֑ה qînˈā קִינָה elegy
כִּ֚י ˈkî כִּי that
מָאַ֣ס māʔˈas מאס retract
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יִּטֹּ֖שׁ yyiṭṭˌōš נטשׁ abandon
אֶת־ ʔeṯ- אֵת [object marker]
דֹּ֥ור dˌôr דֹּור generation
עֶבְרָתֹֽו׃ ʕevrāṯˈô עֶבְרָה anger
7:29. tonde capillum tuum et proice et sume in directum planctum quia proiecit Dominus et reliquit generationem furoris sui
Cut off thy hair, and cast it away: and take up a lamentation on high: for the Lord hath rejected, and forsaken the generation of his wrath,
7:29. Cut off your hair, and cast it away. And take up a lamentation on high. For the Lord has cast aside and abandoned this generation of his fury.
7:29. Cut off thine hair, [O Jerusalem], and cast [it] away, and take up a lamentation on high places; for the LORD hath rejected and forsaken the generation of his wrath.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29-34: Иудеи осквернили самый храм языческими мерзостями, устроили жертвенники дня сожжения детей своих в долине Тофет. За это им нет прощения и Господь превратит их страну в пустыню.

29: Повеление об острижении волос обращено к дочери Сиона, как это видно из того, что в евр. тексте глагол поставлен в женском роде. — На горах. Где иудеи грешили, принося незаконные жертвы, там они должны и плакать (ср. III:21).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
29 Cut off thine hair, O Jerusalem, and cast it away, and take up a lamentation on high places; for the LORD hath rejected and forsaken the generation of his wrath. 30 For the children of Judah have done evil in my sight, saith the LORD: they have set their abominations in the house which is called by my name, to pollute it. 31 And they have built the high places of Tophet, which is in the valley of the son of Hinnom, to burn their sons and their daughters in the fire; which I commanded them not, neither came it into my heart. 32 Therefore, behold, the days come, saith the LORD, that it shall no more be called Tophet, nor the valley of the son of Hinnom, but the valley of slaughter: for they shall bury in Tophet, till there be no place. 33 And the carcases of this people shall be meat for the fowls of the heaven, and for the beasts of the earth; and none shall fray them away. 34 Then will I cause to cease from the cities of Judah, and from the streets of Jerusalem, the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride: for the land shall be desolate.
Here is, I. A loud call to weeping and mourning. Jerusalem, that had been a joyous city, the joy of the whole earth, must now take up a lamentation on high places (v. 29), the high places where they had served their idols; there must they now bemoan their misery. In token both of sorrow and slavery, Jerusalem must now cut off her hair and cast it away; the word is peculiar to the hair of the Nazarites, which was the badge and token of their dedication to God, and it is called their crown. Jerusalem had been a city which was a Nazarite to God, but now must cut off her hair, must be profaned, degraded, and separated from God, as she had been separated to him. It is time for those that have lost their holiness to lay aside their joy.
II. Just cause given for this great lamentation.
1. The sin of Jerusalem appears here very heinous, nowhere worse, or more exceedingly sinful (v. 30): "The children of Judah" (God's profession people, that came forth out of the waters of Judah, Isa. xlviii. 1) "have done evil in my sight, under my eye, in my presence; they have affronted me to my face, which very much aggravates the affront:" or, "They have done that which they know to be evil in my sight, and in the highest degree offensive to me." Idolatry was the sin which was above all other sins evil in God's sight. Now here are two things charged upon them in their idolatry, which were very provoking: (1.) That they were very impudent in it towards God and set him at defiance: They have set their abominations (their abominable idols and the altars erected to them) in the house that is called by my name, in the very courts of the temple, to pollute it (Manasseh did so, 2 Kings xxi. 7, xxiii. 12), as if they thought God would connive at it, or cared not though he was ever so much displeased with it, or as if they would reconcile heaven and hell, God and Baal. The heart is the place which God has chosen to put his name there; if sin have the innermost and uppermost place there, we pollute the temple of the Lord, and therefore he resents nothing more than setting up idols in the heart, Ezek. xiv. 4. (2.) That they were very barbarous in it towards their own children, v. 31. They have particularly built the high places of Tophet, where the image of Moloch was set up, in the valley of the son of Hinnom, adjoining to Jerusalem; and there they burnt their sons and their daughters in the fire, burnt them alive, killed them, and killed them in the most cruel manner imaginable, to honour or appease those idols that were devils and not gods. This was surely the greatest instance that ever was of the power of Satan in the children of disobedience, and of the degeneracy and corruption of the human nature. One would willingly hope that there were not many instances of such a barbarous idolatry; but it is amazing that there should be any, that men could be so perfectly void of natural affection as to do a thing so inhuman as to burn little innocent children, and their own too, that they should be so perfectly void of natural religion as to think it lawful to do this, nay, to think it acceptable. Surely it was in a way of righteous judgment, because they had changed the glory of God into the similitude of a beast, that God gave them up to such vile affections that changed them into worse than beasts. God says of this that it was what he commanded them not, neither cam it into his heart, which is not meant of his not commanding them thus to worship Moloch (this he had expressly forbidden them), but he had never commanded that his worshippers should be at such an expense, nor put such a force upon their natural affection, in honouring him; it never came into his heart to have children offered to him, yet they had forsaken his service for the service of such gods as, by commanding this, showed themselves to be indeed enemies to mankind.
2. The destruction of Jerusalem appears here very terrible. That speaks misery enough in general (v. 29), The Lord hath rejected and forsaken the generation of his wrath. Sin makes those the generation of God's wrath that had ben the generation of his love. And God will reject and quite forsake those who have thus made themselves vessels of wrath fitted to destruction. He will disown them for his. "Verily, I say unto you, I know you not." And he will give them up to the terrors of their own guilt, and leave them in those hands. (1.) Death shall triumph over them, v. 32, 33. Sin reigns unto death; for that is the wages of it, the end of those things. Tophet, the valley adjoining to Jerusalem, shall be called the valley of slaughter, for there multitudes shall be slain, when, in their sallies out of the city and their attempts to escape, they fall into the hands of the besiegers. Or it shall be called the valley of slaughtered ones, because thither the corpses of those that are slain shall be brought to be buried, all other burying places being full; and there they shall bury until there be no more place to make a grave. This intimates the multitude of those that shall die by the sword, pestilence, and famine. Death shall ride on prosperously, with dreadful pomp and power, conquering and to conquer. The slain of the Lord shall be many. This valley of Tophet was a place where the citizens of Jerusalem walked to take the air; but it shall now be spoiled for that use, for it shall be so full of graves that there shall be no walking there, because of the danger of contracting a ceremonial pollution by the touch of a grave. There it was that they sacrificed some of their children, and dedicated others to Moloch, and there they should fall as victims to divine justice. Tophet had formerly been the burying place, or burning place, of the dead bodies of the besiegers, when the Assyrian army was routed by an angel; and for this it was ordained of old, Isa. xxx. 33. But they having forgotten this mercy, and made it the place of their sin, God will now turn it into a burying place for the besieged. In allusion to this valley, hell is in the New Testament called Gehenna--the valley of Hinnom, for there were buried both the invading Assyrians and the revolting Jews; so hell is a receptacle after death both for infidels and hypocrites, the open enemies of God's church and its treacherous friends; it is the congregation of the dead; it is prepared for the generation of God's wrath. But so great shall that slaughter be that even the spacious valley of Tophet shall not be able to contain the slain; and at length there shall not be enough left alive to bury the dead, so that the carcases of the people shall be meat for the birds and beasts of prey, that shall feed upon them like carrion, and none shall have the concern or courage to frighten them away, as Rizpah did from the dead bodies of Saul's sons, 2 Sam. xxviii. 26, Thy carcase shall be meat to the fowls and beasts, and no man shall drive them away. Thus do the law and the prophets agree, and the execution with both. The decent burying of the dead is a piece of humanity, in remembrance of what the dead body has been--the tabernacle of a reasonable soul. Nay, it is a piece of divinity, in expectation of what the dead body shall be at the resurrection. The want of it has sometimes been an instance of the rage of men against God's witnesses, Rev. xi. 9. Here it is threatened as an instance of the wrath of God against his enemies, and is an intimation that evil pursues sinners even after death. (2.) Joy shall depart from them (v. 34): Then will I cause to cease the voice of mirth. God had called by his prophets, and by less judgments, to weeping and mourning; but they walked contrary to him, and would hear of nothing but joy and gladness, Isa. xxii. 12, 13. And what came of it? Now God called to lamentation (v. 29), and he made his call effectual, leaving them neither cause nor heart for joy and gladness. Those that will not weep shall weep; those that will not by the grace of God be cured of their vain mirth shall by the justice of God be deprived of all mirth; for when God judges he will overcome. It is threatened here that there shall be nothing to rejoice in. There shall be none of the joy of weddings; no mirth, for there shall be no marriages. The comforts of life shall be abandoned, and all care to keep up mankind upon earth cast off; there shall be none of the voice of the bridegroom and the bride, no music, no nuptial songs. Nor shall there be any more of the joy of the harvest, for the land shall be desolate, uncultivated and unimproved. Both the cities of Judah and the streets of Jerusalem shall look thus melancholy; and when they thus look about them, and see no cause to rejoice, no marvel if they retire into themselves and find no heart to rejoice. Note, God can soon mar the mirth of the most jovial, and make it to cease, which is a reason why we should always rejoice with trembling, be merry and wise.
