Ողբ / Lamentations - 4 |

Text:
< PreviousՈղբ - 4 Lamentations - 4Next >


jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1–11. Жалоба пророка на печальную судьбу Сиона. 12–20. Причины гибели Сиона. 21–22. Заключение.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter is another single alphabet of Lamentations for the destruction of Jerusalem, like those in the first two chapters. I. The prophet here laments the injuries and indignities done to those to whom respect used to be shown, ver. 1, 2. II. He laments the direful effects of the famine to which they were reduced by the siege, ver. 3-10. III. He laments the taking and sacking of Jerusalem and its amazing desolations, ver. 11, 12. IV. He acknowledges that the sins of their leaders were the cause of all these calamities, ver. 13-16. V. He gives up all as doomed to utter ruin, for their enemies were every way too hard for them, ver. 17-20. VI. He foretels the destruction of the Edomites who triumphed in Jerusalem's fall, ver. 21. VII. He foretels the return of the captivity of Zion at last, ver. 22.
Adam Clarke: Commentary on the Bible - 1831
The present deplorable sate of the nation is now contrasted with its ancient prosperity, Lam 4:1-12; and the unhappy change ascribed, in a great degree, to the profligacy of the priests and prophets, Lam 4:13-16. The national calamities are tenderly lamented, Lam 4:17-20. The ruin of the Edomites also, who had insulted the Jews in their distress, is ironically predicted, Lam 4:21. See Psa 137:7, and Oba 1:10-12. The chapter closes with a gracious promise of deliverance from the Babylonish captivity, Lam 4:22.
Albert Barnes: Notes on the Bible - 1834
4:0: In this poem Lam. 4 the distinctive idea is, that the miseries Lam 4:1-11 which have befallen Judah are the punishment of her sin Lam 4:12-20, and will therefore end - when chastisement has had its proper effect - in her restoration Lam 4:21-22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Lam 4:1, Zion bewails her pitiful estate; Lam 4:13, She confesses her sins; Lam 4:21, Edom is threatened and Zion comforted.
Carl Friedrich Keil and Franz Delitzsch

Submission under the Judgment of God, and Hope
1 How the gold becomes dim, - the fine gold changeth, -
Sacred stones are scattered about at the top of every street!
2 The dear sons of Zion, who are precious as fine gold, -
How they are esteemed as earthen pitchers, the work of a potters hands!
3 [But] the daughter of my people [hath become] cruel, like the ostriches in the wilderness.
4 The tongue of the suckling cleaveth to his palate for thirst;
Young children ask for bread, [but] there is none breaking [it] for them.
5 Those who ate dainties [before] are desolate in the streets;
Those who were carried on scarlet embrace dunghills.
6 The iniquity of the daughter of my people became greater than the sin of Sodom,
Which was overthrown as in a moment, though no hands were laid on her.
7 Her princes were purer than snow, they were whiter than milk,
They were redder in body than corals, their form was [that of] a sapphire.
8 `Their form is darker than blackness, - they are not recognised in the streets;
Their skin adhereth closely to their bones, - it hath become dry, like wood.
9 Better are those slain with the sword than those slain with hunger;
For these pine away, pierced through from [want of] the fruits of the field.
10 The hands of women [who were once] tender-hearted, have boiled their own children;
They became food to them in the destruction of the daughter of my people.
11 Jahveh accomplished His wrath: He poured out the burning of His anger;
And kindled a fire in Zion, and it devoured her foundations.
12 Would the kinds of the earth, all the inhabitants of the world; not believe
That an adversary and an enemy would enter in at the gates of Jerusalem.
13 Because of the sins of her prophets, the iniquities of her priests,
Who shed blood of righteous ones in her midst,
14 They wander [like] blind men in the streets; they are defiled with blood,
So that [people] could not touch their clothes.
15 "Keep off! it is unclean!" they cried to them, "keep off! keep off! touch not!"
When they fled, they also wandered;
[People] say among the nations, "They must no longer sojourn [here]."
16 The face of Jahveh hath scattered them; no longer doth He look on them:
They regard not the priests, they respect not old men.
17 Still do our eyes pine away, [looking] for our help, [which is] vanity:
In our watching, we watched for a nation [that] will not help.
18 They hunt our steps, so that we cannot go in our streets;
Our end is near, our days are full, - yea, our end is come.
19 Our persecutors were swifter than the eagles of heaven;
They pursued us on the mountains, in the wilderness they laid wait for us.
20 The breath of our nostrils, the anointed of Jahveh, was caught in their pits,
[Of] whom we thought, "In His shadow we shall live among the nations."
21 Be glad and rejoice, O daughter of Edom, dwelling in the land of Uz
To thee also shall the cup pass; thou shalt be drunk, and make thyself naked.
22 Thy guilt is at an end, O daughter of Zion; He will no more carry thee captive:
He visiteth thine iniquity, O daughter of Edom; He discovereth thy sins.
Lamentations 4:1-22
The lamentation over the terrible calamity that has befallen Jerusalem is distinguished in this poem from the lamentations in Lamentations 1 and 2, not merely by the fact that in it the fate of the several classes of the population is contemplated, but chiefly by the circumstance that the calamity is set forth as a well-merited punishment by God for the grievous sins of the inhabitants of Jerusalem. This consideration forms the chief feature in the whole poem, from the beginning to the end of which there predominates the hope that Zion will not perish, but that the appointed punishment will terminate, and then fall on their now triumphant enemies. In this fundamental idea of the poem, compared with the first two, there is plainly an advance towards the due recognition of the suffering as a punishment; from this point it is possible to advance, not merely to the hope regarding the future, with which the poem concludes, but also the prayer for deliverance in Lamentations 5. The contents of the poem are the following: The princes and inhabitants of Zion are sunk into a terrible state of misery, because their guilt was greater than the sin of Sodom (Lam 4:1-11). Jerusalem has been delivered into the hands of her enemies on account of her prophets and priests, who have shed the blood of righteous ones (Lam 4:12-16), and because the people have placed their trust on the vain help of man (Lam 4:17-20). For this they must atone; for the present, however, the enemy may triumph; the guilt of the daughter of Zion will come to an end, and then the judgment will befall her enemies (Lam 4:21, Lam 4:22).
John Gill
INTRODUCTION TO LAMENTATIONS 4
The prophet begins this chapter with a complaint of the ill usage of the dear children of God, and precious sons of Zion, Lam 4:1; relates the dreadful effects of the famine during the siege of Jerusalem, Lam 4:3; the taking and destruction of that city he imputes to the wrath of God; and represents it as incredible to the kings and inhabitants of the earth, Lam 4:11; the causes of which were the sins of the prophets, priests, and people, Lam 4:13; expresses the vain hopes they once had, but now were given up entirely, their king being taken, Lam 4:17; and the chapter is concluded with a prophecy of the destruction of the Edomites, and of the return of the Jews from captivity, Lam 4:21.
4:14:1: ալիփ Զիա՞րդ շլացաւ ոսկին. այլագունեաց արծաթն սպիտակ. հալեցան սփռեցան ականք նոցա ՚ի գլուխ անցից ճանապարհաց նոցա[11950]։ [11950] Օրինակ մի ընդ Ոսկանայ. Ակունք նոցա ՚ի գլ՛՛։
1 ալեփ Ինչպէ՜ս խամրեց ոսկին,գունաթափուեց, սպիտակ արծաթը[6],նրանց թանկագին քարերը հալուեցին ու ցրիւ եկանիրենց ճանապարհների խաչմերուկներում:[6] 6. Եբրայերէն՝ մաքուր ոսկին:
4 Ոսկին ինչպէ՜ս իր գոյնը կորսնցուց ու մաքուր ոսկին փոխուեցաւ։Սրբարանին քարերը բոլոր փողոցներուն գլուխը թափուեցան։
Զիա՜րդ շլացաւ ոսկին, այլագունեաց [99]արծաթն սպիտակ. հալեցան`` սփռեցան ականք [100]նոցա ի գլուխ անցից ճանապարհաց [101]նոցա:

4:1: ալիփ Զիա՞րդ շլացաւ ոսկին. այլագունեաց արծաթն սպիտակ. հալեցան սփռեցան ականք նոցա ՚ի գլուխ անցից ճանապարհաց նոցա[11950]։
[11950] Օրինակ մի ընդ Ոսկանայ. Ակունք նոցա ՚ի գլ՛՛։
1 ալեփ Ինչպէ՜ս խամրեց ոսկին,գունաթափուեց, սպիտակ արծաթը[6],նրանց թանկագին քարերը հալուեցին ու ցրիւ եկանիրենց ճանապարհների խաչմերուկներում:
[6] 6. Եբրայերէն՝ մաքուր ոսկին:
4 Ոսկին ինչպէ՜ս իր գոյնը կորսնցուց ու մաքուր ոսկին փոխուեցաւ։Սրբարանին քարերը բոլոր փողոցներուն գլուխը թափուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
4:14:1 Как потускло золото, изменилось золото наилучшее! камни святилища раскиданы по всем перекресткам.
4:1 πῶς πως.1 how ἀμαυρωθήσεται αμαυροω gold piece; gold leaf ἀλλοιωθήσεται αλλοιοω the ἀργύριον αργυριον silver piece; money τὸ ο the ἀγαθόν αγαθος good ἐξεχύθησαν εκχεω pour out; drained λίθοι λιθος stone ἅγιοι αγιος holy ἐπ᾿ επι in; on ἀρχῆς αρχη origin; beginning πασῶν πας all; every ἐξόδων εξοδος exodus
4:1 אֵיכָה֙ ʔêḵˌā אֵיכָה how יוּעַ֣ם yûʕˈam עמם be dark זָהָ֔ב zāhˈāv זָהָב gold יִשְׁנֶ֖א yišnˌe שׁנא shine הַ ha הַ the כֶּ֣תֶם kkˈeṯem כֶּתֶם gold הַ ha הַ the טֹּ֑וב ṭṭˈôv טֹוב good תִּשְׁתַּפֵּ֨כְנָה֙ tištappˈēḵᵊnā שׁפך pour אַבְנֵי־ ʔavnê- אֶבֶן stone קֹ֔דֶשׁ qˈōḏeš קֹדֶשׁ holiness בְּ bᵊ בְּ in רֹ֖אשׁ rˌōš רֹאשׁ head כָּל־ kol- כֹּל whole חוּצֹֽות׃ ס ḥûṣˈôṯ . s חוּץ outside
4:1. ALEPH quomodo obscuratum est aurum mutatus est color optimus dispersi sunt lapides sanctuarii in capite omnium platearumAleph. How is the gold become dim, the finest colour is changed, the stones of the sanctuary are scattered in the top of every street?
1. How is the gold become dim! is the most pure gold changed! the stones of the sanctuary are poured out at the top of every street.
4:1. ALEPH. O how the gold has become dulled, the finest color has been altered, the stones of the sanctuary have been scattered at the head of every street.
4:1. How is the gold become dim! [how] is the most fine gold changed! the stones of the sanctuary are poured out in the top of every street.
[123] How is the gold become dim! [how] is the most fine gold changed! the stones of the sanctuary are poured out in the top of every street:

4:1 Как потускло золото, изменилось золото наилучшее! камни святилища раскиданы по всем перекресткам.
4:1
πῶς πως.1 how
ἀμαυρωθήσεται αμαυροω gold piece; gold leaf
ἀλλοιωθήσεται αλλοιοω the
ἀργύριον αργυριον silver piece; money
τὸ ο the
ἀγαθόν αγαθος good
ἐξεχύθησαν εκχεω pour out; drained
λίθοι λιθος stone
ἅγιοι αγιος holy
ἐπ᾿ επι in; on
ἀρχῆς αρχη origin; beginning
πασῶν πας all; every
ἐξόδων εξοδος exodus
4:1
אֵיכָה֙ ʔêḵˌā אֵיכָה how
יוּעַ֣ם yûʕˈam עמם be dark
זָהָ֔ב zāhˈāv זָהָב gold
יִשְׁנֶ֖א yišnˌe שׁנא shine
הַ ha הַ the
כֶּ֣תֶם kkˈeṯem כֶּתֶם gold
הַ ha הַ the
טֹּ֑וב ṭṭˈôv טֹוב good
תִּשְׁתַּפֵּ֨כְנָה֙ tištappˈēḵᵊnā שׁפך pour
אַבְנֵי־ ʔavnê- אֶבֶן stone
קֹ֔דֶשׁ qˈōḏeš קֹדֶשׁ holiness
בְּ bᵊ בְּ in
רֹ֖אשׁ rˌōš רֹאשׁ head
כָּל־ kol- כֹּל whole
חוּצֹֽות׃ ס ḥûṣˈôṯ . s חוּץ outside
4:1. ALEPH quomodo obscuratum est aurum mutatus est color optimus dispersi sunt lapides sanctuarii in capite omnium platearum
Aleph. How is the gold become dim, the finest colour is changed, the stones of the sanctuary are scattered in the top of every street?
4:1. ALEPH. O how the gold has become dulled, the finest color has been altered, the stones of the sanctuary have been scattered at the head of every street.
4:1. How is the gold become dim! [how] is the most fine gold changed! the stones of the sanctuary are poured out in the top of every street.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-11: От имени верующих пророк жалуется на печальную судьбу жителей Сиона, которая может приравняться разве только к судьбе умерших. Рассматривая причины такого унижения Сиона, пророк приходит к тому заключению, что Сион пострадал за грехи свои и испил, притом, в полной мере чашу гнева Божия. Особенно подробно пророк изображает контраст между прежним величием Сиона и настоящим его унижением.

1: Пророк удивляется, как могло потускнеть чистое золото и как могли настолько почернеть и загрязниться драгоценные камни, которые составляли принадлежность одежды высшего служителя святилища — первосвященника, что их бросили в грязь, на улицу! Очевидно, что под этими драгоценными предметами пророк разумеет великие преимущества иудейского народа, которые теперь нисколько никем не уважаются…
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 How is the gold become dim! how is the most fine gold changed! the stones of the sanctuary are poured out in the top of every street. 2 The precious sons of Zion, comparable to fine gold, how are they esteemed as earthen pitchers, the work of the hands of the potter! 3 Even the sea monsters draw out the breast, they give suck to their young ones: the daughter of my people is become cruel, like the ostriches in the wilderness. 4 The tongue of the sucking child cleaveth to the roof of his mouth for thirst: the young children ask bread, and no man breaketh it unto them. 5 They that did feed delicately are desolate in the streets: they that were brought up in scarlet embrace dunghills. 6 For the punishment of the iniquity of the daughter of my people is greater than the punishment of the sin of Sodom, that was overthrown as in a moment, and no hands stayed on her. 7 Her Nazarites were purer than snow, they were whiter than milk, they were more ruddy in body than rubies, their polishing was of sapphire: 8 Their visage is blacker than a coal; they are not known in the streets: their skin cleaveth to their bones; it is withered, it is become like a stick. 9 They that be slain with the sword are better than they that be slain with hunger: for these pine away, stricken through for want of the fruits of the field. 10 The hands of the pitiful women have sodden their own children: they were their meat in the destruction of the daughter of my people. 11 The LORD hath accomplished his fury; he hath poured out his fierce anger, and hath kindled a fire in Zion, and it hath devoured the foundations thereof. 12 The kings of the earth, and all the inhabitants of the world, would not have believed that the adversary and the enemy should have entered into the gates of Jerusalem.
The elegy in this chapter begins with a lamentation of the very sad and doleful change which the judgments of God had made in Jerusalem. The city that was formerly as gold, as the most fine gold, so rich and splendid, the perfection of beauty and the joy of the whole earth, has become dim, and is changed, has lost its lustre, lost its value, is not what it was; it has become dross. Alas! what an alteration is here!
I. The temple was laid waste, which was the glory of Jerusalem and its protection. It is given up into the hands of the enemy. And some understand the gold spoken of (v. 1) to be the gold of the temple, the fine gold with which it was overlaid (1 Kings vi. 22); when the temple was burned the gold of it was smoked and sullied, as if it had been of little value. It was thrown among the rubbish; it was changed, converted to common uses and made nothing of. The stones of the sanctuary, which were curiously wrought, were thrown down by the Chaldeans, when they demolished it, or were brought down by the force of the fire, and were poured out, and thrown about in the top of every street; they lay mingled without distinction among the common ruins. When the God of the sanctuary was by sin provoked to withdraw no wonder that the stones of the sanctuary were thus profaned.
II. The princes and priests, who were in a special manner the sons of Zion, were trampled upon and abused, v. 2. Both the house of God and the house of David were in Zion. The sons of both those houses were upon this account precious, that they were heirs to the privileges of those two covenants of priesthood and royalty. They were comparable to fine gold. Israel was more rich in them than in treasures of gold and silver. But now they are esteemed as earthen pitchers; they are broken as earthen pitchers, thrown by as vessels in which there is no pleasure. They have grown poor, and are brought into captivity, and thereby are rendered mean and despicable, and every one treads upon them and insults over them. Note, The contempt put upon God's people ought to be matter of lamentation to us.
III. Little children were starved for want of bread and water, v. 3, 4. The nursing-mothers, having no meat for themselves, had no milk for the babes at their breast, so that, though in disposition they were really compassionate, yet in fact they seemed to be cruel, like the ostriches in the wilderness, that leave their eggs in the dust (Job xxxix. 14, 15); having no food for their children, they were forced to neglect them and do what they could to forget them, because it was a pain to them to think of them when they had nothing for them; in this they were worse than the seals, or sea-monsters, or whales (as some render it), for they drew out the breast, and gave suck to their young, which the daughter of my people will not do. Children cannot shift for themselves as grown people can; and therefore it was the more painful to see the tongue of the sucking-child cleave to the roof of his mouth for thirst, because there was not a drop of water to moisten it; and to hear the young children, that could but just speak, ask bread of their parents, who had none to give them, no, nor any friend that could supply them. As doleful as our thoughts are of this case, so thankful should our thoughts be of the great plenty we enjoy, and the food convenient we have for ourselves and for our children, and for those of our own house.
IV. Persons of good rank were reduced to extreme poverty, v. 5. Those who were well-born and well bred, and had been accustomed to the best, both for food and clothing, who had fed delicately, had every thing that was curious and nice (they call it eating well, whereas those only eat well who eat to the glory of God), and fared sumptuously every day; they had not only been advanced to the scarlet, but from their beginning were brought up in scarlet, and were never acquainted with any thing mean or ordinary. They were brought up upon scarlet (so the word is); their foot-cloths, and the carpets they walked on, were scarlet, yet these, being stripped of all by the war, are desolate in the streets, have not a house to put their head in, nor a bed to lie on, nor clothes to cover them, nor fire to warm them. They embrace dunghills; on them they were glad to lie to get a little rest, and perhaps raked in the dunghills for something to eat, as the prodigal son who would fain have filled his belly with the husks. Note, Those who live in the greatest pomp and plenty know not what straits they may be reduced to before they die; as sometimes the needy are raised out of the dunghill. Those who were full have hired out themselves for bread, 1 Sam. ii. 5. It is therefore the wisdom of those who have abundance not to use themselves too nicely, for then hardships, when they come, will be doubly hard, Deut. xxviii. 56.
V. Persons who were eminent for dignity, nay, perhaps for sanctity, shared with others in the common calamity, v. 7, 8. Her Nazarites are extremely charged. Some understand it only of her honourable ones, the young gentlemen, who were very clean, and neat, and well-dressed, washed and perfumed; but I see not why we may not understand it of those devout people among them who separated themselves to the Lord by the Nazarites' vow, Num. vi. 2. That there were such among them in the most degenerate times appears from Amos ii. 11, I raised up of your young men for Nazarites. These Nazarites, though they were not to cut their hair, yet by reason of their temperate diet, their frequent washings, and especially the pleasure they had in devoting themselves to God and conversing with him, which made their faces to shine as Moses's, were purer than snow and whiter than milk; drinking no wine nor strong drink, they had a more healthful complexion and cheerful countenance than those who regaled themselves daily with the blood of the grape, as Daniel and his fellows with pulse and water. Or it may denote the great respect and veneration which all good people had for them; though perhaps to the eye they had no form nor comeliness, yet, being separated to the Lord, they were valued as if they had been more ruddy than rubies and their polishing had been of sapphire. But now their visage is marred (as is said of Christ, Isa. lii. 14); it is blacker than a coal; they look miserably, partly through hunger and partly through grief and perplexity. They are not known in the streets; those who respected them now take no notice of them, and those who had been intimately acquainted with them now scarcely knew them, their countenance was so altered by the miseries that attended the long siege. Their skin cleaves to their bones, their flesh being quite consumed and wasted away; it is withered; it has become like a stick, as dry and hard as a piece of wood. Note, It is a thing to be much lamented that even those who are separated to God are yet, when desolating judgments are abroad, often involved with others in the common calamity.
VI. Jerusalem came down slowly, and died a lingering death; for the famine contributed more to her destruction than any other judgment whatsoever. Upon this account the destruction of Jerusalem was greater than that of Sodom (v. 6), for that was overthrown in a moment; one shower of fire and brimstone dispatched it; no hand staid on her; she did not endure any long siege, as Jerusalem has done; she fell immediately into the hands of the Lord, who strikes home at a blow, and did not fall into the hands of man, who, being weak, is long in doing execution, Judg. viii. 21. Jerusalem is kept many months upon the rack, in pain and misery, and dies by inches, dies so as to feel herself die. And, when the iniquity of Jerusalem is more aggravated than that of Sodom, no wonder that the punishment of it is so. Sodom never had the means of grace the Jerusalem had, the oracles of God and his prophets, and therefore the condemnation of Jerusalem will be more intolerable than that of Sodom, Matt. xi. 23, 24. The extremity of the famine is here set forth by two frightful instances of it:-- 1. The tedious deaths that it was the cause of (v. 9); many were slain with hunger, were famished to death, their stores being spent, and the public stores so nearly spent that they could not have any relief out of them. They were stricken through, for want of the fruits of the field; those who were starved were as sure to die as if they had been stabbed and stricken through; only their case was much more miserable. Those who are slain with the sword are soon put out of their pain; in a moment they go down to the grave, Job xxi. 13. They have not the terror of seeing death make its advances towards them, and scarcely feel it when the blow is given; it is but one sharp struggle, and the work is done. And, if we be ready for another world, we need not be afraid of a short passage to it; the quicker the better. But those who die by famine pine away; hunger preys upon their spirits and wastes them gradually; nay, and it frets their spirits, and fills them with vexation, and is as great a torture to the mind as to the body. There are bands in their death, Ps. lxxiii. 4. 2. The barbarous murders that it was the occasion of (v. 10): The hands of the pitiful women have first slain and then sodden their own children. This was lamented before (ch. ii. 20); and it was a thing to be greatly lamented that any should be so wicked as to do it and that they should be brought to such extremities as to be tempted to it. But this horrid effect of long sieges had been threatened in general (Lev. xxvi. 29, Deut. xxviii. 53), and particularly against Jerusalem in the siege of the Chaldeans, Jer. xix. 9; Ezek. v. 10. The case was sad enough that they had not wherewithal to feed their children and make meat for them (v. 4), but much worse that they could find in their hearts to feed upon their children and make meat of them. I know not whether to make it an instance of the power of necessity or of the power of iniquity; but, as the Gentile idolaters were justly given up to vile affections (Rom. i. 26), so these Jewish idolaters, and the women particularly, who had made cakes to the queen of heaven and taught their children to do so too, were stripped of natural affection and that to their own children. Being thus left to dishonour their own nature was a righteous judgment upon them for the dishonour they had done to God.
VII. Jerusalem comes down utterly and wonderfully. 1. The destruction of Jerusalem is a complete destruction (v. 11): The Lord has accomplished his fury; he has made thorough work of it, has executed all that he purposed in wrath against Jerusalem, and has remitted no part of the sentence. He has poured out the full vials of his fierce anger, poured them out to the bottom, even the dregs of them. He has kindled a fire in Zion, which has not only consumed the houses, and levelled them with the ground, but, beyond what other fires do, has devoured the foundations thereof, as if they were to be no more built upon. 2. It is an amazing destruction, v. 12. It was a surprise to the kings of the earth, who are acquainted with, and inquisitive about, the state of their neighbours; nay, it was so to all the inhabitants of the world who knew Jerusalem, or had ever heard or read of it; they could not have believed that the adversary and enemy would ever enter into the gates of Jerusalem; for, (1.) They knew that Jerusalem was strongly fortified, not only by walls and bulwarks, but by the numbers and strength of its inhabitants; the strong hold of Zion was thought to be impregnable. (2.) They knew that it was the city of the great King, where the Lord of the whole earth had in a more peculiar manner his residence; it was the holy city, and therefore they thought that it was so much under the divine protection that it would be in vain for any of its enemies to make an attack upon it. (3.) They knew that many an attempt made upon it had been baffled, witness that of Sennacherib. They were therefore amazed when they heard of the Chaldeans making themselves masters of it, and concluded that it was certainly by an immediate hand of God that Jerusalem was given up to them; it was by a commission from him that the enemy broke through and entered the gates of Jerusalem.
Adam Clarke: Commentary on the Bible - 1831
4:1: How is the gold become dim - The prophet contrasts, in various affecting instances, the wretched circumstances of the Jewish nation, with the flourishing state of their affairs in former times. Here they are compared to gold, זהב zahab, native gold from the mine, which, contrary to its nature, is become dim, is tarnished; and even the fine, the sterling gold, כתם kethem, that which was stamped to make it current, is changed or adulterated, so as to be no longer passable. This might be applied to the temple, but particularly to the fallen priests and apostate prophets.
The stones of the sanctuary - אבני קדש abney kodesh, the holy stones; the Jewish godly men, who were even then the living stones of which God built his Church.
Albert Barnes: Notes on the Bible - 1834
4:1: The stones of the sanctuary - Or, the hallowed stones, literally stones of holiness, a metaphor for the people themselves. The actual stones of the temple would not be thus widely thrown about as to be seen everywhere, but the prophet has already affirmed this of the young children dying of hunger (compare Lam 2:19).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:1: How is the gold: Kg2 25:9, Kg2 25:10; Isa 1:21, Isa 14:12; Eze 7:19-22
the stones: Lam 2:19; Jer 52:13; Mat 24:2; Mar 13:2; Luk 21:5, Luk 21:6
Carl Friedrich Keil and Franz Delitzsch
4:1
The misery that has come on the inhabitants of Jerusalem is a punishment for their deep guilt. The description given of this misery is divided into two strophes: for, first (Lam 4:1-6), the sad lot of the several classes of the population is set forth; then (Lam 4:7-11) a conclusion is drawn therefrom regarding the greatness of their sin.
Lam 4:1-6
The first strophe. Lam 4:1. The lamentation begins with a figurative account of the destruction of all that is precious and glorious in Israel: this is next established by the bringing forth of instances.
Lam 4:1-2
Lam 4:1, Lam 4:2 contain, not a complaint regarding the desolation of the sanctuary and of Zion, as Maurer, Kalkschmidt, and Thenius, with the lxx, assume, but, as is unmistakeably declared in Lam 4:2, a lamentation over the fearful change that has taken place in the fate of the citizens of Zion. What is stated in Lam 4:1 regarding the gold and the precious stones must be understood figuratively; and in the case of the "gold that has become dim," we can as little think of the blackening of the gilding in the temple fabric when it was burnt, as think of bricks (Thenius) when "the holy stones" are spoken of. The בּני ציּון (inhabitants of Zion), Lam 4:2, are likened to gold and sacred stones; here Thenius would arbitrarily change בּני into בּתּי (houses, palaces). This change not merely has no critical support, but is objectionable on the simple ground that there is not a single word to be found elsewhere, through all the chapter, concerning the destruction of the temple and the palaces; it is merely the fate of the men, not of the buildings, that is bewailed. "How is gold bedimmed!" יוּעם is the Hophal of עמם, to be dark, Ezek 28:3, and to darken, Ezek 31:8. The second clause, "how is fine gold changed!" expresses the same thing. שׁנא = שׁנה, according to the Chaldaizing usage, means to change (oneself), Mal 3:6. The growing dim and the changing refer to the colour, the loss of brilliancy; for gold does not alter in substance. B. C. Michaelis and Rosenmller are too specific when they explain that the gold represents populus Judaicus (or the potior populi Hebraei pars), qui (quae) quondam auri instar in sanctuario Dei fulgebat, and when they see in אבּני קדשׁ an allusion to the stones in the breast-plate of the high priest. Gold is generally an emblem of very worthy persons, and "holy stones" are precious stones, intended for a sacred purpose. Both expressions collectively form a figurative description of the people of Israel, as called to be a holy nation and a kingdom of priests. Analogous is the designation of the children of Israel as אבּני נזר, Zech 9:16 (Gerlach). השׁתּפּך, to be poured out (at all the corners of the streets), is a figurative expression, signifying disgraceful treatment, as in Lam 2:11. In Lam 4:2 follows the application of the figure to the sons (i.e., the citizens) of Zion, not merely the chief nobles of Judah (Ewald), or the princes, nor children in the narrowest sense of the word (Gerlach); for in what follows mention is made not only of children (Lam 4:3, Lam 4:4), but also of those who are grown up (Lam 4:5), and princes are not mentioned till Lam 4:7. As being members of the chosen people, all the inhabitants of Jerusalem have been held "dear," and "weighed out with gold," i.e., esteemed as of equal value with gold (cf. Job 28:16, Job 28:19); but now, when Jerusalem is destroyed, they have become regarded as earthenware pots, i.e., treated as if they were utterly worthless, as "a work of the hands of the potter," whereas Israel was a work of the hands of God, Is 64:7. סלא = סלה, cf. Job 28:16, Job 28:19 to weigh; Pual, be weighed out, as an equivalent.
Lam 4:3
This disregard or rejection of the citizens of Zion is evidence in Lam 4:3 and onwards by many examples, beginning with children, ascending to adults (3-5), and ending with princes. The starvation to death of the children (Lam 4:3, Lam 4:4) is mentioned first; and the frightful misery that has befallen Jerusalem is vividly set forth, by a comparison of the way in which wild animals act towards their young with the behaviour of the mothers of Jerusalem towards their children. Even jackals (תּנּין for תּנּים, see on Jer 9:10) give their breasts to their young ones to suck. חלצוּ , extrahunt mammam = they present their breast. As Junius has remarked, the expression is taken a mulieribus lactantibus, quae laxata veste mammam lactanti praebent; hence also we are not, for the sake of this expression, to understand תּנּין as meaning cetus (Bochart and Ngelsbach), regarding which animal Bochart remarks (Hieroz. iii. p. 777, ed. Rosenmller), ceti papillas non esseἐπιφανεῖς, quippe in mammis receptae tanquam in vaginis conduntur. Rosenm@fcller has already rejected this meaning as minus apta for the present passage. From the combination of jackals and ostriches as inhabiting desert places (Is 13:21.; Job 30:29), we have no hesitation in fixing on "jackals" as the meaning here. "The daughter of my people" (cf. Lam 2:11) here means the inhabitants of Zion or Jerusalem. לאכזר, "has become cruel." The Kethib כי ענים instead of כּיענים (Qeri) may possibly have arisen from a purely accidental separation of the letters of the word in a MS, a reading which was afterwards painfully retained by the scribes. But in many codices noted by Kennicott and De Rossi, as well as in several old editions, the word is found correctly joined, without any marginal note. יענים means ostriches, usually בּת יענה ("daughter of crying," or according to Gesenius, in his Thesaurus, and Ewald, following the Syriac, "the daughter of gluttony"), the female ostrich. The comparison with these animals is to be understood in accordance with Job 39:16 : "she (the female ostrich) treats her young ones harshly, as if they were not her own." This popular belief is founded on the fact that the animal lays her eggs in the ground, - after having done no more than slightly scratching up the soil, - and partly also, when the nest is full, on the surface of the ground; she then leaves them to be hatched, in course of time, by the heat of the sun: the eggs may thus be easily broken, see on Job 39:14-16.
Lam 4:4-5
Sucking infants and little children perish from thirst and hunger; cf. Lam 2:11-12. פּרשׂ = פּרס, as in Mic 3:3, to break down into pieces, break bread = divide, Is 58:7; Jer 16:7. In Lam 4:5 it is not children, but adults, that are spoken of. למעדנּים is variously rendered, since אכל occurs nowhere else in construction with ל. Against the assumption that ל is the Aramaic sign of the object, there stands the fact that אכל is not found thus construed with ל, either in the Lamentations or elsewhere, though in Jer 40:2 ל is so used. Gerlach, accordingly, would take למעדנּים adverbially, as meaning "after their heart's desire," prop. for pleasures (as to this meaning, cf. Prov 29:17; 1Kings 15:32), in contrast with אכל לשׂבע, to eat for satisfaction, Ex 16:3; Lev 25:19, etc. But "for pleasure" is not an appropriate antithesis to satisfaction. Hence we prefer, with Thenius, to take אכל ל in the sense of nibbling round something, in which there is contained the notion of selection in the eating; we also take מעדנּים, as in Gen 49:20, to mean dainties. נשׁמּוּ, to be made desolate, as in Lam 1:13, of the destruction of happiness in life; with בּחוּצות, to sit in a troubled or gloomy state of mind on the streets. האמנים, those who (as children) were carried on purple (תּולע for שׁני rof תּו towla`at תּולעת, cochineal, crimson), embrace (i.e., cling to) dung-heaps, seek them as places or rest.
Lam 4:6
The greatness of their guilt is seen in this misery. The ו consecutive joined with יגדּל here marks the result, so far as this manifests itself: "thus the offence (guilt) of the daughter of my people has become greater than the sin of Sodom." Most expositors take עון and הטּאת dna here in the sense of punishment; but this meaning has not been established. The words simply mean "offence" and "sin," sometimes including their consequences, but nowhere do they mean unceremonious castigation. But when Thenius is of opinion that the context demands the meaning "punishment" (not "sin"), he has inconsiderately omitted the ו consec., and taken a wrong view of the context. הפך is the usual word employed in connection with the destruction of Sodom; cf. Gen 19:21, Gen 19:25; Deut 29:22, etc. 'ולא חלוּ וגו is translated by Thenius, et non torquebatur in ea manus, i.e., without any one wringing his hands. However, חוּל (to go in a circle) means to writhe with pain, but does not agree with ידים, to wring the hands. In Hos 11:6 חוּל is used of the sword, which "circles" in the cities, i.e., cuts and kills all round in them. In like manner it is here used of the hands that went round in Sodom for the purpose of overthrowing (destroying) the city. Ngelsbach wrongly derives חלוּ from חלה, to become slack, powerless. The words, "no hands went round (were at work) in her," serve to explain the meaning of כּמו רגע, "as in a moment," without any need for the hands of men being engaged in it. By this additional remark, not merely is greater prominence given to the sudden destruction of Sodom by the hand of God; but it is also pointed out how far Jerusalem, in comparison with that judgment of God, suffers a greater punishment for her greater sins: for her destruction by the hand of man brings her more enduring torments. "Sodom's suffering at death was brief; for there were no children dying of hunger, no mothers who boiled their children" (Ngelsbach). Sodom was spared this heartrending misery, inasmuch as it was destroyed by the hand of God in an instant.
Lam 4:7-8
The second strophe. - Lam 4:7, Lam 4:8. The picture of the misery that has befallen the princes. נזירים, princes, prop. separati, here non voto (Nazarites) sed dignitate, as Nolde appropriately remarks; see on Gen 49:26. זכך is used, Job 15:15; Job 25:5, of the brightness of the heaven and the stars; here it is used of female beauty. Thenius would refer "pure (or bright) as snow and milk" to the white clothing, "because the Orientals have not milk-white faces." But the second member irrefragably shows that the reference is to bodily form; and for the very reason adduced by Thenius, a comparatively whiter skin than is commonly met with is esteemed more beautiful. So also does Song 5:10, "My friend is white and red," show the high esteem in which beauty was held (Gerlach). אדם, to be reddish. עצם, "bone," for the body (pars pro toto). פּנינים, not (white) pearls, but (red) corals. "The white and the red are to be understood as mixed, and shading into one another, as our popular poetry speaks of cheeks which 'like milk and purple shine' " (Delitzsch on Job 28:18, Clark's translation). "Sapphire their form" (גּזרה, prop. cut, taille, of the shape of the body). The point of the comparison is not the colour, but the luminosity, of this precious stone. Once on a time the princes glittered so; but (Lam 4:8) now their form is dark as blackness, i.e., every trace of beauty and splendour has vanished. Through hunger and want their appearance is so disfigured, that they are no longer recognised in the streets (חוּצות, in contrast with "at home," in their own neighbourhood). "The skin sticks to the bones," so emaciated are they; cf. Ps 102:4; Job 19:20. צפד, ἅπ. λεγ., to adhere firmly. The skin has become dry (יבשׁ) like wood.
Lam 4:9
This pining away with hunger is much more horrible than a speedy death by the sword. שׁהם, "for they" = qui ipsi; יזוּבוּ, prop. flow away, i.e., pine away as those pierced through (מדקּרים, cf. Jer 37:10; Jer 51:4). 'מתּנוּבות שׁ does not mean "of the fruits," but מן is a brief expression for "because there are no fruits," i.e., from want of the produce of the field; cf. בּשׂרי , "my flesh wastes away from oil," i.e., because there is a want of oil, Ps 109:24. There was thus no need for the conjecture מתּלאבות, "from burning glow," from drought, which has been proposed by Ewald in order to obtain the following sense, after supplying כּ: "as if melting away through the drought of the field, emaciated by the glowing heat of the sun." The free rendering of the Vulgate, consumpti a sterilitate terrae, gives no support to the conjecture.
Lam 4:10
Still more horrible was the misery of the women. In order to keep themselves from dying of hunger, mothers boiled their children for food to themselves; cf. Lam 2:20. By the predicate "compassionate," applied to hands, the contrast between this conduct and the nature, or the innate love, of mothers to their children, is made particularly prominent. בּרות is a noun = בּרוּת, Ps 69:22. On "the destruction of the daughter of my people," cf. Lam 2:11.
Lam 4:11
This fearful state of matters shows that the Lord has fully poured out His wrath upon Jerusalem and His people. כּלּה, to complete, bring to an end. The kindling of the fire in Zion, which consumed the foundations, is not to be limited to the burning of Jerusalem, but is a symbol of the complete destruction of Zion by the wrath of God; cf. Deut 32:32.
Geneva 1599
4:1 How is the (a) gold become dim! [how] is the most fine gold changed! the stones of the sanctuary are poured out at the head of every street.
(a) By the gold he means the princes, as by the stones he understands the priests.
John Gill
4:1 How is the gold become dim!.... Or "covered" (b); or hid with rust, dust, or dirt; so that it can scarcely be discerned:
how is the most fine gold changed! this may be literally true of the gold of the temple; and so the Targum calls it
"the gold of the house of the sanctuary;''
with which that was overlaid, and many things in it, 3Kings 6:21; and was sadly sullied and tarnished with the burning of the temple, and the rubbish of it: its brightness was lost, and its colour changed; but though there may be an allusion to that, it is to be figuratively understood of the people of God; for what is here expressed in parabolical phrases, as Aben Ezra observes, is in Lam 4:2 explained in proper and literal ones: godly and gracious men, there called the precious sons of Zion, are comparable to gold, even the most fine gold; partly because of their habit and dress; gold of Ophir; clothing of wrought gold; the rich robe of Christ's righteousness; which, for its brightness and splendour, is like the finest gold; and is as lasting and durable as that; and in which the saints look like a mass of pure gold, Ps 45:9; and partly because of the graces of the Spirit in them, which are like gold for their purity, especially when tried; for their value, and the enriching nature of them, and their duration; particularly the graces of faith, hope, love, humility, which are like rows of jewels, and chains of gold, and as ornamental as they; see Song 1:10; as also because of the doctrines of grace received by them, which are more to be desired than gold, than fine gold; and are better than thousands of gold and silver, by reason of their intrinsic worth and value; for their purity and brightness, being tried and purified, and because of their duration, Ps 19:10; as well as on account of the riches of grace and glory they are possessed of, and entitled to: now this, in either of the senses of it, cannot be lost as to substance, only become dim; may lose its brightness and glory, and like gold change its colour, but not its nature; and; this may be the case of good men, comparable to it; when there is a decline in them, with respect to the exercise of grace; faith in Christ and his righteousness is low, hope not lively, and love waxen cold; when there is a veil drawn over the Gospel, a great opposition to it, and a departure from it; or the doctrines of it are not so clearly and consistently preached; and when there is a failure in a holy walk, and conversation becoming it; all which is matter of lamentation:
the stones of the sanctuary are poured out in the top of every street; in the literal sense it may regard the costly stones of the temple, which, when that was destroyed, not only lay in heaps; but many of them, at least, were separated and scattered about, and carried into every corner of the city, and the streets of it, and there lay exposed, neglected, and trampled upon; see 3Kings 5:17; but, in the figurative sense, it designs the people of God; who, though they are taken out of the common quarry and pit of mankind, and are by nature as common stones; yet by the Spirit and grace of God are made living and lively ones, and are hewn and fitted for the spiritual building the church; where they are laid, and are as the stones of a crown, as jewels and precious stones; but when there are animosities, contentions, and divisions among them, so that they disunite, and are scattered from one another, their case is like these stones of the sanctuary; and which is to be lamented. It is by some Jewish writers (c) interpreted of great personages, as princes, and great men of the earth.
(b) "rubigine obducetur", Montanus; "obtectum vel absconditum", Vatablus. So Ben Melech. (c) Vid. R. Sol. Urbin. Ohel Moed, fol. 50. 1.
John Wesley
4:1 The top - Are scattered in the head of every street.
Robert Jamieson, A. R. Fausset and David Brown
4:1 THE SAD CAPTURE OF JERUSALEM, THE HOPE OF RESTORATION, AND THE RETRIBUTION AWAITING IDUMEA FOR JOINING BABYLON AGAINST JUDEA. (Lam. 4:1-22)
gold--the splendid adornment of the temple [CALVIN] (Lam 1:10; 3Kings 6:22; Jer 52:19); or, the principal men of Judea [GROTIUS] (Lam 4:2).
stones of . . . sanctuary--the gems on the breastplate of the high priest; or, metaphorically, the priests and Levites.
4:24:2: բեթ Որդիք Սիոնի պատուականք, որ առաւել քան զականս պատուականս. զիա՞րդ համարեցան իբրեւ ամանք խեցեղէնք ձեռագործք որդւոց բրտից[11951]։ [11951] Ոմանք. Որդւոց բրտի։
2 բեթ Սիոնի պատուական որդիները,աւելի պատուական, քան թանկագին քարերը,ինչպէ՜ս համարուեցին խեցեղէն ամաններ՝բրուտների ձեռքի աշխատանք:
2 Սիօնին պատուական տղաքները, որոնք ընտիր ոսկիի հաւասար էին, Բրուտի ձեռքով շինուած խեցեղէն ամաններու պէս սեպուեցան։
Որդիք Սիոնի պատուականք, [102]որ առաւել քան զականս պատուականս``, զիա՜րդ համարեցան իբրեւ ամանք խեցեղէնք ձեռագործք [103]որդւոց բրտի:

