Isaiæ 34:15

Nova Vulgata

Et conversi estis vos hodie et fecistis, quod rectum est in oculis meis, ut praedicaretis libertatem unusquisque ad proximum suum; et inistis pactum in conspectu meo in domo, super quam invocatum est nomen meum.

Parallel Translations

Clementine Latin Vulgate (1592)
Ibi habuit foveam ericius, et enutrivit catulos, et circumfodit, et fovit in umbra ejus ; illuc congregati sunt milvi, alter ad alterum.

Jerome's Latin Vulgate (405)
Et conversi estis vos hodie, et fecistis quod rectum est in oculis meis, ut pr�dicaretis libertatem unusquisque ad amicum suum: et inistis pactum in conspectu meo, in domo in qua invocatum est nomen meum super eam:

Bible Verse Review
  from Treasury of Scripure Knowledge

ye: 1 Kings 21:27-29, 2 Kings 10:30, 2 Kings 10:31, 2 Kings 12:2, 2 Kings 14:3, Isaiah 58:2, Matthew 15:8

now: Heb. to-day

in proclaiming: Jeremiah 34:10, Jeremiah 34:11

ye had: Jeremiah 34:8, 2 Kings 23:3, Nehemiah 10:29, Psalms 76:11, Psalms 119:106

which is called by my name: Heb. whereupon my name is called, Jeremiah 7:10, Jeremiah 7:11

Reciprocal: 2 Chronicles 28:11 - deliver 2 Chronicles 29:10 - to make a covenant Jeremiah 50:33 - they refused Hosea 4:10 - left Hosea 6:4 - for

Gill's Notes on the Bible

And ye were now turned,.... Or, "today indeed ye were turned" r some little time ago, indeed, it must be owned, that ye turned from the evil ways of your fathers, for which you were to be commended, as having acted a better part than they:

and had done right in my sight; what was acceptable to the Lord, approved of by him, being agreeably to his law; and it would have been well if they had continued so doing:

in proclaiming liberty every man to his neighbour; for a manservant, or maidservant, was his neighbour, and to be treated as such, and loved as himself, especially a Hebrew one, of the same nation and religion; and not to be used as a slave, or retained for ever in bondage:

and ye made a covenant before me in the house which is called by my name; this circumstance is mentioned as an aggravation of the breach of the covenant they had made, to dismiss their servants according to law; it was made in a very solemn manner, in the presence of God, appealing to him as a witness; it was done in the temple, a sacred place, devoted to him and his worship; which was called by his name, the temple of the Lord, and where his name was called upon, and where were the symbols of his presence.

r ותשבו אתם היום "jam, [vel] et quidem conversi fuistis hodie", Schmidt; "reversi quidem vos hodie", Junius & Tremellius, Piscator.

Barnes' Notes on the Bible

It is usual with commentators to say that, the laws dealing with the emancipation of the Hebrew slaves, as also that of the land resting during the sabbatical year, were not observed. The narrative teaches us the exact contrary. The manumission of the slaves on the present occasion was the spontaneous act of Zedekiah and the people. They knew of the law, and acknowledged its obligation. The observance of it was, no doubt, lax: the majority let their own selfish interests prevail; but the minority made might give way to right, and Zedekiah supported their efforts though only in a weak way.

Early in January, in the ninth year of Zedekiah, the Chaldaean army approached Jerusalem. The people made a covenant with the king, who appears as the abettor of the measure, to let their slaves go free. Possibly patriotism had its share in this: and as Jerusalem was strongly fortified, all classes possibly hoped that if the slaves were manumitted, they too would labor with a more hearty good-will in resisting the enemy. In the summer of the same year the Egyptians advanced to the rescue, and Nebuchadnezzar withdrew to meet their attack. The Jews with a strange levity, which sets them before us in a most despicable light, at once forced the manumitted slaves back into bondage. With noble indignation Jeremiah rebukes them for their treachery, assures them that the Chaldaean army will return, and warns them of the certainty of the punishment which they so richly merited.

Jeremiah 34:8

As the Chaldaean army swept over the country the wealthier classes would all flee to Jerusalem, taking with them their households. And as the Mosaic Law was probably more carefully kept there than in the country, the presence in these families of slaves who had grown grey in service may have given offence to the stricter classes at the capital.

To proclaim liberty unto them - The words are those of the proclamation of the year of jubile to the people, whereupon it became their duty to set their slaves free.

Jeremiah 34:9

Should serve himself of them - Should make them serve him (see Jeremiah 25:14).

Jeremiah 34:11

They turned, and caused ... to return - But afterward they again made the slaves return.

Jeremiah 34:13

The house of bondmen - The miserable prison in which, after being worked in the fields all day in gangs, the slaves were shut up at night.

Jeremiah 34:16

At their pleasure - literally, for themselves.

Jeremiah 34:17

I will make you to be removed into - “I will cause you to be a terror unto.” Men would shudder at them.

Jeremiah 34:18

The words ... - The Jews spoke of “cutting” a covenant, because the contracting parties cut a calf in twain and passed between the pieces. Thus cutting a covenant and cutting a calf in twain, meant the same thing.

Jeremiah 34:21

Which are gone up from you - i. e., which have departed for the present, and have raised the siege.