Adam Clarke: Commentary on the Bible - 1831
7:29: Cut off thine hair - גזי נזרך gozzi nizrech, shear thy nazarite. The Nazarite was one who took upon him a particular vow, and separated himself from all worldly connections for a certain time, that he might devote himself without interruption to the service of God; and during all this time no razor was to pass on his head, for none of his hair was to be taken off. After the vow was over, he shaved his head and beard, and returned to society. See Num 6:2 (note), etc., and the notes there. Jerusalem is here considered under the notion of a Nazarite, by profession devoted to the service of God: but that profession was empty; it was not accompanied with any suitable practice. God tells them here to cut off their hair; to make no vain pretensions to holiness or religion; to throw off the mask, and attempt no longer to impose upon themselves and others by their hypocritical pretensions. On the same ground he orders them, Jer 7:21, to devote to common use the animals destined for sacrifice; and to make no more vain shows of religion while their hearts were not right with him. Dr. Blayney thinks the address is to the prophet, who was a Nazarite by virtue of his office, and who was called to cut off his hair as a token of mourning for the desolations which were coming upon his people. That cutting off the hair was a sign of distress and mourning may be seen, Ezr 9:3; Isa 15:2; Jer 41:5, etc. But I think the other the more natural construction.
On high places - That the lamentation may be heard to the greater distance.
The generation of his wrath - Persons exposed to punishment: used here as children of wrath, Eph 2:3.
Albert Barnes: Notes on the Bible - 1834
7:29
The daughter of Zion, defiled by the presence of enemies in her sanctuary, and rejected of God, must shear off the diadem of her hair, the symbol of her consecration to God, just as the Nazarite, when defiled by contact with a corpse, was to shave his crowned head.
Take up a lamentation ... - Or, lift up a "lamentation on the bare hill-sides" Jer 3:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:29: Cut: Jer 16:6, Jer 47:5, Jer 48:37; Job 1:20; Isa 15:2, Isa 15:3; Mic 1:16
and take: Jer 9:17-21; Eze 19:1, Eze 28:12
for: Jer 6:30; Kg2 17:20; Zac 11:8, Zac 11:9
generation: Deu 32:5; Mat 3:7, Mat 12:39, Mat 16:4, Mat 23:36; Act 2:40
Carl Friedrich Keil and Franz Delitzsch
7:29
Therefore the Lord has rejected the backsliding people, so that it shall perish shamefully. - Jer 7:29. "Cut off thy diadem (daughter of Zion), and cast it away, and lift up a lamentation on the bald peaked mountains; for the Lord hath rejected and cast out the generation of His wrath. Jer 7:30. For the sons of Judah have done the evil in mine eyes, saith Jahveh, have put their abominations in the house on which my name is named, to pollute it; Jer 7:31. And have built the high places of Tophet, which is in the valley of Benhinnom, to burn their sons and daughters in the fire; which I have not commanded, neither came it into my heart. Jer 7:32. Therefore, behold, the days come, saith Jahveh, that they shall no longer say, Tophet and Valley of Benhinnom, but, The valley of slaughter; and they shall bury in Tophet for want of room. Jer 7:33. And the carcases of this people shall be meat for the fowls of heaven and the beasts of the earth, with no one to fray them away. Jer 7:34. And I make to cease out of the cities of Judah and from the streets of Jerusalem, the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride; for a waste shall the land become. Jer 8:1. At that time, saith Jahveh, they shall bring out the bones of the kings of Judah and the bones of his princes, the bones of the priests and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves. Jer 8:2. And they shall spread them before the sun, and the moon, and all the host of heaven, which they have loved, and which they have served, after which they have walked, and which they have sought and worshipped: they shall not be gathered nor buried; for dung upon the face of the earth shall they be. Jer 8:3. And death shall be chosen rather than life by all the residue which is left of this evil race, in all the places whither I have driven them that are left, saith Jahveh of hosts."
In these verses the judgment of Jer 7:20 is depicted in all its horror, and the description is introduced by a call upon Zion to mourn and lament for the evil awaiting Jerusalem and the whole land. It is not any particular woman that is addressed in Jer 7:29, but the daughter of Zion (cf. Jer 6:23), i.e., the capital city personified as a woman, as the mother of the whole people. Cut off נזרך, thy diadem. There can be no doubt that we are by this to understand the hair of the woman; but the current opinion, that the words simply and directly means the hair, is without foundation. It means crown, originally the diadem of the high priest, Ex 29:6; and the transference of the same word to the hair of the head is explained by the practice of the Nazarites, to wear the hair uncut as a mark of consecration to the Lord, Num 6:5. The hair of the Nazarite is called in Num 6:7 the consecration (נזר) of his God upon his head, as was the anointing oil on the head of the high priest, Lev 21:12. In this sense the long hair of the daughter of Zion is called her diadem, to mark her out as a virgin consecrated to the Lord. Cutting off this hair is not only in token of mourning, as in Job 1:20; Mic 1:16, but in token of the loss of the consecrated character. The Nazarite, defiled by the sudden occurrence of death near to his person, was bound to cut off his long hair, because by this defilement his consecrated hair had been defiled; and just so must the daughter of Zion cut off her hair and cast it from her, because by her sins she had defiled herself, and must be held as unconsecrate. Venema and Ros. object to this reference of the idea to the consecrated hair of the Nazarite: quod huc non quadrat, nec in faeminis adeo suetum erat; but this objection is grounded on defective apprehension of the meaning of the Nazarite's vow, and on misunderstanding of the figurative style here employed. The allusion to the Nazarite order, for the purpose of representing the daughter of Zion as a virgin consecrated to the Lord, does not imply that the Nazarite vow was very common amongst women. Deprived of her holy ornament, Zion is to set up a lament upon bare hill-tops (cf. Jer 3:21), since the Lord has rejected or cast out (Jer 7:30) the generation that has drawn His wrath down on it, because they have set idols in the temple in which He has revealed His glory, to profane it. The abominations are the image of Asherah which Manasseh set up in the temple, and the altars he had built to the host of heaven in both the courts (4Kings 21:5, 4Kings 21:7). Besides the desecration of the temple of the Lord by idolatry, Jeremiah mentions in Jer 7:31, as an especially offensive abomination, the worship of Moloch practised in the valley of Benhinnom. Here children were burnt to this deity, to whom Manasseh had sacrificed his son, 4Kings 21:6. The expression "high altars of Tophet" is singular. In the parallel passages, where Jeremiah repeats the same subject, Jer 19:5 and Jer 32:35, we find mentioned instead high altars of Baal; and on this ground, Hitz. and Graf hold התפת in our verse to be a contemptuous name for Baal Moloch. תּפת is not derived from the Persian; nor is it true that, as Hitz. asserts, it does not occur till after the beginning of the Assyrian period, since we have it in Job 17:6. It is formed from תּוּף, to spit out, like נפת from נוּף; and means properly a spitting out, then that before or on which one spits (as in Job 17:6), object of deepest abhorrence. It is transferred to the worship of Moloch here and Jer 19:6, Jer 19:13., and in 4Kings 23:10. In the latter passage the word is unquestionably used for the place in the valley of Benhinnom where children were offered to Moloch. So in Jer 19:6, Jer 19:13 (the place of Tophet), and Jer 19:14; and so also, without a doubt, in Jer 7:32 of the present chapter. There is no valid reason for departing from this well-ascertained local signification; "high altars of the Tophet" may perfectly well be the high altars of the place of abominable sacrifices. With the article the word means the ill-famed seat of the Moloch-worship, situated in the valley of Ben or Bne Hinnom, to the south of Jerusalem. Hinnom is nomen propr. of a man of whom we know nothing else, and בּן( בּני הנּום) is not an appellative: son of sobbing, as Hitz., Graf, Bttcher explain (after Rashi), rendering the phrase by "Valley of the weepers," or "of groaning, sobbing," with reference to the cries of the children slain there for sacrifices. For the name Ben-hinnom is much older than the Moloch-worship, introduced first by Ahaz and Manasseh. We find it in Josh 15:8; Josh 18:16, in the topographical account of the boundaries of the tribes of Judah and Benjamin. As to Moloch-worship, see on Lev 18:21 and Ezek 16:20. At the restoration of the public worship of Jahveh, Josiah had extirpated Moloch-worship, and had caused the place of the sacrifice of abominations in the valley of Ben-hinnom to be defiled (4Kings 23:20); so that it is hardly probable that it had been again restored immediately after Josiah's death, at the beginning of Jehoiakim's reign. Nor does the present passage imply this; for Jer. is not speaking of the forms of idolatry at that time in favour with the Jews, but of the abominations they had done. That he had Manasseh's doings especially in view, we may gather from Jer 15:4, where the coming calamities are expressly declared to be the punishment for Manasseh's sins. Neither is it come into my heart, i.e., into my mind, goes to strengthen: which I have not commanded.