4:2: բեթ Որդիք Սիոնի պատուականք, որ առաւել քան զականս պատուականս. զիա՞րդ համարեցան իբրեւ ամանք խեցեղէնք ձեռագործք որդւոց բրտից[11951]։
[11951] Ոմանք. Որդւոց բրտի։
2 բեթ Սիոնի պատուական որդիները,աւելի պատուական, քան թանկագին քարերը,ինչպէ՜ս համարուեցին խեցեղէն ամաններ՝բրուտների ձեռքի աշխատանք:
2 Սիօնին պատուական տղաքները, որոնք ընտիր ոսկիի հաւասար էին, Բրուտի ձեռքով շինուած խեցեղէն ամաններու պէս սեպուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
4:24:2 Сыны Сиона драгоценные, равноценные чистейшему золоту, как они сравнены с глиняною посудою, изделием рук горшечника!
4:2 υἱοὶ υιος son Σιων σιων Siōn; Sion οἱ ο the τίμιοι τιμιος precious οἱ ο the ἐπηρμένοι επαιρω lift up; rear up ἐν εν in χρυσίῳ χρυσιον gold piece; gold leaf πῶς πως.1 how ἐλογίσθησαν λογιζομαι account; count εἰς εις into; for ἀγγεῖα αγγειον container ὀστράκινα οστρακινος of clay; earthenware ἔργα εργον work χειρῶν χειρ hand κεραμέως κεραμευς potter
4:2 בְּנֵ֤י bᵊnˈê בֵּן son צִיֹּון֙ ṣiyyôn צִיֹּון Zion הַ ha הַ the יְקָרִ֔ים yᵊqārˈîm יָקָר rare הַ ha הַ the מְסֻלָּאִ֖ים mᵊsullāʔˌîm סלה pay בַּ ba בְּ in † הַ the פָּ֑ז ppˈāz פַּז topaz אֵיכָ֤ה ʔêḵˈā אֵיכָה how נֶחְשְׁבוּ֙ neḥšᵊvˌû חשׁב account לְ lᵊ לְ to נִבְלֵי־ nivlê- נֵבֶל jar חֶ֔רֶשׂ ḥˈereś חֶרֶשׂ clay מַעֲשֵׂ֖ה maʕᵃśˌē מַעֲשֶׂה deed יְדֵ֥י yᵊḏˌê יָד hand יֹוצֵֽר׃ ס yôṣˈēr . s יֹוצֵר potter
4:2. BETH filii Sion incliti et amicti auro primo quomodo reputati sunt in vasa testea opus manuum figuliBeth. The noble sons of Sion, and they that were clothed with the best gold: how are they esteemed as earthen vessels, the work of the potter's hands?
2. The precious sons of Zion, comparable to fine gold, how are they esteemed as earthen pitchers, the work of the hands of the potter!
4:2. BETH. The famous sons of Zion, and those clothed with the foremost gold: how they have become like earthen vessels, the work of the hands of a potter.
4:2. The precious sons of Zion, comparable to fine gold, how are they esteemed as earthen pitchers, the work of the hands of the potter!
The precious sons of Zion, comparable to fine gold, how are they esteemed as earthen pitchers, the work of the hands of the potter:

4:2 Сыны Сиона драгоценные, равноценные чистейшему золоту, как они сравнены с глиняною посудою, изделием рук горшечника!
4:2
υἱοὶ υιος son
Σιων σιων Siōn; Sion
οἱ ο the
τίμιοι τιμιος precious
οἱ ο the
ἐπηρμένοι επαιρω lift up; rear up
ἐν εν in
χρυσίῳ χρυσιον gold piece; gold leaf
πῶς πως.1 how
ἐλογίσθησαν λογιζομαι account; count
εἰς εις into; for
ἀγγεῖα αγγειον container
ὀστράκινα οστρακινος of clay; earthenware
ἔργα εργον work
χειρῶν χειρ hand
κεραμέως κεραμευς potter
4:2
בְּנֵ֤י bᵊnˈê בֵּן son
צִיֹּון֙ ṣiyyôn צִיֹּון Zion
הַ ha הַ the
יְקָרִ֔ים yᵊqārˈîm יָקָר rare
הַ ha הַ the
מְסֻלָּאִ֖ים mᵊsullāʔˌîm סלה pay
בַּ ba בְּ in
הַ the
פָּ֑ז ppˈāz פַּז topaz
אֵיכָ֤ה ʔêḵˈā אֵיכָה how
נֶחְשְׁבוּ֙ neḥšᵊvˌû חשׁב account
לְ lᵊ לְ to
נִבְלֵי־ nivlê- נֵבֶל jar
חֶ֔רֶשׂ ḥˈereś חֶרֶשׂ clay
מַעֲשֵׂ֖ה maʕᵃśˌē מַעֲשֶׂה deed
יְדֵ֥י yᵊḏˌê יָד hand
יֹוצֵֽר׃ ס yôṣˈēr . s יֹוצֵר potter
4:2. BETH filii Sion incliti et amicti auro primo quomodo reputati sunt in vasa testea opus manuum figuli
Beth. The noble sons of Sion, and they that were clothed with the best gold: how are they esteemed as earthen vessels, the work of the potter's hands?
4:2. BETH. The famous sons of Zion, and those clothed with the foremost gold: how they have become like earthen vessels, the work of the hands of a potter.
4:2. The precious sons of Zion, comparable to fine gold, how are they esteemed as earthen pitchers, the work of the hands of the potter!
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Образная речь 1-го стиха здесь заменяется простою, но предмет речи один и тот же.
Adam Clarke: Commentary on the Bible - 1831
4:2: The precious sons of Zion - The Jewish priests and Jewish believers.
Comparable to fine gold - Who were of the pure standard of holiness; holy, because God who called them is holy; but now esteemed no better than earthen pitchers - vessels of dishonor in comparison of what they once were.
Albert Barnes: Notes on the Bible - 1834
4:2: The precious sons of Zion - The whole nation was consecrated to God, and formed "a kingdom of priests" Exo 19:6 : in this respect, a type of the Christian Church Pe1 2:5.
Comparable to fine gold - literally, "weighed with" solid gold, and so equal to their weight in it. With this is contrasted the hollow pitcher easily broken, and made of materials of no intrinsic value.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:2: sons: Isa 51:18; Zac 9:13
how: Lam 2:21, Lam 5:12; Isa 30:14; Jer 19:11, Jer 22:28; Rom 9:21-23; Co2 4:7; Ti2 2:20
Geneva 1599
4:2 The precious sons of Zion, comparable to fine gold, how are they esteemed as earthen (b) pitchers, the work of the hands of the potter!
(b) Which are of small value and have no honour.
John Gill
4:2 The precious sons of Zion, comparable to fine gold,.... This explains what is meant in Lam 4:1; by gold, fine gold, and stones of the sanctuary; not Josiah and his sons, as some Jewish interpreters; but all the sons of Zion, or children of God; not the inhabitants of Zion literally, but spiritually; see Zech 9:13. Zion is the church; her sons are her spiritual seed and offspring that are born of her, she being the mother of them all, and born in her, by means of the word; and brought up by her, through the ordinances, and so are regenerate persons; and these the sons of God: and who are "precious", not in themselves, being of the fallen race of Adam; of the earth, earthly, as he was; of the same mass and lump with the rest of mankind; in no wise better than others, by nature; and have no intrinsic worth and value in them, but what comes by and from the grace of God; nor are they precious in their own esteem, and much less in the esteem of the men of the world; but in the eye of God, and of his son Jesus Christ, and of the blessed Spirit, and in the opinion of other saints; see Ps 16:3; in what sense these are comparable to fine gold; see Gill on Lam 4:1;
how are they esteemed as earthen pitchers, the work of the hands of the potter! they are indeed earthen vessels with respect to their bodies, frail, weak, and mortal; but they are the work of God's hands, even as creatures, and particularly as new creatures, and are a curious piece of his workmanship, and so valuable, and especially by him, who is as tender and as careful of them as the apple of his eye; and yet these are greatly disesteemed by carnal men, are reckoned as the faith of the world, and the offscouring of all things; as earthen vessels, fit for no use but common or dishonourable ones, or to be broke in pieces, and rendered useless and contemptible: see Ps 31:12.
John Wesley
4:2 Earthen pitchers - The nobles, the priests, and the good men, are looked upon no better than earthen vessels, the workmanship of an ordinary potter.
Robert Jamieson, A. R. Fausset and David Brown
4:2 comparable to . . . gold-- (Job 28:16, Job 28:19).
earthen pitchers-- (Is 30:14; Jer 19:11).
4:34:3: գամիլ Մերկացուցին իբրեւ վիշապք զստինս իւրեանց, եւ դիեցուցին զկորիւնս իւրեանց. եղեն ուստերք ժողովրդեան իմոյ ՚ի տանջանս հարուածոց, զի չի՛ք նոցա բժշկութիւն. եւ տառապեցան իբրեւ ջայլամունք յանապատի[11952]։ [11952] Ոմանք. Իբրեւ վիշապ զստինս... եղեն դստերք ժողովրդեան... զի չիք նորա բժշկութիւն, եւ տապեցան իբրեւ ջայլա՛՛։ Ոսկան. Ջայլամանք յանա՛՛։
3 գամէլ Ինչպէս վիշապներ, նրանք մերկացրին իրենց ստինքներըեւ կաթ տուեցին իրենց կորիւններին.իմ ժողովրդի որդիները տանջահար եղան,եւ չկայ բժշկութիւն նրանց համար.անապատի ջայլամների պէս տառապեցին նրանք:
3 Վիշապներն* անգամ ծիծերնին կը հանեն ու իրենց լակոտներուն կաթ կու տան. Իմ ժողովուրդիս աղջիկը անապատի ջայլամներուն պէս անգութ եղաւ։
Մերկացուցին [104]իբրեւ վիշապք`` զստինս իւրեանց, եւ դիեցուցին զկորիւնս իւրեանց. եղեն դստերք ժողովրդեան իմոյ [105]ի տանջանս հարուածոց, զի չիք նոցա բժշկութիւն. եւ տառապեցան`` իբրեւ ջայլամունք յանապատի:

4:3: գամիլ Մերկացուցին իբրեւ վիշապք զստինս իւրեանց, եւ դիեցուցին զկորիւնս իւրեանց. եղեն ուստերք ժողովրդեան իմոյ ՚ի տանջանս հարուածոց, զի չի՛ք նոցա բժշկութիւն. եւ տառապեցան իբրեւ ջայլամունք յանապատի[11952]։
[11952] Ոմանք. Իբրեւ վիշապ զստինս... եղեն դստերք ժողովրդեան... զի չիք նորա բժշկութիւն, եւ տապեցան իբրեւ ջայլա՛՛։ Ոսկան. Ջայլամանք յանա՛՛։
3 գամէլ Ինչպէս վիշապներ, նրանք մերկացրին իրենց ստինքներըեւ կաթ տուեցին իրենց կորիւններին.իմ ժողովրդի որդիները տանջահար եղան,եւ չկայ բժշկութիւն նրանց համար.անապատի ջայլամների պէս տառապեցին նրանք:
3 Վիշապներն* անգամ ծիծերնին կը հանեն ու իրենց լակոտներուն կաթ կու տան. Իմ ժողովուրդիս աղջիկը անապատի ջայլամներուն պէս անգութ եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:34:3 И чудовища подают сосцы и кормят своих детенышей, а дщерь народа моего стала жестока подобно страусам в пустыне.
4:3 καί και and; even γε γε in fact δράκοντες δρακων dragon ἐξέδυσαν εκδυω disrobe; take off μαστούς μαστος breast ἐθήλασαν θηλαζω nurse σκύμνοι σκυμνος he; him θυγατέρες θυγατηρ daughter λαοῦ λαος populace; population μου μου of me; mine εἰς εις into; for ἀνίατον ανιατος as; how στρουθίον στρουθιον little sparrow ἐν εν in ἐρήμῳ ερημος lonesome; wilderness
4:3 גַּם־ gam- גַּם even תַּנִּים֙תנין *tannîm תַּן jackal חָ֣לְצוּ ḥˈālᵊṣû חלץ draw off שַׁ֔ד šˈaḏ שַׁד breast הֵינִ֖יקוּ hênˌîqû ינק suck גּוּרֵיהֶ֑ן gûrêhˈen גּוּר lion בַּת־ baṯ- בַּת daughter עַמִּ֣י ʕammˈî עַם people לְ lᵊ לְ to אַכְזָ֔ר ʔaḵzˈār אַכְזָר cruel כַּכי *ka כְּ as †† * הַ the יְעֵנִ֖יםענים *yᵊʕēnˌîm יָעֵן [uncertain] בַּ ba בְּ in † הַ the מִּדְבָּֽר׃ ס mmiḏbˈār . s מִדְבָּר desert
4:3. GIMEL sed et lamiae nudaverunt mammam lactaverunt catulos suos filia populi mei crudelis quasi strutio in desertoGhimel. Even the sea monsters have drawn out the breast, they have given suck to their young: the daughter of my people is cruel, like the ostrich in the desert.
3. Even the jackals draw out the breast, they give suck to their young ones: the daughter of my people is become cruel, like the ostriches in the wilderness.
4:3. GHIMEL. Yet even savages expose their breast and give milk to their young. But the daughter of my people is cruel, like the ostrich in the desert.
4:3. Even the sea monsters draw out the breast, they give suck to their young ones: the daughter of my people [is become] cruel, like the ostriches in the wilderness.
Even the sea monsters draw out the breast, they give suck to their young ones: the daughter of my people [is become] cruel, like the ostriches in the wilderness:

4:3 И чудовища подают сосцы и кормят своих детенышей, а дщерь народа моего стала жестока подобно страусам в пустыне.
4:3
καί και and; even
γε γε in fact
δράκοντες δρακων dragon
ἐξέδυσαν εκδυω disrobe; take off
μαστούς μαστος breast
ἐθήλασαν θηλαζω nurse
σκύμνοι σκυμνος he; him
θυγατέρες θυγατηρ daughter
λαοῦ λαος populace; population
μου μου of me; mine
εἰς εις into; for
ἀνίατον ανιατος as; how
στρουθίον στρουθιον little sparrow
ἐν εν in
ἐρήμῳ ερημος lonesome; wilderness
4:3
גַּם־ gam- גַּם even
תַּנִּים֙תנין
*tannîm תַּן jackal
חָ֣לְצוּ ḥˈālᵊṣû חלץ draw off
שַׁ֔ד šˈaḏ שַׁד breast
הֵינִ֖יקוּ hênˌîqû ינק suck
גּוּרֵיהֶ֑ן gûrêhˈen גּוּר lion
בַּת־ baṯ- בַּת daughter
עַמִּ֣י ʕammˈî עַם people
לְ lᵊ לְ to
אַכְזָ֔ר ʔaḵzˈār אַכְזָר cruel
כַּכי
*ka כְּ as
* הַ the
יְעֵנִ֖יםענים
*yᵊʕēnˌîm יָעֵן [uncertain]
בַּ ba בְּ in
הַ the
מִּדְבָּֽר׃ ס mmiḏbˈār . s מִדְבָּר desert
4:3. GIMEL sed et lamiae nudaverunt mammam lactaverunt catulos suos filia populi mei crudelis quasi strutio in deserto
Ghimel. Even the sea monsters have drawn out the breast, they have given suck to their young: the daughter of my people is cruel, like the ostrich in the desert.
4:3. GHIMEL. Yet even savages expose their breast and give milk to their young. But the daughter of my people is cruel, like the ostrich in the desert.
4:3. Even the sea monsters draw out the breast, they give suck to their young ones: the daughter of my people [is become] cruel, like the ostriches in the wilderness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Чудовища — точнее: шакалы. — Стала жестока, т. е. в силу необходимости должна быть жестока. Жители Иерусалима не то что не хотели, — они не имели возможности кормить своих детей. — О страусах — см. Иов XXXIX:14–16.
Adam Clarke: Commentary on the Bible - 1831
4:3: Even the sea monsters draw out the breast - The whales give suck to their young ones. The word תנין tannin, signifies all large and cruel creatures, whether aquatic or terrestrial; and need not here be restrained to the former sort. My Old MS. Bible translates curiously: Not and the cruel bestis that ben clepid Lamya, and thei nakeden ther tetis, geve ther whelpis souken.
Like the ostriches in the wilderness - For her carelessness about her eggs, and her inattention to her young, the ostrich is proverbial.
Albert Barnes: Notes on the Bible - 1834
4:3: Sea monsters - Rather, jackals.
Their young ones - "Their" whelps. The term is applied only to the young of dogs, lions, and the like.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:3: sea monsters: or, sea calves
the daughter: Lam 2:20, Lam 4:10; Lev 26:29; Deu 28:52-57; Kg2 6:26-29; Isa 49:15; Jer 19:9; Eze 5:10; Luk 23:28, Luk 23:29
like: Job 39:13-16; Rom 1:31
Geneva 1599
4:3 Even the sea monsters (c) draw out the breast, they nurse their young ones: the daughter of my people [is become] cruel, like the (d) ostriches in the wilderness.
(c) Though the dragons are cruel, yet they pity their young, and nourish them, which Jerusalem does not do.
(d) The women forsake their children as the ostrich does her eggs, (Job 39:17).
John Gill
4:3 Even the sea monsters draw out the breast,.... Which some interpret of dragons; others of seals, or sea calves; but it is best to understand it of whales, as the word is rendered in Gen 1:21; and elsewhere: and Bochart (d) has proved, out of various writers, that these have breasts and milk; but that their breasts, or however their paps, are not manifest, but are hid as in cases, and must be drawn out: and so Jarchi observes that they draw their breasts out of a case, for their breasts have a covering, which they uncover: so Ben Melech. Aristotle (e) says, that whales, as the dolphin, sea calf, and balaena, have breasts or paps, and milk, which he makes to be certain species of the whale; and each of these, he elsewhere says, have milk, and suckle their young: the dolphin and sturgeon, he observes (f) have milk, and are sucked; and so the sea calf, he says (g), lets out milk as a sheep, and has two breasts, and is sucked by its young, as four footed beasts are. Agreeably to which Aelianus (h) relates, that the female dolphins have paps like women, and suckle their young, with great plenty of milk; and the balaena, he says (i), is a creature like a dolphin, and has milk. And Pliny, speaking of the dolphins, observes (k), that they bring forth their "whelps", and so the young of this creature are called here in the next clause in the Hebrew text (l), and nourish them with their breasts, as the balaena; and of the sea calves the same writer says (m) they feed their young with their paps; but the paps of these creatures are not manifest, as those of four footed beasts, as Aristotle observes; but are like two channels or pipes, out of which the milk flows, and the young are suckled;
they give suck to their young ones; as they do, when they are hungry; which is mentioned, as an aggravation of the case of the Jewish women, with respect to their behaviour towards their children, by reason of the famine, during the siege of Jerusalem; which here, and in the following verses, is described in the sad effects of it; and which had a further accomplishment at the destruction of the same city by the Romans: now, though the monsters suckled their young when hungry, yet these women did not suckle theirs;
the daughter of my people is become cruel; or, is "unto a cruel one" (n): that is, is changed unto a cruel one, or is like unto one, and behaves as such, though of force and necessity: the meaning is, that the Jewish women, though before tenderhearted mothers, yet, by reason of the famine, having no milk in their breasts, could give none to their children, and so acted as if they were cruel to them; nay, in fact, instead of feeding them, they fed upon them, Lam 4:10;
like the ostriches in the wilderness; which lay their eggs, and leave them in places easily to be crushed and broken; and when they have any young ones, they are hardened against them, as if they were none of theirs, Job 39:13; and this seemed now to be the case of these women; or, "like the owls", as the word is sometimes rendered; and which also leave their eggs, and for want of food will eat their young, as those women did. So Ben Melech says, it is a bird which dwells in the wilderness, and causes a voice of hooping to be heard.
(d) Hierozoic. l. 1. c. 7. p. 46. (e) Hist. Animal. l. 3. c. 20. (f) Ib. l. 6. c. 12. (g) lbid. (h) Hist. de Animal. 1. 10. c. 8. (i) Ib. l. 5. c. 4. (k) Nat. Hist. l. 9. c. 8. (l) "catulos suos", Pagninus, Montanus, Junius & Tremellius, Piscator, Cocceius. (m) Nat. Hist. l. 9. c. 13. (n) "in crudelem", Montanus; "sub. mutata fuit", Piscator; "similis est crudeli", Munster.
John Wesley
4:3 Cruel - The Jewish women are become cruel to their children, or forced to appear so, having through the famine no milk to give them, nor any thing to relieve them. Ostriches - Like ostriches that lay their eggs, and leave them in the sand.
Robert Jamieson, A. R. Fausset and David Brown
4:3 sea monsters . . . breast--Whales and other cetaceous monsters are mammalian. Even they suckle their young; but the Jewish women in the siege, so desperate was their misery, ate theirs (Lam 4:10; Lam 2:20). Others translate, "jackals."
ostriches--see on Job 39:14; Job 39:16, on their forsaking their young.
4:44:4: դալէթ Կցեցան լեզուք դիեցիկ մանկանց ՚ի քիմս իւրեանց ՚ի ծարաւս իւրեանց. տղայք հա՛ց խնդրեցին, եւ ո՛չ ոք էր որ բրդէր նոցա[11953]։ [11953] Ոմանք. Դիացիկք մանկանց... ՚ի ծարաւոյ իւրեանց... հաց խնդրէին։ Բազումք. Եւ ոչ ոք էր որ բերէր նոցա։
4 դալեթ Ծարաւից կաթնակեր մանուկների լեզուներն իրենց քիմքերին կպան.երեխաները հաց խնդրեցին,բայց նրանց հաց կտրող չեղաւ:
4 Կաթնկերին լեզուն ծարաւէն իր քիմքին փակաւ. Տղաքները հաց ուզեցին, բայց անոնց տուող չկար։
Կցեցան լեզուք դիեցիկ մանկանց ի քիմս իւրեանց ի ծարաւս իւրեանց. տղայք հաց խնդրեցին, եւ ոչ ոք էր որ բրդէր նոցա:

4:4: դալէթ Կցեցան լեզուք դիեցիկ մանկանց ՚ի քիմս իւրեանց ՚ի ծարաւս իւրեանց. տղայք հա՛ց խնդրեցին, եւ ո՛չ ոք էր որ բրդէր նոցա[11953]։
[11953] Ոմանք. Դիացիկք մանկանց... ՚ի ծարաւոյ իւրեանց... հաց խնդրէին։ Բազումք. Եւ ոչ ոք էր որ բերէր նոցա։
4 դալեթ Ծարաւից կաթնակեր մանուկների լեզուներն իրենց քիմքերին կպան.երեխաները հաց խնդրեցին,բայց նրանց հաց կտրող չեղաւ:
4 Կաթնկերին լեզուն ծարաւէն իր քիմքին փակաւ. Տղաքները հաց ուզեցին, բայց անոնց տուող չկար։
zohrab-1805▾ eastern-1994▾ western am▾
4:44:4 Язык грудного младенца прилипает к гортани его от жажды; дети просят хлеба, и никто не подает им.
4:4 ἐκολλήθη κολλαω cling; join ἡ ο the γλῶσσα γλωσσα tongue θηλάζοντος θηλαζω nurse πρὸς προς to; toward τὸν ο the φάρυγγα φαρυγξ he; him ἐν εν in δίψει διψος thirst νήπια νηπιος minor ᾔτησαν αιτεω ask ἄρτον αρτος bread; loaves ὁ ο the διακλῶν διακλαω not ἔστιν ειμι be αὐτοῖς αυτος he; him
4:4 דָּבַ֨ק dāvˌaq דבק cling, cleave to לְשֹׁ֥ון lᵊšˌôn לָשֹׁון tongue יֹונֵ֛ק yônˈēq ינק suck אֶל־ ʔel- אֶל to חִכֹּ֖ו ḥikkˌô חֵךְ palate בַּ ba בְּ in † הַ the צָּמָ֑א ṣṣāmˈā צָמָא thirst עֹֽולָלִים֙ ʕˈôlālîm עֹולָל child שָׁ֣אֲלוּ šˈāʔᵃlû שׁאל ask לֶ֔חֶם lˈeḥem לֶחֶם bread פֹּרֵ֖שׂ pōrˌēś פרשׂ spread out אֵ֥ין ʔˌên אַיִן [NEG] לָהֶֽם׃ ס lāhˈem . s לְ to
4:4. DELETH adhesit lingua lactantis ad palatum eius in siti parvuli petierunt panem et non erat qui frangeret eisDaleth. The tongue of the sucking child hath stuck to the roof of his mouth for thirst: the little ones have asked for bread, and there was none to break it unto them.
4. The tongue of the sucking child cleaveth to the roof of his mouth for thirst: the young children ask bread, and no man breaketh it unto them.
4:4. DALETH. The tongue of the infant adheres to his palate out of thirst. The little ones have asked for bread, and there was no one to break it for them.
4:4. The tongue of the sucking child cleaveth to the roof of his mouth for thirst: the young children ask bread, [and] no man breaketh [it] unto them.
The tongue of the sucking child cleaveth to the roof of his mouth for thirst: the young children ask bread, [and] no man breaketh [it] unto them:

4:4 Язык грудного младенца прилипает к гортани его от жажды; дети просят хлеба, и никто не подает им.
4:4
ἐκολλήθη κολλαω cling; join
ο the
γλῶσσα γλωσσα tongue
θηλάζοντος θηλαζω nurse
πρὸς προς to; toward
τὸν ο the
φάρυγγα φαρυγξ he; him
ἐν εν in
δίψει διψος thirst
νήπια νηπιος minor
ᾔτησαν αιτεω ask
ἄρτον αρτος bread; loaves
ο the
διακλῶν διακλαω not
ἔστιν ειμι be
αὐτοῖς αυτος he; him
4:4
דָּבַ֨ק dāvˌaq דבק cling, cleave to
לְשֹׁ֥ון lᵊšˌôn לָשֹׁון tongue
יֹונֵ֛ק yônˈēq ינק suck
אֶל־ ʔel- אֶל to
חִכֹּ֖ו ḥikkˌô חֵךְ palate
בַּ ba בְּ in
הַ the
צָּמָ֑א ṣṣāmˈā צָמָא thirst
עֹֽולָלִים֙ ʕˈôlālîm עֹולָל child
שָׁ֣אֲלוּ šˈāʔᵃlû שׁאל ask
לֶ֔חֶם lˈeḥem לֶחֶם bread
פֹּרֵ֖שׂ pōrˌēś פרשׂ spread out
אֵ֥ין ʔˌên אַיִן [NEG]
לָהֶֽם׃ ס lāhˈem . s לְ to
4:4. DELETH adhesit lingua lactantis ad palatum eius in siti parvuli petierunt panem et non erat qui frangeret eis
Daleth. The tongue of the sucking child hath stuck to the roof of his mouth for thirst: the little ones have asked for bread, and there was none to break it unto them.
4:4. DALETH. The tongue of the infant adheres to his palate out of thirst. The little ones have asked for bread, and there was no one to break it for them.
4:4. The tongue of the sucking child cleaveth to the roof of his mouth for thirst: the young children ask bread, [and] no man breaketh [it] unto them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:4: The tongue of the sucking child - See the note on Lam 2:12 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:4: tongue: Psa 22:15, Psa 137:6
the young: Lam 1:11, Lam 2:11, Lam 2:12; Deu 32:24; Mat 7:9-11
John Gill
4:4 The tongue of the sucking child cleaveth to the roof of his mouth for thirst,.... Through want of the milk of the breast, which is both food and drink unto it:
the young children ask bread; of their parents as usual, not knowing how the case was, that there was a famine in the city; these are such as were more grown, were weaned from the milk, and drawn from the breasts, and lived on other food, and were capable of asking for it:
and no man breaketh it unto them: distributes unto them, or gives them a piece of bread; not father, friend, or any other person; it not being in their power to do it, they having none for themselves.
Robert Jamieson, A. R. Fausset and David Brown
4:4 thirst--The mothers have no milk to give through the famine.
4:54:5: հէ Որ ուտէին զկերակուր՝ եղծա՛ն ՚ի վերայ անցից ճանապարհաց. որ ՚ի գիրկս գրգեալք եւ գգուեալք էին, գիրկս արկեալ աղբեւաց թաթաւեալ թաւալէին[11954]։ [11954] Ոմանք. Եղծանէին ՚ի վերայ ան՛՛... որ ՚ի գիրկս գգուեալք էին... թօթափեալ. կամ՝ թաւթաւեալ թաւալէին։
5 հէ Ովքեր կերակրով էին սնուել,ճանապարհների վրայ սովամահ եղան,ովքեր գրկերի մէջ գուրգուրանք ու գգուանք էին վայելել,աղբանոցները գրկած՝ թաթաւեցին ու թաւալուեցին:
5 Ազնիւ կերակուրներ ուտողները փողոցներուն մէջ յուսակտուր մնացին. Կարմիր հագուստներով մեծցողները աղբանոցներ գրկեցին։
Որ ուտէին [106]զկերակուր` եղծան ի վերայ անցից ճանապարհաց. [107]որ ի գիրկս գրգեալք եւ գգուեալք էին, գիրկս արկեալ աղբեւաց թաթաւեալ թաւալէին:

4:5: հէ Որ ուտէին զկերակուր՝ եղծա՛ն ՚ի վերայ անցից ճանապարհաց. որ ՚ի գիրկս գրգեալք եւ գգուեալք էին, գիրկս արկեալ աղբեւաց թաթաւեալ թաւալէին[11954]։
[11954] Ոմանք. Եղծանէին ՚ի վերայ ան՛՛... որ ՚ի գիրկս գգուեալք էին... թօթափեալ. կամ՝ թաւթաւեալ թաւալէին։
5 հէ Ովքեր կերակրով էին սնուել,ճանապարհների վրայ սովամահ եղան,ովքեր գրկերի մէջ գուրգուրանք ու գգուանք էին վայելել,աղբանոցները գրկած՝ թաթաւեցին ու թաւալուեցին:
5 Ազնիւ կերակուրներ ուտողները փողոցներուն մէջ յուսակտուր մնացին. Կարմիր հագուստներով մեծցողները աղբանոցներ գրկեցին։
zohrab-1805▾ eastern-1994▾ western am▾
4:54:5 Евшие сладкое истаевают на улицах; воспитанные на багрянице жмутся к навозу.
4:5 οἱ ο the ἔσθοντες εσθιω eat; consume τὰς ο the τρυφὰς τρυφη self-indulgence ἠφανίσθησαν αφανιζω obscure; hide ἐν εν in ταῖς ο the ἐξόδοις εξοδος exodus οἱ ο the τιθηνούμενοι τιθηνεω in; on κόκκων κοκκος kernel περιεβάλοντο περιβαλλω drape; clothe κοπρίας κοπρια dung hill
4:5 הָ hā הַ the אֹֽכְלִים֙ ʔˈōḵᵊlîm אכל eat לְ lᵊ לְ to מַ֣עֲדַנִּ֔ים mˈaʕᵃḏannˈîm מַעֲדָן dainty נָשַׁ֖מּוּ nāšˌammû שׁמם be desolate בַּ ba בְּ in † הַ the חוּצֹ֑ות ḥûṣˈôṯ חוּץ outside הָ hā הַ the אֱמֻנִים֙ ʔᵉmunîm אמן be firm עֲלֵ֣י ʕᵃlˈê עַל upon תֹולָ֔ע ṯôlˈāʕ תֹּולָע scarlet worm חִבְּק֖וּ ḥibbᵊqˌû חבק embrace אַשְׁפַּתֹּֽות׃ ס ʔašpattˈôṯ . s אַשְׁפֹּת ash pit
4:5. HE qui vescebantur voluptuose interierunt in viis qui nutriebantur in croceis amplexati sunt stercoraHe. They that were fed delicately have died in the streets: they that were brought up in scarlet have embraced the dung.
5. They that did feed delicately are desolate in the streets: they that were brought up in scarlet embrace dung-hills.
4:5. HE. Those who were fed indulgently have passed away in the roads. Those who were nourished with saffron have welcomed filth.
4:5. They that did feed delicately are desolate in the streets: they that were brought up in scarlet embrace dunghills.
They that did feed delicately are desolate in the streets: they that were brought up in scarlet embrace dunghills:

4:5 Евшие сладкое истаевают на улицах; воспитанные на багрянице жмутся к навозу.
4:5
οἱ ο the
ἔσθοντες εσθιω eat; consume
τὰς ο the
τρυφὰς τρυφη self-indulgence
ἠφανίσθησαν αφανιζω obscure; hide
ἐν εν in
ταῖς ο the
ἐξόδοις εξοδος exodus
οἱ ο the
τιθηνούμενοι τιθηνεω in; on
κόκκων κοκκος kernel
περιεβάλοντο περιβαλλω drape; clothe
κοπρίας κοπρια dung hill
4:5
הָ הַ the
אֹֽכְלִים֙ ʔˈōḵᵊlîm אכל eat
לְ lᵊ לְ to
מַ֣עֲדַנִּ֔ים mˈaʕᵃḏannˈîm מַעֲדָן dainty
נָשַׁ֖מּוּ nāšˌammû שׁמם be desolate
בַּ ba בְּ in
הַ the
חוּצֹ֑ות ḥûṣˈôṯ חוּץ outside
הָ הַ the
אֱמֻנִים֙ ʔᵉmunîm אמן be firm
עֲלֵ֣י ʕᵃlˈê עַל upon
תֹולָ֔ע ṯôlˈāʕ תֹּולָע scarlet worm
חִבְּק֖וּ ḥibbᵊqˌû חבק embrace
אַשְׁפַּתֹּֽות׃ ס ʔašpattˈôṯ . s אַשְׁפֹּת ash pit
4:5. HE qui vescebantur voluptuose interierunt in viis qui nutriebantur in croceis amplexati sunt stercora
He. They that were fed delicately have died in the streets: they that were brought up in scarlet have embraced the dung.
4:5. HE. Those who were fed indulgently have passed away in the roads. Those who were nourished with saffron have welcomed filth.
4:5. They that did feed delicately are desolate in the streets: they that were brought up in scarlet embrace dunghills.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Бедняки, не имевшие ночлега, иногда ночевали на теплых навозных кучах, чтобы хотя здесь согреться холодною ночью.
Adam Clarke: Commentary on the Bible - 1831
4:5: Embrace dunghills - Lie on straw or rubbish, instead of the costly carpets and sofas on which they formerly stretched themselves.
Albert Barnes: Notes on the Bible - 1834
4:5: They that were brought up in scarlet - literally, "those that were carried upon scarlet;" young children in arms and of the highest birth now lie on the dirt-heaps of the city.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:5: that did: Deu 28:54-56; Isa 3:16-26, Isa 24:6-12, Isa 32:9-14; Jer 6:2, Jer 6:3; Amo 6:3-7; Luk 7:25; Ti1 5:6; Rev 18:7-9
brought: Sa2 1:24; Pro 31:21; Luk 16:19
embrace: Job 24:8; Jer 9:21, Jer 9:22; Luk 15:16
John Gill
4:5 They that did feed delicately are desolate in the streets,.... That were brought up in the king's palace, or in the houses of noblemen; or, however, born of parents rich and wealthy, and had been used to good living, and had fared sumptuously and deliciously every day, were now wandering about in the streets in the most forlorn and distressed condition, seeking for food of any sort, but could find none to satisfy their hunger; and so, as the Vulgate Latin version renders it, perished in the ways or streets:
they that were brought up in scarlet: in dyed garments, as Jarchi; clothed with scarlet coloured ones, as was the manner of the richer and better sort of people, Prov 31:21; or, "brought up upon scarlet" (o); upon scarlet carpets, on which they used to sit and eat their food, as is the custom of the eastern people to this day: these
embrace dunghills, are glad of them, and with the greatest eagerness rake into them, in order to find something to feed upon, though ever so base and vile; or to sit and lie down upon. Aben Ezra interprets it of their being cast here when dead, and there was none to bury them.
(o) "super coccinum", Pagninus, Montanus; "super coccino", Piscator, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
4:5 delicately--on dainties.
are desolate--or, "perish."
in scarlet embrace dunghills--Instead of the scarlet couches on which the grandees were nursed, they must lie on dunghills.
embrace--They who once shrank sensitively from any soil, gladly cling close to heaps of filth as their only resting-place. Compare "embrace the rock" (Job 24:8).
4:64:6: վաւ Բազմացա՛ւ անիրաւութիւն դստեր ժողովրդեան իմոյ, քան զանօրէնութիւնս Սոդոմայ կործանելոյ. ՚ի ճեպս ՚ի փոյթս յառնէին. եւ ո՛չ ուրեք էր վաստակ ձեռաց իւրեանց[11955]։ [11955] Բազումք. Բազմացաւ անօրէնութիւն դստեր ժո՛՛... ՚ի ճեպս փոյթս յառ՛՛։
6 վաւ Իմ ժողովրդի դստեր մեղքերն աւելի շատացան,քան կործանուած Սոդոմի անօրէնութիւնները.նրանք փութով վեր էին կենում,բայց նրանց ձեռքերի վաստակը ոչ մի տեղ չէր երեւում:
6 Իմ ժողովուրդիս աղջկան անօրէնութիւնը Սոդոմի մեղքէն մեծ եղաւ, Որ մէկ վայրկեանի մէջ տակնուվրայ եղաւ՝ դեռ ոեւէ մէկուն ձեռքը չդպած։
Բազմացաւ անօրէնութիւն դստեր ժողովրդեան իմոյ քան զանօրէնութիւնս Սոդոմայ [108]կործանելոյ. ի ճեպս ի փոյթս յառնէին, եւ ոչ ուրեք էր վաստակ ձեռաց իւրեանց:

4:6: վաւ Բազմացա՛ւ անիրաւութիւն դստեր ժողովրդեան իմոյ, քան զանօրէնութիւնս Սոդոմայ կործանելոյ. ՚ի ճեպս ՚ի փոյթս յառնէին. եւ ո՛չ ուրեք էր վաստակ ձեռաց իւրեանց[11955]։
[11955] Բազումք. Բազմացաւ անօրէնութիւն դստեր ժո՛՛... ՚ի ճեպս փոյթս յառ՛՛։
6 վաւ Իմ ժողովրդի դստեր մեղքերն աւելի շատացան,քան կործանուած Սոդոմի անօրէնութիւնները.նրանք փութով վեր էին կենում,բայց նրանց ձեռքերի վաստակը ոչ մի տեղ չէր երեւում:
6 Իմ ժողովուրդիս աղջկան անօրէնութիւնը Սոդոմի մեղքէն մեծ եղաւ, Որ մէկ վայրկեանի մէջ տակնուվրայ եղաւ՝ դեռ ոեւէ մէկուն ձեռքը չդպած։
zohrab-1805▾ eastern-1994▾ western am▾
4:64:6 Наказание нечестия дщери народа моего превышает казнь за грехи Содома: тот низринут мгновенно, и руки человеческие не касались его.
4:6 καὶ και and; even ἐμεγαλύνθη μεγαλυνω enlarge; magnify ἀνομία ανομια lawlessness θυγατρὸς θυγατηρ daughter λαοῦ λαος populace; population μου μου of me; mine ὑπὲρ υπερ over; for ἀνομίας ανομια lawlessness Σοδομων σοδομων the κατεστραμμένης καταστρεφω overturn ὥσπερ ωσπερ just as σπουδῇ σπουδη diligence; haste καὶ και and; even οὐκ ου not ἐπόνεσαν πονεω in αὐτῇ αυτος he; him χεῖρας χειρ hand
4:6 וַ wa וְ and יִּגְדַּל֙ yyiḡdˌal גדל be strong עֲוֹ֣ן ʕᵃwˈōn עָוֹן sin בַּת־ baṯ- בַּת daughter עַמִּ֔י ʕammˈî עַם people מֵֽ mˈē מִן from חַטַּ֖את ḥaṭṭˌaṯ חַטָּאת sin סְדֹ֑ם sᵊḏˈōm סְדֹם Sodom הַֽ hˈa הַ the הֲפוּכָ֣ה hᵃfûḵˈā הפך turn כְמֹו־ ḵᵊmô- כְּמֹו like רָ֔גַע rˈāḡaʕ רֶגַע moment וְ wᵊ וְ and לֹא־ lō- לֹא not חָ֥לוּ ḥˌālû חול dance בָ֖הּ vˌāh בְּ in יָדָֽיִם׃ ס yāḏˈāyim . s יָד hand
4:6. VAV et maior effecta est iniquitas filiae populi mei peccato Sodomorum quae subversa est in momento et non ceperunt in ea manusVau. And the iniquity of the daughter of my people is made greater than the sin of Sodom, which was overthrown in a moment, and hands took nothing in her.
6. For the iniquity of the daughter of my people is greater than the sin of Sodom, that was overthrown as in a moment, and no hands were laid upon her.
4:6. VAU. And the iniquity of the daughter of my people has been made greater than the sin of Sodom, which was overthrown in a moment, and yet hands did not take captives in her.
4:6. For the punishment of the iniquity of the daughter of my people is greater than the punishment of the sin of Sodom, that was overthrown as in a moment, and no hands stayed on her.
For the punishment of the iniquity of the daughter of my people is greater than the punishment of the sin of Sodom, that was overthrown as in a moment, and no hands stayed on her:

4:6 Наказание нечестия дщери народа моего превышает казнь за грехи Содома: тот низринут мгновенно, и руки человеческие не касались его.
4:6
καὶ και and; even
ἐμεγαλύνθη μεγαλυνω enlarge; magnify
ἀνομία ανομια lawlessness
θυγατρὸς θυγατηρ daughter
λαοῦ λαος populace; population
μου μου of me; mine
ὑπὲρ υπερ over; for
ἀνομίας ανομια lawlessness
Σοδομων σοδομων the
κατεστραμμένης καταστρεφω overturn
ὥσπερ ωσπερ just as
σπουδῇ σπουδη diligence; haste
καὶ και and; even
οὐκ ου not
ἐπόνεσαν πονεω in
αὐτῇ αυτος he; him
χεῖρας χειρ hand
4:6
וַ wa וְ and
יִּגְדַּל֙ yyiḡdˌal גדל be strong
עֲוֹ֣ן ʕᵃwˈōn עָוֹן sin
בַּת־ baṯ- בַּת daughter
עַמִּ֔י ʕammˈî עַם people
מֵֽ mˈē מִן from
חַטַּ֖את ḥaṭṭˌaṯ חַטָּאת sin
סְדֹ֑ם sᵊḏˈōm סְדֹם Sodom
הַֽ hˈa הַ the
הֲפוּכָ֣ה hᵃfûḵˈā הפך turn
כְמֹו־ ḵᵊmô- כְּמֹו like
רָ֔גַע rˈāḡaʕ רֶגַע moment
וְ wᵊ וְ and
לֹא־ lō- לֹא not
חָ֥לוּ ḥˌālû חול dance
בָ֖הּ vˌāh בְּ in
יָדָֽיִם׃ ס yāḏˈāyim . s יָד hand
4:6. VAV et maior effecta est iniquitas filiae populi mei peccato Sodomorum quae subversa est in momento et non ceperunt in ea manus
Vau. And the iniquity of the daughter of my people is made greater than the sin of Sodom, which was overthrown in a moment, and hands took nothing in her.
4:6. VAU. And the iniquity of the daughter of my people has been made greater than the sin of Sodom, which was overthrown in a moment, and yet hands did not take captives in her.
4:6. For the punishment of the iniquity of the daughter of my people is greater than the punishment of the sin of Sodom, that was overthrown as in a moment, and no hands stayed on her.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Содомитяне долго не мучались; их не трогали враги; огонь с неба сразу пожрал их, тогда как Иерусалим, перед разрушением, испытал все муки осады, а потом еще злобу взявших город врагов.
Adam Clarke: Commentary on the Bible - 1831
4:6: For the punishment - He thinks the punishment of Jerusalem far greater than that of Sodom. That was destroyed in a moment while all her inhabitants were in health and strength; Jerusalem fell by the most lingering calamities; her men partly destroyed by the sword, and partly by the famine.
Instead of no hands stayed on her, Blayney translates, "Nor were hands weakened in her." Perhaps the meaning is, "Sodom was destroyed in a moment without any human labor." It was a judgment from God himself: so the sacred text: "The Lord rained down fire and brimstone from the Lord out of heaven." See Gen 19:24.
Albert Barnes: Notes on the Bible - 1834
4:6: Rather, "For" the iniquity "of the daughter of my people was greater than" the sin "of Sodom." The prophet deduces this conclusion from the greatness of Judah's misery (compare Jer 30:11; see also Luk 13:1-5).
No hands stayed on her - Or, "no hands were round about her." Sodom's sufferings in dying were brief: there were no starving children, no mothers cooking their offspring for food.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:6: punishment of the iniquity of the daughter: or, iniquity of the daughter, etc. Isa 1:9, Isa 1:10; Eze 16:48-50; Mat 11:23, Mat 11:24; Luk 10:12, Luk 12:47
the punishment: Lam 4:9; Gen 19:25; Dan 9:12; Mat 24:21
John Gill
4:6 For the punishment of the iniquity of the daughter of my people,.... In the long siege of their city, and the evils that attended it, especially the sore famine:
is greater than the punishment of the sin of Sodom; which was destroyed at once by fire from heaven: or it may be rendered, "the iniquity of the daughter of my people is greater than the sin of Sodom" (p); though the men of Sodom were great sinners, the Jews were greater, their sins being more aggravated; to this agrees the Targum, which renders the word "sin", and paraphrases the words following thus,
"and there dwelt not in her prophets to prophesy unto her, and turn her by repentance;''
as the Jews had, and therefore their sin was the greater; both senses are true, and the one is the foundation of the other; but the first seems best to agree with what follows:
that was overthrown as in a moment; by a shower of fire from heaven, which consumed it at once; whereas the destruction of Jerusalem was a lingering one, through a long and tedious siege; the inhabitants were gradually wasted and consumed by famine, pestilence, and sword, and so their punishment greater than Sodom's:
and no hand stayed on her; that is, on Sodom; the hand of God was immediately upon her, and dispatched her at once, but not the hands of men; as the hands of the Chaldeans were upon the Jews, afflicting and distressing them a long time, which made their ease the worse.
(p) ldgyw "et ingens fuit iniquitas--prae peccato", Montanus; "et major extitit pravitas--prae peccato", Cocceius. So V. L.
John Wesley
4:6 Of Sodom - Their punishment was greater, because more lingering, and gradual, whereas Sodom was overthrown in a moment, and that by no human hands that abode upon her, causing her a continued torment.
Robert Jamieson, A. R. Fausset and David Brown
4:6 greater than . . . Sodom-- (Mt 11:23). No prophets had been sent to Sodom, as there had been to Judea; therefore the punishment of the latter was heavier than that of the former.
overthrown . . . in a moment--whereas the Jews had to endure the protracted and manifold hardships of a siege.
no hands stayed on her--No hostile force, as the Chaldeans in the case of Jerusalem, continually pressed on her before her overthrow. Jeremiah thus shows the greater severity of Jerusalem's punishment than that of Sodom.
4:74:7: զէ Սրբեցա՛ն ուխտաւորք նոցա, իբրեւ զձիւն սպիտակացան. իբրեւ զկա՛թն զտեցան, իբրեւ զականս շափիղայ ՚ի հատուցման իւրեանց[11956]։ [11956] Ոսկան. Իբրեւ զականս շափիղայից։ Օրինակ մի. Շափիղայ ՚ի հատուցանել իւրեանց։
7 զէ Նրանց ազնուական իշխանները,որոնք մաքուր էին,ձեան պէս սպիտակ,կաթի պէս անարատ,փայլուն ինչպէս շափիւղայ, ակնեղէն.
7 Անոր ազնուականները ձիւնէն մաքուր, կաթէն ճերմակ էին. Անոնց մարմինը յակինթներէն* կարմիր էր, անոնց կերպարանքը շափիւղայի կը նմանէր։
Սրբեցան ուխտաւորք նոցա, իբրեւ զձիւն սպիտակացան, իբրեւ զկաթն զտեցան, իբրեւ զականս շափիղայ ի հատուցման իւրեանց:

4:7: զէ Սրբեցա՛ն ուխտաւորք նոցա, իբրեւ զձիւն սպիտակացան. իբրեւ զկա՛թն զտեցան, իբրեւ զականս շափիղայ ՚ի հատուցման իւրեանց[11956]։
[11956] Ոսկան. Իբրեւ զականս շափիղայից։ Օրինակ մի. Շափիղայ ՚ի հատուցանել իւրեանց։
7 զէ Նրանց ազնուական իշխանները,որոնք մաքուր էին,ձեան պէս սպիտակ,կաթի պէս անարատ,փայլուն ինչպէս շափիւղայ, ակնեղէն.
7 Անոր ազնուականները ձիւնէն մաքուր, կաթէն ճերմակ էին. Անոնց մարմինը յակինթներէն* կարմիր էր, անոնց կերպարանքը շափիւղայի կը նմանէր։
zohrab-1805▾ eastern-1994▾ western am▾
4:74:7 Князья ее {были} в ней чище снега, белее молока; они были телом краше коралла, вид их был, как сапфир;
4:7 ἐκαθαριώθησαν καθαριζω cleanse ναζιραῖοι ναζιραιος he; him ὑπὲρ υπερ over; for χιόνα χιων snow ἔλαμψαν λαμπω radiate; shine ὑπὲρ υπερ over; for γάλα γαλα milk ἐπυρρώθησαν πυρροω over; for λίθους λιθος stone σαπφείρου σαπφειρος sapphire τὸ ο the ἀπόσπασμα αποσπασμα he; him
4:7 זַכּ֤וּ zakkˈû זכך be clean נְזִירֶ֨יהָ֙ nᵊzîrˈeʸhā נָזִיר singled out מִ mi מִן from שֶּׁ֔לֶג ššˈeleḡ שֶׁלֶג snow צַח֖וּ ṣaḥˌû צחה be white מֵ mē מִן from חָלָ֑ב ḥālˈāv חָלָב milk אָ֤דְמוּ ʔˈāḏᵊmû אדם be ruddy עֶ֨צֶם֙ ʕˈeṣem עֶצֶם bone מִ mi מִן from פְּנִינִ֔ים ppᵊnînˈîm פְּנִינִים corals סַפִּ֖יר sappˌîr סַפִּיר lapis lazuli גִּזְרָתָֽם׃ ס gizrāṯˈām . s גִּזְרָה room
4:7. ZAI candidiores nazarei eius nive nitidiores lacte rubicundiores ebore antiquo sapphyro pulchrioresZain. Her Nazarites were whiter than snow, purer than milk, more ruddy than the old ivory, fairer than the sapphire.
7. Her nobles were purer than snow, they were whiter than milk, they were more ruddy in body than rubies, their polishing was as of sapphire:
4:7. ZAIN. Her Nazirites were whiter than snow, shinier than milk, more ruddy than ancient ivory, more beautiful than sapphire.
4:7. Her Nazarites were purer than snow, they were whiter than milk, they were more ruddy in body than rubies, their polishing [was] of sapphire:
Her Nazarites were purer than snow, they were whiter than milk, they were more ruddy in body than rubies, their polishing [was] of sapphire:

4:7 Князья ее {были} в ней чище снега, белее молока; они были телом краше коралла, вид их был, как сапфир;
4:7
ἐκαθαριώθησαν καθαριζω cleanse
ναζιραῖοι ναζιραιος he; him
ὑπὲρ υπερ over; for
χιόνα χιων snow
ἔλαμψαν λαμπω radiate; shine
ὑπὲρ υπερ over; for
γάλα γαλα milk
ἐπυρρώθησαν πυρροω over; for
λίθους λιθος stone
σαπφείρου σαπφειρος sapphire
τὸ ο the
ἀπόσπασμα αποσπασμα he; him
4:7
זַכּ֤וּ zakkˈû זכך be clean
נְזִירֶ֨יהָ֙ nᵊzîrˈeʸhā נָזִיר singled out
מִ mi מִן from
שֶּׁ֔לֶג ššˈeleḡ שֶׁלֶג snow
צַח֖וּ ṣaḥˌû צחה be white
מֵ מִן from
חָלָ֑ב ḥālˈāv חָלָב milk
אָ֤דְמוּ ʔˈāḏᵊmû אדם be ruddy
עֶ֨צֶם֙ ʕˈeṣem עֶצֶם bone
מִ mi מִן from
פְּנִינִ֔ים ppᵊnînˈîm פְּנִינִים corals
סַפִּ֖יר sappˌîr סַפִּיר lapis lazuli
גִּזְרָתָֽם׃ ס gizrāṯˈām . s גִּזְרָה room
4:7. ZAI candidiores nazarei eius nive nitidiores lacte rubicundiores ebore antiquo sapphyro pulchriores
Zain. Her Nazarites were whiter than snow, purer than milk, more ruddy than the old ivory, fairer than the sapphire.
4:7. ZAIN. Her Nazirites were whiter than snow, shinier than milk, more ruddy than ancient ivory, more beautiful than sapphire.
4:7. Her Nazarites were purer than snow, they were whiter than milk, they were more ruddy in body than rubies, their polishing [was] of sapphire:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-8: Князья иудейские, очевидно, не все были отведены в плен; некоторые из них остались в разрушенном Иерусалиме и влачили жалкое существование.
Adam Clarke: Commentary on the Bible - 1831
4:7: Her Nazarites were purer than snow - נזיר nazir does not always signify a person separated under a religious vow; it sometimes denotes what is chief or eminent. It is applied to Joseph, Gen 49:26.
Blayney therefore translates here, Her Nobles.
"Her nobles were purer than snow, they were whiter than milk;
They were ruddier on the bone than rubies; their veining was the sapphires."
On which he remarks: - "In the first line the whiteness of their skin is described, and in the second, their flesh;" and as גזר gazar signifies to divide and intersect, as the blue veins do on the surface of the body, these are without doubt intended.
Milk will most certainly well apply to the whiteness of the skin; the beautiful ruby to the ruddiness of the flesh; and the sapphire, in its clear transcendent purple, to the veins in a fine complexion. The reverse of this state, as described in the following verse, needs no explanation. The face was a dismal dark brown, the flesh gone, the skin shrivelled, and apparently wrapped round the bones.
Albert Barnes: Notes on the Bible - 1834
4:7: The Nazarites from their temperance were remarkable for health and personal beauty, besides being held in religious veneration.
Rubies - Or, corals.
Their polishing was of sapphire - Or, their shape was "a sapphire." The allusion is no longer to color, but to form. Their shape was exact and faultless as the cutting of a precious stone.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:7: Nazarites: Num. 6:2-21; Jdg 13:5, Jdg 13:7, Jdg 16:17; Amo 2:11, Amo 2:12; Luk 1:15
purer: Sa1 16:12; Psa 51:7, Psa 144:12; Sol 5:10; Dan 1:15
their polishing: Gizrathom rendered by Dr. Blayney, "their veining," from gazar to divide, intersect, as the blue veins do the surface of the body. This is approved by Dr. A. Clarke, who remarks, "Milk will most certainly well apply to the whiteness of the skin; the beautiful ruby to the ruddiness of the flesh; and the sapphire, in its clear, transcendent purple, to the veins in a fine complexion.
John Gill
4:7 Her Nazarites were purer than snow,.... Such who separated themselves by a vow to the Lord, and abstained from drinking wine and strong drink, and by a moderate diet, and often washing themselves, as well as taking great care of their hair, appeared very neat and comely, like snow, without any spot or blemish. Some think such as were separated from others in dignity, very honourable persons, the sons of nobles, are meant, since the word has the signification of a "crown", and interpret it, her princes; Jarchi makes mention of this sense, and rejects it; but it is received by many: and the meaning is, that her young noblemen, who were well fed, and neatly dressed, looked as pure and as beautiful as the driven snow:
they were whiter than milk; this intends the same thing, expressed by another metaphor:
they were more ruddy in body than rubies; or rather "than precious stones"; and particularly "than pearls", which Bochart (q) proves at large are designed by the word used, which are white, and not red; and the word should be rendered, "clearer" or "whiter than pearls", as it is by Lyra and others (r); and the word in the Arabic language signifies white and clear (s), as pearls are; and so the phrase is expressive of the beauty and comeliness of these persons: and Ludolphus (t) says, that in the Ethiopic language it signifies "beautiful"; and he translates the whole, "they were more beautiful than pearls"; denoting the clearness of their skins, and the goodness of their complexion:
their polishing was of sapphire; or "their cutting, sapphire" (u); they were as beautiful as if they had been cut out of sapphire, and polished; which is a very precious stone, and looks very beautiful; so smooth were their skins. The Targum is,
"their face or countenance is as sapphire.''
Braunius (w) thinks the word used signifies the veins full of blood, which variously intersect the flesh like sapphirine rivers; and that the sense of the words is,
"their bodies were white like snow and milk, yea, shining like pearls (or red in the cheeks, lips, &c. like coral (x)); veins full of blood running between like sapphire, of a most agreeable sky colour; which is, a true description of a most fair and beautiful body.''
See Song 5:14. All this is to be understood of them before the famine, but, when that came upon them, then they were as follow:
(q) Hierozoic. par. 2. l. 5. c. 6. p. 688. (r) "lucidiores corpore margaritis", Bochart; "candidi fuerunt in corpore prae margaritis", Noldius. (s) "camelis tributum, candidus perquam albus", Giggeius; "candidi coloris", Dorcas, Giggeius apud Golium, col. 49, 51. (t) Comment. in Ethiop. Hist. l. 1. No. 107. (u) "sapphirus excisio eorum", Pagninus, Montanus, Vatablus, Calvin; "quasi sectio eorum esset ex sapphiro", Munster. (w) De Vestitu Sacerdot. Hebr. l. 2. c. 12. sect. 7. p. 676. (x) So Bootius, Animadv. l. 4. c. 3. sect. 8. p. 144. Lutherus & Osiander in ib.
John Wesley
4:7 Nazarites - Her Nazarites in this place signify her separated ones, who either in respect of birth, education, estate, or place of magistracy, were distinguished from the rest of the people.
Robert Jamieson, A. R. Fausset and David Brown
4:7 Nazarites--literally, "separated ones" (Num 6:2). They were held once in the highest estimation, but now they are degraded. God's blessing formerly caused their body not to be the less fair and ruddy for their abstinence from strong drink. Compare the similar case of Daniel, &c. (Dan 1:8-15). Also David (1Kings 16:12; 1Kings 17:42). Type of Messiah (Song 5:10).
rubies--GESENIUS translates, "corals," from a Hebrew root, "to divide into branches," from the branching form of corals.
polishing--They were like exquisitely cut and polished sapphires. The "sapphires" may represent the blue veins of a healthy person.
4:84:8: խէթ Թխացա՛ն քան զածուխ տեսիլք իւրեանց՝ եւ ո՛չ ոք ճանաչէր զնոսա, զի դնէին յանցս ճանապարհաց. մածեալ էր մորթ նոցա յոսկերս նոցա. բրտացա՛ն նոքա, եւ եղեն իբրեւ զփայտ չորացեալ[11957]։ [11957] Ոմանք. Զի դնին յանցս... մորթ յոսկերս նոցա, բրտացան եւ եղեն նոքա իբրեւ։
8 խէթ այժմ նրանց տեսքն ածուխի նման սեւացաւ,ու ոչ ոք չէր ճանաչում նրանց.նրանց դրել էին ճանապարհների խաչմերուկներում:նրանց կաշին ոսկորներին էր կպել. նրանք կոշտացել ու չորացած փայտ էին դարձել:
8 Անոնց դէմքը ածուխէն աւելի սեւ եղաւ, այնպէս որ փողոցներու մէջ չէր ճանչցուէր։Անոնց մորթը իրենց ոսկորներուն փակաւ, չորցաւ ու փայտի պէս եղաւ։
Թխացան քան զածուխ տեսիլք իւրեանց, եւ ոչ ոք ճանաչէր զնոսա [109]զի դնէին`` յանցս ճանապարհաց. մածեալ էր մորթ նոցա յոսկերս նոցա. բրտացան նոքա, եւ եղեն իբրեւ [110]զփայտ չորացեալ:

4:8: խէթ Թխացա՛ն քան զածուխ տեսիլք իւրեանց՝ եւ ո՛չ ոք ճանաչէր զնոսա, զի դնէին յանցս ճանապարհաց. մածեալ էր մորթ նոցա յոսկերս նոցա. բրտացա՛ն նոքա, եւ եղեն իբրեւ զփայտ չորացեալ[11957]։
[11957] Ոմանք. Զի դնին յանցս... մորթ յոսկերս նոցա, բրտացան եւ եղեն նոքա իբրեւ։
8 խէթ այժմ նրանց տեսքն ածուխի նման սեւացաւ,ու ոչ ոք չէր ճանաչում նրանց.նրանց դրել էին ճանապարհների խաչմերուկներում:նրանց կաշին ոսկորներին էր կպել. նրանք կոշտացել ու չորացած փայտ էին դարձել:
8 Անոնց դէմքը ածուխէն աւելի սեւ եղաւ, այնպէս որ փողոցներու մէջ չէր ճանչցուէր։Անոնց մորթը իրենց ոսկորներուն փակաւ, չորցաւ ու փայտի պէս եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:84:8 а теперь темнее всего черного лице их; не узна{ю}т их на улицах; кожа их прилипла к костям их, стала суха, как дерево.
4:8 ἐσκότασεν σκοταζω over; for ἀσβόλην ασβολη the εἶδος ειδος aspect; shape αὐτῶν αυτος he; him οὐκ ου not ἐπεγνώσθησαν επιγινωσκω recognize; find out ἐν εν in ταῖς ο the ἐξόδοις εξοδος exodus ἐπάγη πηγνυμι pitch δέρμα δερμα skin αὐτῶν αυτος he; him ἐπὶ επι in; on τὰ ο the ὀστέα οστεον bone αὐτῶν αυτος he; him ἐξηράνθησαν ξηραινω wither; dry ἐγενήθησαν γινομαι happen; become ὥσπερ ωσπερ just as ξύλον ξυλον wood; timber
4:8 חָשַׁ֤ךְ ḥāšˈaḵ חשׁך be dark מִ mi מִן from שְּׁחֹור֙ ššᵊḥôr שְׁחֹור blackness תָּֽאֳרָ֔ם tˈoʔᵒrˈām תֹּאַר form לֹ֥א lˌō לֹא not נִכְּר֖וּ nikkᵊrˌû נכר recognise בַּ ba בְּ in † הַ the חוּצֹ֑ות ḥûṣˈôṯ חוּץ outside צָפַ֤ד ṣāfˈaḏ צפד shrivel עֹורָם֙ ʕôrˌām עֹור skin עַל־ ʕal- עַל upon עַצְמָ֔ם ʕaṣmˈām עֶצֶם bone יָבֵ֖שׁ yāvˌēš יָבֵשׁ dry הָיָ֥ה hāyˌā היה be כָ ḵā כְּ as † הַ the עֵֽץ׃ ס ʕˈēṣ . s עֵץ tree
4:8. HETH denigrata est super carbones facies eorum et non sunt cogniti in plateis adhesit cutis eorum ossibus aruit et facta est quasi lignumHeth. Their face is now made blacker than coals, and they are not known in the streets: their skin hath stuck to their bones, it is withered, and is become like wood.
8. Their visage is blacker than a coal; they are not known in the streets: their skin cleaveth to their bones; it is withered, it is become like a stick.
4:8. HETH. Their face has been blacked more than coals, and they are not recognized in the streets. Their skin has adhered to their bones; it dried out and became like wood.
4:8. Their visage is blacker than a coal; they are not known in the streets: their skin cleaveth to their bones; it is withered, it is become like a stick.
Their visage is blacker than a coal; they are not known in the streets: their skin cleaveth to their bones; it is withered, it is become like a stick:

4:8 а теперь темнее всего черного лице их; не узна{ю}т их на улицах; кожа их прилипла к костям их, стала суха, как дерево.
4:8
ἐσκότασεν σκοταζω over; for
ἀσβόλην ασβολη the
εἶδος ειδος aspect; shape
αὐτῶν αυτος he; him
οὐκ ου not
ἐπεγνώσθησαν επιγινωσκω recognize; find out
ἐν εν in
ταῖς ο the
ἐξόδοις εξοδος exodus
ἐπάγη πηγνυμι pitch
δέρμα δερμα skin
αὐτῶν αυτος he; him
ἐπὶ επι in; on
τὰ ο the
ὀστέα οστεον bone
αὐτῶν αυτος he; him
ἐξηράνθησαν ξηραινω wither; dry
ἐγενήθησαν γινομαι happen; become
ὥσπερ ωσπερ just as
ξύλον ξυλον wood; timber
4:8
חָשַׁ֤ךְ ḥāšˈaḵ חשׁך be dark
מִ mi מִן from
שְּׁחֹור֙ ššᵊḥôr שְׁחֹור blackness
תָּֽאֳרָ֔ם tˈoʔᵒrˈām תֹּאַר form
לֹ֥א lˌō לֹא not
נִכְּר֖וּ nikkᵊrˌû נכר recognise
בַּ ba בְּ in
הַ the
חוּצֹ֑ות ḥûṣˈôṯ חוּץ outside
צָפַ֤ד ṣāfˈaḏ צפד shrivel
עֹורָם֙ ʕôrˌām עֹור skin
עַל־ ʕal- עַל upon
עַצְמָ֔ם ʕaṣmˈām עֶצֶם bone
יָבֵ֖שׁ yāvˌēš יָבֵשׁ dry
הָיָ֥ה hāyˌā היה be
כָ ḵā כְּ as
הַ the
עֵֽץ׃ ס ʕˈēṣ . s עֵץ tree
4:8. HETH denigrata est super carbones facies eorum et non sunt cogniti in plateis adhesit cutis eorum ossibus aruit et facta est quasi lignum
Heth. Their face is now made blacker than coals, and they are not known in the streets: their skin hath stuck to their bones, it is withered, and is become like wood.
4:8. HETH. Their face has been blacked more than coals, and they are not recognized in the streets. Their skin has adhered to their bones; it dried out and became like wood.
4:8. Their visage is blacker than a coal; they are not known in the streets: their skin cleaveth to their bones; it is withered, it is become like a stick.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
4:8: Their visage ... - Their form (their whole person, see Sa1 28:14)... as in the margin. See Job 30:30.
It is withered, it is become like a stick - Or, It has become dry like a piece of wood.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:8: visage: Lam 5:10; Job 30:17-19, Job 30:30; Joe 2:6; Nah 2:10
blacker than a coal: Heb. darker than blackness. Or, as Dr. Blayney renders, "duskier than the dawn;" shachar signifying "the dawn of the day, when it is neither light nor dark, but between both, at which time objects are not easily distinguished."
they: Lam 4:1, Lam 4:2; Rut 1:19, Rut 1:20; Job 2:12; Isa 52:14
their skin: Job 19:20, Job 33:21; Psa 32:4, Psa 38:3, Psa 102:3-5, Psa 102:11, Psa 119:83
Geneva 1599
4:8 Their (e) visage is blacker than a coal; they are not known in the streets: their skin cleaveth to their bones; it is withered, it is become like a stick.
(e) They who were before most in God's favour are now in greatest abomination to him.
John Gill
4:8 Their visage is blacker than a coal,.... Or, "darker than blackness"; or, "dark through blackness" (y); by reason of the famine, and because of grief and trouble for themselves and their friends, which changed their complexions, countenances, and skins; they that looked before as pure as snow, as white as milk, as clear as pearls, as polished as sapphire, now as black as charcoal, as blackness itself:
they are not known in the streets; not taken notice of in a distinguished manner; no respect shown them as they walk the streets, as used to be; nay, their countenances were so altered, and their apparel so sordid, as not to be known by their friends, when they met them in public:
their skin cleaveth to their bones; have nothing but skin and bone, who used to be plump and fat:
Tit is withered, it is become like a stick; the skin wrinkled and shrivelled up, the flesh being gone; and the bone became like a stick, or a dry piece of wood, its moisture and marrow being dried up.
(y) "obscurior ipsa nigredine", Tigurine version; "magis quam nigredo vel carbo", Vatablus; "prae caligines", Calvin; "ex nigredine", Piscator.
John Wesley
4:8 Not known - So that those who before knew them, do not know them now.
Robert Jamieson, A. R. Fausset and David Brown
4:8 blacker than . . . coal--or, "than blackness" itself (Joel 2:6; Nahum 2:10).
like a stick--as withered as a dry stick.
4:94:9: տեթ Գեղեցի՛կ էին վիրաւորքն դիականց անկելոց ՚ի սրոյ, քան զանկեալսն ՚ի սովոյ. երթային վիրաւորք ազգք ազգք յարանց[11958]։ [11958] Ոմանք. Ազգք ազգք արանց։
9 թէթ Սրից հասած վէրքերիցդիտապաստ ընկածներն աւելի բախտաւոր էին,քան սովից մեռածները: Խումբ-խումբ շարժւում էին վիրաւոր մարդիկ:
9 Սուրէ մեռածները անօթութենէ մեռածներէն երջանիկ էին, Վասն զի վերջինները ագարակի արդիւնքներուն պակասութենէն մաշեցան ու մեռան։
Գեղեցիկ`` էին վիրաւորքն դիականց անկելոց ի սրոյ` քան զանկեալսն ի սովոյ. [111]երթային վիրաւորք ազգք ազգք յարանց:

4:9: տեթ Գեղեցի՛կ էին վիրաւորքն դիականց անկելոց ՚ի սրոյ, քան զանկեալսն ՚ի սովոյ. երթային վիրաւորք ազգք ազգք յարանց[11958]։
[11958] Ոմանք. Ազգք ազգք արանց։
9 թէթ Սրից հասած վէրքերիցդիտապաստ ընկածներն աւելի բախտաւոր էին,քան սովից մեռածները: Խումբ-խումբ շարժւում էին վիրաւոր մարդիկ:
9 Սուրէ մեռածները անօթութենէ մեռածներէն երջանիկ էին, Վասն զի վերջինները ագարակի արդիւնքներուն պակասութենէն մաշեցան ու մեռան։
zohrab-1805▾ eastern-1994▾ western am▾
4:94:9 Умерщвляемые мечом счастливее умерщвляемых голодом, потому что сии истаевают, поражаемые недостатком плодов полевых.
4:9 καλοὶ καλος fine; fair ἦσαν ειμι be οἱ ο the τραυματίαι τραυματιας broadsword ἢ η or; than οἱ ο the τραυματίαι τραυματιας famine; hunger ἐπορεύθησαν πορευομαι travel; go ἐκκεκεντημένοι κεντεω from; away γενημάτων γεννημα spawn; product ἀγρῶν αγρος field
4:9 טֹובִ֤ים ṭôvˈîm טֹוב good הָיוּ֙ hāyˌû היה be חַלְלֵי־ ḥallê- חָלָל pierced חֶ֔רֶב ḥˈerev חֶרֶב dagger מֵֽ mˈē מִן from חַלְלֵ֖י ḥallˌê חָלָל pierced רָעָ֑ב rāʕˈāv רָעָב hunger שֶׁ֣ šˈe שַׁ [relative] הֵ֤ם hˈēm הֵם they יָז֨וּבוּ֙ yāzˈûvû זוב flow מְדֻקָּרִ֔ים mᵊḏuqqārˈîm דקר pierce מִ mi מִן from תְּנוּבֹ֖ת ttᵊnûvˌōṯ תְּנוּבָה produce שָׂדָֽי׃ ס śāḏˈāy . s שָׂדַי open field
4:9. TETH melius fuit occisis gladio quam interfectis fame quoniam isti extabuerunt consumpti ab sterilitate terraeTeth. It was better with them that were slain by the sword, than with them that died with hunger: for these pined away being consumed for want of the fruits of the earth.
9. They that be slain with the sword are better than they that be slain with hunger; for these pine away, stricken through, for want of the fruits of the field.
4:9. TETH. It was better for those slain by the sword, than for those put to death by famine. For these waste away, being consumed by the sterility of the land.
4:9. [They that be] slain with the sword are better than [they that be] slain with hunger: for these pine away, stricken through for [want of] the fruits of the field.
They that be slain with the sword are better than [they that be] slain with hunger: for these pine away, stricken through for [want of] the fruits of the field:

4:9 Умерщвляемые мечом счастливее умерщвляемых голодом, потому что сии истаевают, поражаемые недостатком плодов полевых.
4:9
καλοὶ καλος fine; fair
ἦσαν ειμι be
οἱ ο the
τραυματίαι τραυματιας broadsword
η or; than
οἱ ο the
τραυματίαι τραυματιας famine; hunger
ἐπορεύθησαν πορευομαι travel; go
ἐκκεκεντημένοι κεντεω from; away
γενημάτων γεννημα spawn; product
ἀγρῶν αγρος field
4:9
טֹובִ֤ים ṭôvˈîm טֹוב good
הָיוּ֙ hāyˌû היה be
חַלְלֵי־ ḥallê- חָלָל pierced
חֶ֔רֶב ḥˈerev חֶרֶב dagger
מֵֽ mˈē מִן from
חַלְלֵ֖י ḥallˌê חָלָל pierced
רָעָ֑ב rāʕˈāv רָעָב hunger
שֶׁ֣ šˈe שַׁ [relative]
הֵ֤ם hˈēm הֵם they
יָז֨וּבוּ֙ yāzˈûvû זוב flow
מְדֻקָּרִ֔ים mᵊḏuqqārˈîm דקר pierce
מִ mi מִן from
תְּנוּבֹ֖ת ttᵊnûvˌōṯ תְּנוּבָה produce
שָׂדָֽי׃ ס śāḏˈāy . s שָׂדַי open field
4:9. TETH melius fuit occisis gladio quam interfectis fame quoniam isti extabuerunt consumpti ab sterilitate terrae
Teth. It was better with them that were slain by the sword, than with them that died with hunger: for these pined away being consumed for want of the fruits of the earth.
4:9. TETH. It was better for those slain by the sword, than for those put to death by famine. For these waste away, being consumed by the sterility of the land.
4:9. [They that be] slain with the sword are better than [they that be] slain with hunger: for these pine away, stricken through for [want of] the fruits of the field.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Умерщвляемые — точнее: которые умерщвлены. — Истаевают — точнее: истаевали. Пророк говорит о прошедших мучениях, какие терпели иудеи во время осады Иерусалима.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:9: for: Lev 26:39; Eze 24:23, Eze 33:10
pine away: Heb. flow out
Geneva 1599
4:9 [They that are] slain with the sword are better than [they that are] slain with hunger: for these pine away, stricken through for [lack of] the (f) fruits of the field.
(f) For lack of food they pine away and consume.
John Gill
4:9 They that be slain with the sword are better than they that be slain with hunger,.... Not that they are better with respect to their state after death, but with respect to their manner of dying. They that were slain by the sword of the Chaldeans, as many were, either upon the walls, or in sallies out against the enemy, these felt less pain, and had less terror of mind in dying, than those did who perished by famine; they died a lingering death, as it were by inches, and were in continual pain of body and uneasiness of mind:
for these pine away, stricken through for want of the fruits of the field: that is, those that died by famine gradually wasted or "flowed" away, their fluid parts by degrees went off; and though they were not run through with the sword, they were stabbed by famine, and were so distressed in body and mind as if a sword had pierced them; not having the fruits of the field, the corn and the wine, to support nature, and keep them alive. Jarchi's note is,
"they that were slain with hunger were inflated at the smell of the fruits of the field, when the enemies were roasting their flesh upon the grass without the wall; the smell entered into those that swelled by famine, and their bellies burst, and their excrements flowed out; and this is the death worse than that of being slain with the sword.''
And to this agrees the Targum,
"more happy are they that are slain with the sword than they that are slain with famine; for they that are slain with the sword flowed when their bellies were burst, by that which they ate of the fruits of the field; and those that were inflated with famine, their bellies burst through "want" of food.''
Most interpreters refer this clause to those that died of famine: but Gussetius (z) interprets it of those that were killed with the sword; and renders and paraphrases the words thus, "for they being stabbed, sent out"; by the open wounds, "a flux, which arose from the fruits of the field"; their food and nourishment being yet in their belly and veins, and so did not pine away through penury and famine; and their misery was short and light, in comparison of others: and so Abendana.
(z) Comment. Ebr. p. 225.
Robert Jamieson, A. R. Fausset and David Brown
4:9 The speedy death by the sword is better than the lingering death by famine.
pine away--literally, "flow out"; referring to the flow of blood. This expression, and "stricken through," are drawn from death by "the sword."
want of . . . fruits--The words in italics have to be supplied in the original (Gen 18:28; Ps 109:24).
4:104:10: յոդ Ձեռք կանանց ողորմածաց եփեցին զմանկունս իւրեանց, եւ եղեւ նոցա ՚ի կերակուր, առ ՚ի բեկումն դստեր ժողովրդեան իմոյ[11959]։ [11959] Բազումք. Եւ եղեն նոցա ՚ի կերակուր։
10 յոդ Գթասիրտ կանանց ձեռքերը եփեցին իրենց մանուկներին,որոնք իմ ժողովրդի դստեր կործանման ժամանակնրանց համար կերակուր դարձան:
10 Գթասիրտ կիներուն ձեռքերը իրենց տղաքը եփեցին, Իմ ժողովուրդիս աղջկան կոտորածին ատենը իրենց կերակուր եղան։
Ձեռք կանանց ողորմածաց եփեցին զմանկունս իւրեանց, եւ եղեւ նոցա ի կերակուր` առ ի բեկումն դստեր ժողովրդեան իմոյ:

4:10: յոդ Ձեռք կանանց ողորմածաց եփեցին զմանկունս իւրեանց, եւ եղեւ նոցա ՚ի կերակուր, առ ՚ի բեկումն դստեր ժողովրդեան իմոյ[11959]։
[11959] Բազումք. Եւ եղեն նոցա ՚ի կերակուր։
10 յոդ Գթասիրտ կանանց ձեռքերը եփեցին իրենց մանուկներին,որոնք իմ ժողովրդի դստեր կործանման ժամանակնրանց համար կերակուր դարձան:
10 Գթասիրտ կիներուն ձեռքերը իրենց տղաքը եփեցին, Իմ ժողովուրդիս աղջկան կոտորածին ատենը իրենց կերակուր եղան։
zohrab-1805▾ eastern-1994▾ western am▾
4:104:10 Руки мягкосердых женщин варили детей своих, чтобы они были для них пищею во время гибели дщери народа моего.
4:10 χεῖρες χειρ hand γυναικῶν γυνη woman; wife οἰκτιρμόνων οικτιρμων compassionate ἥψησαν εψω the παιδία παιδιον toddler; little child αὐτῶν αυτος he; him ἐγενήθησαν γινομαι happen; become εἰς εις into; for βρῶσιν βρωσις meal; eating αὐταῖς αυτος he; him ἐν εν in τῷ ο the συντρίμματι συντριμμα fracture τῆς ο the θυγατρὸς θυγατηρ daughter λαοῦ λαος populace; population μου μου of me; mine
4:10 יְדֵ֗י yᵊḏˈê יָד hand נָשִׁים֙ nāšîm אִשָּׁה woman רַחֲמָ֣נִיֹּ֔ות raḥᵃmˈāniyyˈôṯ רַחֲמָנִי compassionate בִּשְּׁל֖וּ biššᵊlˌû בשׁל boil יַלְדֵיהֶ֑ן yalᵊḏêhˈen יֶלֶד boy הָי֤וּ hāyˈû היה be לְ lᵊ לְ to בָרֹות֙ vārôṯ בָּרוּת bread of consolation לָ֔מֹו lˈāmô לְ to בְּ bᵊ בְּ in שֶׁ֖בֶר šˌever שֶׁבֶר breaking בַּת־ baṯ- בַּת daughter עַמִּֽי׃ ס ʕammˈî . s עַם people
4:10. IOTH manus mulierum misericordium coxerunt filios suos facti sunt cibus earum in contritione filiae populi meiJod. The hands of the pitiful women have sodden their own children: they were their meat in the destruction of the daughter of my people.
10. The hands of the pitiful women have sodden their own children; they were their meat in the destruction of the daughter of my people.
4:10. JOD. The hands of pitiable women have boiled their sons. They became their food in the grief of the daughter of my people.
4:10. The hands of the pitiful women have sodden their own children: they were their meat in the destruction of the daughter of my people.
The hands of the pitiful women have sodden their own children: they were their meat in the destruction of the daughter of my people:

4:10 Руки мягкосердых женщин варили детей своих, чтобы они были для них пищею во время гибели дщери народа моего.
4:10
χεῖρες χειρ hand
γυναικῶν γυνη woman; wife
οἰκτιρμόνων οικτιρμων compassionate
ἥψησαν εψω the
παιδία παιδιον toddler; little child
αὐτῶν αυτος he; him
ἐγενήθησαν γινομαι happen; become
εἰς εις into; for
βρῶσιν βρωσις meal; eating
αὐταῖς αυτος he; him
ἐν εν in
τῷ ο the
συντρίμματι συντριμμα fracture
τῆς ο the
θυγατρὸς θυγατηρ daughter
λαοῦ λαος populace; population
μου μου of me; mine
4:10
יְדֵ֗י yᵊḏˈê יָד hand
נָשִׁים֙ nāšîm אִשָּׁה woman
רַחֲמָ֣נִיֹּ֔ות raḥᵃmˈāniyyˈôṯ רַחֲמָנִי compassionate
בִּשְּׁל֖וּ biššᵊlˌû בשׁל boil
יַלְדֵיהֶ֑ן yalᵊḏêhˈen יֶלֶד boy
הָי֤וּ hāyˈû היה be
לְ lᵊ לְ to
בָרֹות֙ vārôṯ בָּרוּת bread of consolation
לָ֔מֹו lˈāmô לְ to
בְּ bᵊ בְּ in
שֶׁ֖בֶר šˌever שֶׁבֶר breaking
בַּת־ baṯ- בַּת daughter
עַמִּֽי׃ ס ʕammˈî . s עַם people
4:10. IOTH manus mulierum misericordium coxerunt filios suos facti sunt cibus earum in contritione filiae populi mei
Jod. The hands of the pitiful women have sodden their own children: they were their meat in the destruction of the daughter of my people.
4:10. JOD. The hands of pitiable women have boiled their sons. They became their food in the grief of the daughter of my people.
4:10. The hands of the pitiful women have sodden their own children: they were their meat in the destruction of the daughter of my people.
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
4:10: The hands of the pitiful women have sodden their own children - See on Lam 2:20 (note). But here there is a reference to mothers eating their own children; and this was done, not by mothers cruel and brutal, but by נשים רחמניות nashim rachmaniyoth, the compassionate, the tender-hearted mothers. From these horrible scenes it is well to pass with as hasty a step as possible.
Albert Barnes: Notes on the Bible - 1834
4:10: Pitiful - i. e. tender-hearted, compassionate. meat is used for food Psa 69:21. What is here stated actually occurred during the siege of Jerusalem by Titus.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:10: hands: Lam 4:3, Lam 2:20; Kg2 6:26-29
pitiful: Isa 49:15
in: Lam 3:48; Deu 28:56, Deu 28:57; Kg2 6:29
John Gill
4:10 The hands of the pitiful women have sodden their own children,.... Such as were naturally, and agreeably to their sex, pitiful and compassionate; merciful to the poor, as the Targum; and especially tenderhearted to their own offspring; yet, by reason of the soreness of the famine, became so cruel and hardhearted, as to take their own children, and slay them with their own hands, cut them to pieces, put them into a pot of water, and make a fire and boil them, and then eat them, as follows:
they were their meat in the destruction of the daughter of my people: at the time of the destruction of Jerusalem. This strange and unnatural action was foretold by Moses, Deut 28:56; and though we have no particular instance of it on record, as done at the siege of Jerusalem by the Chaldeans, yet no doubt there was, as may be concluded from the words: and at the siege of it by the Romans, when many things here spoken of had a fuller accomplishment, we have a remarkable instance of it, which Josephus (a) relates; an illustrious woman, named Mary, pressed with the famine, slew her own son, a sucking child, boiled him, and ate part of him, and laid up the rest; which was found by the seditious party that broke into her house, which struck them with the utmost horror; See Gill on Lam 2:20.
(a) De Bello Jud. l. 6. c. 3. sect. 4.
Robert Jamieson, A. R. Fausset and David Brown
4:10 (Lam 2:20; Deut 28:56-57).
pitiful--naturally at other times compassionate (Is 49:15). JOSEPHUS describes the unnatural act as it took place in the siege under Titus.
sodden--boiled.
4:114:11: քափ Ա՛ծ եւ կատարեաց Տէր զսրտմտութիւն բարկութեան իւրոյ. եհե՛ղ զսրտմտութիւն բարկութեան իւրոյ, եւ բորբոքեցոյց հուր ՚ի Սիոն, եւ եկե՛ր զհիմունս նորա[11960]։ [11960] Ոմանք. Եւ բորբոքեաց հուր ՚ի։
11 քափ Տէրն ի կատար ածեց իր ցասումն ու բարկութիւնը,թափեց իր ցասումն ու բարկութիւնըեւ կրակ բորբոքեց Սիոնում,որը լափեց նրա հիմքերը:
11 Տէրը իր սրտմտութիւնը կատարեց, իր սաստիկ բարկութիւնը թափեց. Սիօնի մէջ կրակ բռնկցուց, որ անոր հիմերը սպառեց։
Ած եւ կատարեաց Տէր զսրտմտութիւն բարկութեան իւրոյ, եհեղ զսրտմտութիւն բարկութեան իւրոյ, եւ բորբոքեցոյց հուր ի Սիոն եւ եկեր զհիմունս նորա:

4:11: քափ Ա՛ծ եւ կատարեաց Տէր զսրտմտութիւն բարկութեան իւրոյ. եհե՛ղ զսրտմտութիւն բարկութեան իւրոյ, եւ բորբոքեցոյց հուր ՚ի Սիոն, եւ եկե՛ր զհիմունս նորա[11960]։
[11960] Ոմանք. Եւ բորբոքեաց հուր ՚ի։
11 քափ Տէրն ի կատար ածեց իր ցասումն ու բարկութիւնը,թափեց իր ցասումն ու բարկութիւնըեւ կրակ բորբոքեց Սիոնում,որը լափեց նրա հիմքերը:
11 Տէրը իր սրտմտութիւնը կատարեց, իր սաստիկ բարկութիւնը թափեց. Սիօնի մէջ կրակ բռնկցուց, որ անոր հիմերը սպառեց։
zohrab-1805▾ eastern-1994▾ western am▾
4:114:11 Совершил Господь гнев Свой, излил ярость гнева Своего и зажег на Сионе огонь, который пожрал основания его.
4:11 συνετέλεσεν συντελεω consummate; finish κύριος κυριος lord; master θυμὸν θυμος provocation; temper αὐτοῦ αυτος he; him ἐξέχεεν εκχεω pour out; drained θυμὸν θυμος provocation; temper ὀργῆς οργη passion; temperament αὐτοῦ αυτος he; him καὶ και and; even ἀνῆψεν αναπτω kindle πῦρ πυρ fire ἐν εν in Σιων σιων Siōn; Sion καὶ και and; even κατέφαγεν κατεσθιω consume; eat up τὰ ο the θεμέλια θεμελιος foundation αὐτῆς αυτος he; him
4:11 כִּלָּ֤ה killˈā כלה be complete יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] חֲמָתֹ֔ו ḥᵃmāṯˈô חֵמָה heat שָׁפַ֖ךְ šāfˌaḵ שׁפך pour חֲרֹ֣ון ḥᵃrˈôn חָרֹון anger אַפֹּ֑ו ʔappˈô אַף nose וַ wa וְ and יַּצֶּת־ yyaṣṣeṯ- יצת kindle אֵ֣שׁ ʔˈēš אֵשׁ fire בְּ bᵊ בְּ in צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion וַ wa וְ and תֹּ֖אכַל ttˌōḵal אכל eat יְסֹודֹתֶֽיהָ׃ ס yᵊsôḏōṯˈeʸhā . s יְסֹדֹות foundation
4:11. CAPH conplevit Dominus furorem suum effudit iram indignationis suae et succendit ignem in Sion et devoravit fundamenta eiusCaph. The Lord hath accomplished his wrath, he hath poured out his fierce anger: and he hath kindled a fire in Sion, and it hath devoured the foundations thereof.
11. The LORD hath accomplished his fury, he hath poured out his fierce anger; and he hath kindled a fire in Zion, which hath devoured the foundations thereof.
4:11. CAPH. The Lord has completed his fury; he has poured out the wrath of his indignation. And he has kindled a fire in Zion, and it has devoured its foundations.
4:11. The LORD hath accomplished his fury; he hath poured out his fierce anger, and hath kindled a fire in Zion, and it hath devoured the foundations thereof.
The LORD hath accomplished his fury; he hath poured out his fierce anger, and hath kindled a fire in Zion, and it hath devoured the foundations thereof:

4:11 Совершил Господь гнев Свой, излил ярость гнева Своего и зажег на Сионе огонь, который пожрал основания его.
4:11
συνετέλεσεν συντελεω consummate; finish
κύριος κυριος lord; master
θυμὸν θυμος provocation; temper
αὐτοῦ αυτος he; him
ἐξέχεεν εκχεω pour out; drained
θυμὸν θυμος provocation; temper
ὀργῆς οργη passion; temperament
αὐτοῦ αυτος he; him
καὶ και and; even
ἀνῆψεν αναπτω kindle
πῦρ πυρ fire
ἐν εν in
Σιων σιων Siōn; Sion
καὶ και and; even
κατέφαγεν κατεσθιω consume; eat up
τὰ ο the
θεμέλια θεμελιος foundation
αὐτῆς αυτος he; him
4:11
כִּלָּ֤ה killˈā כלה be complete
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
חֲמָתֹ֔ו ḥᵃmāṯˈô חֵמָה heat
שָׁפַ֖ךְ šāfˌaḵ שׁפך pour
חֲרֹ֣ון ḥᵃrˈôn חָרֹון anger
אַפֹּ֑ו ʔappˈô אַף nose
וַ wa וְ and
יַּצֶּת־ yyaṣṣeṯ- יצת kindle
אֵ֣שׁ ʔˈēš אֵשׁ fire
בְּ bᵊ בְּ in
צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion
וַ wa וְ and
תֹּ֖אכַל ttˌōḵal אכל eat
יְסֹודֹתֶֽיהָ׃ ס yᵊsôḏōṯˈeʸhā . s יְסֹדֹות foundation
4:11. CAPH conplevit Dominus furorem suum effudit iram indignationis suae et succendit ignem in Sion et devoravit fundamenta eius
Caph. The Lord hath accomplished his wrath, he hath poured out his fierce anger: and he hath kindled a fire in Sion, and it hath devoured the foundations thereof.
4:11. CAPH. The Lord has completed his fury; he has poured out the wrath of his indignation. And he has kindled a fire in Zion, and it has devoured its foundations.
4:11. The LORD hath accomplished his fury; he hath poured out his fierce anger, and hath kindled a fire in Zion, and it hath devoured the foundations thereof.
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
4:11: Lord: Lam 4:22, Lam 2:8, Lam 2:17; Deu 32:21-25; Jer 6:11, Jer 6:12, Jer 7:20, Jer 9:9-11, Jer 13:14; Jer 14:15, Jer 14:16, Jer 15:1-4, Jer 19:3-11, Jer 23:19, Jer 23:20, Jer 24:8-10; Eze 20:47, Eze 20:48; Eze 22:31; Dan 9:12; Zac 1:6; Luk 21:22
kindled: Deu 32:22; Jer 21:14
John Gill
4:11 The Lord hath accomplished his fury,.... Which rose up in his mind, and which he purposed in himself to bring upon the sinful people of the Jews:
he hath poured out his fierce anger; the vials of his wrath in great abundance, even all he meant to pour out upon them:
and hath kindled a fire in Zion, and it hath devoured the foundations thereof: not in the strong hold of Zion only, but in the whole city of Jerusalem, which was set on fire by the Chaldeans, as instruments, according to the will of God; and which not only consumed the houses of it, but even the foundations of them; so that it looked as if there was no hope of its ever being rebuilt. Aben Ezra interprets this fire of the famine.
Robert Jamieson, A. R. Fausset and David Brown
4:11 fire . . . devoured . . . foundations-- (Deut 32:22; Jer 21:14). A most rare event. Fire usually consumes only the surface; but this reached even to the foundation, cutting off all hope of restoration.
4:124:12: լամէթ Ո՛չ հաւատացին թագաւորք ամենայն երկրի որ բնակեալ էին ընդ տիեզերս, եթէ մտցէ թշնամի ընդ դրունս Երուսաղեմի[11961]։ [11961] Բազումք. Ոչ հաւատացին ամենայն թագաւորք երկրի որ բնակեալ էին ՚ի տիեզերս։
12 լամէք Աշխարհում գոյութիւն ունեցող բոլոր երկրների թագաւորները չհաւատացին,թէ թշնամին կարող է ներս մտնել Երուսաղէմի դարպասներից:
12 Երկրի թագաւորներն ու աշխարհի բոլոր բնակիչները չհաւատացին Թէ հակառակորդը ու թշնամին Երուսաղէմի դռներէն պիտի մտնեն։
Ոչ հաւատացին թագաւորք [112]ամենայն երկրի`` որ բնակեալ էին ընդ տիեզերս, եթէ մտցէ [113]թշնամի ընդ դրունս Երուսաղեմի:

4:12: լամէթ Ո՛չ հաւատացին թագաւորք ամենայն երկրի որ բնակեալ էին ընդ տիեզերս, եթէ մտցէ թշնամի ընդ դրունս Երուսաղեմի[11961]։
[11961] Բազումք. Ոչ հաւատացին ամենայն թագաւորք երկրի որ բնակեալ էին ՚ի տիեզերս։
12 լամէք Աշխարհում գոյութիւն ունեցող բոլոր երկրների թագաւորները չհաւատացին,թէ թշնամին կարող է ներս մտնել Երուսաղէմի դարպասներից:
12 Երկրի թագաւորներն ու աշխարհի բոլոր բնակիչները չհաւատացին Թէ հակառակորդը ու թշնամին Երուսաղէմի դռներէն պիտի մտնեն։
zohrab-1805▾ eastern-1994▾ western am▾
4:124:12 Не верили цари земли и все живущие во вселенной, чтобы враг и неприятель вошел во врата Иерусалима.
4:12 οὐκ ου not ἐπίστευσαν πιστευω believe; entrust βασιλεῖς βασιλευς monarch; king γῆς γη earth; land πάντες πας all; every οἱ ο the κατοικοῦντες κατοικεω settle τὴν ο the οἰκουμένην οικουμενη habitat ὅτι οτι since; that εἰσελεύσεται εισερχομαι enter; go in ἐχθρὸς εχθρος hostile; enemy καὶ και and; even ἐκθλίβων εκθλιβω through; because of τῶν ο the πυλῶν πυλη gate Ιερουσαλημ ιερουσαλημ Jerusalem
4:12 לֹ֤א lˈō לֹא not הֶאֱמִ֨ינוּ֙ heʔᵉmˈînû אמן be firm מַלְכֵי־ malᵊḵê- מֶלֶךְ king אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth כֹּ֖לוכל *kˌōl כֹּל whole יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit תֵבֵ֑ל ṯēvˈēl תֵּבֵל world כִּ֤י kˈî כִּי that יָבֹא֙ yāvˌō בוא come צַ֣ר ṣˈar צַר adversary וְ wᵊ וְ and אֹויֵ֔ב ʔôyˈēv איב be hostile בְּ bᵊ בְּ in שַׁעֲרֵ֖י šaʕᵃrˌê שַׁעַר gate יְרוּשָׁלִָֽם׃ ס yᵊrûšālˈāim . s יְרוּשָׁלִַם Jerusalem
4:12. LAMED non crediderunt reges terrae et universi habitatores orbis quoniam ingrederetur hostis et inimicus per portas HierusalemLamed. The kings of the earth, and all the inhabitants of the world would not have believed, that the adversary and the enemy should enter in by the gates of Jerusalem.
12. The kings of the earth believed not, neither all the inhabitants of the world, that the adversary and the enemy should enter into the gates of Jerusalem.
4:12. LAMED. The kings of the earth, and all the inhabitants of the world, did not believe that the adversary and the enemy would enter through the gates of Jerusalem.
4:12. The kings of the earth, and all the inhabitants of the world, would not have believed that the adversary and the enemy should have entered into the gates of Jerusalem.
The kings of the earth, and all the inhabitants of the world, would not have believed that the adversary and the enemy should have entered into the gates of Jerusalem:

4:12 Не верили цари земли и все живущие во вселенной, чтобы враг и неприятель вошел во врата Иерусалима.
4:12
οὐκ ου not
ἐπίστευσαν πιστευω believe; entrust
βασιλεῖς βασιλευς monarch; king
γῆς γη earth; land
πάντες πας all; every
οἱ ο the
κατοικοῦντες κατοικεω settle
τὴν ο the
οἰκουμένην οικουμενη habitat
ὅτι οτι since; that
εἰσελεύσεται εισερχομαι enter; go in
ἐχθρὸς εχθρος hostile; enemy
καὶ και and; even
ἐκθλίβων εκθλιβω through; because of
τῶν ο the
πυλῶν πυλη gate
Ιερουσαλημ ιερουσαλημ Jerusalem
4:12
לֹ֤א lˈō לֹא not
הֶאֱמִ֨ינוּ֙ heʔᵉmˈînû אמן be firm
מַלְכֵי־ malᵊḵê- מֶלֶךְ king
אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth
כֹּ֖לוכל
*kˌōl כֹּל whole
יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit
תֵבֵ֑ל ṯēvˈēl תֵּבֵל world
כִּ֤י kˈî כִּי that
יָבֹא֙ yāvˌō בוא come
צַ֣ר ṣˈar צַר adversary
וְ wᵊ וְ and
אֹויֵ֔ב ʔôyˈēv איב be hostile
בְּ bᵊ בְּ in
שַׁעֲרֵ֖י šaʕᵃrˌê שַׁעַר gate
יְרוּשָׁלִָֽם׃ ס yᵊrûšālˈāim . s יְרוּשָׁלִַם Jerusalem
4:12. LAMED non crediderunt reges terrae et universi habitatores orbis quoniam ingrederetur hostis et inimicus per portas Hierusalem
Lamed. The kings of the earth, and all the inhabitants of the world would not have believed, that the adversary and the enemy should enter in by the gates of Jerusalem.
4:12. LAMED. The kings of the earth, and all the inhabitants of the world, did not believe that the adversary and the enemy would enter through the gates of Jerusalem.
4:12. The kings of the earth, and all the inhabitants of the world, would not have believed that the adversary and the enemy should have entered into the gates of Jerusalem.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-20: Говоря о причинах страшного гнева Божия, обрушившегося на головы иудеев, пророк указывает, прежде всего, на грехи пророков и священников иудейских, особенно омрачивших себя и навлекших на себя всеобщее презрение своими злодеяниями. Затем пророк говорит о другой причине падения иудейского государства — о неосновательном доверии народа к разным чужим народам, которые будто бы могли оказать иудеям помощь. Тут пророк останавливается на печальной судьбе последнего иудейского царя, захваченного халдеями.
Adam Clarke: Commentary on the Bible - 1831
4:12: The kings of the earth - Jerusalem was so well fortified, both by nature and art, that it appeared as a miracle that it should be taken at all.
Albert Barnes: Notes on the Bible - 1834
4:12: Though Jerusalem had been several times captured Kg1 14:26; Kg2 14:13; Kg2 23:33-35, yet it had been so strongly fortified by Uzziah and his successors as to have been made virtually impregnable. Its present capture by Nebuchadnezzar had cost him a year and a half's siege.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:12: Deu 29:24-28; Kg1 9:8, Kg1 9:9; Psa 48:4-6
Carl Friedrich Keil and Franz Delitzsch
4:12
This judgment of wrath is a consequence of the sins of the prophets and priests (Lam 4:12-16), as well as of their vain trust on the help of man (Lam 4:17-20). Lam 4:12. The capture of Jerusalem by enemies (an event which none in all the world thought possible) has been brought on through the sins of the prophets and priests. The words, "the kings of the earth...did not believe that an enemy would come in at the gates of Jerusalem," are well explained by C. B. Michaelis, thus: reputando fortitudinem urbis, quae munitissima erat, tum defensorem ejus Jehovam, qui ab hostibus, ad internecionem caesis, urbem aliquoties, mirifice liberaverat, e.g., 2 Reg. 19:34. The words certainly form a somewhat overdrawn expression of deep subjective conviction; but they cannot properly be called a hyperbole, because the remark of Ngelsbach, that Jerusalem had been taken more than once before Nebuchadnezzar (3Kings 14:26; 4Kings 14:13.; 2Chron 33:11; 4Kings 23:33.), seems incorrect. For the occasions upon which Jerusalem was taken by Shishak and by Joash king of Israel (1 Kings 14 and 2 Kings 14) belong to those earlier times when Jerusalem was far from being so strongly fortified as it afterwards became, in the times of Uzziah, Jotham, and Manasseh (2Chron 26:9; 2Chron 27:3; 2Chron 33:14). In 2Chron 33:11, on the other hand, there is nothing said of Jerusalem being taken; and the capture by Pharaoh-Necho does not call for consideration, in so far as it forms the beginning of the catastrophe, whose commencement was thought impossible. Ewald wrongly connects Lam 4:13 with Lam 4:12 into one sentence, thus: "that an enemy would enter the gates of Jerusalem because of the sins of her prophets," etc. The meaning of these verses is thereby not merely weakened, but also misrepresented; and there is ascribed to the kings and inhabitants of the world an opinion regarding the internal evils of Jerusalem, which they neither pronounced nor could have pronounced.
Lam 4:12-14
Lam 4:12 contains an exclamation over the incredible event that has happened, and Lam 4:13 assigns the cause of it: the mediating and combining thought, "this incredible thing has happened," suggests itself. It has taken place on account of the sins of her prophets and priests, who have shed the blood of righteous men in Jerusalem. A historic proof of this is furnished in Jer 26:7., where priests and prophets indicted Jeremiah on a capital charge, because he had announced that Jerusalem and the temple would suffer the fate of Shiloh; from this, Ngelsbach rightly concludes that, in any case, the burden of the guilt of the martyr-blood that was shed falls on the priests and prophets. Besides this, cf. the denunciations of the conduct of the priests and prophets in Jer 6:13-15; Jer 23:11; Jer 27:10; Ezek 22:25. - In Lam 4:14, Lam 4:15, there is described the fate of these priests and prophets, but in such a way that Jeremiah has, throughout, mainly the priests before his mind. We may then, without further hesitation, think of the priests as the subject of נעוּ, inasmuch as they are mentioned last. Kalkschmidt wrongly combines Lam 4:13 and Lam 4:14, thus: "because of the sins of the prophets...they wander about," etc.; in this way, the Israelites would be the subject to נעוּ, and in Lam 4:14 the calamitas ex sacerdotum prophetarumque sceleribus profecta would be described. This, however, is contradicted, not merely by the undeniable retrospection of the expression, "they have polluted themselves with blood" (Lam 4:14), to the shedding of blood mentioned in Lam 4:13, but also by the whole contents of Lam 4:14, especially the impossibility of touching their clothes, which does not well apply to the people of Israel (Judah), but only to the priests defiled with blood. Utterly erroneous is the opinion of Pareau, Ewald, and Thenius, that in Lam 4:14-16 there is "presented a fragment from the history of the last siege of Jerusalem," - a rupture among the besieged, headed by the most eminent of the priests and prophets, who, filled with frenzy and passion against their fellow-citizens, because they would not believe in the speedy return of the exiles, became furious, and caused their opponents to be murdered. Regarding this, there is neither anything historical known, nor is there any trace of it to be discovered in these verses. The words, "prophets and priests hesitated (or wavered) like blind men on the streets, soiled with blood, so that none could touch their clothes," merely state that these men, smitten of God in consequence of their blood-guiltiness, wandered up and down in the streets of the city, going about like blind men. This description has been imitated from such passages as Deut 28:28., Jer 23:12; Is 29:9, where the people, and especially their leaders, are threatened, as a punishment, with blind and helpless staggering; but it is not to be referred to the time of the last siege of Jerusalem. עורים does not mean caedium perpetrandarum insatiabili cupiditate occaecati (Rosenmller), nor "as if intoxicated with blood that has been shed" (Ngelsbach), but as if struck with blindness by God, so that they could no longer walk with firm and steady step. "They are defiled with blood" is a reminiscence from Is 59:3. As to the form נגאל, compounded of the Niphal and Pual, cf. Ewald, 132, b, and Delitzsch on Isaiah, l.c. בּלא יוּכלוּ, without one being able, i.e., so that one could not. As to the construction of יכול with a finite verb following, instead of the infinitive with ל, cf. Ewald, 285, c, c, and Gesenius, 142, 3, b.
Lam 4:15
"Yea, they (people) address to them the warning cry with which, according to Lev 13:45, lepers were obliged to warn those whom they met not to come near." Such is the language in which Gerlach has rightly stated the connection between Lam 4:14 and Lam 4:15. קראוּ למו is rendered by many, "people shouted out regarding them," de iis, because, according to Lev 13:45, it was the lepers who were to shout "Unclean!" to those they met; the cry therefore was not addressed to the unclean, but to those who, being clean, were not to defile themselves by touching lepers. But though this meaning may be taken from the language used (cf. Gen 20:13; Ps 3:3), yet here, where the call is addressed to persons, it is neither probable nor necessary. For it does not follow from the allusion to the well-known direction given to lepers, that this prescription is transferred verbatim to the present case. The call is here addressed to the priests, who are staggering towards them with blood-stained garments. These must get out of the way, and not touch those they meet. The sing. טמא .gni is accounted for by the allusion to Lev 13:45, and means, "Out of the way! there comes one who is unclean." The second half of the verse is variously viewed. נצוּ, as Milra, comes from נצה, which in Niphal means to wrangle, in Hiphil to stir up strife. The Vulgate, accordingly, translates jurgati quippe sunt, and Ewald still renders, "yet they quarrelled, yet they staggered." But this view is opposed by these considerations: (1.) כּי...גּם can neither introduce an antithesis, nor mean "yet...yet." (2.) In view of the shedding of blood, wrangling is a matter of too little importance to deserve mention. Luther's rendering, "because they feared and fled from them," is a mere conjecture, and finds no support whatever from the words employed. Hence Gesenius, in his Thesaurus, has rightly explained נצוּ, after נצא, Jer 48:9, "to fly, flee, or take to flight." Following him, the moderns translate: "because they had fled, they also staggered about." It is better to render כּי by quum, "when they fled," sc. to other nations, not specially to the Chaldeans. נעוּ is selected with reference to what precedes, but in the general meaning of roaming restlessly about. The idea is as follows: Not merely were they shunned at home, like lepers, by their fellow-countrymen, but also, when they wished to find a place of refuge beyond their native land, they were compelled to wander about without finding rest; for they said among the nations, "They shall no longer sojourn among us." Thus the curse came on them, Deut 28:65.
Lam 4:16
This was the judgment of God. His face (i.e., in this connection, His angry look; cf. Lev 17:10; Ps 21:10) has scattered them (חלּק as in Gen 49:7). No longer does He (Jahveh) look on the, sc. graciously. The face of the priests is not regarded. נשׂא, πρόσωπον λαμβάνειν, to regard the person of any one, i.e., to have respect to his position, dignity, and age: the expression is here synonymous with חנן, to show favour. The subject is indefinite, but the enemy is meant. Thus the threatening in Deut 28:50 is fulfilled on them. זקנים does not mean "elders," but "old men," for the words can be referred only to the priests and prophets formerly spoken of.
Lam 4:17-20
In spite of these facts, which show that God has poured out His fury on us, and that our prophets and priests have been smitten by God for their sins, we still wait, vainly relying on the help of man. In this way, Lam 4:17 is attached to what precedes, - not merely to Lam 4:16, but also the series of thoughts developed in Lam 4:12-16, viz., that in the capture of Jerusalem (which nobody thought possible) there is plainly made known the judgment of God upon the sins of His people and their leaders. It is with special emphasis that עודינה stands at the beginning of the verse: "still do our eyes continue to waste away." The form עודינה (Kethib), in place of which the Qeri subtitles עודינוּ, is abnormal, since עוד does not take plural forms of the suffix in any other instance, and ־נה does not occur elsewhere as a noun-suffix. The form is evidently copied from תּכלינה, and must be third fem. pl., as distinguished from the singular suffix עודנּה, 3Kings 1:22. The Qeri עודינוּ, which is preferred by Michaelis, Pareau, Rosenmller, and Thenius, has for its basis the idea "we still were;" this is shown by the translation ἔτι ὄντων ἡμῶν of the lxx, and cum adhuc subsisteremus of Jerome. But this view of the word, like most of the Qeris, is a useless attempt at explanation; for עודינוּ alone cannot have the meaning attributed to it. and the supplements proposed, in statu priori, or "in the city," are but arbitrary insertions into the text. The combination עודינוּ תּכלינה, which is a rare one, evidently means, "our eyes are still pining (consuming) away," so that the imperfect is used with the meaning of the participle; cf. Ewald, 306, c, Rem. 2. The combination of כלה with אל is pregnant: "they consume away (while looking out) for our help;" cf. Deut 28:28; Ps 69:4. הבל is not an exclamation, "in vain!" (Thenius), but stands in apposition to "our help;" thus, "for our help, a help of vanity," i.e., for a vain help; cf. Ewald, 287, c. The vain help is more distinctly specified in the second member of the verse, as a looking out for a nation that will not help. צפיּה does not mean "the watch-tower" (Chald., Syr., etc.), - because "on the watch-tower" would require to be expressed by על; cf. Is 21:8; 2Chron 20:24, - but "watching." By the "nation that does not help," expositors, following Jer 37:7, think that Egypt is intended. But the words must by no means be referred to the event there described, inasmuch as we should then be obliged to take the verbs as preterites-a course which would not accord with the interchange of the imperfect (תּכלינה) with the perfect (צפּינוּ). A strange confusion would also arise, such as is made out by Vaihinger: for we would find the prophet placing his readers, in Lam 4:14, in the time of the siege of Jerusalem; then, in Lam 4:15, into the conquered city; and in Lam 4:17 and Lam 4:18, back once more into the beleaguered city, which we again, in Lam 4:19, see conquered (Gerlach). According to Lam 4:18-20, Judah is completely in the power of the Chaldeans; hence the subject treated of in Lam 4:17 is the looking out for the assistance of some nation, after the enemy had already taken Jerusalem and laid it in ashes. What the prophet denounces, then, is that help is still looked for from a nation which nevertheless will not help. In this, perhaps, he may have had Egypt before his mind; for, that the Jews, even after the destruction of Jerusalem, still looked for deliverance or help from Egypt, may be inferred partly from the fact that those who were left in the country fled thither for refuge, and partly from Ezek 29:16. Only, the words are not to be restricted merely to this.
Lam 4:18-20
In order to show convincingly how vain it is to expect help from man, Jeremiah, in Lam 4:18-20, reminds his readers of the events immediately preceding the capture of the city, which have proved that nobody - not even the king himself - could avoid falling into the hands of the Chaldeans. Gerlach has correctly given the sense of these verses thus: "They still cling to their hopes, and are nevertheless completely in the power of the enemy, from whom they cannot escape. All their movements are closely watched; it is impossible for any one to deceive himself any longer: it is all over with the nation, now that all attempts at flight have failed (Lam 4:19), and that the king, 'the life's breath' of the nation, has fallen into the hands of the enemy." Gerlach and Ngelsbach have already very properly set aside the strange and fanciful idea of Ewald, that in Lam 4:18 it is still Egypt that is regarded, and that the subject treated of is, - how Egypt, merely through fear of the Chaldeans, had at that time publicly forbidden the fugitives to go to Palestine for purposes of grace and traffic. These same writers have also refuted the arbitrary interpretation put upon 'צדוּ צעדינוּ by Thenius and Vaihinger, who imagine there is a reference to towers used in a siege, from which the besiegers could not merely perceive all that was going on within the city, but also shoot at persons who showed themselves in exposed places. In reply to this, Ngelsbach appropriately remarks that we must not judge of the siege-material of the ancients by the range of cannon. Moreover, צוּד does not mean to spy out, but to search out, pursue; and the figure is taken from the chase. The idea is simply this: The enemy (the Chaldeans) watch us in our every step, so that we can no longer move freely about. Our end is near, yea, it is already come; cf. Ezek 7:2-6. A proof of this is given in the capture of King Zedekiah, after he had fled in the night, Lam 4:19. For an elucidation of the matters contained in these verses, cf. Jer 39:4., Jer 52:7. The comparison of the enemy to eagles is taken from Deut 28:49, whence Jeremiah has already derived Lam 4:13 and 48:40. דּלק, prop. to burn, metaph. to pursue hotly, is here (poet.) construed with acc., but elsewhere with אחרי; cf. Gen 31:36; 1Kings 17:53. "On the hills and in the wilderness," i.e., on every side, even in inaccessible places. "In the wilderness" alludes to the capture of Zedekiah; cf. Jer 39:5. "The breath of our nostrils" is an expression founded on Gen 2:7, and signifying "our life's breath." Such is the designation given to the king, - not Zedekiah in special, whose capture is here spoken of, because he ex initio magnam de se spem concitaverat, fore ut post tristia Jojakimi et Jechoniae fata pacatior res publica esset (Aben Ezra, Michaelis, Vaihinger), but the theocratic king, as the anointed of the Lord, and as the one who was the bearer of God's promise, 2 Sam 7. In elucidation of the figurative expression, Pareau has appropriately reminded is of Seneca's words (Clement. i. 4): ille (princeps) est spiritus vitalis, quem haec tot millia (civium) trahunt. "What the breath is, in relation to the life and stability of the body, such is the king in relation to the life and stability of the nation" (Gerlach). "Of whom we said (thought), Under his shadow (i.e., protection and covering) we shall live among the nations." It is not implied in these words, as Ngelsbach thinks, that "they hoped to fall in with a friendly heathen nation, and there, clustering around their king, as their protector and the pledge of a better future, spend their days in freedom, if no more," but merely that, under the protection of their king, they hoped to live even among the heathen, i.e., to be able to continue their existence, and to prosper as a nation. For, so long as there remained to them the king whom God had given, together with the promises attached to the kingdom, they might cherish the hope that the Lord would still fulfil to them these promises also. But this hope seemed to be destroyed when the king was taken prisoner, deprived of sight, and carried away to Babylon into captivity. The words "taken in their pits" are figurative, and derived from the capture of wild animals. שׁחית as in Ps 107:20. On the figure of the shadow, cf. Judg 9:15; Ezek 31:17.
John Gill
4:12 The kings of the earth, and all the inhabitants of the world,.... Not only the neighbouring nations, and the kings of them, but even such in all parts of the world that knew anything of Jerusalem:
would not have believed that the adversary and the enemy would have entered into the gates of Jerusalem; when it was besieging, they did not believe it would be taken; and when they heard it was, it was incredible to them; it being so strongly fortified by art and nature, with mountains and hills, with walls and bulwarks, and had such a vast number of people in it; and, especially, was the city of the great God, who had so often and so signally preserved and saved it: the "adversary" and "enemy" are the same, and design the Chaldeans. The Targum distinguishes them, and makes Nebuchadnezzar the ungodly to be the adversary; and Nebuzaradan the enemy, who entered to slay the people of the house of Israel, in the gates of Jerusalem; this was a marvellous thing to the nations round about. Titus, when he took this city, acknowledged it was owing to God (b);
"God (says he) favouring us, we fought; God is he that has drawn the Jews out of these fortresses; for human hands and machines could have done nothing against these towers.''
(b) Joseph. De Bello Jud. l. 6. c. 9. sect. 1.
Robert Jamieson, A. R. Fausset and David Brown
4:12 Jerusalem was so fortified that all thought it impregnable. It therefore could only have been the hand of God, not the force of man, which overthrew it.
4:134:13: մէմ ՚Ի մեղս մարգարէիցն իւրեանց, եւ ՚ի մեղս քահանայիցն իւրեանց, որ հեղոյին զարի՛ւն արդարոցն ՚ի միջի իւրեանց[11962]։ [11962] Ոմանք. Հեղուին զարիւնս ար՛՛։
13 միմ Բայց դա տեղի ունեցաւ նրանց մարգարէների մեղքով,նրանց քահանաների մեղքով,քանզի նրանք այնտեղ թափում էին արդար մարդկանց արիւնը:
13 Անոր մարգարէներուն մեղքերէն, անոր քահանաներուն անօրէնութիւններէն, Որոնք անոր մէջտեղը արդարներուն արիւնը թափեցին
Ի մեղս մարգարէիցն [114]իւրեանց, եւ ի մեղս քահանայիցն [115]իւրեանց, որ հեղուին զարիւն արդարոցն ի միջի [116]իւրեանց:

4:13: մէմ ՚Ի մեղս մարգարէիցն իւրեանց, եւ ՚ի մեղս քահանայիցն իւրեանց, որ հեղոյին զարի՛ւն արդարոցն ՚ի միջի իւրեանց[11962]։
[11962] Ոմանք. Հեղուին զարիւնս ար՛՛։
13 միմ Բայց դա տեղի ունեցաւ նրանց մարգարէների մեղքով,նրանց քահանաների մեղքով,քանզի նրանք այնտեղ թափում էին արդար մարդկանց արիւնը:
13 Անոր մարգարէներուն մեղքերէն, անոր քահանաներուն անօրէնութիւններէն, Որոնք անոր մէջտեղը արդարներուն արիւնը թափեցին
zohrab-1805▾ eastern-1994▾ western am▾
4:134:13 {Все это} за грехи лжепророков его, за беззакония священников его, которые среди него проливали кровь праведников;
4:13 ἐξ εκ from; out of ἁμαρτιῶν αμαρτια sin; fault προφητῶν προφητης prophet αὐτῆς αυτος he; him ἀδικιῶν αδικια injury; injustice ἱερέων ιερευς priest αὐτῆς αυτος he; him τῶν ο the ἐκχεόντων εκχεω pour out; drained αἷμα αιμα blood; bloodstreams δίκαιον δικαιος right; just ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῆς αυτος he; him
4:13 מֵֽ mˈē מִן from חַטֹּ֣את ḥaṭṭˈōṯ חַטָּאת sin נְבִיאֶ֔יהָ nᵊvîʔˈeʸhā נָבִיא prophet עֲוֹנֹ֖ות ʕᵃwōnˌôṯ עָוֹן sin כֹּהֲנֶ֑יהָ kōhᵃnˈeʸhā כֹּהֵן priest הַ ha הַ the שֹּׁפְכִ֥ים ššōfᵊḵˌîm שׁפך pour בְּ bᵊ בְּ in קִרְבָּ֖הּ qirbˌāh קֶרֶב interior דַּ֥ם dˌam דָּם blood צַדִּיקִֽים׃ ס ṣaddîqˈîm . s צַדִּיק just
4:13. MEM propter peccata prophetarum eius iniquitates sacerdotum eius qui effuderunt in medio eius sanguinem iustorumMem. For the sins of her prophets, and the iniquities of her priests, that have shed the blood of the just in the midst of her.
13. because of the sins of her prophets, the iniquities of her priests, that have shed the blood of the just in the midst of her.
4:13. MEM. It is because of the sins of her prophets, and the iniquities of her priests, who have shed the blood of the just in her midst.
4:13. For the sins of her prophets, [and] the iniquities of her priests, that have shed the blood of the just in the midst of her,
For the sins of her prophets, [and] the iniquities of her priests, that have shed the blood of the just in the midst of her:

4:13 {Все это} за грехи лжепророков его, за беззакония священников его, которые среди него проливали кровь праведников;
4:13
ἐξ εκ from; out of
ἁμαρτιῶν αμαρτια sin; fault
προφητῶν προφητης prophet
αὐτῆς αυτος he; him
ἀδικιῶν αδικια injury; injustice
ἱερέων ιερευς priest
αὐτῆς αυτος he; him
τῶν ο the
ἐκχεόντων εκχεω pour out; drained
αἷμα αιμα blood; bloodstreams
δίκαιον δικαιος right; just
ἐν εν in
μέσῳ μεσος in the midst; in the middle
αὐτῆς αυτος he; him
4:13
מֵֽ mˈē מִן from
חַטֹּ֣את ḥaṭṭˈōṯ חַטָּאת sin
נְבִיאֶ֔יהָ nᵊvîʔˈeʸhā נָבִיא prophet
עֲוֹנֹ֖ות ʕᵃwōnˌôṯ עָוֹן sin
כֹּהֲנֶ֑יהָ kōhᵃnˈeʸhā כֹּהֵן priest
הַ ha הַ the
שֹּׁפְכִ֥ים ššōfᵊḵˌîm שׁפך pour
בְּ bᵊ בְּ in
קִרְבָּ֖הּ qirbˌāh קֶרֶב interior
דַּ֥ם dˌam דָּם blood
צַדִּיקִֽים׃ ס ṣaddîqˈîm . s צַדִּיק just
4:13. MEM propter peccata prophetarum eius iniquitates sacerdotum eius qui effuderunt in medio eius sanguinem iustorum
Mem. For the sins of her prophets, and the iniquities of her priests, that have shed the blood of the just in the midst of her.
4:13. MEM. It is because of the sins of her prophets, and the iniquities of her priests, who have shed the blood of the just in her midst.
4:13. For the sins of her prophets, [and] the iniquities of her priests, that have shed the blood of the just in the midst of her,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Кровь праведников, т. е. истинно-верующих иудеев (см. Иер XXVI:7: и сл.; VI:13: и сл.; XXIII:11; XXVII:10; Иез XXII:25: и сл.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13 For the sins of her prophets, and the iniquities of her priests, that have shed the blood of the just in the midst of her, 14 They have wandered as blind men in the streets, they have polluted themselves with blood, so that men could not touch their garments. 15 They cried unto them, Depart ye; it is unclean; depart, depart, touch not: when they fled away and wandered, they said among the heathen, They shall no more sojourn there. 16 The anger of the LORD hath divided them; he will no more regard them: they respected not the persons of the priests, they favoured not the elders. 17 As for us, our eyes as yet failed for our vain help: in our watching we have watched for a nation that could not save us. 18 They hunt our steps, that we cannot go in our streets: our end is near, our days are fulfilled; for our end is come. 19 Our persecutors are swifter than the eagles of the heaven: they pursued us upon the mountains, they laid wait for us in the wilderness. 20 The breath of our nostrils, the anointed of the LORD, was taken in their pits, of whom we said, Under his shadow we shall live among the heathen.
We have here,
I. The sins they were charged with, for which God brought this destruction upon them, and which served to justify God in it (v. 13, 14): It is for the sins of her prophets, and the iniquities of her priests. Not that the people were innocent; no, they loved to have it so (Jer. v. 31), and it was to please them that the prophets and priests did as they did; but the fault is chiefly laid upon them, who should have taught them better, should have reproved and admonished them, and told them what would be in the end hereof; of the hands of those watchmen who did not give them warning will their blood be required. Note, Nothing ripens a people more for ruin, nor fills the measure faster, than the sins of their priests and prophets. The particular sin charged upon them is persecution; the false prophets and corrupt priests joined their power and interest to shed the blood of the just in the midst of her, the blood of God's prophets and of those that adhered to them. They not only shed the blood of their innocent children, whom they sacrificed to Moloch, but the blood of the righteous men that were among them, whom they sacrificed to that more cruel idol of enmity to the truth and true religion. This was that sin which the Lord would not pardon (2 Kings xxiv. 4) and which brought the last destruction upon Jerusalem (Jam. v. 6): You have condemned and killed the just. And the priests and prophets were the ringleaders in persecution, as in Christ's time the chief priests and scribes were the men that incensed the people against him, who otherwise would have persisted in their hosannas. Now these are those that wandered as blind men in the streets, v. 14. They strayed from the paths of justice, were blind to every thing that is good, but to do evil they were quick-sighted. God says of corrupt judges, They know not, neither do they understand; they walk in darkness (Ps. lxxxii. 5); and Christ says of the corrupt teachers, They are blind leaders of the blind, Matt. xv. 14. They have so polluted themselves with innocent blood, the blood of the saints, that men could not touch their garments; they made themselves odious to all about them, so that good men were as shy of touching them as of touching a dead body, which contracted a ceremonial pollution, or of touching the bloody clothes of one slain, which tender spirits care not to do. There is nothing that will make prophets and priests to be abhorred so much as a spirit of persecution.
II. The testimony of their neighbours produced in evidence against them, both to convict them of sin and to show the equity of God's proceedings against them. Some that have grown very impudent in sin boast that they care not what people say of them; but God, by the prophet, would have the Jews to take notice of what people said of them and what was the opinion of the standers by concerning them (v. 15, 16), what they said, nay, what they cried unto them, especially to the corrupt priests and prophets, among the heathen. 1. They upbraided them with their pretended purity, while they lived in all manner of real iniquity. They cried to them, "Depart you; it is unclean. You were so precise that you would not touch a Gentile, by cried, Depart, depart; stand by thyself; I am holier than thou," Isa. lxv. 5. Thus the prosecutors of Christ would not go into the judgment-hall, lest they should be defiled. "But can you now keep the Gentiles from touching you, when God has delivered you into their hands? When you flee away and wander you will bid them stand off and not touch you, because they are unclean. But in vain; these serpents will not be charmed or enchanted thus; no, they will no respect the persons of the priests, nor favour the elders; the most venerable persons will to them be despicable." 2. They upbraided them with their sins, and the anger of God against them for their sins, and the direful effects of that anger. They cried to them, Depart you; it is unclean. They all cried out shame on them, and could easily foresee that God would not long suffer so provoking a people to continue in so good a land. They knew their statutes and judgments were righteous, and expected they should be a wise and understanding people, Deut. iv. 6. But, when they saw them quite otherwise, they cried, Depart, depart; they soon read their doom, that the land would spue them out, as it had done their predecessors, and, when they saw the dispersed of Jacob fleeing and wandering, they told them of it. They said, Now the anger of the Lord has divided them, has dispersed them into all countries, because they respected not the persons of the priests, the pious priests that were among them, such as Zechariah the son of Jehoiada, Jeremiah, and others; neither did they favour the elders, but despised them and their authority when they went about to check them for their vicious courses. The very heathen foresaw that this would ruin them. 3. They triumphed in their ruin as irrecoverable. They said, when they saw them expelled out of their own land, "Now they shall no more sojourn there; they have bidden it a final farewell, never more to return to it, for God will no more regard them, and how then can they help themselves?" Herein they were mistaken. God had not cast them off, for all this. Yet thus much is intimated, that all about them observed them to be so very provoking to their God that there was not reason to expect any other than that they should be quite abandoned.
III. The despair which they themselves were almost brought to under their calamities. Having heard what they said concerning them among the heathen, let us now hear what they say concerning themselves (v. 17): "As for us, we look upon our case to be in a manner helpless. Our end is near (v. 18), the end both of our church and of our state; we are just at the brink of the ruin of both; nay, our end has come; we are utterly undone; a fatal final period is put to all our comforts; the days of our prosperity are fulfilled; they are numbered and finished." Thus their fears concurred with the hopes of their enemies that the Lord would no more regard them. For, 1. The refuges they fled to disappointed them. They looked for help from this and the other powerful ally, but to no purpose; it proved vain help. The succours they expected did not come in, or at least they had not the success they expected, and their eyes failed with looking for that which never came (v. 17); they watched in watching; they watched long, and with a great deal of earnestness and impatience, for a nation that promised them assistance, but failed the, and frustrated their expectation. They could not save them; they were too weak to contend with the Chaldean army and therefore retired. Help from creatures is vain help (Ps. lx. 11), and we may look for it till our eyes fail, till our hearts fail, and come short of it at last. 2. The persecutors they fled from overtook them and overcame them (v. 18): They hunt our steps, that we cannot go in our streets. When the Chaldeans besieged the city they raised their batteries so high above the walls that they could command the town, and shoot at people as they went along the streets. They hunted them with their arrows from place to place. When the city was broken up, and all the men of war fled, their persecutors were swifter than the eagles of heaven when they fly upon their prey, v. 19. There was no escaping them; they pursued them upon the mountains, and, when they thought they had got clear of them, they fell into the hands of those that laid wait for them in the wilderness, to cut off their retreat, and to pick up stragglers. nay, the king himself, though he may be supposed to have had all the advantages the exigence of the case would admit to favour his flight, yet could not escape, for divine vengeance pursued him with them, and then (v. 20), The breath of our nostrils, the anointed of the Lord, was taken in their pits. Some apply it to Josiah, who was killed in battle by the king of Egypt; but it is rather to be understood of Zedekiah, who was the last king of the house of David, and who was pursued by the Chaldeans and seized in the plains of Jericho, Jer. xxxix. 5. He was the anointed of the Lord, heir of that family which God had appointed to the government. He was very much confided in by the Jewish state: They said, Under his shadow we shall live among the heathen. They promised themselves that the remnant which were left after Jeconiah's captivity should, under the protection of his government, yet again take root downward and bear fruit upward. They thought, though they were so reduced that they could not think of reigning over the heathen, as they had done, yet they might make a shift to live among them and not be insulted and pulled to pieces by them. Thus apt are sinking interests not only to catch at every twig, but to think it will recover them. Jerusalem died of a consumption, a flattering distemper. Even when she was ready to expire she formed some hopeful symptoms to herself, and on them grounded a hope that she should recover; but what came of it? The shadow under which they thought they should live proved like that of Jonah's gourd, which withered in a night. He that was the anointed of the Lord was taken in their pits, as if he had been but a beast of prey; so little account did they make of a person deemed sacred and not to be violated. Note, When we make any creature the breath of our nostrils, and promise ourselves that we shall live by it, it is just with God to stop that breath, and deprive us of the life we expected by it; for God will have the honour of being himself along our life and the length of our days.
Adam Clarke: Commentary on the Bible - 1831
4:13: For the sins of her prophets, and the iniquities of her priests - These most wretched beings, under the pretense of zeal for the true religion, persecuted the genuine prophets, priests, and people of God, and caused their blood to be shed in the midst of the city, in the most open and public manner; exactly as the murderous priests, and blood-thirsty preachers, under the reign of bloody Queen Mary, did in England. However, the profligate priests and idolatrous prophets in Jerusalem, only shed the blood of the saints of God there: but the sanguinary papists, in the above reign, burnt the blood here, for they burnt the people alive; and at the same time, in their worse than Molochean cruelty, consigned, with all the fervor peculiar to their then ruthless Church, the souls of those whom they thus massacred, to the bitter pains of eternal death! O earth, cover not thou their blood!
Albert Barnes: Notes on the Bible - 1834
4:13: The blood of the just - jer 26:7-24 exhibits priests and prophets as the prime movers in an attempt to silence the word of God by putting Jeremiah to death. Compare the margin reference to Matthew.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:13: the sins: Lam 2:14; Jer 5:31, Jer 6:13, Jer 14:14, Jer 23:11-21; Eze 22:26-28; Mic 3:11, Mic 3:12; Zep 3:3, Zep 3:4
that: Jer 2:20, Jer 26:8, Jer 26:9; Mat 23:31, Mat 23:33-37; Luk 11:47-51; Act 7:52; Th1 2:15, Th1 2:16
Geneva 1599
4:13 For the sins of her prophets, [and] the iniquities of her priests, that have shed the blood of the just in the midst of (g) her,
(g) He means that these things are come to pass therefore, contrary to all men's expectations.
John Gill
4:13 For the sins of her prophets, and the iniquities of her priests,.... Aben Ezra interprets this of the prophets of Baal, and the priests of the high places; but though false prophets and wicked priests are meant, yet such as were among the Jews, made choice of and approved of by them: see 2Chron 36:14; not that the people were faultless, but these were the principals, who by their examples led on and encouraged the common people in sin:
that have shed the blood of the just in the midst of her; not the blood of innocent children, sacrificed to them by Moloch; but of good men in general, whom they persecuted and slew; and of the true prophets of the Lord in particular, whose blood they shed; and was the sin that brought on the destruction of their city by the Romans, as well as of that by the Chaldeans; see Mt 23:35.
John Wesley
4:13 Priests - The ecclesiastical men were a great cause of the first and last destruction of Jerusalem. And so they are of most other places that come to ruin, through their neglect of their duty, or encouraging others in their wicked courses.
Robert Jamieson, A. R. Fausset and David Brown
4:13 prophets--the false prophets (Jer 23:11, Jer 23:21). Supply the sense thus: "For the sins . . . these calamities have befallen her."
shed the blood of the just-- (Mt 23:31, Mt 23:37). This received its full fulfilment in the slaying of Messiah and the Jews' consequent dispersion (Jas 5:6).
4:144:14: նուն Շարժեցա՛ն սասանեցան զօրութիւնք նոցա յելս ճանապարհաց. պղծեցան թաթաւեցան յարեան մեռելոտւոց. զի ո՛չ կարէին զհանդերձս նոցա անարատ հանել ՚ի նոցանէ[11963]։ [11963] Ոմանք. Թօթափեցան յարեան... զհանդերձս նոքա անարատ պահել ՚ի նոցանէ։
14 նուն Ճանապարհների գլխին ցնցուեց ու սասանուեց նրանց զօրութիւնը,մեռածների արեամբ պղծուեցին ու թաթախուեցին այնպէս,որ նրանց հագուստները հնարաւոր չէր մաքուր վիճակում նրանց վրայից հանել:
14 Փողոցներուն մէջ կոյրերու պէս աստանդական պտըտեցան, արիւնով ապականեցան, Այնպէս որ մարդ կարող չէր անոնց զգեստներուն դպչիլ։
շարժեցան սասանեցան զօրութիւնք նոցա յելս ճանապարհաց``. պղծեցան թաթաւեցան [117]յարեան մեռելոտւոց. զի ոչ կարէին զհանդերձս նոցա անարատ հանել ի նոցանէ:

4:14: նուն Շարժեցա՛ն սասանեցան զօրութիւնք նոցա յելս ճանապարհաց. պղծեցան թաթաւեցան յարեան մեռելոտւոց. զի ո՛չ կարէին զհանդերձս նոցա անարատ հանել ՚ի նոցանէ[11963]։
[11963] Ոմանք. Թօթափեցան յարեան... զհանդերձս նոքա անարատ պահել ՚ի նոցանէ։
14 նուն Ճանապարհների գլխին ցնցուեց ու սասանուեց նրանց զօրութիւնը,մեռածների արեամբ պղծուեցին ու թաթախուեցին այնպէս,որ նրանց հագուստները հնարաւոր չէր մաքուր վիճակում նրանց վրայից հանել:
14 Փողոցներուն մէջ կոյրերու պէս աստանդական պտըտեցան, արիւնով ապականեցան, Այնպէս որ մարդ կարող չէր անոնց զգեստներուն դպչիլ։
zohrab-1805▾ eastern-1994▾ western am▾
4:144:14 бродили как слепые по улицам, осквернялись кровью, так что невозможно было прикоснуться к одеждам их.
4:14 ἐσαλεύθησαν σαλευω sway; rock ἐγρήγοροι εγειρω rise; arise αὐτῆς αυτος he; him ἐν εν in ταῖς ο the ἐξόδοις εξοδος exodus ἐμολύνθησαν μολυνω dirty; pollute ἐν εν in αἵματι αιμα blood; bloodstreams ἐν εν in τῷ ο the μὴ μη not δύνασθαι δυναμαι able; can αὐτοὺς αυτος he; him ἥψαντο απτομαι grasp; touch ἐνδυμάτων ενδυμα apparel αὐτῶν αυτος he; him
4:14 נָע֤וּ nāʕˈû נוע quiver עִוְרִים֙ ʕiwrîm עִוֵּר blind בַּֽ bˈa בְּ in † הַ the חוּצֹ֔ות ḥûṣˈôṯ חוּץ outside נְגֹֽאֲל֖וּ nᵊḡˈōʔᵃlˌû גאל pollute בַּ ba בְּ in † הַ the דָּ֑ם ddˈām דָּם blood בְּ bᵊ בְּ in לֹ֣א lˈō לֹא not יֽוּכְל֔וּ yˈûḵᵊlˈû יכל be able יִגְּע֖וּ yiggᵊʕˌû נגע touch בִּ bi בְּ in לְבֻשֵׁיהֶֽם׃ ס lᵊvušêhˈem . s לְבוּשׁ clothing
4:14. NUN erraverunt caeci in plateis polluti sunt sanguine cumque non possent tenuerunt lacinias suasNun. They have wandered as blind men in the streets, they were defiled with blood: and when they could not help walking in it, they held up their skirts.
14. They wander as blind men in the streets, that are polluted with blood, so that men cannot touch their garments.
4:14. NUN. They have wandered in the streets like the blind; they have been defiled with blood. And when they were not able, they held their garments.
4:14. They have wandered [as] blind [men] in the streets, they have polluted themselves with blood, so that men could not touch their garments.
They have wandered [as] blind [men] in the streets, they have polluted themselves with blood, so that men could not touch their garments:

4:14 бродили как слепые по улицам, осквернялись кровью, так что невозможно было прикоснуться к одеждам их.
4:14
ἐσαλεύθησαν σαλευω sway; rock
ἐγρήγοροι εγειρω rise; arise
αὐτῆς αυτος he; him
ἐν εν in
ταῖς ο the
ἐξόδοις εξοδος exodus
ἐμολύνθησαν μολυνω dirty; pollute
ἐν εν in
αἵματι αιμα blood; bloodstreams
ἐν εν in
τῷ ο the
μὴ μη not
δύνασθαι δυναμαι able; can
αὐτοὺς αυτος he; him
ἥψαντο απτομαι grasp; touch
ἐνδυμάτων ενδυμα apparel
αὐτῶν αυτος he; him
4:14
נָע֤וּ nāʕˈû נוע quiver
עִוְרִים֙ ʕiwrîm עִוֵּר blind
בַּֽ bˈa בְּ in
הַ the
חוּצֹ֔ות ḥûṣˈôṯ חוּץ outside
נְגֹֽאֲל֖וּ nᵊḡˈōʔᵃlˌû גאל pollute
בַּ ba בְּ in
הַ the
דָּ֑ם ddˈām דָּם blood
בְּ bᵊ בְּ in
לֹ֣א lˈō לֹא not
יֽוּכְל֔וּ yˈûḵᵊlˈû יכל be able
יִגְּע֖וּ yiggᵊʕˌû נגע touch
בִּ bi בְּ in
לְבֻשֵׁיהֶֽם׃ ס lᵊvušêhˈem . s לְבוּשׁ clothing
4:14. NUN erraverunt caeci in plateis polluti sunt sanguine cumque non possent tenuerunt lacinias suas
Nun. They have wandered as blind men in the streets, they were defiled with blood: and when they could not help walking in it, they held up their skirts.
4:14. NUN. They have wandered in the streets like the blind; they have been defiled with blood. And when they were not able, they held their garments.
4:14. They have wandered [as] blind [men] in the streets, they have polluted themselves with blood, so that men could not touch their garments.
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
4:14: They have wandered as blind men in the streets - Rather, "They ran frantic through the streets, they were stained with blood." This was in their pretended zeal for their cause. Bishop Bonner, who was at the head of those sanguinary executions in England, was accustomed to buffet the poor Protestants, when on their examinations they were too powerful for him in argument: -
"He proved his doctrine orthodox,
By apostolic blows and knocks."
Just as his elder brethren, the false priests and prophets of Jerusalem.
Albert Barnes: Notes on the Bible - 1834
4:14: They have wandered - God's ministers, consecrated to His service, wandered through the city blinded by the insatiable lust of slaughter. It was a pollution to touch their garments.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:14: have wandered: Deu 28:28, Deu 28:29; Isa 29:10-12, Isa 56:10, Isa 59:9-11; Mic 3:6, Mic 3:7; Mat 15:14; Eph 4:18
they have polluted: Num 35:33; Isa 1:15; Jer 2:34
so that men could not touch: or, in that they could not but touch, Num 19:16; Hos 4:2
Geneva 1599
4:14 They have wandered [as] blind [men] (h) in the streets, they have polluted themselves with blood, so that (i) men could not touch their garments.
(h) Some refer this to the blind men who as they went, stumbled on the blood, of which the city was full.
(i) Meaning the heathen who came to destroy them could not abide them.
John Gill
4:14 They have wandered as blind men in the streets,.... That is, the false prophets and wicked priests; and may be understood either literally, that when the city was taken, and they fled, they were like blind men, and knew not which way to go to make their escape, but wandered from place to place, and could find no way out; or spiritually, though they pretended to great light and knowledge, yet were as blind men, surrounded with the darkness of ignorance and error, and were blind leaders of the blind:
they have polluted themselves with blood, so that men could not touch their garments; or, "could not but touch it with their garments" (c); or, "might not" (d); it was not lawful for them to do it: the sense is either, that, which way soever these men took to make their escape, they found so many dead carcasses in the streets, and such a profusion of blood by them, that they could not but touch it with their garments; or being besmeared with it, were so defiled, that others might not touch them, even their garments; or these men had defiled themselves with the shedding of the blood of righteous persons; so that they were odious to men, and they shunned them as they would do anything that by the law rendered them in a ceremonious sense unclean, and therefore said as follows:
(c) "quem non possunt, quin tangent vestimentis suis", "Junius & Tremellius. (d) "Tangebant eum (nempe sanguinem) vestibus eorum quem non potuerunt", i.e. "jure", Gataker.
John Wesley
4:14 They - The prophets and priests wandered up and down the streets polluting themselves with blood, either the blood of the children which they slew, or the just men, mentioned Lam 4:13, the slaughter of whom they either encouraged, or at least did not discourage; so that one could not touch a prophet or priest, but he must be legally polluted, and there were so many of them, that men could not walk in the streets, but he must touch some of them.
Robert Jamieson, A. R. Fausset and David Brown
4:14 blind--with mental aberration.
polluted . . . with blood--both with blood of one another mutually shed (for example, Jer 2:34), and with their blood shed by the enemy [GLASSIUS].
not touch . . . garments--as being defiled with blood (Num 19:16).
4:154:15: սամքաթ ՚Ի բա՛ց կացէք՝ պի՛ղծս կարդացէք զնոսա. ՚ի բա՛ց կացէք, ՚ի բա՛ց կացէք, մի՛ մերձենայք՝ զի շարժեցա՛ն բորբոքեցան. ասացէ՛ք ՚ի հեթանոսս՝ զի մի՛ եւս յաւելցին բնակիլ ՚ի նոսա[11964]։ [11964] Ոմանք. ՚Ի բաց կացէք ՚ի բաց կացէք. պիղծս կար՛՛... մի՛ մերձենայք ՚ի նոսա... բնակել։
15 սամքաթ «Հեռո՛ւ կացէք,պի՛ղծ անուանեցէք նրանց,հեռո՛ւ մնացէք,հեռո՛ւ մնացէք,մի՛ մօտեցէք»:Եւ նրանք շարժուեցին ու բարկացած հեռացան:«Ասացէ՛ք հեթանոսներին,որ նրանք այլեւս չշարունակեն ապրել նրանց մէջ»:
15 Անոնց կը կանչէին. «Ե՛տ քաշուեցէք, ո՛վ անմաքուրներ, ե՛տ քաշուեցէք, մի՛ դպչիք».Անոնք փախան ու ասդին անդին պտըտեցան. ազգերու մէջ ըսուեցաւ. «Անոնք անգամ մըն ալ հոս պիտի չբնակին»։
Ի բաց կացէք, պիղծս կարդացէք զնոսա``. ի բաց կացէք, ի բաց կացէք, մի՛ մերձենայք, զի [118]շարժեցան բորբոքեցան. ասացէք ի հեթանոսս զի` Մի՛ եւս յաւելցին բնակել ի նոսա:

4:15: սամքաթ ՚Ի բա՛ց կացէք՝ պի՛ղծս կարդացէք զնոսա. ՚ի բա՛ց կացէք, ՚ի բա՛ց կացէք, մի՛ մերձենայք՝ զի շարժեցա՛ն բորբոքեցան. ասացէ՛ք ՚ի հեթանոսս՝ զի մի՛ եւս յաւելցին բնակիլ ՚ի նոսա[11964]։
[11964] Ոմանք. ՚Ի բաց կացէք ՚ի բաց կացէք. պիղծս կար՛՛... մի՛ մերձենայք ՚ի նոսա... բնակել։
15 սամքաթ «Հեռո՛ւ կացէք,պի՛ղծ անուանեցէք նրանց,հեռո՛ւ մնացէք,հեռո՛ւ մնացէք,մի՛ մօտեցէք»:Եւ նրանք շարժուեցին ու բարկացած հեռացան:«Ասացէ՛ք հեթանոսներին,որ նրանք այլեւս չշարունակեն ապրել նրանց մէջ»:
15 Անոնց կը կանչէին. «Ե՛տ քաշուեցէք, ո՛վ անմաքուրներ, ե՛տ քաշուեցէք, մի՛ դպչիք».Անոնք փախան ու ասդին անդին պտըտեցան. ազգերու մէջ ըսուեցաւ. «Անոնք անգամ մըն ալ հոս պիտի չբնակին»։
zohrab-1805▾ eastern-1994▾ western am▾
4:154:15 > кричали им; >; и они уходили в смущении; а между народом говорили:
4:15 ἀπόστητε αφιστημι distance; keep distance ἀκαθάρτων ακαθαρτος unclean καλέσατε καλεω call; invite αὐτούς αυτος he; him ἀπόστητε αφιστημι distance; keep distance ἀπόστητε αφιστημι distance; keep distance μὴ μη not ἅπτεσθε απτομαι grasp; touch ὅτι οτι since; that ἀνήφθησαν αναπτω kindle καί και and; even γε γε in fact ἐσαλεύθησαν σαλευω sway; rock εἴπατε επω say; speak ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste οὐ ου not μὴ μη not προσθῶσιν προσθεω the παροικεῖν παροικεω reside
4:15 ס֣וּרוּ sˈûrû סור turn aside טָמֵ֞א ṭāmˈē טָמֵא unclean קָ֣רְאוּ qˈārᵊʔû קרא call לָ֗מֹו lˈāmô לְ to ס֤וּרוּ sˈûrû סור turn aside ס֨וּרוּ֙ sˈûrû סור turn aside אַל־ ʔal- אַל not תִּגָּ֔עוּ tiggˈāʕû נגע touch כִּ֥י kˌî כִּי that נָצ֖וּ nāṣˌû נוץ depart גַּם־ gam- גַּם even נָ֑עוּ nˈāʕû נוע quiver אָֽמְרוּ֙ ʔˈāmᵊrû אמר say בַּ ba בְּ in † הַ the גֹּויִ֔ם ggôyˈim גֹּוי people לֹ֥א lˌō לֹא not יֹוסִ֖יפוּ yôsˌîfû יסף add לָ lā לְ to גֽוּר׃ ס ḡˈûr . s גור dwell
4:15. SAMECH recedite polluti clamaverunt eis recedite abite nolite tangere iurgati quippe sunt et commoti dixerunt inter gentes non addet ultra ut habitet in eisSamech. Depart you that are defiled, they cried out to them: Depart, get ye hence, touch not: for they quarrelled, and being removed, they said among the Gentiles: He will no more dwell among them.
15. Depart ye, they cried unto them, Unclean! depart, depart, touch not: when they fled away and wandered, men said among the nations, They shall no more sojourn .
4:15. SAMECH. “Go back, you polluted ones!” they cried out to them. “Go back, go away, do not touch!” Of course, they argued, and being removed, they said among the Gentiles, “He will no longer dwell among them.”
4:15. They cried unto them, Depart ye; [it is] unclean; depart, depart, touch not: when they fled away and wandered, they said among the heathen, They shall no more sojourn [there].
They cried unto them, Depart ye; [it is] unclean; depart, depart, touch not: when they fled away and wandered, they said among the heathen, They shall no more sojourn:

4:15 <<Сторонитесь! нечистый!>> кричали им; <<сторонитесь, сторонитесь, не прикасайтесь>>; и они уходили в смущении; а между народом говорили: <<их более не будет!
4:15
ἀπόστητε αφιστημι distance; keep distance
ἀκαθάρτων ακαθαρτος unclean
καλέσατε καλεω call; invite
αὐτούς αυτος he; him
ἀπόστητε αφιστημι distance; keep distance
ἀπόστητε αφιστημι distance; keep distance
μὴ μη not
ἅπτεσθε απτομαι grasp; touch
ὅτι οτι since; that
ἀνήφθησαν αναπτω kindle
καί και and; even
γε γε in fact
ἐσαλεύθησαν σαλευω sway; rock
εἴπατε επω say; speak
ἐν εν in
τοῖς ο the
ἔθνεσιν εθνος nation; caste
οὐ ου not
μὴ μη not
προσθῶσιν προσθεω the
παροικεῖν παροικεω reside
4:15
ס֣וּרוּ sˈûrû סור turn aside
טָמֵ֞א ṭāmˈē טָמֵא unclean
קָ֣רְאוּ qˈārᵊʔû קרא call
לָ֗מֹו lˈāmô לְ to
ס֤וּרוּ sˈûrû סור turn aside
ס֨וּרוּ֙ sˈûrû סור turn aside
אַל־ ʔal- אַל not
תִּגָּ֔עוּ tiggˈāʕû נגע touch
כִּ֥י kˌî כִּי that
נָצ֖וּ nāṣˌû נוץ depart
גַּם־ gam- גַּם even
נָ֑עוּ nˈāʕû נוע quiver
אָֽמְרוּ֙ ʔˈāmᵊrû אמר say
בַּ ba בְּ in
הַ the
גֹּויִ֔ם ggôyˈim גֹּוי people
לֹ֥א lˌō לֹא not
יֹוסִ֖יפוּ yôsˌîfû יסף add
לָ לְ to
גֽוּר׃ ס ḡˈûr . s גור dwell
4:15. SAMECH recedite polluti clamaverunt eis recedite abite nolite tangere iurgati quippe sunt et commoti dixerunt inter gentes non addet ultra ut habitet in eis
Samech. Depart you that are defiled, they cried out to them: Depart, get ye hence, touch not: for they quarrelled, and being removed, they said among the Gentiles: He will no more dwell among them.
4:15. SAMECH. “Go back, you polluted ones!” they cried out to them. “Go back, go away, do not touch!” Of course, they argued, and being removed, they said among the Gentiles, “He will no longer dwell among them.”
4:15. They cried unto them, Depart ye; [it is] unclean; depart, depart, touch not: when they fled away and wandered, they said among the heathen, They shall no more sojourn [there].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Кричали им — правильнее: «кричали перед ними». По закону Моисееву, прокаженные, идя по дороге и видя идущих им на встречу людей, обязаны были криком предупреждать их о своей болезни, чтобы те посторонились (Лев XIII:45). Так и перед этими, оскверненными преступлениями, священниками и ложными пророками все должны сторониться, чтобы не задеть их за покрытые кровью одежды и не оскверниться. — Между народом… — правильнее: даже среди народов (языческих) о них составилось убеждение, что им не устоять…
Adam Clarke: Commentary on the Bible - 1831
4:15: When they fled away - These priests and prophets were so bad, that the very heathen did not like to permit them to sojourn among them. The prophet now resumes the history of the siege.
Albert Barnes: Notes on the Bible - 1834
4:15: Men cried to these priests, "Away! Unclean! Away! Away! Touch not." "Unclean" was the cry of the leper whenever he appeared in public: here it is the warning shout of those who meet the murderers.
When they fled away and wandered - These priests fled away from the city, but with uncertain steps, not knowing where to find refuge. They find themselves abhorred abroad as well as at home.
It is quite possible that this verse records a real occurrence, if not during the siege, at all events during the last years of Zedekiah's reign.
John Gill
4:15 They cried unto them, depart ye, it is unclean,.... Or, O ye "unclean" (e); that is, the people said so to the priests, being polluted with blood; they abhorred them, did not care they should come nigh them, but bid them keep at distance; they that cleansed others of leprosy were treated as leprous persons themselves, and proclaimed unclean, and shunned as such: and, to show their vehement abhorrence of them, repeated the words,
depart, depart, touch not: that is, touch us not; they who had used to say; to others, stand by yourselves, we are more holy than you, being the Lord's priests and prophets, are treated after the same manner themselves:
when they fled away, and wandered; fled from the city, and wandered among the nations; or when they were swiftly carried away captives, and became vagabonds in other countries:
they said among the Heathens, they shall no more sojourn there; being among the Heathens, they took notice of them as very wicked men, and said concerning them, now they are carried out of their own land, they shall never return there any more, and dwell in Jerusalem, and officiate in the temple, as they had formerly done.
(e) "immunde", Montanus; "immundi", Strigelius. "gens polluta", Vatablus; "discedite polluti", Gataker.
John Wesley
4:15 Touch not - The Jews that made conscience of keeping the law against touching dead bodies, cried to the other Jews to leave the city as themselves did, the city being now so full of dead bodies that they could not stay in it without polluting themselves.
Robert Jamieson, A. R. Fausset and David Brown
4:15 They . . . them--"They," that is, "men" (Lam 4:14). Even the very Gentiles, regarded as unclean by the Jews, who were ordered most religiously to avoid all defilements, cried unto the latter, "depart," as being unclean: so universal was the defilement of the city by blood.
wandered--As the false prophets and their followers had "wandered" blind with infatuated and idolatrous crime in the city (Lam 4:14), so they must now "wander" among the heathen in blind consternation with calamity.
they said--that is, the Gentiles said: it was said among the heathen, "The Jews shall no more sojourn in their own land" [GROTIUS]; or, wheresoever they go in their wandering exile, "they shall not stay long" [LUDOVICUS DE DIEU], (Deut 28:65).
4:164:16: էյ Կենդանութեամբ մերով նուաղեցին աչք մեր յօգնականութենէ մերմէ. զի տարապարտո՛ւց կացուցեալ էր մեր զնոսա դէտս ՚ի սնոտիս[11965]։ [11965] Ոմանք. Կենդանեաւ մերով նուա՛՛... կացուցեալ էր մեզ զնոսա։
16 էյ Մեր կենդանութեան ժամանակ իսկ նուաղեցին մեր աչքերը իզուր օգնութիւն սպասելուց,որովհետեւ զուր տեղը մենք նրանց հսկիչ էինք կարգել սնոտի բաների վրայ:
16 Տէրոջը բարկութիւնը ցրուեց զանոնք, անգամ մըն ալ անոնց չի նայիր. Քահանաներուն պատիւ չըրին, ծերերուն չգթացին։
Կենդանութեամբ մերով նուաղեցին աչք մեր յօգնականութենէ մերմէ, զի տարապարտուց կացուցեալ էր մեր զնոսա դէտս ի սնոտիս:

4:16: էյ Կենդանութեամբ մերով նուաղեցին աչք մեր յօգնականութենէ մերմէ. զի տարապարտո՛ւց կացուցեալ էր մեր զնոսա դէտս ՚ի սնոտիս[11965]։
[11965] Ոմանք. Կենդանեաւ մերով նուա՛՛... կացուցեալ էր մեզ զնոսա։
16 էյ Մեր կենդանութեան ժամանակ իսկ նուաղեցին մեր աչքերը իզուր օգնութիւն սպասելուց,որովհետեւ զուր տեղը մենք նրանց հսկիչ էինք կարգել սնոտի բաների վրայ:
16 Տէրոջը բարկութիւնը ցրուեց զանոնք, անգամ մըն ալ անոնց չի նայիր. Քահանաներուն պատիւ չըրին, ծերերուն չգթացին։
zohrab-1805▾ eastern-1994▾ western am▾
4:164:16 лице Господне рассеет их; Он уже не призрит на них>>, потому что они лиц{а} священников не уважают, старцев не милуют.
4:16 πρόσωπον προσωπον face; ahead of κυρίου κυριος lord; master μερὶς μερις portion αὐτῶν αυτος he; him οὐ ου not προσθήσει προστιθημι add; continue ἐπιβλέψαι επιβλεπω look on αὐτοῖς αυτος he; him πρόσωπον προσωπον face; ahead of ἱερέων ιερευς priest οὐκ ου not ἔλαβον λαμβανω take; get πρεσβύτας πρεσβυτης old one οὐκ ου not ἠλέησαν ελεεω show mercy; have mercy on
4:16 פְּנֵ֤י pᵊnˈê פָּנֶה face יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH חִלְּקָ֔ם ḥillᵊqˈām חלק divide לֹ֥א lˌō לֹא not יֹוסִ֖יף yôsˌîf יסף add לְ lᵊ לְ to הַבִּיטָ֑ם habbîṭˈām נבט look at פְּנֵ֤י pᵊnˈê פָּנֶה face כֹהֲנִים֙ ḵōhᵃnîm כֹּהֵן priest לֹ֣א lˈō לֹא not נָשָׂ֔אוּ nāśˈāʔû נשׂא lift וּ† *û וְ and זְקֵנִ֖יםזקנים *zᵊqēnˌîm זָקֵן old לֹ֥א lˌō לֹא not חָנָֽנוּ׃ ס ḥānˈānû . s חנן favour
4:16. FE facies Domini divisit eos non addet ut respiciat eos facies sacerdotum non erubuerunt neque senum miserti suntPhe. The face of the Lord hath divided them, he will no more regard them: they respected not the persons of the priests, neither had they pity on the ancient.
16. The anger of the LORD hath divided them; he will no more regard them: they respected not the persons of the priests, they favoured not the elders.
4:16. PHE. The face of the Lord has divided them. He will no longer respect them. They were not ashamed before the faces of the priests, nor did they take pity on the elderly.
4:16. The anger of the LORD hath divided them; he will no more regard them: they respected not the persons of the priests, they favoured not the elders.
The anger of the LORD hath divided them; he will no more regard them: they respected not the persons of the priests, they favoured not the elders:

4:16 лице Господне рассеет их; Он уже не призрит на них>>, потому что они лиц{а} священников не уважают, старцев не милуют.
4:16
πρόσωπον προσωπον face; ahead of
κυρίου κυριος lord; master
μερὶς μερις portion
αὐτῶν αυτος he; him
οὐ ου not
προσθήσει προστιθημι add; continue
ἐπιβλέψαι επιβλεπω look on
αὐτοῖς αυτος he; him
πρόσωπον προσωπον face; ahead of
ἱερέων ιερευς priest
οὐκ ου not
ἔλαβον λαμβανω take; get
πρεσβύτας πρεσβυτης old one
οὐκ ου not
ἠλέησαν ελεεω show mercy; have mercy on
4:16
פְּנֵ֤י pᵊnˈê פָּנֶה face
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
חִלְּקָ֔ם ḥillᵊqˈām חלק divide
לֹ֥א lˌō לֹא not
יֹוסִ֖יף yôsˌîf יסף add
לְ lᵊ לְ to
הַבִּיטָ֑ם habbîṭˈām נבט look at
פְּנֵ֤י pᵊnˈê פָּנֶה face
כֹהֲנִים֙ ḵōhᵃnîm כֹּהֵן priest
לֹ֣א lˈō לֹא not
נָשָׂ֔אוּ nāśˈāʔû נשׂא lift
וּ
וְ and
זְקֵנִ֖יםזקנים
*zᵊqēnˌîm זָקֵן old
לֹ֥א lˌō לֹא not
חָנָֽנוּ׃ ס ḥānˈānû . s חנן favour
4:16. FE facies Domini divisit eos non addet ut respiciat eos facies sacerdotum non erubuerunt neque senum miserti sunt
Phe. The face of the Lord hath divided them, he will no more regard them: they respected not the persons of the priests, neither had they pity on the ancient.
4:16. PHE. The face of the Lord has divided them. He will no longer respect them. They were not ashamed before the faces of the priests, nor did they take pity on the elderly.
4:16. The anger of the LORD hath divided them; he will no more regard them: they respected not the persons of the priests, they favoured not the elders.
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
16: Слова пророка лице Господне — правильнее: «гневный взор Иеговы». — Они… не уважают… — правильнее: Он (Иегова) уже не будет щадить…
Albert Barnes: Notes on the Bible - 1834
4:16: Literally, The countenance of Yahweh hath scattered them, has driven these outlawed priests here and there, "and He will no more regard them" with favor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:16: anger: or, face
hath: Gen 49:7; Lev 26:33-39; Deu 28:25, Deu 28:64, Deu 28:65, Deu 32:26; Jer 15:4, Jer 24:9
he will: Psa 106:44; Heb 8:9
they respected: Lam 5:12; Kg2 25:18-21; Ch2 36:17; Isa 9:14-16
Geneva 1599
4:16 The anger of the LORD hath divided them; he will no longer regard them: (k) they respected not the persons of the priests, they favoured not the elders.
(k) That is, the enemies.
John Gill
4:16 The anger of the Lord hath divided them,.... Or, "the face of the Lord" (f); the anger that appeared in his face, in the dispensation of his providence, removed them out of their own land, and dispersed them among several countries and nations of the world, and as they now are: these are not the words of the Heathens continued, but of the prophet:
he will no more regard them; or, "he will not add to look on them" (g), with a look of love, but continue his anger and resentment:
they respect not the persons of the priests, they favour not the elders; which is to be considered either as the sin of the false prophets and priests before described, which was the cause of their punishment; that they east great contempt on the true prophets of the Lord, as Jeremiah and others, and showed no regard to the elders of the people, or those godly magistrates; who would have corrected and restrained them: or else this is said of the nations among whom they were dispersed, as the Targum; who would pay no respect to their characters as priests, or show any pity to them on account of their age.
(f) "facies Domini", V. L. Montanus, Piscator. (g) "non addet aspicere eos", Montanus.
John Wesley
4:16 The anger - These words seem to be the language of their enemies triumphing over them. They - Their enemies had no regard to the most venerable persons among them.
Robert Jamieson, A. R. Fausset and David Brown
4:16 Ain and Pe are here transposed (Lam 4:16-17), as in Lam 2:16-17; Lam 3:46-51.
anger--literally, "face"; it is the countenance which, by its expression, manifests anger (Ps 34:16). GESENIUS translates, "the person of Jehovah"; Jehovah present; Jehovah Himself (Ex 33:14; 2Kings 17:11).
divided--dispersed the Jews.
they respected not . . . priests--This is the language of the Gentiles. "The Jews have no hope of a return: for they respected not even good priests" (2Chron 24:19-22) [GROTIUS]. MAURER explains it, "They (the victorious foe) regard not the (Jewish) priests when imploring their pity" (Lam 5:12). The evident antithesis to "As for us" (Lam 4:17) and the language of "the heathen" at the close of Lam 4:15, of which Lam 4:16 is the continuation, favor the former view.
4:174:17: փէ Երեսք Տեառն բաժանեալ են ՚ի նոցանէ, եւ ո՛չ եւս յաւելցի հայել ՚ի նոսա. երեսք քահանայից ակն ո՛չ առին ծերոց. ո՛չ ողորմեցան ՚ի վերայ տղայոց նոցա. դէ՛տ ակն կալեալ հայէաք յազգս որ ո՛չ փրկէին զմեզ[11966]. [11966] Բազումք. Բաժանեալ է ՚ի նոցանէ... ոչ ողորմեցան տղայոց նոցա... յազգսն որ ոչ փրկեցին զմեզ. ուր Ոսկան. յազգս ձեր։
17 փէ Տէրն իր երեսը շրջել է նրանցիցեւ այլեւս չի նայելու նրանց: Քահանաները չլսեցին ծերերին,նրանց որդիների նկատմամբ անողորմ եղան: Աչքներս պահած՝ նայում էինք այն ազգերին,որոնք մեզ չէին կարող փրկել:
17 Մեզի գալիք օգնութեանը համար պարապ տեղ մինչեւ հիմա աչքերնիս մաշեցան. Դիտելով սպասեցինք այնպիսի ազգի մը, որ չէր կրնար մեզ ազատել։
Երեսք Տեառն բաժանեալ են ի նոցանէ, եւ ոչ եւս յաւելցի հայել ի նոսա. երեսք քահանայից ակն ոչ առին ծերոց, ոչ ողորմեցան ի վերայ տղայոց նոցա``. դէտ ակն կալեալ հայէաք [119]յազգս որ ոչ փրկէին զմեզ:

4:17: փէ Երեսք Տեառն բաժանեալ են ՚ի նոցանէ, եւ ո՛չ եւս յաւելցի հայել ՚ի նոսա. երեսք քահանայից ակն ո՛չ առին ծերոց. ո՛չ ողորմեցան ՚ի վերայ տղայոց նոցա. դէ՛տ ակն կալեալ հայէաք յազգս որ ո՛չ փրկէին զմեզ[11966].
[11966] Բազումք. Բաժանեալ է ՚ի նոցանէ... ոչ ողորմեցան տղայոց նոցա... յազգսն որ ոչ փրկեցին զմեզ. ուր Ոսկան. յազգս ձեր։
17 փէ Տէրն իր երեսը շրջել է նրանցիցեւ այլեւս չի նայելու նրանց: Քահանաները չլսեցին ծերերին,նրանց որդիների նկատմամբ անողորմ եղան: Աչքներս պահած՝ նայում էինք այն ազգերին,որոնք մեզ չէին կարող փրկել:
17 Մեզի գալիք օգնութեանը համար պարապ տեղ մինչեւ հիմա աչքերնիս մաշեցան. Դիտելով սպասեցինք այնպիսի ազգի մը, որ չէր կրնար մեզ ազատել։
zohrab-1805▾ eastern-1994▾ western am▾
4:174:17 Наши глаза истомлены в напрасном ожидании помощи; со сторожевой башни нашей мы ожидали народ, который не мог спасти нас.
4:17 ἔτι ετι yet; still ὄντων ειμι be ἡμῶν ημων our ἐξέλιπον εκλειπω leave off; cease οἱ ο the ὀφθαλμοὶ οφθαλμος eye; sight ἡμῶν ημων our εἰς εις into; for τὴν ο the βοήθειαν βοηθεια help ἡμῶν ημων our μάταια ματαιος superficial ἀποσκοπευόντων αποσκοπευω our ἀπεσκοπεύσαμεν αποσκοπευω into; for ἔθνος εθνος nation; caste οὐ ου not σῷζον σωζω save
4:17 עֹודֵ֨ינוּ֙עודינה *ʕôḏˈênû עֹוד duration תִּכְלֶ֣ינָה tiḵlˈeʸnā כלה be complete עֵינֵ֔ינוּ ʕênˈênû עַיִן eye אֶל־ ʔel- אֶל to עֶזְרָתֵ֖נוּ ʕezrāṯˌēnû עֶזְרָה help הָ֑בֶל hˈāvel הֶבֶל breath בְּ bᵊ בְּ in צִפִּיָּתֵ֣נוּ ṣippiyyāṯˈēnû צִפִּיָּה outlook צִפִּ֔ינוּ ṣippˈînû צפה look out אֶל־ ʔel- אֶל to גֹּ֖וי gˌôy גֹּוי people לֹ֥א lˌō לֹא not יֹושִֽׁעַ׃ ס yôšˈiₐʕ . s ישׁע help
4:17. AIN cum adhuc subsisteremus defecerunt oculi nostri ad auxilium nostrum vanum cum respiceremus adtenti ad gentem quae salvare non poteratAin. While we were yet standing, our eyes failed, expecting help for us in vain, when we looked attentively towards a nation that was not able to save.
17. Our eyes do yet fail for our vain help; in our watching we have watched for a nation that could not save.
4:17. AIN. While we were still standing, our eyes failed, expecting help for us in vain, when we looked attentively toward a nation that was not able to save.
4:17. As for us, our eyes as yet failed for our vain help: in our watching we have watched for a nation [that] could not save [us].
As for us, our eyes as yet failed for our vain help: in our watching we have watched for a nation [that] could not save:

4:17 Наши глаза истомлены в напрасном ожидании помощи; со сторожевой башни нашей мы ожидали народ, который не мог спасти нас.
4:17
ἔτι ετι yet; still
ὄντων ειμι be
ἡμῶν ημων our
ἐξέλιπον εκλειπω leave off; cease
οἱ ο the
ὀφθαλμοὶ οφθαλμος eye; sight
ἡμῶν ημων our
εἰς εις into; for
τὴν ο the
βοήθειαν βοηθεια help
ἡμῶν ημων our
μάταια ματαιος superficial
ἀποσκοπευόντων αποσκοπευω our
ἀπεσκοπεύσαμεν αποσκοπευω into; for
ἔθνος εθνος nation; caste
οὐ ου not
σῷζον σωζω save
4:17
עֹודֵ֨ינוּ֙עודינה
*ʕôḏˈênû עֹוד duration
תִּכְלֶ֣ינָה tiḵlˈeʸnā כלה be complete
עֵינֵ֔ינוּ ʕênˈênû עַיִן eye
אֶל־ ʔel- אֶל to
עֶזְרָתֵ֖נוּ ʕezrāṯˌēnû עֶזְרָה help
הָ֑בֶל hˈāvel הֶבֶל breath
בְּ bᵊ בְּ in
צִפִּיָּתֵ֣נוּ ṣippiyyāṯˈēnû צִפִּיָּה outlook
צִפִּ֔ינוּ ṣippˈînû צפה look out
אֶל־ ʔel- אֶל to
גֹּ֖וי gˌôy גֹּוי people
לֹ֥א lˌō לֹא not
יֹושִֽׁעַ׃ ס yôšˈiₐʕ . s ישׁע help
4:17. AIN cum adhuc subsisteremus defecerunt oculi nostri ad auxilium nostrum vanum cum respiceremus adtenti ad gentem quae salvare non poterat
Ain. While we were yet standing, our eyes failed, expecting help for us in vain, when we looked attentively towards a nation that was not able to save.
4:17. AIN. While we were still standing, our eyes failed, expecting help for us in vain, when we looked attentively toward a nation that was not able to save.
4:17. As for us, our eyes as yet failed for our vain help: in our watching we have watched for a nation [that] could not save [us].
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
17: Речь идет о надеждах, какие жители осажденного халдеями Иерусалима возлагали на прибытие вспомогательного египетского войска.
Adam Clarke: Commentary on the Bible - 1831
4:17: We have watched for a nation - Viz., the Egyptians, who were their pretended allies, but were neither able nor wilting to help them against the Chaldeans.
Albert Barnes: Notes on the Bible - 1834
4:17
Rather, "Still do our eyes waste away looking for our vain help."
In our watching - Or, "on our watchtower."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:17: our eyes: Lam 1:19; Kg2 24:7; Isa 20:5, Isa 30:1-7, Isa 31:1-3; Jer 2:18, Jer 2:36, Jer 8:20; Jer 37:7-10; Eze 29:6, Eze 29:7, Eze 29:16
for a: For the Egyptians, who were their pretended allies; but who were neither able nor willing to help them.
Geneva 1599
4:17 As for us, our eyes as yet failed for our vain help: in our watching we have watched for (l) a nation [that] could not save [us].
(l) He shows two principal causes for their destruction: their cruelty and their vain confidence in man: for they trusted in the help of the Egyptians.
John Gill
4:17 As for us, our eyes as yet failed for our vain help,.... Or, "while we were yet" (h); a nation, a people, a body politic, in our own land, before the city of Jerusalem was taken, we were looking for help, as was promised us; but it proved a vain help, none was given us; for which we kept looking to the last, till our eyes failed, and we could look no longer; no help appeared, nor was there any prospect or probability of it, and therefore gave all up:
in our watching we watched for a nation that could not save us; not the Romans, as the Targum, but the Egyptians; these promised them help and relief, and therefore in their watching they watched, or vehemently watched, and wistfully looked out for it, but all in vain; for though these made an attempt to help them, they durst not proceed; were obliged to retire, not being a match for the Chaldean army, and so could not save them, or break up the siege, and relieve them.
(h) "quum adhuc essemus", Munster: Piscator.
John Wesley
4:17 A nation - The Egyptians.
Robert Jamieson, A. R. Fausset and David Brown
4:17 As for us--This translation forms the best antithesis to the language of the heathen (Lam 4:15-16). CALVIN translates, "While as yet we stood as a state, our eyes failed," &c.
watched for a nation that could not save us--Egypt (4Kings 24:7; Is 30:7; Jer 37:5-11).
4:184:18: ծադէ որսացան զմեզ, փոքր մեւս եւս սատակել ջնջեալ էր զմեզ ՚ի քաղաքաց մերոց։ Հաս ժամ, հասեալ է ժամանակ, կատարեցան աւուրք մեր, լցան ժամանակք[11967]։ [11967] Բազումք. Սատակեալ ջնջեալ էր։
18 ծադէ Որսացին մեզ. մի փոքր ժամանակ եւս,եւ մեզ սպանած-բնաջնջած կը լինեն մեր քաղաքներից: Հասել է ժամը, հասել է ժամանակը,լրացան մեր օրերը,լրացան ժամանակները:
18 Մեր քայլերը կ’որսան, որպէս զի մեր փողոցներուն մէջ չպտըտինք. Մեր վախճանը մօտեցաւ, մեր օրերը լեցուեցան, յիրաւի մեր վախճանը հասաւ։
Որսացան զմեզ, փոքր մեւս եւս սատակել ջնջեալ էր զմեզ ի քաղաքաց մերոց: Հաս ժամ, հասեալ է ժամանակ, կատարեցան աւուրք մեր, լցան ժամանակք:

4:18: ծադէ որսացան զմեզ, փոքր մեւս եւս սատակել ջնջեալ էր զմեզ ՚ի քաղաքաց մերոց։ Հաս ժամ, հասեալ է ժամանակ, կատարեցան աւուրք մեր, լցան ժամանակք[11967]։
[11967] Բազումք. Սատակեալ ջնջեալ էր։
18 ծադէ Որսացին մեզ. մի փոքր ժամանակ եւս,եւ մեզ սպանած-բնաջնջած կը լինեն մեր քաղաքներից: Հասել է ժամը, հասել է ժամանակը,լրացան մեր օրերը,լրացան ժամանակները:
18 Մեր քայլերը կ’որսան, որպէս զի մեր փողոցներուն մէջ չպտըտինք. Մեր վախճանը մօտեցաւ, մեր օրերը լեցուեցան, յիրաւի մեր վախճանը հասաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:184:18 А они подстерегали шаги наши, чтобы мы не могли ходить по улицам нашим; приблизился конец наш, дни наши исполнились; пришел конец наш.
4:18 ἐθηρεύσαμεν θηρευω hunt μικροὺς μικρος little; small ἡμῶν ημων our τοῦ ο the μὴ μη not πορεύεσθαι πορευομαι travel; go ἐν εν in ταῖς ο the πλατείαις πλατυς broad; street ἡμῶν ημων our ἤγγικεν εγγιζω get close; near ὁ ο the καιρὸς καιρος season; opportunity ἡμῶν ημων our ἐπληρώθησαν πληροω fulfill; fill αἱ ο the ἡμέραι ημερα day ἡμῶν ημων our πάρεστιν παρειμι here; present ὁ ο the καιρὸς καιρος season; opportunity ἡμῶν ημων our
4:18 צָד֣וּ ṣāḏˈû צוד hunt צְעָדֵ֔ינוּ ṣᵊʕāḏˈênû צַעַד marching מִ mi מִן from לֶּ֖כֶת llˌeḵeṯ הלך walk בִּ bi בְּ in רְחֹבֹתֵ֑ינוּ rᵊḥōvōṯˈênû רְחֹב open place קָרַ֥ב qārˌav קרב approach קִצֵּ֛ינוּ qiṣṣˈênû קֵץ end מָלְא֥וּ mālᵊʔˌû מלא be full יָמֵ֖ינוּ yāmˌênû יֹום day כִּי־ kî- כִּי that בָ֥א vˌā בוא come קִצֵּֽינוּ׃ ס qiṣṣˈênû . s קֵץ end
4:18. SADE lubricaverunt vestigia nostra in itinere platearum nostrarum adpropinquavit finis noster conpleti sunt dies nostri quia venit finis nosterSade. Our steps have slipped in the way of our streets, our end draweth near: our days are fulfilled, for our end is come.
18. They hunt our steps, that we cannot go in our streets: our end is near, our days are fulfilled; for our end is come.
4:18. SADE. Our footsteps have slipped on the paths of our own streets. Our end draws near. Our days have been completed, for our end has arrived.
4:18. They hunt our steps, that we cannot go in our streets: our end is near, our days are fulfilled; for our end is come.
They hunt our steps, that we cannot go in our streets: our end is near, our days are fulfilled; for our end is come:

4:18 А они подстерегали шаги наши, чтобы мы не могли ходить по улицам нашим; приблизился конец наш, дни наши исполнились; пришел конец наш.
4:18
ἐθηρεύσαμεν θηρευω hunt
μικροὺς μικρος little; small
ἡμῶν ημων our
τοῦ ο the
μὴ μη not
πορεύεσθαι πορευομαι travel; go
ἐν εν in
ταῖς ο the
πλατείαις πλατυς broad; street
ἡμῶν ημων our
ἤγγικεν εγγιζω get close; near
ο the
καιρὸς καιρος season; opportunity
ἡμῶν ημων our
ἐπληρώθησαν πληροω fulfill; fill
αἱ ο the
ἡμέραι ημερα day
ἡμῶν ημων our
πάρεστιν παρειμι here; present
ο the
καιρὸς καιρος season; opportunity
ἡμῶν ημων our
4:18
צָד֣וּ ṣāḏˈû צוד hunt
צְעָדֵ֔ינוּ ṣᵊʕāḏˈênû צַעַד marching
מִ mi מִן from
לֶּ֖כֶת llˌeḵeṯ הלך walk
בִּ bi בְּ in
רְחֹבֹתֵ֑ינוּ rᵊḥōvōṯˈênû רְחֹב open place
קָרַ֥ב qārˌav קרב approach
קִצֵּ֛ינוּ qiṣṣˈênû קֵץ end
מָלְא֥וּ mālᵊʔˌû מלא be full
יָמֵ֖ינוּ yāmˌênû יֹום day
כִּי־ kî- כִּי that
בָ֥א vˌā בוא come
קִצֵּֽינוּ׃ ס qiṣṣˈênû . s קֵץ end
4:18. SADE lubricaverunt vestigia nostra in itinere platearum nostrarum adpropinquavit finis noster conpleti sunt dies nostri quia venit finis noster
Sade. Our steps have slipped in the way of our streets, our end draweth near: our days are fulfilled, for our end is come.
4:18. SADE. Our footsteps have slipped on the paths of our own streets. Our end draws near. Our days have been completed, for our end has arrived.
4:18. They hunt our steps, that we cannot go in our streets: our end is near, our days are fulfilled; for our end is come.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Со своих насыпей халдеи посылали в город стрелы, поражавшие неосторожно выходивших на улицы жителей Иерусалима (см. Иер XXXIX:4: и сл.).
Adam Clarke: Commentary on the Bible - 1831
4:18: We cannot go in our streets - Supposed to refer to the darts and other missiles cast from the mounds which they had raised on the outside of the walls, by which those who walked in the streets were grievously annoyed, and could not shield themselves.
Albert Barnes: Notes on the Bible - 1834
4:18
Or, They hunted "our steps that we could not go out into the streets. To hunt" means here to lie in ambush, and catch by snares; and the streets are literally "the wide places," especially at the gates. Toward the end of the siege the towers erected by the enemy would command these places.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:18: hunt: Lam 3:52; Sa1 24:14; Kg2 25:4, Kg2 25:5; Job 10:16; Psa 140:11; Jer 16:16; Jer 39:4, Jer 39:5, Jer 52:7-9
our end is near: Jer 1:12, Jer 51:33; Eze 7:2-12, Eze 12:22, Eze 12:23, Eze 12:27; Amo 8:2
John Gill
4:18 They hunt our steps, that we cannot go in our streets,.... The Chaldeans, from their forts and batteries, as they could see, they watched the people as they came out of their houses, and walked about the streets, and shot their arrows at them; so that they were obliged to keep within doors, and not stir out, which they could not do without great danger:
our end is near, for our days are fulfilled; for our end is come; either the end of their lives, the days, months, and years appointed for them being fulfilled; or the end of their commonwealth, the end of their civil and church state, at least as they thought; the time appointed for their destruction was not only near at hand, but was actually come; it was all over with them.
John Wesley
4:18 They - The Chaldeans.
Robert Jamieson, A. R. Fausset and David Brown
4:18 They--the Chaldeans.
cannot go--without danger.
4:194:19: կոփ Թեթեւացան հալածիչք մեր ՚ի վերայ լերանց. իբրեւ զարծուիս երկնի՛ց ՚ի վերայ լերանց բարձանց ճախրեցին, եւ յանապատի ՚ի դարան մտեալ պաշարեցին զմեզ[11968]։ [11968] Օրինակ մի միայն համաձայն մերումս ունի անստուգութեամբ. իբրեւ զածուխս երկկի՛ց. ուր մնացեալ բազումք դնեն համեմատ բնագրին. իբրեւ զարծուիս երկնից։ Յօրինակին. ՚Ի դարման մտեալ պաշա՛՛։
19 կոփ Լեռների վրայ մեզ հալածողները թեթեւաշարժ են.նրանք, ինչպէս երկնային արծիւներ,ճախրեցին բարձր լեռների վրայեւ, անապատում դարան մտած, պաշարեցին մեզ:
19 Մեզ հալածողները երկնքի արծիւներէն արագընթաց եղան. մեզ լեռներու վրայ Հալածեցին, անապատի մէջ մեզի համար դարանամուտ եղան։
Թեթեւացան հալածիչք մեր ի վերայ լերանց, իբրեւ զարծուիս երկնից. ի վերայ լերանց բարձանց ճախրեցին, եւ`` յանապատի ի դարան մտեալ պաշարեցին զմեզ:

4:19: կոփ Թեթեւացան հալածիչք մեր ՚ի վերայ լերանց. իբրեւ զարծուիս երկնի՛ց ՚ի վերայ լերանց բարձանց ճախրեցին, եւ յանապատի ՚ի դարան մտեալ պաշարեցին զմեզ[11968]։
[11968] Օրինակ մի միայն համաձայն մերումս ունի անստուգութեամբ. իբրեւ զածուխս երկկի՛ց. ուր մնացեալ բազումք դնեն համեմատ բնագրին. իբրեւ զարծուիս երկնից։ Յօրինակին. ՚Ի դարման մտեալ պաշա՛՛։
19 կոփ Լեռների վրայ մեզ հալածողները թեթեւաշարժ են.նրանք, ինչպէս երկնային արծիւներ,ճախրեցին բարձր լեռների վրայեւ, անապատում դարան մտած, պաշարեցին մեզ:
19 Մեզ հալածողները երկնքի արծիւներէն արագընթաց եղան. մեզ լեռներու վրայ Հալածեցին, անապատի մէջ մեզի համար դարանամուտ եղան։
zohrab-1805▾ eastern-1994▾ western am▾
4:194:19 Преследовавшие нас были быстрее орлов небесных; гонялись за нами по горам, ставили засаду для нас в пустыне.
4:19 κοῦφοι κουφος happen; become οἱ ο the διώκοντες διωκω go after; pursue ἡμᾶς ημας us ὑπὲρ υπερ over; for ἀετοὺς αετος eagle οὐρανοῦ ουρανος sky; heaven ἐπὶ επι in; on τῶν ο the ὀρέων ορος mountain; mount ἐξήφθησαν εξαπτω in ἐρήμῳ ερημος lonesome; wilderness ἐνήδρευσαν ενηδρευσαν us
4:19 קַלִּ֤ים qallˈîm קַל light הָיוּ֙ hāyˌû היה be רֹדְפֵ֔ינוּ rōḏᵊfˈênû רדף pursue מִ mi מִן from נִּשְׁרֵ֖י nnišrˌê נֶשֶׁר eagle שָׁמָ֑יִם šāmˈāyim שָׁמַיִם heavens עַל־ ʕal- עַל upon הֶ he הַ the הָרִ֣ים hārˈîm הַר mountain דְּלָקֻ֔נוּ dᵊlāqˈunû דלק set ablaze בַּ ba בְּ in † הַ the מִּדְבָּ֖ר mmiḏbˌār מִדְבָּר desert אָ֥רְבוּ ʔˌārᵊvû ארב lie in ambush לָֽנוּ׃ ס lˈānû . s לְ to
4:19. COPH velociores fuerunt persecutores nostri aquilis caeli super montes persecuti sunt nos in deserto insidiati sunt nobisCoph. Our persecutors were swifter than the eagles of the air: they pursued us upon the mountains, they lay in wait for us in the wilderness.
19. Our pursuers were swifter than the eagles of the heaven: they chased us upon the mountains, they laid wait for us in the wilderness.
4:19. COPH. Our persecutors have been swifter than the eagles of the sky. They have been pursuing us above the mountains; they have lain in wait for us in the desert.
4:19. Our persecutors are swifter than the eagles of the heaven: they pursued us upon the mountains, they laid wait for us in the wilderness.
Our persecutors are swifter than the eagles of the heaven: they pursued us upon the mountains, they laid wait for us in the wilderness:

4:19 Преследовавшие нас были быстрее орлов небесных; гонялись за нами по горам, ставили засаду для нас в пустыне.
4:19
κοῦφοι κουφος happen; become
οἱ ο the
διώκοντες διωκω go after; pursue
ἡμᾶς ημας us
ὑπὲρ υπερ over; for
ἀετοὺς αετος eagle
οὐρανοῦ ουρανος sky; heaven
ἐπὶ επι in; on
τῶν ο the
ὀρέων ορος mountain; mount
ἐξήφθησαν εξαπτω in
ἐρήμῳ ερημος lonesome; wilderness
ἐνήδρευσαν ενηδρευσαν us
4:19
קַלִּ֤ים qallˈîm קַל light
הָיוּ֙ hāyˌû היה be
רֹדְפֵ֔ינוּ rōḏᵊfˈênû רדף pursue
מִ mi מִן from
נִּשְׁרֵ֖י nnišrˌê נֶשֶׁר eagle
שָׁמָ֑יִם šāmˈāyim שָׁמַיִם heavens
עַל־ ʕal- עַל upon
הֶ he הַ the
הָרִ֣ים hārˈîm הַר mountain
דְּלָקֻ֔נוּ dᵊlāqˈunû דלק set ablaze
בַּ ba בְּ in
הַ the
מִּדְבָּ֖ר mmiḏbˌār מִדְבָּר desert
אָ֥רְבוּ ʔˌārᵊvû ארב lie in ambush
לָֽנוּ׃ ס lˈānû . s לְ to
4:19. COPH velociores fuerunt persecutores nostri aquilis caeli super montes persecuti sunt nos in deserto insidiati sunt nobis
Coph. Our persecutors were swifter than the eagles of the air: they pursued us upon the mountains, they lay in wait for us in the wilderness.
4:19. COPH. Our persecutors have been swifter than the eagles of the sky. They have been pursuing us above the mountains; they have lain in wait for us in the desert.
4:19. Our persecutors are swifter than the eagles of the heaven: they pursued us upon the mountains, they laid wait for us in the wilderness.
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
4:19: They pursued us upon the mountains - They hunted down the poor Jews like wild beasts in every part of the country by their marauding parties, whilst the great army besieged Jerusalem. But this may apply to the pursuit of Zedekiah. See what follows.
Albert Barnes: Notes on the Bible - 1834
4:19
Our persecutors are ... - Our pursuers (Lam 1:3 note) "were swifter thorn the eagles of heaven."
They pursued us - Or, they chased us.
Mountains ... wilderness - The route in going from Jerusalem to Jericho leads first over heights, beginning with the Mount of Olives, and then descends into the plain of the Ghor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:19: persecutors: Deu 28:49; Isa 5:26-28, Isa 30:16, Isa 30:17; Jer 4:13; Hos 8:1; Hab 1:8; Mat 24:27, Mat 24:28
the eagles: The eagle, whose wings are of an extraordinary length, darts with amazing rapidity through the voids of heaven.
they pursued: Amo 2:14, Amo 9:1-3
John Gill
4:19 Our persecutors are swifter than the eagles of the heavens,.... That fly in the heavens; and which, as they have a quick sight to discern their prey afar off, are very swift to pursue it; they are the swiftest of birds, and are so to a proverb. Apuleius (i) represents the swift pursuit of their prey, and sudden falling upon it, to be like thunder and lightning. Cicero (k) relates of a certain racer, that came to an interpreter of dreams, and told him, that in his dream he seemed to become an eagle; upon which, says the interpreter, thou wilt be the conqueror; for no bird flies with such force and swiftness as that. And this bird is also remarkable for its constancy in flying: it is never weary, but keeps on flying to places the most remote. The poets have a fiction, that Jupiter, being desirous of knowing which was the middle of the world, sent out two eagles of equal swiftness, the one from the east, and the other from the west, at the same moment; which stopped not till they came to Delphos, where they met, which showed that to be the spot; in memory of which, two golden eagles were placed in the temple there (l). The swiftness and constancy of these creatures in flying are here intended to set forth the speed and assiduity of the enemies of the Jews, in their pursuit after them; who followed them closely, and never ceased till they had overtaken them. The Chaldeans are designed, who pursued the Jews very hotly and eagerly, such as fled when the city was broken up; though not so much they themselves, as being thus swift of foot, as their horses on which they rode; see Jer 4:13.
they pursued us upon the mountains, they laid wait for us in the wilderness: or "plain" (m); there was no safety in either; such as fled to the mountains were pursued and overtaken there; and such who attempted to make their escape through the valleys were intercepted there: the reference is to the flight of Zedekiah, his nobles, and his army with him, who were pursued by the Chaldeans, and taken in the plains of Jericho, Jer 52:7; hence it follows:
(i) Florida, l. 2. (k) De Divinatione, l. 2. p. 2001. (l) Vid. Strabo Geograph. l. 9. p. 289. & Pindar. Pythia, Ode 4. l. 7, 8. & Schmidt in ib. p. 174, 175. (m) "in plano", Gataker.
Robert Jamieson, A. R. Fausset and David Brown
4:19 The last times just before the taking of the city. There was no place of escape; the foe intercepted those wishing to escape from the famine-stricken city, "on the mountains and in the wilderness."
swifter . . . than . . . eagles--the Chaldean cavalry (Jer 4:13).
pursued--literally, "to be hot"; then, "to pursue hotly" (Gen 31:36). Thus they pursued and overtook Zedekiah (Jer 52:8-9).
4:204:20: ռէշ Հոգի երեսաց մերոց Տէր Քրիստոս, պատեցան զնովաւ յապականութեան իւրեանց. մինչդեռ մեք խորհէաք թէ ընդ հովանեա՛ւ նորա նստցուք եւ կեցցուք ՚ի մէջ հեթանոսաց[11969]։ [11969] Յօրինակին կարմրադեղով գրի. Տէր Քրիստոս։ Ոմանք. Խորհէաք՝ ընդ հովանեաւ նորա նստէաք ՚ի մէջ հեթա՛՛։
20 րէշ Տէր Քրիստոսը[7] մեր անձի շունչն է.իրենց ապականութեամբ նրանք պաշարեցին նրան,մինչդեռ մենք մտածում էինք,թէ կը նստենք նրա հովանու տակեւ կ’ապրենք հեթանոսների մէջ:[7] 7. Եբրայերէն՝ օծեալը:
20 Մեր ռնգունքներուն շունչը, Տէրոջը օծեալը, անոնց որոգայթներուն մէջ բռնուեցաւ, Որու համար մենք կ’ըսէինք. ‘Ազգերուն մէջ անոր հովանիին տակ պիտի ապրինք’։
[120]Հոգի երեսաց մերոց Տէր Քրիստոս, պատեցան զնովաւ յապականութեան իւրեանց, մինչդեռ մեք խորհէաք թէ ընդ հովանեաւ նորա նստցուք եւ կեցցուք`` ի մէջ հեթանոսաց:

4:20: ռէշ Հոգի երեսաց մերոց Տէր Քրիստոս, պատեցան զնովաւ յապականութեան իւրեանց. մինչդեռ մեք խորհէաք թէ ընդ հովանեա՛ւ նորա նստցուք եւ կեցցուք ՚ի մէջ հեթանոսաց[11969]։
[11969] Յօրինակին կարմրադեղով գրի. Տէր Քրիստոս։ Ոմանք. Խորհէաք՝ ընդ հովանեաւ նորա նստէաք ՚ի մէջ հեթա՛՛։
20 րէշ Տէր Քրիստոսը[7] մեր անձի շունչն է.իրենց ապականութեամբ նրանք պաշարեցին նրան,մինչդեռ մենք մտածում էինք,թէ կը նստենք նրա հովանու տակեւ կ’ապրենք հեթանոսների մէջ:
[7] 7. Եբրայերէն՝ օծեալը:
20 Մեր ռնգունքներուն շունչը, Տէրոջը օծեալը, անոնց որոգայթներուն մէջ բռնուեցաւ, Որու համար մենք կ’ըսէինք. ‘Ազգերուն մէջ անոր հովանիին տակ պիտի ապրինք’։
zohrab-1805▾ eastern-1994▾ western am▾
4:204:20 Дыхание жизни нашей, помазанник Господень пойман в ямы их, тот, о котором мы говорили: >.
4:20 πνεῦμα πνευμα spirit; wind προσώπου προσωπον face; ahead of ἡμῶν ημων our χριστὸς χριστος Anointed κυρίου κυριος lord; master συνελήμφθη συλλαμβανω take hold of; conceive ἐν εν in ταῖς ο the διαφθοραῖς διαφθορα decay αὐτῶν αυτος he; him οὗ ος who; what εἴπαμεν ερεω.1 state; mentioned ἐν εν in τῇ ο the σκιᾷ σκια shadow; shade αὐτοῦ αυτος he; him ζησόμεθα ζαω live; alive ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste
4:20 ר֤וּחַ rˈûₐḥ רוּחַ wind אַפֵּ֨ינוּ֙ ʔappˈênû אַף nose מְשִׁ֣יחַ mᵊšˈîₐḥ מָשִׁיחַ anointed יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH נִלְכַּ֖ד nilkˌaḏ לכד seize בִּ bi בְּ in שְׁחִיתֹותָ֑ם šᵊḥîṯôṯˈām שְׁחִית pit אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אָמַ֔רְנוּ ʔāmˈarnû אמר say בְּ bᵊ בְּ in צִלֹּ֖ו ṣillˌô צֵל shadow נִֽחְיֶ֥ה nˈiḥyˌeh חיה be alive בַ va בְּ in † הַ the גֹּויִֽם׃ ס ggôyˈim . s גֹּוי people
4:20. RES spiritus oris nostri christus dominus captus est in peccatis nostris cui diximus in umbra tua vivemus in gentibusRes. The breath of our mouth, Christ the Lord, is taken in our sins: to whom we said: Under thy shadow we shall live among the Gentiles.
20. The breath of our nostrils, the anointed of the LORD, was taken in their pits; of whom we said, Under his shadow we shall live among the nations.
4:20. RES. The spirit of our mouth, Christ the Lord, has been captured by our sins; to him, we said, “In your shadow, we will live among the Gentiles.”
4:20. The breath of our nostrils, the anointed of the LORD, was taken in their pits, of whom we said, Under his shadow we shall live among the heathen.
The breath of our nostrils, the anointed of the LORD, was taken in their pits, of whom we said, Under his shadow we shall live among the heathen:

4:20 Дыхание жизни нашей, помазанник Господень пойман в ямы их, тот, о котором мы говорили: <<под тенью его будем жить среди народов>>.
4:20
πνεῦμα πνευμα spirit; wind
προσώπου προσωπον face; ahead of
ἡμῶν ημων our
χριστὸς χριστος Anointed
κυρίου κυριος lord; master
συνελήμφθη συλλαμβανω take hold of; conceive
ἐν εν in
ταῖς ο the
διαφθοραῖς διαφθορα decay
αὐτῶν αυτος he; him
οὗ ος who; what
εἴπαμεν ερεω.1 state; mentioned
ἐν εν in
τῇ ο the
σκιᾷ σκια shadow; shade
αὐτοῦ αυτος he; him
ζησόμεθα ζαω live; alive
ἐν εν in
τοῖς ο the
ἔθνεσιν εθνος nation; caste
4:20
ר֤וּחַ rˈûₐḥ רוּחַ wind
אַפֵּ֨ינוּ֙ ʔappˈênû אַף nose
מְשִׁ֣יחַ mᵊšˈîₐḥ מָשִׁיחַ anointed
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
נִלְכַּ֖ד nilkˌaḏ לכד seize
בִּ bi בְּ in
שְׁחִיתֹותָ֑ם šᵊḥîṯôṯˈām שְׁחִית pit
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אָמַ֔רְנוּ ʔāmˈarnû אמר say
בְּ bᵊ בְּ in
צִלֹּ֖ו ṣillˌô צֵל shadow
נִֽחְיֶ֥ה nˈiḥyˌeh חיה be alive
בַ va בְּ in
הַ the
גֹּויִֽם׃ ס ggôyˈim . s גֹּוי people
4:20. RES spiritus oris nostri christus dominus captus est in peccatis nostris cui diximus in umbra tua vivemus in gentibus
Res. The breath of our mouth, Christ the Lord, is taken in our sins: to whom we said: Under thy shadow we shall live among the Gentiles.
4:20. RES. The spirit of our mouth, Christ the Lord, has been captured by our sins; to him, we said, “In your shadow, we will live among the Gentiles.”
4:20. The breath of our nostrils, the anointed of the LORD, was taken in their pits, of whom we said, Under his shadow we shall live among the heathen.
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
20: Царь, как помазанник Божий, был опорою всего иудейского государства. Пока он был с своими подданными, они не считали еще себя совершенно погибшими. Но теперь он захвачен врагами и не может уже защитить свой народ. — У LXX толковников вместо выражения: «помазанник Господень» стоит: «помазанный Господь». Блаж. Иероним в латинском своем переводе Плача держится в рассматриваемом месте перевода LXX, а некоторые древние церковные толкователи считали это место мессианским пророчеством. Конечно, контекст речи совершенно противоречит такому толкованию…
Adam Clarke: Commentary on the Bible - 1831
4:20: The breath of our nostrils, the anointed of the Lord - That is, Zedekiah the king, who was as the life or the city, was taken in his flight by the Chaldeans, and his eyes were put out; so that he was wholly unfit to perform any function of government; though they had fondly hoped that if they surrendered and should be led captives, yet they should be permitted to live under their own laws and king in the land of their bondage.
Albert Barnes: Notes on the Bible - 1834
4:20
The breath of our nostrils - Zedekiah is not set before us as a vicious king, but rather as a man who had not strength enough of character to stem the evil current of his times. And now that the state was fallen he was as the very breath of life to the fugitives, who would have no rallying point without him.
In their pits - The words are metaphorical, suggesting that Zedekiah was hunted like a wild animal, and driven into the pitfall.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:20: breath: Lam 2:9; Gen 2:7, Gen 44:30; Sa2 18:3
the anointed: Sa1 12:3, Sa1 12:5, Sa1 16:6, Sa1 24:6, Sa1 24:10, Sa1 26:9, Sa1 26:16; Sa2 1:14, Sa2 1:21, Sa2 19:21; Psa 89:20, Psa 89:21
was taken: Jer 39:5, Jer 52:8; Eze 12:13, Eze 17:18, Eze 19:4-8
Geneva 1599
4:20 The (m) breath of our nostrils, the anointed of the LORD, was taken in their pits, of whom we said, Under his shadow we shall live among the nations.
(m) Our king Josiah, in whom stood our hope of God's favour and on whom depended our state and life was slain, whom he calls anointed, because he was a figure of Christ.
John Gill
4:20 The breath of our nostrils, the anointed of the Lord, was taken in their pits,.... Or "the Messiah", or "the Christ of the Lord" (n); not Josiah, as the Targum; and so Jarchi and others; for though he was the Lord's anointed, and the life of the people, being the head of them, as every king is, especially a good one; yet he was slain, and not taken, and much less in their pits, and that not by the Chaldeans, but by the Egyptians; nor did the kingdom cease with him, or the end of the Jewish state then come, which continued some years after: but rather Zedekiah, as Aben Ezra and others, the last of the kings of Judah, with whom all agrees; he was the Lord's anointed as king, and the preserver of the lives and liberties of the people, at least as they hoped; but when the city was taken by the Chaldeans, and he fled for his life, they pursued him, and took him; he fell into their hands, their pits, snares, and nets, as was foretold he should; and which are sometimes called the net and snare of the Lord; see Ezek 12:13; See Gill on Lam 4:19. Many of the ancient Christian writers apply this to Christ; and particularly Theodoret takes it to be a direct prophecy of him and his sufferings. Vatablus, who interprets it of Josiah, makes him to be a type of Christ; as Calvin does Zedekiah, of whom he expounds the words; and the Targum, in the king of Spain's Bible, is,
"the King Messiah, who was beloved by us, as the breath of the spirit of life, which is in our nostrils.''
What is here said may be applied to Christ; he is the life of men, he gives them life and breath, and in him they live and move; their spiritual life is from him, and is maintained and preserved by him; he lives in his people, and they in him, and they cannot live without him, no more than a man without his breath: he is the Christ of God, anointed with the Holy Ghost to the offices of Prophet, Priest, and King; and from whom Christians have their holy unction and their name: he was taken, not by the Chaldeans, but by the wicked Jews; who looked upon him as a very mischievous person, as if he had been an evil beast, a beast of prey, though the pure spotless Lamb of God; and they dug pits, laid snares, and formed schemes to take him, and at last did, and with wicked hands crucified him, and slew him; though not without his own and his Father's will and knowledge, Acts 2:23;
of whom we said, under his shadow we shall live among the Heathen; in the midst of the nations round about them, unmolested by them, none daring to meddle with them; at least safe from being carried captive, as now they were. Though Jeconiah was taken and carried into Babylon, yet Zedekiah being placed upon the throne, the Jews hoped to live peaceable and quiet lives under his government, undisturbed by their neighbours; the wise and good government of a prince, and protection under it, being sometimes compared in Scripture to the shadow of a rock or tree, Is 32:2; but now it was all over with them; their hope was gone, he being taken. Something like this may be observed in the disciples of Christ; they hoped he would have restored the kingdom to Israel, and they should have lived gloriously under his government; they trusted that it was he that should have redeemed Israel; but, when he was taken and crucified, their hope was in a manner gone, Lk 24:21. True believers in Christ do live peaceably, comfortably, and safely under him; they are among the Heathen, among the men of the world, liable to their reproaches, insults, and injuries; Christ is a tree, to which he is often compared, one and another, that casts a delightful, reviving, refreshing, and fructifying shadow, under which they sit with great delight, pleasure, and profit, Song 2:3; he is a rock, the shadow of which affords rest to weary souls, and shelters from the heat of divine wrath, the fiery law of God, and darts of Satan, and persecutions of men, Is 32:2; and under his government, protection, and power, they dwell safely, that sin cannot destroy them, nor Satan devour them, nor the world hurt them; here they live spiritually, and shall never die eternally, Jer 23:5.
(n) , Sept. "Christus Dominus", V. L. "Christus Domini", Pagninus.
John Wesley
4:20 The anointed - Zedekiah, who though a bad man yet afforded some protection to the Jews. We said - We promised ourselves that though the land of Judah was encompassed with Pagan nations, yet through Zedekiah's valour and good conduct we should live comfortably.
Robert Jamieson, A. R. Fausset and David Brown
4:20 breath . . . anointed of . . . Lord--our king, with whose life ours was bound up. The original reference seems to have been to Josiah (2Chron 35:25), killed in battle with Pharaoh-necho; but the language is here applied to Zedekiah, who, though worthless, was still lineal representative of David, and type of Messiah, the "Anointed." Viewed personally the language is too favorable to apply to him.
live among the heathen--Under him we hoped to live securely, even in spite of the surrounding heathen nations [GROTIUS].
4:214:21: շին Ցնծա՛ դու եւ ուրա՛խ լեր դուստր Եդոմայեցւոց. որ բնակեալդ ես յերկրիդ Աւստացւոց. եկեսցէ բաժակս այս ՚ի վերայ քո. յարիցես եւ արբցես, արբեսցիս եւ անդրէ՛ն դարձուսցես[11970]։ [11970] Ոմանք. Յերկրիդ Աւստրացւոց. եկեսցէ բաժակս ՚ի վերայ քո արբցես արբեսցի՛ս եւ այսրէն դարձուսցես։
21 շին Ցնծա՛ եւ ուրախացի՛ր, ո՛վ եդոմայեցիների դուստր,որ բնակւում ես օստացիների այդ երկրում,քեզ էլ կը հասնի այս բաժակը.կը կանգնես ու կը խմես,կը խմես ու նորից կը վերադարձնես:
21 Ցնծա՛ եւ ուրախ եղի՛ր, ո՛վ Եդովմի աղջիկ, որ Հուս երկրին մէջ կը բնակիս. Քեզի ալ պիտի անցնի բաժակը. պիտի գինովնաս ու ինքզինքդ պիտի մերկացնես։
Ցնծա դու եւ ուրախ լեր, դուստր Եդովմայեցւոց, որ բնակեալդ ես յերկրիդ [121]Աւստացւոց. եկեսցէ բաժակս այս ի վերայ [122]քո. յարիցես եւ արբցես, արբեսցիս եւ անդրէն դարձուսցես:

4:21: շին Ցնծա՛ դու եւ ուրա՛խ լեր դուստր Եդոմայեցւոց. որ բնակեալդ ես յերկրիդ Աւստացւոց. եկեսցէ բաժակս այս ՚ի վերայ քո. յարիցես եւ արբցես, արբեսցիս եւ անդրէ՛ն դարձուսցես[11970]։
[11970] Ոմանք. Յերկրիդ Աւստրացւոց. եկեսցէ բաժակս ՚ի վերայ քո արբցես արբեսցի՛ս եւ այսրէն դարձուսցես։
21 շին Ցնծա՛ եւ ուրախացի՛ր, ո՛վ եդոմայեցիների դուստր,որ բնակւում ես օստացիների այդ երկրում,քեզ էլ կը հասնի այս բաժակը.կը կանգնես ու կը խմես,կը խմես ու նորից կը վերադարձնես:
21 Ցնծա՛ եւ ուրախ եղի՛ր, ո՛վ Եդովմի աղջիկ, որ Հուս երկրին մէջ կը բնակիս. Քեզի ալ պիտի անցնի բաժակը. պիտի գինովնաս ու ինքզինքդ պիտի մերկացնես։
zohrab-1805▾ eastern-1994▾ western am▾
4:214:21 Радуйся и веселись, дочь Едома, обитательница земли Уц! И до тебя дойдет чаша; напьешься допьяна и обнажишься.
4:21 χαῖρε χαιρω rejoice; hail καὶ και and; even εὐφραίνου ευφραινω celebrate; cheer θύγατερ θυγατηρ daughter Ιδουμαίας ιδουμαια Idoumaia; Ithumea ἡ ο the κατοικοῦσα κατοικεω settle ἐπὶ επι in; on γῆς γη earth; land καί και and; even γε γε in fact ἐπὶ επι in; on σὲ σε.1 you διελεύσεται διερχομαι pass through; spread τὸ ο the ποτήριον ποτηριον cup κυρίου κυριος lord; master καὶ και and; even μεθυσθήσῃ μεθυω get drunk καὶ και and; even ἀποχεεῖς αποχεω pour out
4:21 שִׂ֤ישִׂי śˈîśî שׂושׂ rejoice וְ wᵊ וְ and שִׂמְחִי֙ śimḥˌî שׂמח rejoice בַּת־ baṯ- בַּת daughter אֱדֹ֔ום ʔᵉḏˈôm אֱדֹום Edom יֹושֶׁ֖בֶתיושׁבתי *yôšˌeveṯ ישׁב sit בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth ע֑וּץ ʕˈûṣ עוּץ [land of hiob] גַּם־ gam- גַּם even עָלַ֨יִךְ֙ ʕālˈayiḵ עַל upon תַּעֲבָר־ taʕᵃvor- עבר pass כֹּ֔וס kˈôs כֹּוס cup תִּשְׁכְּרִ֖י tiškᵊrˌî שׁכר be drunk וְ wᵊ וְ and תִתְעָרִֽי׃ ס ṯiṯʕārˈî . s ערה pour out
4:21. SEN gaude et laetare filia Edom quae habitas in terra Hus ad te quoque perveniet calix inebriaberis atque nudaberisSin. Rejoice, and be glad, O daughter of Edom, that dwellest in the land of Hus: to thee also shall the cup come, thou shalt be made drunk, and naked.
21. Rejoice and be glad, O daughter of Edom, that dwellest in the land of Uz: the cup shall pass through unto thee also; thou shalt be drunken, and shalt make thyself naked.
4:21. SIN. Be glad and rejoice, O daughter of Edom, who dwells in the Land of Uz. The cup will also pass to you; you will be inebriated as well as naked.
4:21. Rejoice and be glad, O daughter of Edom, that dwellest in the land of Uz; the cup also shall pass through unto thee: thou shalt be drunken, and shalt make thyself naked.
Rejoice and be glad, O daughter of Edom, that dwellest in the land of Uz; the cup also shall pass through unto thee: thou shalt be drunken, and shalt make thyself naked:

4:21 Радуйся и веселись, дочь Едома, обитательница земли Уц! И до тебя дойдет чаша; напьешься допьяна и обнажишься.
4:21
χαῖρε χαιρω rejoice; hail
καὶ και and; even
εὐφραίνου ευφραινω celebrate; cheer
θύγατερ θυγατηρ daughter
Ιδουμαίας ιδουμαια Idoumaia; Ithumea
ο the
κατοικοῦσα κατοικεω settle
ἐπὶ επι in; on
γῆς γη earth; land
καί και and; even
γε γε in fact
ἐπὶ επι in; on
σὲ σε.1 you
διελεύσεται διερχομαι pass through; spread
τὸ ο the
ποτήριον ποτηριον cup
κυρίου κυριος lord; master
καὶ και and; even
μεθυσθήσῃ μεθυω get drunk
καὶ και and; even
ἀποχεεῖς αποχεω pour out
4:21
שִׂ֤ישִׂי śˈîśî שׂושׂ rejoice
וְ wᵊ וְ and
שִׂמְחִי֙ śimḥˌî שׂמח rejoice
בַּת־ baṯ- בַּת daughter
אֱדֹ֔ום ʔᵉḏˈôm אֱדֹום Edom
יֹושֶׁ֖בֶתיושׁבתי
*yôšˌeveṯ ישׁב sit
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
ע֑וּץ ʕˈûṣ עוּץ [land of hiob]
גַּם־ gam- גַּם even
עָלַ֨יִךְ֙ ʕālˈayiḵ עַל upon
תַּעֲבָר־ taʕᵃvor- עבר pass
כֹּ֔וס kˈôs כֹּוס cup
תִּשְׁכְּרִ֖י tiškᵊrˌî שׁכר be drunk
וְ wᵊ וְ and
תִתְעָרִֽי׃ ס ṯiṯʕārˈî . s ערה pour out
4:21. SEN gaude et laetare filia Edom quae habitas in terra Hus ad te quoque perveniet calix inebriaberis atque nudaberis
Sin. Rejoice, and be glad, O daughter of Edom, that dwellest in the land of Hus: to thee also shall the cup come, thou shalt be made drunk, and naked.
4:21. SIN. Be glad and rejoice, O daughter of Edom, who dwells in the Land of Uz. The cup will also pass to you; you will be inebriated as well as naked.
4:21. Rejoice and be glad, O daughter of Edom, that dwellest in the land of Uz; the cup also shall pass through unto thee: thou shalt be drunken, and shalt make thyself naked.
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
21-22: В заключение пророк все-таки утешает своих соплеменников. Их очень угнетало то обстоятельство, что их соседи-враги — особенно же родственные им едомитяне — радовались падению Иерусалима, и, вот, пророк, утешая свой народ, говорит, что теперь скоро наступит и очередь Едома испить чашу гнева Божия, народ же иудейский, испытав наказание за грехи свои, снова будет обитать в своей земле.

21: — см. Иов I:1: и Иер XXV:20.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
21 Rejoice and be glad, O daughter of Edom, that dwellest in the land of Uz; the cup also shall pass through unto thee: thou shalt be drunken, and shalt make thyself naked. 22 The punishment of thine iniquity is accomplished, O daughter of Zion; he will no more carry thee away into captivity: he will visit thine iniquity, O daughter of Edom; he will discover thy sins.
David's psalms of lamentation commonly conclude with some word of comfort, which is as life from the dead and light shining out of darkness; so does this lamentation here in this chapter. The people of God are now in great distress, their aspects all doleful, their prospects all frightful, and their ill-natured neighbours the Edomites insult over them and do all they can to exasperate their destroyers against them. Such was their violence against their brother Jacob (Obad. 10), such their spleen at Jerusalem, of which they cried, Rase it, rase it, Ps. cxxxvii. 7. Now it is here foretold, for the encouragement of God's people,
I. That an end shall be put to Zion's troubles (v. 22): The punishment of they iniquity is accomplished, O daughter of Zion! not the fulness of that punishment which it deserves, but of that which God has designed and determined to inflict, and which was necessary to answer the end, the glorifying of God's justice and the taking away of their sin. The captivity, which is the punishment of thy iniquity, is accomplished (Isa. xl. 2), and he will no longer keep thee in captivity; so it may be read, as well as, he will no more carry thee into captivity; he will turn again thy captivity and work a glorious release for thee. Note, The troubles of God's people shall be continued no longer than till they have done their work for which they were sent.
II. That an end shall be put to Edom's triumphs. It is spoken ironically (v. 21): "Rejoice and be glad, O daughter of Edom! go on to insult over Zion in distress, till thou hast filled up the measure of thy iniquity. Do so; rejoice in thy own present exemption from the common fate of thy neighbours." This is like Solomon's upbraiding the young man with his ungoverned mirth (Eccl. xi. 9): "Rejoice, O young man! in thy youth; rejoice, if thou canst, when God comes to reckon with thee, and that he will do ere long. The cup of trembling, which it is now Jerusalem's turn to drink deeply of, shall pass through unto thee; it shall go round till it comes to be thy lot to pledge it." Note, This is a good reason why we should not insult over any who are in misery, because we ourselves also are in the body, and we know not how soon their case may be ours. But those who please themselves in the calamities of God's church must expect to have their doom, as aiders and abettors, with those that are instrumental in those calamities. The destruction of the Edomites was foretold by this prophet (Jer. xlix. 7. &c.), and the people of God must encourage themselves against their present rudeness and insolence with the prospect of it. 1. It will be a shameful destruction: "The cup that shall pass unto thee shall intoxicate thee" (and that is shame enough to any man); "thou shalt be drunken, quite infatuated, and at thy wits' end, shalt stagger in all thy counsels and stumble in all thy enterprises, and then, as Noah when he was drunk, thou shalt make thyself naked and expose thyself to contempt." Note, Those who ridicule God's people will justly be left to themselves to do that, some time or other, by which they will be made ridiculous. 2. It will be a righteous destruction. God will herein visit thy iniquity and discover thy sins; he will punish them, and, to justify himself therein, he will discover them, and make it to appear that he has just cause thus to proceed against them. Nay, the punishment of the sin shall so exactly answer the sin that it shall itself plainly discover it. Sometimes God does so visit the iniquity that he that runs may read the sin in the punishment. But, sooner or later, sin will be visited and discovered, and all the hidden works of darkness brought to light.
Adam Clarke: Commentary on the Bible - 1831
4:21: Rejoice and be Lad, O daughter of Edom - A strong irony.
The cup also shall pass through unto thee - Thou who hast triumphed in our disasters shalt shortly have enough of thy own. They had joined themselves to the Chaldeans, (see Psa 137:7), and therefore they should share in the desolations of Babylon.
Albert Barnes: Notes on the Bible - 1834
4:21: The prophet ends his elegy with the language of Messianic hope. The earthly king had fallen Lam 4:20; but Israel cannot really perish. First then Edom, the representative of the Church's foes, is ironically told to rejoice. Rejoice she did at the capture of Jerusalem jer 49:7-22; but her punishment is quickly to follow.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:21: be glad: Psa 83:3-12, Psa 137:7; Ecc 11:9; Eze 25:6, Eze 25:8, Eze 26:2, Eze 35:11-15; Oba 1:10-16
the land: Gen 36:28; Job 1:1
the cup: isa 34:1-17, Isa 63:1-6; Jer 25:15-29, Jer 49:12; Eze 25:12-14, Eze 35:3-9; Amo 1:11; Oba 1:1, Oba 1:10-14; Mal 1:2-4
and shalt: Ch2 28:19; Mic 1:11; Rev 16:15
Carl Friedrich Keil and Franz Delitzsch
4:21
However, it is not yet all over with Israel. Let the enemy triumph; the guilt of the daughter of Zion will come to an end, and then the guilt of the daughter of Edom will be punished. With this "Messianic hope," as Ewald rightly characterizes the contents of these verses, the lamentation resolves itself into joyous faith and hope regarding the future of Israel. There is no external sign to mark the transition from the depths of lamentation over the hopeless condition of Judah, to new and hopeful confidence, just as in the Psalms there is frequently a sudden change from the deepest lamentation to joyful confidence of final victory. But these transitions have their origin in the firm conviction that Israel has most assuredly been chosen as the nation with whom the Lord has made His covenant, which He cannot break. This truth has already been clearly and distinctly expressed in the threatenings and promises of the law, Lev 26 and Deut 28, and is reiterated by all the prophets. The Lord will assuredly visit His ever-rebellious people with the heaviest punishments, until they come to acknowledge their sin and repent of their apostasy; but He will afterwards again take pity on the penitent remnant, gather them from among the heathen, and fulfil all His promises to them. The words "exult and rejoice" are ironical, and signify: "Rejoice as much as you please; you will not, for all that, escape the punishment for your sins." "The daughter of Edom," i.e., the people of Edom, is named as the representative of the enemies of God's people, on account of their implacable hatred against Israel; see on Jer 49:7. From the designation, "dwelling in the land of Uz," it does not follow that the Edomite had at that time spread themselves widely over their original territory; for the land of Uz, according to Jer 25:20, lay on the confines of Idumea. As to the form יושׁבתּי, see on Jer 10:17. גּם עליך, "towards thee also (sc., as now to Judah) shall the cup pass." On this figure, cf. Jer 25:15. התערה, to make oneself naked, or to become naked in consequence of drunkenness (Gen 9:22), is a figurative expression indicative of the disgrace that will befall Edom; cf. Lam 1:8; Nahum 3:5. תּם עונך, "Thy guilt is ended." The perfect is prophetic. The guilt is ended when it is atoned for; the punishment for it has reached its end, or grace begins. That this will take place in the Messianic times (as was pointed out long ago in the Chaldee paraphrase, et liberaberis per manum Messiae), is not indeed implied in the word תּם, but it is a necessary product of the Messianic hope of Israel; cf, for instance, Jer 50:20. To this it cannot be objected (with Gerlach), that it is inadmissible to transfer into the Messianic time also the punishment of Edom threatened in the second member: for, according to the prophetic mode of viewing things, the judgment on the heathen world falls, as a matter of course, in the Messianic age; and to refer the words to the chastisement of the Edomites by Nebuchadnezzar is against the context of both verses. "To reveal (discover) sins" means to punish them; for God uncovers the sins in order to punish them, quemadmodum Deus peccata tegere dicitur, cum eorum paenam remittit (Rosenmller); cf. Ps 32:1, Ps 32:5; Ps 85:3, etc.
Geneva 1599
4:21 Rejoice and be glad, (n) O daughter of Edom, that dwellest in the land of Uz; the cup also shall pass through to thee: thou shalt be drunk, and shalt make thyself naked.
(n) This is spoken by derision.
John Gill
4:21 Rejoice and be glad, O daughter of Edom,.... The land of Idumea, and the inhabitants of it, who did indeed rejoice at the destruction of Jerusalem, Obad 1:12; and here, in an ironic manner, are bid to go on with their mirth, if they could, like the young man in Eccles 11:9, as Aben Ezra observes; for it would not last long, their note would soon be changed:
that dwellest in the land of Uz; not the country of Job, which had its name from Uz the son of Nahor, Job 1:1; but a country in Idumea, from whence the whole was so called, and that from Uz the son of Dishan, one of the sons of Seir: or else the sense is, that Edom or Idumea, and the inhabitants of it, dwelt upon the borders of Uz; and so agrees very well with the place of Job's residence, which was near the land of Edom. The Targum, according to R. Elias (o), is,
"rejoice, O wicked Rome;''
but, in the king of Spain's Bible, it is,
"rejoice and be glad, O Constantine (that is, Constantinople), the city of wicked Edom, which art built in the land of Armenia;''
and Jarchi says that Jeremiah prophesies concerning the destruction of the second temple, which the Romans destroyed; but in other copies, and according to Lyra, his words are, Jeremiah here prophesies concerning the destruction of the Roman empire, because that destroyed the temple; and it is usual with him, and other Rabbins, to interpret Edom of Rome;
the cup also shall pass through unto thee; the cup of God's wrath and vengeance; which, as it had come to the Jews, and was passing from one nation to another, in its turn would come to these Edomites; see Jer 25:15;
thou shall be drunken, and shall make thyself naked; be overcome by it; as persons with wine, or any strong drink, reel to and fro, and fall; and be utterly destroyed, lie helpless and without strength: "and be made naked" (p), as it may be rendered; stripped of their riches and wealth; or they should strip themselves of their clothes, and behave indecently, and expose those parts which ought to be covered, as drunken persons the sense is, they should be exposed, or expose themselves, to shame and contempt. The Septuagint version is, "and thou shalt be drunken, and pour out" (q); that is, vomit, as drunken men do; and so Jarchi and Abendana interpret the word of vomiting; and the Targum is,
"and thou shalt be emptied.''
(o) In Tishbi, p. 227. (p) "nudaberis", V. L. (q) , Sept. "et eris vomens", Pagninus, Vatablus.
John Wesley
4:21 Rejoice - The prophet speaks ironically, Rejoice; but thy joy shall be but for a little time. Drunken - Thou shalt be intoxicated with it, and make thyself naked as drunken men sometimes do.
Robert Jamieson, A. R. Fausset and David Brown
4:21 Rejoice--at our calamities (Ps 137:7). This is a prophecy that Edom should exult over the fall of Jerusalem. At the same time it is implied, Edom's joy shall be short-lived. Ironically she is told, Rejoice while thou mayest (Eccles 11:9).
cup--for this image of the confounding effects of God's wrath, see Jer 13:12; Jer 25:15-16, Jer 25:21; as to Edom, Jer. 49:7-22.
4:224:22: թաւ Պակասեցին անօրէնութիւնք քո Սիոն, եւ ո՛չ եւս յաւելցէ խրատել զքեզ. ա՛յց արար անօրէնութեանդ քոյ դուստր Եդոմայ. յայտնեաց զամենայն ամպարշտութիւնս քո[11971]։[11971] Ոմանք. Պատեցին անօրէնութիւնք... ոչ եւս յաւելցէ խախտել զքեզ... անօրէնութեան քում... ամբարշտութիւնդ քո։
22 թաւ Քո անօրէնութիւնները պիտի վերջ գտնեն, Սիո՛ն,եւ այլեւս դու չպիտի պատժուես.բայց քեզ, ո՛վ Եդոմի դուստր,քո մեղքերի համար Տէրը պատժելու եկաւ՝յայտնի դարձնելով քո բոլոր ամբարշտութիւնները:
22 Քու անօրէնութիւնդ վերջացաւ, ո՛վ Սիօնի աղջիկ, ա՛լ քեզ գերի պիտի չքշեն։Քու անօրէնութիւնդ պիտի պատժէ, ո՛վ Եդովմի աղջիկ, քու մեղքերդ պիտի յայտնէ։
Պակասեցին անօրէնութիւնք քո, Սիոն, եւ ոչ եւս յաւելցէ խրատել զքեզ. այց արար անօրէնութեանդ քո, դուստր Եդովմայ, յայտնեաց զամենայն ամպարշտութիւնս քո:

4:22: թաւ Պակասեցին անօրէնութիւնք քո Սիոն, եւ ո՛չ եւս յաւելցէ խրատել զքեզ. ա՛յց արար անօրէնութեանդ քոյ դուստր Եդոմայ. յայտնեաց զամենայն ամպարշտութիւնս քո[11971]։
[11971] Ոմանք. Պատեցին անօրէնութիւնք... ոչ եւս յաւելցէ խախտել զքեզ... անօրէնութեան քում... ամբարշտութիւնդ քո։
22 թաւ Քո անօրէնութիւնները պիտի վերջ գտնեն, Սիո՛ն,եւ այլեւս դու չպիտի պատժուես.բայց քեզ, ո՛վ Եդոմի դուստր,քո մեղքերի համար Տէրը պատժելու եկաւ՝յայտնի դարձնելով քո բոլոր ամբարշտութիւնները:
22 Քու անօրէնութիւնդ վերջացաւ, ո՛վ Սիօնի աղջիկ, ա՛լ քեզ գերի պիտի չքշեն։Քու անօրէնութիւնդ պիտի պատժէ, ո՛վ Եդովմի աղջիկ, քու մեղքերդ պիտի յայտնէ։
zohrab-1805▾ eastern-1994▾ western am▾
4:224:22 Дщерь Сиона! наказание за беззаконие твое кончилось; Он не будет более изгонять тебя; но твое беззаконие, дочь Едома, Он посетит и обнаружит грехи твои.
4:22 ἐξέλιπεν εκλειπω leave off; cease ἡ ο the ἀνομία ανομια lawlessness σου σου of you; your θύγατερ θυγατηρ daughter Σιων σιων Siōn; Sion οὐ ου not προσθήσει προστιθημι add; continue ἔτι ετι yet; still ἀποικίσαι αποικιζω you ἐπεσκέψατο επισκεπτομαι visit; inspect ἀνομίας ανομια lawlessness σου σου of you; your θύγατερ θυγατηρ daughter Εδωμ εδωμ reveal; uncover ἐπὶ επι in; on τὰ ο the ἀσεβήματά ασεβημα of you; your
4:22 תַּם־ tam- תמם be complete עֲוֹנֵךְ֙ ʕᵃwōnēḵ עָוֹן sin בַּת־ baṯ- בַּת daughter צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion לֹ֥א lˌō לֹא not יֹוסִ֖יף yôsˌîf יסף add לְ lᵊ לְ to הַגְלֹותֵ֑ךְ haḡlôṯˈēḵ גלה uncover פָּקַ֤ד pāqˈaḏ פקד miss עֲוֹנֵךְ֙ ʕᵃwōnēḵ עָוֹן sin בַּת־ baṯ- בַּת daughter אֱדֹ֔ום ʔᵉḏˈôm אֱדֹום Edom גִּלָּ֖ה gillˌā גלה uncover עַל־ ʕal- עַל upon חַטֹּאתָֽיִךְ׃ פ ḥaṭṭōṯˈāyiḵ . f חַטָּאת sin
4:22. THAU conpleta est iniquitas tua filia Sion non addet ultra ut transmigret te visitavit iniquitatem tuam filia Edom discoperuit peccata tuaThau. Thy iniquity is accomplished, O daughter of Sion, he will no more carry thee away into captivity: he hath visited thy iniquity, O daughter of Edom, he hath discovered thy sins.
22. The punishment of thine iniquity is accomplished, O daughter of Zion; he will no more carry thee away into captivity: he will visit thine iniquity, O daughter of Edom; he will discover thy sins.
4:22. THAU. Your iniquity has been completed, O daughter of Zion. He will no longer send you away to captivity. He has visited your iniquity, O daughter of Edom; he has uncovered your sins.
4:22. The punishment of thine iniquity is accomplished, O daughter of Zion; he will no more carry thee away into captivity: he will visit thine iniquity, O daughter of Edom; he will discover thy sins.
The punishment of thine iniquity is accomplished, O daughter of Zion; he will no more carry thee away into captivity: he will visit thine iniquity, O daughter of Edom; he will discover thy sins:

4:22 Дщерь Сиона! наказание за беззаконие твое кончилось; Он не будет более изгонять тебя; но твое беззаконие, дочь Едома, Он посетит и обнаружит грехи твои.
4:22
ἐξέλιπεν εκλειπω leave off; cease
ο the
ἀνομία ανομια lawlessness
σου σου of you; your
θύγατερ θυγατηρ daughter
Σιων σιων Siōn; Sion
οὐ ου not
προσθήσει προστιθημι add; continue
ἔτι ετι yet; still
ἀποικίσαι αποικιζω you
ἐπεσκέψατο επισκεπτομαι visit; inspect
ἀνομίας ανομια lawlessness
σου σου of you; your
θύγατερ θυγατηρ daughter
Εδωμ εδωμ reveal; uncover
ἐπὶ επι in; on
τὰ ο the
ἀσεβήματά ασεβημα of you; your
4:22
תַּם־ tam- תמם be complete
עֲוֹנֵךְ֙ ʕᵃwōnēḵ עָוֹן sin
בַּת־ baṯ- בַּת daughter
צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion
לֹ֥א lˌō לֹא not
יֹוסִ֖יף yôsˌîf יסף add
לְ lᵊ לְ to
הַגְלֹותֵ֑ךְ haḡlôṯˈēḵ גלה uncover
פָּקַ֤ד pāqˈaḏ פקד miss
עֲוֹנֵךְ֙ ʕᵃwōnēḵ עָוֹן sin
בַּת־ baṯ- בַּת daughter
אֱדֹ֔ום ʔᵉḏˈôm אֱדֹום Edom
גִּלָּ֖ה gillˌā גלה uncover
עַל־ ʕal- עַל upon
חַטֹּאתָֽיִךְ׃ פ ḥaṭṭōṯˈāyiḵ . f חַטָּאת sin
4:22. THAU conpleta est iniquitas tua filia Sion non addet ultra ut transmigret te visitavit iniquitatem tuam filia Edom discoperuit peccata tua
Thau. Thy iniquity is accomplished, O daughter of Sion, he will no more carry thee away into captivity: he hath visited thy iniquity, O daughter of Edom, he hath discovered thy sins.
4:22. THAU. Your iniquity has been completed, O daughter of Zion. He will no longer send you away to captivity. He has visited your iniquity, O daughter of Edom; he has uncovered your sins.
4:22. The punishment of thine iniquity is accomplished, O daughter of Zion; he will no more carry thee away into captivity: he will visit thine iniquity, O daughter of Edom; he will discover thy sins.
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
22: Наказание… кончилось — правильнее: «идет к концу».
Adam Clarke: Commentary on the Bible - 1831
4:22: The punishment of thine iniquity is accomplished, O daughter of Zion - On the contrary: Rejoice, O Jerusalem, for thy captivity will soon end; thy sufferings are nearly completed; thou shalt soon return to thy own land: but he will visit thy iniquity, O Edom; he will discover thy sins. When sin is pardoned it is said to be covered: here, God says he will not cover the sins of Edom - he will not pardon them; they shall drink the cup of wrath.
The promise in this last verse may refer to Jerusalem under the Gospel. When they receive Christ crucified, they shall be gathered from all nations, become one with the Church among the Gentiles, be one flock under one and the same Shepherd, and shall be carried no more into captivity.
Albert Barnes: Notes on the Bible - 1834
4:22
The punishment of thine iniquity is accomplished - literally, Thy iniquity is ended. This is the result of Judah having borne her punishment. And as it is not just to punish twice for the same thing, therefore Jeremiah adds, "He will not send thee again into captivity;" not meaning that under all circumstances Judah would have immunity from exile; - for that would depend upon her future conduct: but that her present guilt being expiated, she would have nothing to fear on its account.
He will discover thy sins - See the margin. As Edom rejoices when the Church is chastised, so is the day of the Church's triumph that also on which the wicked meet with retribution.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:22: The punishment of thine iniquity: or, Thine iniquity, Lam 4:6 *marg. Isa 40:2; Jer 46:27, Jer 46:28, Jer 50:20
he will no: Isa 52:1, Isa 60:18; Jer 32:40; Eze 37:28
he will visit: Lam 4:21; Psa 137:7
discover thy sins: or, carry thee captive for thy sins
Geneva 1599
4:22 The punishment of thy iniquity is accomplished, O daughter of Zion; he (o) will no more carry thee away into captivity: he will visit thy iniquity, O daughter of Edom; he will disclose thy sins.
(o) He comforts the Church because after seventy years their sorrows will have an end while the wicked would be tormented for ever.
John Gill
4:22 The punishment of thine iniquity is accomplished, O daughter of Zion,.... In part in the seventy years' captivity in Babylon, and more fully in their present captivity; for, as has been observed, there are some things in the preceding account, which had a further accomplishment in the destruction of Jerusalem, and the distress of the Jews by the Romans. The Targum is,
"and after thine iniquity is fulfilled, O congregation of Zion, and thou shalt be delivered by the hands of the Messiah, and of Elias the high priest;''
he will no more carry thee away into captivity; he, the enemy; or the Lord, as the Targum: that is, thou shall no more be carried captive: this seems to confirm the above observation, that this chapter is a prophecy of what would be, as well as a narrative of what had been; and includes the destruction both of the first and second temple, and of the Jews both by the Chaldeans and Romans; for it is certain, that, after their deliverance from the captivity of Babylon, they have been carried captive, and are now in captivity;
he will visit thine iniquity, O daughter of Edom; punish the Edomites for their sins, as is elsewhere threatened, Jer 49:7, Amos 1:11; which was fulfilled by Nebuchadnezzar as an instrument; and may have some respect to the destruction of the Romans, when the Jews shall be converted, and return to their own land. The Targum, in the king of Spain's Bible, is,
"and at that time I will visit thine iniquity, O wicked Rome, which art built in Italy, and full of multitudes of the children of Edom; and the Persians shall come and oppress thee, and make thee desolate;''
and so the copy used by Munster:
he will discover thy sins; by the punishment of them; as, when God pardons sins, he is said to cover them; so, when he punishes for them, he discovers them; see Jer 49:10.
John Wesley
4:22 Captivity - Not for thy past sins. Thy sins - By the punishment of them.
Robert Jamieson, A. R. Fausset and David Brown
4:22 (Is 40:2). Thou hast been punished enough: the end of thy punishment is at hand.
no more carry thee . . . into captivity--that is, by the Chaldeans. The Romans carried them away subsequently. The full accomplishment of this prophecy must therefore refer to the Jews' final restoration.
discover--By the severity of His punishments on thee, God shall let men see how great was thy sin (Jer 49:10). God "covers" sin when He forgives it (Ps 32:1, Ps 32:5). He "discovers," or "reveals," it, when He punishes it (Job 20:27). Jer 49:10 shows that Margin is wrong, "carry captive" (this rendering is as in Nahum 2:7; compare "discovered," Margin).