Jer 7:32
Therefore God will make the place of their sins the scene of judgment on the sinners. There shall come days when men will call the valley of these abominations the valley of slaughter, i.e., shall make it into such a valley. Where they have sacrificed their children to Moloch, they shall themselves be slaughtered, massacred by their enemies. And in this valley, as an unclean place (Jer 19:13), shall they be buried "for want of room;" since, because of the vast numbers of the slain, there will be nowhere else to put them.
Jer 7:33
Even the number of the dead will be so great that the corpses shall remain unburied, shall become food for beasts of prey, which no one will scare away. This is taken almost literally from Deut 28:26.
Jer 7:34
Thus the Lord will put an end to all joyfulness in life throughout the land: cf. Hos 2:13; Ezek 26:13. The voice of the bridegroom and the bride is a circumlocution for the mirth of marriage festivities; cf. 1 Macc. 9:39. All joy will be dumb, for the land shall become a waste; as the people had been warned, in Lev 26:31, Lev 26:33, would be the case if they forsook the Lord.
Geneva 1599
7:29 Cut off thy (o) hair, [O Jerusalem], and cast [it] away, and take up a lamentation on high places; for the LORD hath rejected and forsaken the generation of his (p) wrath.
(o) In sign of mourning, as in (Job 1:20).
(p) Against whom he had just opportunity to pour out his wrath (Mic 1:6).
John Gill
7:29 Cut off thine hair, O Jerusalem, and cast it away,.... This supplement is made, because the word is feminine; and therefore cannot be directed to the prophet, but to Jerusalem, and its inhabitants; shaving the head is a sign of mourning, Job 1:20 and this is enjoined, to show that there would soon be a reason for it; wherefore it follows:
and take up a lamentation on high places: that it might be heard afar off; or because of the idolatry frequently committed in high places. The Targum is,
"pluck off the hair for thy great ones that are carried captive, and take up a lamentation for the princes:''
for the Lord hath rejected and forsaken the generation of his wrath; a generation of men, deserving of the wrath of God, and appointed to it, on whom he determined to pour it out; of which his rejection and forsaking of them was a token: this was remarkably true of that generation in which Christ and his apostles lived, who disbelieved the Messiah, and had no faith in him, and spoke lying and blasphemous words concerning him; and therefore were rejected and forsaken by the Lord; and wrath came upon them to the uttermost.
John Wesley
7:29 Cut off thine hair - This was an usual token of sorrow among the Jews. On high places - Upon the high places where thou wentest a whoring from me. The generation - A generation destined to the wrath of God.
Robert Jamieson, A. R. Fausset and David Brown
7:29 Jeremiah addresses Jerusalem under the figure of a woman, who, in grief for her lost children, deprives her head of its chief ornament and goes up to the hills to weep (Judg 11:37-38; Is 15:2).
hair--flowing locks, like those of a Nazarite.
high places--The scene of her idolatries is to be the scene of her mourning (Jer 3:21).
generation of his wrath--the generation with which He is wroth. So Is 10:6; "the people of My wrath."
7:307:30: Զի արարին որդիքն Յուդայ չա՛ր առաջի իմ՝ ասէ Տէր. կարգեցին զգարշելիսն իւրեանց ՚ի տանն յորոյ կոչեցեալ էր անուն իմ ՚ի վերայ նորա պղծե՛լ զնա[11062]. [11062] Ոմանք. Յորոյ վերայ կոչեցեալ էր անուն իմ պղծել։
30 Արդարեւ, - ասում է Տէրը, - Յուդայի որդիները չարութիւն արին իմ առաջ. իրենց գարշելի աստուածներին կարգեցին իմ անունը կրող Տան մէջ, որպէսզի պղծեն այն:
30 «Յուդային որդիները իմ առջեւս չարութիւն գործեցին, կ’ըսէ Տէրը, Իրենց գարշելի բաները իմ անունովս կոչուած տանը մէջ դրին, Որպէս զի զանիկա պղծեն։
Զի արարին որդիքն Յուդայ չար առաջի իմ, ասէ Տէր. կարգեցին զգարշելիսն իւրեանց ի տանն յորոյ կոչեցեալ էր անուն իմ ի վերայ նորա` պղծել զնա:

7:30: Զի արարին որդիքն Յուդայ չա՛ր առաջի իմ՝ ասէ Տէր. կարգեցին զգարշելիսն իւրեանց ՚ի տանն յորոյ կոչեցեալ էր անուն իմ ՚ի վերայ նորա պղծե՛լ զնա[11062].
[11062] Ոմանք. Յորոյ վերայ կոչեցեալ էր անուն իմ պղծել։
30 Արդարեւ, - ասում է Տէրը, - Յուդայի որդիները չարութիւն արին իմ առաջ. իրենց գարշելի աստուածներին կարգեցին իմ անունը կրող Տան մէջ, որպէսզի պղծեն այն:
30 «Յուդային որդիները իմ առջեւս չարութիւն գործեցին, կ’ըսէ Տէրը, Իրենց գարշելի բաները իմ անունովս կոչուած տանը մէջ դրին, Որպէս զի զանիկա պղծեն։
zohrab-1805▾ eastern-1994▾ western am▾
7:307:30 Ибо сыновья Иуды делают злое пред очами Моими, говорит Господь; поставили мерзости свои в доме, над которым наречено имя Мое, чтобы осквернить его;
7:32 διὰ δια through; because of τοῦτο ουτος this; he ἰδοὺ ιδου see!; here I am ἡμέραι ημερα day ἔρχονται ερχομαι come; go λέγει λεγω tell; declare κύριος κυριος lord; master καὶ και and; even οὐκ ου not ἐροῦσιν ερεω.1 state; mentioned ἔτι ετι yet; still βωμὸς βωμος pedestal τοῦ ο the Ταφεθ ταφεθ and; even φάραγξ φαραγξ gorge υἱοῦ υιος son Εννομ εννομ but ἢ η or; than φάραγξ φαραγξ gorge τῶν ο the ἀνῃρημένων αναιρεω eliminate; take up καὶ και and; even θάψουσιν θαπτω bury; have a funeral for ἐν εν in τῷ ο the Ταφεθ ταφεθ through; because of τὸ ο the μὴ μη not ὑπάρχειν υπαρχω happen to be; belong τόπον τοπος place; locality
7:30 כִּֽי־ kˈî- כִּי that עָשׂ֨וּ ʕāśˌû עשׂה make בְנֵי־ vᵊnê- בֵּן son יְהוּדָ֥ה yᵊhûḏˌā יְהוּדָה Judah הָ hā הַ the רַ֛ע rˈaʕ רַע evil בְּ bᵊ בְּ in עֵינַ֖י ʕênˌay עַיִן eye נְאֻום־ nᵊʔuwm- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH שָׂ֣מוּ śˈāmû שׂים put שִׁקּֽוּצֵיהֶ֗ם šiqqˈûṣêhˈem שִׁקּוּץ idol בַּ ba בְּ in † הַ the בַּ֛יִת bbˈayiṯ בַּיִת house אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נִקְרָא־ niqrā- קרא call שְׁמִ֥י šᵊmˌî שֵׁם name עָלָ֖יו ʕālˌāʸw עַל upon לְ lᵊ לְ to טַמְּאֹֽו׃ ṭammᵊʔˈô טמא be unclean
7:30. quia fecerunt filii Iuda malum in oculis meis dicit Dominus posuerunt offendicula sua in domo in qua invocatum est nomen meum ut polluerent eamBecause the children of Juda have done evil in my eyes, saith the Lord. They have set their abominations in the house in which my name is called upon, to pollute it;
30. For the children of Judah have done that which is evil in my sight, saith the LORD: they have set their abominations in the house which is called by my name, to defile it.
7:30. For the sons of Judah have done evil in my eyes, says the Lord. They have stationed their abominations in the house where my name is invoked, so that they may defile it.
7:30. For the children of Judah have done evil in my sight, saith the LORD: they have set their abominations in the house which is called by my name, to pollute it.
For the children of Judah have done evil in my sight, saith the LORD: they have set their abominations in the house which is called by my name, to pollute it:

7:30 Ибо сыновья Иуды делают злое пред очами Моими, говорит Господь; поставили мерзости свои в доме, над которым наречено имя Мое, чтобы осквернить его;
7:32
διὰ δια through; because of
τοῦτο ουτος this; he
ἰδοὺ ιδου see!; here I am
ἡμέραι ημερα day
ἔρχονται ερχομαι come; go
λέγει λεγω tell; declare
κύριος κυριος lord; master
καὶ και and; even
οὐκ ου not
ἐροῦσιν ερεω.1 state; mentioned
ἔτι ετι yet; still
βωμὸς βωμος pedestal
τοῦ ο the
Ταφεθ ταφεθ and; even
φάραγξ φαραγξ gorge
υἱοῦ υιος son
Εννομ εννομ but
η or; than
φάραγξ φαραγξ gorge
τῶν ο the
ἀνῃρημένων αναιρεω eliminate; take up
καὶ και and; even
θάψουσιν θαπτω bury; have a funeral for
ἐν εν in
τῷ ο the
Ταφεθ ταφεθ through; because of
τὸ ο the
μὴ μη not
ὑπάρχειν υπαρχω happen to be; belong
τόπον τοπος place; locality
7:30
כִּֽי־ kˈî- כִּי that
עָשׂ֨וּ ʕāśˌû עשׂה make
בְנֵי־ vᵊnê- בֵּן son
יְהוּדָ֥ה yᵊhûḏˌā יְהוּדָה Judah
הָ הַ the
רַ֛ע rˈaʕ רַע evil
בְּ bᵊ בְּ in
עֵינַ֖י ʕênˌay עַיִן eye
נְאֻום־ nᵊʔuwm- נְאֻם speech
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
שָׂ֣מוּ śˈāmû שׂים put
שִׁקּֽוּצֵיהֶ֗ם šiqqˈûṣêhˈem שִׁקּוּץ idol
בַּ ba בְּ in
הַ the
בַּ֛יִת bbˈayiṯ בַּיִת house
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
נִקְרָא־ niqrā- קרא call
שְׁמִ֥י šᵊmˌî שֵׁם name
עָלָ֖יו ʕālˌāʸw עַל upon
לְ lᵊ לְ to
טַמְּאֹֽו׃ ṭammᵊʔˈô טמא be unclean
7:30. quia fecerunt filii Iuda malum in oculis meis dicit Dominus posuerunt offendicula sua in domo in qua invocatum est nomen meum ut polluerent eam
Because the children of Juda have done evil in my eyes, saith the Lord. They have set their abominations in the house in which my name is called upon, to pollute it;
7:30. For the sons of Judah have done evil in my eyes, says the Lord. They have stationed their abominations in the house where my name is invoked, so that they may defile it.
7:30. For the children of Judah have done evil in my sight, saith the LORD: they have set their abominations in the house which is called by my name, to pollute it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30: Здесь указывается на внесение идолов в Иерусалимский храм при царе Манассии (4: Цар. XXI:3–5, 7).
Albert Barnes: Notes on the Bible - 1834
7:30
They have set their abominations ... - Probably a reference to the reign of the fanatic Manasseh, in whose time the worship of Astarte and of the heavenly bodies was the established religion of the land Kg2 21:3-5, and even the temple was used for idolatrous services. The people had never heartily accepted Josiah's reformation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:30: they: Jer 23:11, Jer 32:34; Kg2 21:4, Kg2 21:7, Kg2 23:4-6, Kg2 23:12; Ch2 33:4, Ch2 33:5, Ch2 33:7, Ch2 33:15; Eze 7:20; Eze 8:5-17, Eze 43:7, Eze 43:8; Dan 9:27
John Gill
7:30 For the children of Judah have done evil in my sight, saith the Lord,.... Meaning not a single action only, but a series, a course of evil actions; and those openly, in a daring manner, not only before men, but in the sight of God, and in contempt of him, like the men of Sodom, Gen 13:13,
they have set their abominations in the house which is called by my name, to defile it; that is, set their idols in the temple; here Manasseh set up a graven image of the grove, 4Kings 21:7 which was done, as if it was done on purpose to defile it.
John Wesley
7:30 In the house - It was not enough to have their idols abroad in the hills and groves, but they must bring them into God's house.
Robert Jamieson, A. R. Fausset and David Brown
7:30 set their abominations in the house-- (Jer 32:34; 4Kings 21:4, 4Kings 21:7; 4Kings 23:4; Ezek 8:5-14).
7:317:31: եւ շինեցին բագին Տափեթայ, որ է ՚ի ձոր որդւոցն Ենովմայ, այրել զուստերս եւ զդստերս իւրեանց ՚ի հուր. զոր ո՛չ հրամայեցի նոցա, եւ ո՛չ զմտաւ ածի ՚ի սրտի իմում[11063]։ [11063] Ոսկան. Տօփեթայ. (32) ՚ի Տօփեթն։
31 Նաեւ Ենոմացիների ձորում Տափեթին բագին կանգնեցրին՝ իրենց տղաներին ու աղջիկներին կրակի մէջ այրելու համար, մինչդեռ այդպիսի հրաման ես նրանց չտուեցի եւ ոչ էլ մտքովս անցկացրի:
31 Ենովմի որդիին ձորին մէջ եղող Տօփեթին բարձր տեղեր շինեցին՝ Իրենց տղաքն ու աղջիկները կրակով այրելու համար, Որ անոնց չհրամայեցի ու մտքէս ալ անցած չէր»։
Եւ շինեցին բագին Տափեթայ, որ է ի ձոր որդւոցն Ենովմայ, այրել զուստերս եւ զդստերս իւրեանց ի հուր. զոր ոչ հրամայեցի նոցա, եւ ոչ զմտաւ ածի ի սրտի իմում:

7:31: եւ շինեցին բագին Տափեթայ, որ է ՚ի ձոր որդւոցն Ենովմայ, այրել զուստերս եւ զդստերս իւրեանց ՚ի հուր. զոր ո՛չ հրամայեցի նոցա, եւ ո՛չ զմտաւ ածի ՚ի սրտի իմում[11063]։
[11063] Ոսկան. Տօփեթայ. (32) ՚ի Տօփեթն։
31 Նաեւ Ենոմացիների ձորում Տափեթին բագին կանգնեցրին՝ իրենց տղաներին ու աղջիկներին կրակի մէջ այրելու համար, մինչդեռ այդպիսի հրաման ես նրանց չտուեցի եւ ոչ էլ մտքովս անցկացրի:
31 Ենովմի որդիին ձորին մէջ եղող Տօփեթին բարձր տեղեր շինեցին՝ Իրենց տղաքն ու աղջիկները կրակով այրելու համար, Որ անոնց չհրամայեցի ու մտքէս ալ անցած չէր»։
zohrab-1805▾ eastern-1994▾ western am▾
7:317:31 и устроили высоты Тофета в долине сыновей Енномовых, чтобы сожигать сыновей своих и дочерей своих в огне, чего Я не повелевал и что Мне на сердце не приходило.
7:33 καὶ και and; even ἔσονται ειμι be οἱ ο the νεκροὶ νεκρος dead τοῦ ο the λαοῦ λαος populace; population τούτου ουτος this; he εἰς εις into; for βρῶσιν βρωσις meal; eating τοῖς ο the πετεινοῖς πετεινος bird τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even τοῖς ο the θηρίοις θηριον beast τῆς ο the γῆς γη earth; land καὶ και and; even οὐκ ου not ἔσται ειμι be ὁ ο the ἀποσοβῶν αποσοβεω scare away
7:31 וּ û וְ and בָנ֞וּ vānˈû בנה build בָּמֹ֣ות bāmˈôṯ בָּמָה high place הַ ha הַ the תֹּ֗פֶת ttˈōfeṯ תֹּפֶת Topheth אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in גֵ֣יא ḡˈê גַּיְא valley בֶן־הִנֹּ֔ם ven-hinnˈōm בֶּן הִנֹּם the Valley of Ben Hinnom לִ li לְ to שְׂרֹ֛ף śᵊrˈōf שׂרף burn אֶת־ ʔeṯ- אֵת [object marker] בְּנֵיהֶ֥ם bᵊnêhˌem בֵּן son וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בְּנֹתֵיהֶ֖ם bᵊnōṯêhˌem בַּת daughter בָּ bā בְּ in † הַ the אֵ֑שׁ ʔˈēš אֵשׁ fire אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] לֹ֣א lˈō לֹא not צִוִּ֔יתִי ṣiwwˈîṯî צוה command וְ wᵊ וְ and לֹ֥א lˌō לֹא not עָלְתָ֖ה ʕālᵊṯˌā עלה ascend עַל־ ʕal- עַל upon לִבִּֽי׃ ס libbˈî . s לֵב heart
7:31. et aedificaverunt excelsa Thofeth qui est in valle filii Ennom ut incenderent filios suos et filias suas igni quae non praecepi nec cogitavi in corde meoAnd they have built the high places of Topheth, which is in the valley of the son of Ennom, to burn their sons, and their daughters in the fire: which I commanded not, nor thought on in my heart.
31. And they have built the high places of Topheth, which is in the valley of the son of Hinnom, to burn their sons and their daughters in the fire; which I commanded not, neither came it into my mind.
7:31. And they have built the exalted places of Topheth, which is in the Valley of the son of Hinnom, so that they may burn their sons and their daughters with fire, something I neither instructed, nor thought in my heart.
7:31. And they have built the high places of Tophet, which [is] in the valley of the son of Hinnom, to burn their sons and their daughters in the fire; which I commanded [them] not, neither came it into my heart.
And they have built the high places of Tophet, which [is] in the valley of the son of Hinnom, to burn their sons and their daughters in the fire; which I commanded [them] not, neither came it into my heart:

7:31 и устроили высоты Тофета в долине сыновей Енномовых, чтобы сожигать сыновей своих и дочерей своих в огне, чего Я не повелевал и что Мне на сердце не приходило.
7:33
καὶ και and; even
ἔσονται ειμι be
οἱ ο the
νεκροὶ νεκρος dead
τοῦ ο the
λαοῦ λαος populace; population
τούτου ουτος this; he
εἰς εις into; for
βρῶσιν βρωσις meal; eating
τοῖς ο the
πετεινοῖς πετεινος bird
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
τοῖς ο the
θηρίοις θηριον beast
τῆς ο the
γῆς γη earth; land
καὶ και and; even
οὐκ ου not
ἔσται ειμι be
ο the
ἀποσοβῶν αποσοβεω scare away
7:31
וּ û וְ and
בָנ֞וּ vānˈû בנה build
בָּמֹ֣ות bāmˈôṯ בָּמָה high place
הַ ha הַ the
תֹּ֗פֶת ttˈōfeṯ תֹּפֶת Topheth
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
גֵ֣יא ḡˈê גַּיְא valley
בֶן־הִנֹּ֔ם ven-hinnˈōm בֶּן הִנֹּם the Valley of Ben Hinnom
לִ li לְ to
שְׂרֹ֛ף śᵊrˈōf שׂרף burn
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵיהֶ֥ם bᵊnêhˌem בֵּן son
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֹתֵיהֶ֖ם bᵊnōṯêhˌem בַּת daughter
בָּ בְּ in
הַ the
אֵ֑שׁ ʔˈēš אֵשׁ fire
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
לֹ֣א lˈō לֹא not
צִוִּ֔יתִי ṣiwwˈîṯî צוה command
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
עָלְתָ֖ה ʕālᵊṯˌā עלה ascend
עַל־ ʕal- עַל upon
לִבִּֽי׃ ס libbˈî . s לֵב heart
7:31. et aedificaverunt excelsa Thofeth qui est in valle filii Ennom ut incenderent filios suos et filias suas igni quae non praecepi nec cogitavi in corde meo
And they have built the high places of Topheth, which is in the valley of the son of Ennom, to burn their sons, and their daughters in the fire: which I commanded not, nor thought on in my heart.
7:31. And they have built the exalted places of Topheth, which is in the Valley of the son of Hinnom, so that they may burn their sons and their daughters with fire, something I neither instructed, nor thought in my heart.
7:31. And they have built the high places of Tophet, which [is] in the valley of the son of Hinnom, to burn their sons and their daughters in the fire; which I commanded [them] not, neither came it into my heart.
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
31: Высоты Тофета, находившиеся в долине сынов Еннома — объясн. см. Толк. Библия т. 2-й с. 533. — Я не повелевал. Иеремия, очевидно, здесь как и в других местах (XIX:5: и XXXII:35), говорит о том, что жертвоприношения, совершавшиеся в этой долине, совершались в честь Иеговы. Мысль о необходимости приносить Иегове в жертву детей могла возникнуть под влиянием Исх. XIII:2: и 12; XXII:28: (ср. также Мих. VI:7).
Adam Clarke: Commentary on the Bible - 1831
7:31: Tophet - in the valley of the son of Hinnom - Tophet was the place in that valley where the continual fires were kept up, in and through which they consecrated their children to Moloch.
Albert Barnes: Notes on the Bible - 1834
7:31
The high places - Here, probably, not natural hills, but artificial mounts, on which the altars were erected.
Tophet (marginal reference note) is not here a proper name; as applied to Baal-worship the term is not an ordinary one, but almost unique to Jeremiah. Comparing this verse with Jer 19:5; Jer 32:35, it will be found that Baal is in those passages substituted for Tophet. Just as it is the practice of the prophets to substitute "Bosheth, shame," for Baal (see Jer 3:24), so here Jeremiah uses "Tophet, an object of abhorrence" (compare Job 17:6 note), in just the same way.
Valley of the son of Hinnom - See Jos 15:8 note.
To burn ... - The children were not burned alive, but slain first Eze 16:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:31: the high: Jer 19:5, Jer 19:6, Jer 32:35; Kg2 23:20; Ch2 33:6
the valley: Jer 19:2; Jos 15:8; Ch2 28:3
to burn: Deu 12:31; Kg2 17:17; Psa 106:37, Psa 106:38; Eze 16:20
which I: Lev 18:21, Lev 20:1-5; Deu 17:3
came it into: Heb. came it upon
Geneva 1599
7:31 And they have built the high places of (q) Tophet, which [is] in the valley of the son of Hinnom, to burn their sons and their daughters in the fire; which I (r) commanded [them] not, neither came it into my heart.
(q) Of Topheth, read (4Kings 23:10).
(r) But commanded the opposite, as in (Lev 18:21, Lev 20:3; Deut 18:10).
John Gill
7:31 And they have built the high places of Tophet,.... Where was the idol Moloch; and which place had its name, as Jarchi thinks, from the beating of drums, that the parents of the children that were burnt might not hear the cry of them: which is in the valley of the son of Hinnom; a valley near Jerusalem, and lay to the south of it, Josh 15:8,
to burn their sons and their daughters in the fire: which was done, as Jarchi says, by putting them into the arms of the brasen image Moloch, heated hot. The account he gives of Tophet is this,
"Tophet is Moloch, which was made of brass; and they heated him from his lower parts; and his hands being stretched out, and made hot, they put the child between his hands, and it was burnt; when it vehemently cried out; but the priests beat a drum, that the father might not hear the voice of his son, and his heart might not be moved:''
but in this he is mistaken; for "Tophet" was not the name of an idol, but of a place, as is clear from this and the following verse. There is some agreement between this account of Jarchi, and that which Diodorus Siculus (z) gives of Saturn, to whom children were sacrificed by the Carthaginians; who had, he says, a brasen image of Saturn, which stretched out his hands, inclining to the earth; so that a child put upon them rolled down, and fell into a chasm full of fire:
which I commanded them not: not in my law, as the Targum; nor by any of the prophets, as Jarchi paraphrases it; he commanded them, as Kimchi observes, to burn their beasts, but not their sons and daughters. The instance of Abraham offering up Isaac will not justify it. The case of Jephthah's daughter, if sacrificed, was not by divine command. The giving of seed to Moloch, and letting any pass through the fire to him, is expressly forbidden, Lev 18:21,
neither came it into my heart; it was not so much as thought of by him, still less desired, and much less commanded by him. Jarchi's note is,
"though I spoke to Abraham to slay his son, it did not enter into my heart that he should slay him, but to make known his righteousness.''
(z) Bibliothec. Par. 2. l. 20. p. 756.
John Wesley
7:31 Tophet - It comes from Toph, a drum, because they beat drums to drown the children's screeches, when they burnt them in sacrifice upon the altars, called here high places, to Moloch. Tophet was situate in a pleasant valley near Jerusalem, a place in the possession of the children of one Hinnom, Josh 15:8.
Robert Jamieson, A. R. Fausset and David Brown
7:31 high places of Tophet--the altars [HORSLEY] of Tophet; erected to Moloch, on the heights along the south of the valley facing Zion.
burn . . . sons-- (Ps 106:38).
commanded . . . not--put for, "I forbade expressly" (Deut 17:3; Deut 12:31). See on Jer 2:23; Is 30:33.
7:327:32: Վասն այնորիկ ահա աւուրք եկեսցեն՝ ասէ Տէր, եւ ո՛չ եւս ասասցեն Բագին Տափեթայ, եւ Ձո՛ր որդւոցն Ենովմայ, այլ Ձոր կոտորելոց, եւ թաղեսցեն ՚ի Տափեթն առ ՚ի տեղւոյն չբաւելոյ[11064]։ [11064] Ոմանք. Առ տեղւոյն չբաւ՛՛. կամ՝. առ ՚ի չբաւելոյ տեղ՛՛։
32 Ահա թէ ինչու գալու են օրեր, - ասում է Տէրը, - երբ այլեւս չեն ասի Տափեթի բագին կամ Ենոմացիների ձոր, այլ՝ Սպանուածների ձոր եւ, տեղը չբաւականացնելու պատճառով, թաղում են կատարելու հէնց Տափեթում:
32 «Ուստի ահա օրեր պիտի գան, կ’ըսէ Տէրը, Որ ա՛լ Տօփեթ կամ Ենովմի որդիին ձորը պիտի չկոչուի, Հապա՝ Սպանութեան ձոր Եւ Տօփեթի մէջ մեռելներ պիտի թաղեն մինչեւ որ ա՛լ տեղ չմնայ*։
Վասն այնորիկ ահա աւուրք եկեսցեն, ասէ Տէր, եւ ոչ եւս ասասցեն [148]Բագին Տափեթայ``, եւ Ձոր որդւոցն Ենովմայ, այլ Ձոր կոտորելոց, եւ թաղեսցեն ի Տափեթն առ ի տեղւոյն չբաւելոյ:

7:32: Վասն այնորիկ ահա աւուրք եկեսցեն՝ ասէ Տէր, եւ ո՛չ եւս ասասցեն Բագին Տափեթայ, եւ Ձո՛ր որդւոցն Ենովմայ, այլ Ձոր կոտորելոց, եւ թաղեսցեն ՚ի Տափեթն առ ՚ի տեղւոյն չբաւելոյ[11064]։
[11064] Ոմանք. Առ տեղւոյն չբաւ՛՛. կամ՝. առ ՚ի չբաւելոյ տեղ՛՛։
32 Ահա թէ ինչու գալու են օրեր, - ասում է Տէրը, - երբ այլեւս չեն ասի Տափեթի բագին կամ Ենոմացիների ձոր, այլ՝ Սպանուածների ձոր եւ, տեղը չբաւականացնելու պատճառով, թաղում են կատարելու հէնց Տափեթում:
32 «Ուստի ահա օրեր պիտի գան, կ’ըսէ Տէրը, Որ ա՛լ Տօփեթ կամ Ենովմի որդիին ձորը պիտի չկոչուի, Հապա՝ Սպանութեան ձոր Եւ Տօփեթի մէջ մեռելներ պիտի թաղեն մինչեւ որ ա՛լ տեղ չմնայ*։
zohrab-1805▾ eastern-1994▾ western am▾
7:327:32 За то вот, приходят дни, говорит Господь, когда не будут более называть {место сие} Тофетом и долиною сыновей Енномовых, но долиною убийства, и в Тофете будут хоронить по недостатку места.
7:34 καὶ και and; even καταλύσω καταλυω dislodge; lodge ἐκ εκ from; out of πόλεων πολις city Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἐκ εκ from; out of διόδων διοδος Jerusalem φωνὴν φωνη voice; sound εὐφραινομένων ευφραινω celebrate; cheer καὶ και and; even φωνὴν φωνη voice; sound χαιρόντων χαιρω rejoice; hail φωνὴν φωνη voice; sound νυμφίου νυμφιος groom καὶ και and; even φωνὴν φωνη voice; sound νύμφης νυμφη bride; daughter-in-law ὅτι οτι since; that εἰς εις into; for ἐρήμωσιν ερημωσις desolation ἔσται ειμι be πᾶσα πας all; every ἡ ο the γῆ γη earth; land
7:32 לָכֵ֞ן lāḵˈēn לָכֵן therefore הִנֵּֽה־ hinnˈē- הִנֵּה behold יָמִ֤ים yāmˈîm יֹום day בָּאִים֙ bāʔîm בוא come נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and לֹא־ lō- לֹא not יֵאָמֵ֨ר yēʔāmˌēr אמר say עֹ֤וד ʕˈôḏ עֹוד duration הַ ha הַ the תֹּ֨פֶת֙ ttˈōfeṯ תֹּפֶת Topheth וְ wᵊ וְ and גֵ֣יא ḡˈê גַּיְא valley בֶן־הִנֹּ֔ם ven-hinnˈōm בֶּן הִנֹּם the Valley of Ben Hinnom כִּ֖י kˌî כִּי that אִם־ ʔim- אִם if גֵּ֣יא gˈê גַּיְא valley הַ ha הַ the הֲרֵגָ֑ה hᵃrēḡˈā הֲרֵגָה slaughter וְ wᵊ וְ and קָבְר֥וּ qāvᵊrˌû קבר bury בְ vᵊ בְּ in תֹ֖פֶת ṯˌōfeṯ תֹּפֶת Topheth מֵ mē מִן from אֵ֥ין ʔˌên אַיִן [NEG] מָקֹֽום׃ māqˈôm מָקֹום place
7:32. ideo ecce dies venient dicit Dominus et non dicetur amplius Thofeth et vallis filii Ennom sed vallis Interfectionis et sepelient in Thofeth eo quod non sit locusTherefore behold the days shall come, saith the Lord, and it shall no more be called Topheth, nor the valley of the son of Ennom: but the valley of slaughter: and they shall bury in Topheth, because there is no place.
32. Therefore, behold, the days come, saith the LORD, that it shall no more be called Topheth, nor The valley of the son of Hinnom, but The valley of Slaughter: for they shall bury in Topheth, till there be no place .
7:32. For this reason, behold, the days will arrive, says the Lord, when it will no longer be called Topheth, nor the Valley of the son of Hinnom, but instead the Valley of Slaughter. Yet they will bury in Topheth, because there will be no other place.
7:32. Therefore, behold, the days come, saith the LORD, that it shall no more be called Tophet, nor the valley of the son of Hinnom, but the valley of slaughter: for they shall bury in Tophet, till there be no place.
Therefore, behold, the days come, saith the LORD, that it shall no more be called Tophet, nor the valley of the son of Hinnom, but the valley of slaughter: for they shall bury in Tophet, till there be no place:

7:32 За то вот, приходят дни, говорит Господь, когда не будут более называть {место сие} Тофетом и долиною сыновей Енномовых, но долиною убийства, и в Тофете будут хоронить по недостатку места.
7:34
καὶ και and; even
καταλύσω καταλυω dislodge; lodge
ἐκ εκ from; out of
πόλεων πολις city
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
ἐκ εκ from; out of
διόδων διοδος Jerusalem
φωνὴν φωνη voice; sound
εὐφραινομένων ευφραινω celebrate; cheer
καὶ και and; even
φωνὴν φωνη voice; sound
χαιρόντων χαιρω rejoice; hail
φωνὴν φωνη voice; sound
νυμφίου νυμφιος groom
καὶ και and; even
φωνὴν φωνη voice; sound
νύμφης νυμφη bride; daughter-in-law
ὅτι οτι since; that
εἰς εις into; for
ἐρήμωσιν ερημωσις desolation
ἔσται ειμι be
πᾶσα πας all; every
ο the
γῆ γη earth; land
7:32
לָכֵ֞ן lāḵˈēn לָכֵן therefore
הִנֵּֽה־ hinnˈē- הִנֵּה behold
יָמִ֤ים yāmˈîm יֹום day
בָּאִים֙ bāʔîm בוא come
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
לֹא־ lō- לֹא not
יֵאָמֵ֨ר yēʔāmˌēr אמר say
עֹ֤וד ʕˈôḏ עֹוד duration
הַ ha הַ the
תֹּ֨פֶת֙ ttˈōfeṯ תֹּפֶת Topheth
וְ wᵊ וְ and
גֵ֣יא ḡˈê גַּיְא valley
בֶן־הִנֹּ֔ם ven-hinnˈōm בֶּן הִנֹּם the Valley of Ben Hinnom
כִּ֖י kˌî כִּי that
אִם־ ʔim- אִם if
גֵּ֣יא gˈê גַּיְא valley
הַ ha הַ the
הֲרֵגָ֑ה hᵃrēḡˈā הֲרֵגָה slaughter
וְ wᵊ וְ and
קָבְר֥וּ qāvᵊrˌû קבר bury
בְ vᵊ בְּ in
תֹ֖פֶת ṯˌōfeṯ תֹּפֶת Topheth
מֵ מִן from
אֵ֥ין ʔˌên אַיִן [NEG]
מָקֹֽום׃ māqˈôm מָקֹום place
7:32. ideo ecce dies venient dicit Dominus et non dicetur amplius Thofeth et vallis filii Ennom sed vallis Interfectionis et sepelient in Thofeth eo quod non sit locus
Therefore behold the days shall come, saith the Lord, and it shall no more be called Topheth, nor the valley of the son of Ennom: but the valley of slaughter: and they shall bury in Topheth, because there is no place.
7:32. For this reason, behold, the days will arrive, says the Lord, when it will no longer be called Topheth, nor the Valley of the son of Hinnom, but instead the Valley of Slaughter. Yet they will bury in Topheth, because there will be no other place.
7:32. Therefore, behold, the days come, saith the LORD, that it shall no more be called Tophet, nor the valley of the son of Hinnom, but the valley of slaughter: for they shall bury in Tophet, till there be no place.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32: За то. Хотя эти ужасные жертвы были отменены царем Иосией и не возобновлялись при Иоакиме (это видно из того, что поражение иудеев при Иоакиме приписывается в кн. Царств преступлениям только Манассии; 4: Цар. XXIV:3: ср. XXI:11: и 23, 26), тем не менее со времени отмены их прошло только 18: лет (до 5-го г. Иоакима), и современники Манассии еще не искупили своего участия в этих беззаконных жертвах никакими страданиями. Теперь им предстоит понести наказание. — Долиною убийства. Сюда, в долину сынов Гинномовых, будет свезено столько трупов убитых Иерусалимлян для погребения, что ее можно будет переименовать в долину убийства или убитых.
Adam Clarke: Commentary on the Bible - 1831
7:32: The valley of slaughter - The place where the slaughtered thousands of this rebellious people shall be cast, in order to their being burnt, or becoming food for the beasts of the field and the fowls of the air, Jer 7:33. These words are repeated, and their meaning more particularly explained, Jer 19:6-15.
Albert Barnes: Notes on the Bible - 1834
7:32
The valley of slaughter - Where they killed their helpless children, there shall they be slaughtered helplessly by their enemies.
Till there be no place - Rather, for want of room elsewhere.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:32: the days: Jer 19:6; Lev 26:30; Eze 6:5-7
for: Jer 19:11, Jer 19:13; Kg2 23:10
John Gill
7:32 Therefore, behold, the days come, saith the Lord,.... And they were coming on apace; a little longer, and they would be come; for it was but a few years after this ere Jerusalem was besieged and taken by the army of the Chaldeans, and the slaughter made after mentioned:
that it shall no more be called Tophet: no more be used for such barbarous and idolatrous worship; and no more have its name from such a shocking circumstance:
nor the valley of the son of Hinnom; as it had been from the times of Joshua:
but the valley of slaughter: or, "of the slain"; as the Targum, Septuagint, Syriac, and Arabic versions; because of the multitude of men that should be killed there, or brought there to be buried; as follows:
for they shall bury in Tophet till there be no place: till there be no more room to bury there; or, "because there was no place" (a) elsewhere; the number of the slain being so many: this was in righteous judgment, that where they had sacrificed their children, there they should be slain, at least buried.
(a) "quod, vel eo quod nullus (alius. sit) locus", Munster; "ideo quod non (erie) locus", Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
7:32 valley of slaughter--so named because of the great slaughter of the Jews about to take place at Jerusalem: a just retribution of their sin in slaying their children to Moloch in Tophet.
no place--no room, namely, to bury in, so many shall be those slain by the Chaldeans (Jer 19:11; Ezek 6:5).
7:337:33: Եւ եղիցին դիակունք ժողովրդեանդ այդորիկ՝ ՚ի կերակուր թռչնոց երկնից՝ եւ գազանաց երկրի. եւ ո՛չ ոք իցէ որ հալածիցէ[11065]։ [11065] Ոմանք. Այդորիկ՝ կերակուր։
33 Այդ ժողովրդի դիերը կերակուր պիտի դառնան երկնքի թռչունների եւ երկրի գազանների համար, եւ մարդ չի լինելու, որ հալածի նրանց:
33 Ու այս ժողովուրդին դիակները Երկնքի թռչուններուն ու երկրի գազաններուն կերակուր պիտի ըլլան Եւ զանոնք վռնտող մը պիտի չըլլայ։
Եւ եղիցին դիակունք ժողովրդեանդ այդորիկ ի կերակուր թռչնոց երկնից եւ գազանաց երկրի, եւ ոչ ոք իցէ որ հալածիցէ:

7:33: Եւ եղիցին դիակունք ժողովրդեանդ այդորիկ՝ ՚ի կերակուր թռչնոց երկնից՝ եւ գազանաց երկրի. եւ ո՛չ ոք իցէ որ հալածիցէ[11065]։
[11065] Ոմանք. Այդորիկ՝ կերակուր։
33 Այդ ժողովրդի դիերը կերակուր պիտի դառնան երկնքի թռչունների եւ երկրի գազանների համար, եւ մարդ չի լինելու, որ հալածի նրանց:
33 Ու այս ժողովուրդին դիակները Երկնքի թռչուններուն ու երկրի գազաններուն կերակուր պիտի ըլլան Եւ զանոնք վռնտող մը պիտի չըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
7:337:33 И будут трупы народа сего пищею птицам небесным и зверям земным, и некому будет отгонять их.
7:33 וְֽ wᵊˈ וְ and הָ֨יְתָ֜ה hˌāyᵊṯˈā היה be נִבְלַ֨ת nivlˌaṯ נְבֵלָה corpse הָ hā הַ the עָ֤ם ʕˈām עַם people הַ ha הַ the זֶּה֙ zzˌeh זֶה this לְ lᵊ לְ to מַֽאֲכָ֔ל mˈaʔᵃḵˈāl מַאֲכָל food לְ lᵊ לְ to עֹ֥וף ʕˌôf עֹוף birds הַ ha הַ the שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens וּ û וְ and לְ lᵊ לְ to בֶהֱמַ֣ת vehᵉmˈaṯ בְּהֵמָה cattle הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and אֵ֖ין ʔˌên אַיִן [NEG] מַחֲרִֽיד׃ maḥᵃrˈîḏ חרד tremble
7:33. et erit morticinum populi huius in cibum volucribus caeli et bestiis terrae et non erit qui abigatAnd the carcasses of this people shall be meat for the fowls of the air, and for the beasts of the earth, and there shall be none to drive them away.
33. And the carcases of this people shall be meat for the fowls of the heaven, and for the beasts of the earth; and none shall fray them away.
7:33. And the corpses of this people will be food for the birds of the air and for the wild beasts of the land, and there will be no one to drive them away.
7:33. And the carcases of this people shall be meat for the fowls of the heaven, and for the beasts of the earth; and none shall fray [them] away.
And the carcases of this people shall be meat for the fowls of the heaven, and for the beasts of the earth; and none shall fray [them] away:

7:33 И будут трупы народа сего пищею птицам небесным и зверям земным, и некому будет отгонять их.
7:33
וְֽ wᵊˈ וְ and
הָ֨יְתָ֜ה hˌāyᵊṯˈā היה be
נִבְלַ֨ת nivlˌaṯ נְבֵלָה corpse
הָ הַ the
עָ֤ם ʕˈām עַם people
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
לְ lᵊ לְ to
מַֽאֲכָ֔ל mˈaʔᵃḵˈāl מַאֲכָל food
לְ lᵊ לְ to
עֹ֥וף ʕˌôf עֹוף birds
הַ ha הַ the
שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens
וּ û וְ and
לְ lᵊ לְ to
בֶהֱמַ֣ת vehᵉmˈaṯ בְּהֵמָה cattle
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
אֵ֖ין ʔˌên אַיִן [NEG]
מַחֲרִֽיד׃ maḥᵃrˈîḏ חרד tremble
7:33. et erit morticinum populi huius in cibum volucribus caeli et bestiis terrae et non erit qui abigat
And the carcasses of this people shall be meat for the fowls of the air, and for the beasts of the earth, and there shall be none to drive them away.
7:33. And the corpses of this people will be food for the birds of the air and for the wild beasts of the land, and there will be no one to drive them away.
7:33. And the carcases of this people shall be meat for the fowls of the heaven, and for the beasts of the earth; and none shall fray [them] away.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:33: Jer 8:1, Jer 8:2, Jer 9:22, Jer 12:9, Jer 16:4, Jer 22:19, Jer 25:33, Jer 34:20; Deu 28:26; Psa 79:2, Psa 79:3; Eze 39:4, Eze 39:18-20; Rev 19:17, Rev 19:18
John Gill
7:33 And the carcasses of this people shall be meat for the fowls of the heaven, and for the beasts of the earth,.... That is, those which remain unburied, for which there will be found no place to bury them in; all places, particularly Tophet, being so full of dead bodies; not to have a burial, which is here threatened, was accounted a great judgment:
and none shall fray them away; or frighten them away; that is, drive away the fowls and the beasts from the carcasses. The sense is, either that there should be such a vast consumption of men, that there would be none left to do this, and so the fowls and beasts might prey upon the carcasses without any disturbance; or else that those that were left would be so devoid of humanity, as not to do this office for the dead.
Robert Jamieson, A. R. Fausset and David Brown
7:33 fray--scare or frighten (Deut 28:26). Typical of the last great battle between the Lord's host and the apostasy (Rev_ 19:17-18, Rev_ 19:21).
7:347:34: Եւ բարձի՛ց ՚ի քաղաքացն Յուդայ եւ յանցիցն Երուսաղեմի զձայն խրախճանաց, եւ զձայն ցնծացելոց. զձա՛յն հարսին, եւ զձայն փեսայի. զի յանապա՛տ եղիցի երկիրն[11066]։[11066] Ոմանք. Զի անապատ լիցի երկիր։
34 Յուդայի երկրի քաղաքներից եւ Երուսաղէմի փողոցներից վերացնելու եմ խրախճանքի ձայնը եւ ցնծացողների ձայնը, հարսի ձայնը եւ փեսայի ձայնը, որպէսզի երկիրը դառնայ անապատ»:
34 Ու Յուդայի քաղաքներէն ու Երուսաղէմի փողոցներէն Ցնծութեան ձայնը եւ ուրախութեան ձայնը, Փեսային ձայնն ու հարսին ձայնը պիտի դադրեցնեմ, Վասն զի երկիրը պիտի ամայանայ»։
Եւ բարձից ի քաղաքացն Յուդայ եւ յանցիցն Երուսաղեմի զձայն խրախճանաց եւ զձայն ցնծացելոց, զձայն հարսին եւ զձայն փեսայի, զի յանապատ եղիցի երկիրն:

7:34: Եւ բարձի՛ց ՚ի քաղաքացն Յուդայ եւ յանցիցն Երուսաղեմի զձայն խրախճանաց, եւ զձայն ցնծացելոց. զձա՛յն հարսին, եւ զձայն փեսայի. զի յանապա՛տ եղիցի երկիրն[11066]։
[11066] Ոմանք. Զի անապատ լիցի երկիր։
34 Յուդայի երկրի քաղաքներից եւ Երուսաղէմի փողոցներից վերացնելու եմ խրախճանքի ձայնը եւ ցնծացողների ձայնը, հարսի ձայնը եւ փեսայի ձայնը, որպէսզի երկիրը դառնայ անապատ»:
34 Ու Յուդայի քաղաքներէն ու Երուսաղէմի փողոցներէն Ցնծութեան ձայնը եւ ուրախութեան ձայնը, Փեսային ձայնն ու հարսին ձայնը պիտի դադրեցնեմ, Վասն զի երկիրը պիտի ամայանայ»։
zohrab-1805▾ eastern-1994▾ western am▾
7:347:34 И прекращу в городах Иудеи и на улицах Иерусалима голос торжества и голос веселия, голос жениха и голос невесты; потому что земля эта будет пустынею.
7:34 וְ wᵊ וְ and הִשְׁבַּתִּ֣י׀ hišbattˈî שׁבת cease מֵ mē מִן from עָרֵ֣י ʕārˈê עִיר town יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah וּ û וְ and מֵֽ mˈē מִן from חֻצֹות֙ ḥuṣôṯ חוּץ outside יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem קֹ֤ול qˈôl קֹול sound שָׂשֹׂון֙ śāśôn שָׂשֹׂון rejoicing וְ wᵊ וְ and קֹ֣ול qˈôl קֹול sound שִׂמְחָ֔ה śimḥˈā שִׂמְחָה joy קֹ֥ול qˌôl קֹול sound חָתָ֖ן ḥāṯˌān חָתָן son-in-law וְ wᵊ וְ and קֹ֣ול qˈôl קֹול sound כַּלָּ֑ה kallˈā כַּלָּה bride כִּ֥י kˌî כִּי that לְ lᵊ לְ to חָרְבָּ֖ה ḥārᵊbbˌoh חָרְבָּה ruin תִּהְיֶ֥ה tihyˌeh היה be הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
7:34. et quiescere faciam de urbibus Iuda et de plateis Hierusalem vocem gaudii et vocem laetitiae vocem sponsi et vocem sponsae in desolatione enim erit terraAnd I will cause to cease out of the cities of Juda, and out of the streets of Jerusalem, the voice of joy, and the voice of gladness, the voice of the bridegroom and the voice of the bride: for the land shall be desolate.
34. Then will I cause to cease from the cities of Judah, and from the streets of Jerusalem, the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride: for the land shall become a waste.
7:34. And from the cities of Judah and the streets of Jerusalem, I will cause the cessation of the voice of gladness and the voice of rejoicing, the voice of the groom and the voice of the bride. For the land will be in utter desolation.”
7:34. Then will I cause to cease from the cities of Judah, and from the streets of Jerusalem, the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride: for the land shall be desolate.
Then will I cause to cease from the cities of Judah, and from the streets of Jerusalem, the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride: for the land shall be desolate:

7:34 И прекращу в городах Иудеи и на улицах Иерусалима голос торжества и голос веселия, голос жениха и голос невесты; потому что земля эта будет пустынею.
7:34
וְ wᵊ וְ and
הִשְׁבַּתִּ֣י׀ hišbattˈî שׁבת cease
מֵ מִן from
עָרֵ֣י ʕārˈê עִיר town
יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah
וּ û וְ and
מֵֽ mˈē מִן from
חֻצֹות֙ ḥuṣôṯ חוּץ outside
יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
קֹ֤ול qˈôl קֹול sound
שָׂשֹׂון֙ śāśôn שָׂשֹׂון rejoicing
וְ wᵊ וְ and
קֹ֣ול qˈôl קֹול sound
שִׂמְחָ֔ה śimḥˈā שִׂמְחָה joy
קֹ֥ול qˌôl קֹול sound
חָתָ֖ן ḥāṯˌān חָתָן son-in-law
וְ wᵊ וְ and
קֹ֣ול qˈôl קֹול sound
כַּלָּ֑ה kallˈā כַּלָּה bride
כִּ֥י kˌî כִּי that
לְ lᵊ לְ to
חָרְבָּ֖ה ḥārᵊbbˌoh חָרְבָּה ruin
תִּהְיֶ֥ה tihyˌeh היה be
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
7:34. et quiescere faciam de urbibus Iuda et de plateis Hierusalem vocem gaudii et vocem laetitiae vocem sponsi et vocem sponsae in desolatione enim erit terra
And I will cause to cease out of the cities of Juda, and out of the streets of Jerusalem, the voice of joy, and the voice of gladness, the voice of the bridegroom and the voice of the bride: for the land shall be desolate.
7:34. And from the cities of Judah and the streets of Jerusalem, I will cause the cessation of the voice of gladness and the voice of rejoicing, the voice of the groom and the voice of the bride. For the land will be in utter desolation.”
7:34. Then will I cause to cease from the cities of Judah, and from the streets of Jerusalem, the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride: for the land shall be desolate.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34: Свадебные процессии у иудеев всегда были сопровождаемы хором поющих, который исполнял веселые песнопения.

Особые замечания — по окончании IХ-й гл., так как VII, VIII и IX-я главы образуют одну речь, сказанную в храме.
Adam Clarke: Commentary on the Bible - 1831
7:34: Then will I cause to cease - the voice of mirth - There shall no longer be in Jerusalem any cause of joy; they shall neither marry nor be given in marriage, for the land shall be totally desolated. Such horrible sins required such a horrible punishment. And they must be horrible, when they move God to destroy the work of his own hands.
Albert Barnes: Notes on the Bible - 1834
7:34: Silence and desolation are to settle upon the whole land.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:34: to cease: Jer 16:9, Jer 25:10, Jer 33:10; Isa 24:7, Isa 24:8; Eze 26:13; Hos 2:11; Rev 18:23
for: Jer 4:27; Lev 26:33; Isa 1:7, Isa 3:26, Isa 6:11; Mic 7:13
John Gill
7:34 Then will I cause to cease from the cities of Judah, and from the streets of Jerusalem,.... Signifying that the devastation should not only be in and about Jerusalem, but should reach all over the land of Judea; since in all cities, towns, and villages, would cease
the voice of mirth, and the voice of gladness; upon any account whatever; and, instead of that, mourning, weeping, and lamentation:
the voice of the bridegroom, and the voice of the bride; no marrying, and giving in marriage, and so no expressions of joy on such occasions; and consequently no likelihood, at present, of repeopling the city of Jerusalem, and the other cities of Judah:
for the land shall be desolate; without people to dwell in it, and till it. The Septuagint, Syriac, and Arabic versions, read, "the whole land".
Robert Jamieson, A. R. Fausset and David Brown
7:34 Referring to the joyous songs and music with which the bride and bridegroom were escorted in the procession to the home of the latter from that of the former; a custom still prevalent in the East (Jer 16:9; Is 24:7-8; Rev_ 18:23).