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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3. Застав при выходе из храма, в восточных воротах его, совещание, на котором начальники в самоуверенной надежде на укрепленность города хотят отважиться на битву с халдеями. 4-13. Бог предрекает через пророка, что запятнанный кровью Иерусалим попадет в руки врага, который на границе Израиля произведет строгий суд над изменниками. 14-21. Напротив пленники, на которых в Иерусалиме смотрят с презрением, могут надеяться на лучшее будущее, если только они искренне обратятся к Богу; таким образом здесь указывается в той же драматической форме суда Божия над Иерусалимом новая, уже третья причина его падения (первая - осквернение храма идолопоклонством, вторая - нечестие: IX:9), причина ближайшая - безрассудная попытка властей к сопротивлению халдеям. 22-25. После этого предсказания слава Господня продолжает свой путь и видение оканчивается.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter concludes the vision which Ezekiel saw, and this part of it furnished him with two messages:-- I. A message of wrath against those who continued still at Jerusalem, and were there in the height of presumption, thinking they should never fall, ver. 1-13. II. A message of comfort to those who were carried captives into Babylon and were there in the depth of despondency, thinking they should never rise. And, as the former are assured that God has judgments in store for them notwithstanding their present security, so the later are assured that God has mercy in store for them notwithstanding their present distress, ver. 14-21. And so the glory of God removes further, ver. 22, 23. The vision disappears (ver. 24), and Ezekiel faithfully gives his hearers an account of it, ver. 25.
Adam Clarke: Commentary on the Bible - 1831
This chapter denounces the judgments of God against those wicked persons who remained in Jerusalem and made a mock of the types and predictions of the prophets, Eze 11:1-13; compare Eze 11:3 with Jer 1:13. God promises to favour those who were gone into captivity, and intimates their restoration from the Babylonish yoke, Eze 11:14-21. Then the shechinah, or symbol of the Divine Presence, is represented forsaking the city, as in the foregoing chapter it did the temple, Eze 11:22, Eze 11:23; and the prophet returns in vision to the place from which he set out, (Eze 8:1. etc.), in order to communicate his instructions to his brethren of the captivity, Eze 11:24, Eze 11:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Eze 11:1, The presumption of the princes; Eze 11:4, Their sin and judgment; Eze 11:13, Ezekiel complaining, God shews him his purpose in saving a remnant; Eze 11:21, and punishing the wicked; Eze 11:22, The glory of God leaves the city; Eze 11:24, Ezekiel is returned to the captivity.
Carl Friedrich Keil and Franz Delitzsch

Threatening of Judgment and Promise of Mercy. Conclusion of the Vision - Ezek 11:1-13
This chapter contains the concluding portion of the vision; namely, first, the prediction of the destruction of the ungodly rulers (Ezek 11:1-13); secondly, the consolatory and closing promise, that the Lord would gather to Himself a people out of those who had been carried away into exile, and would sanctify them by His Holy Spirit (Ezek 11:14-21); and, thirdly, the withdrawal of the gracious presence of God from the city of Jerusalem, and the transportation of the prophet back to Chaldea with the termination of his ecstasy (Ezek 11:22-25).
John Gill
INTRODUCTION TO EZEKIEL 11
This chapter contains an account of the sins of the princes of Judah; a prophecy of their destruction; some comfortable, promises respecting those of the captivity; and the chapter is closed with the finishing of the vision of the Lord's removing from Jerusalem; and the whole being ended, the prophet related it to the men of the captivity. In Ezek 11:1; the prophet, is shown five and twenty men, among whom were two he knew, and are mentioned by name, and were princes of the people; and he is told that these men devised mischief, and gave bad advice to the people, Ezek 11:2; wherefore he is bid to prophesy against them, Ezek 11:4; which he accordingly did, the Spirit of the Lord falling upon him, Ezek 11:5; declaring that their secret evils were known, as well as their public ones; and that, seeing they had multiplied their slain, and had feared the sword, the sword should come upon them; some should fall by it, and others should be carried captive; the consequence of which would be, that God would be known, and his justice acknowledged, it being what their sins deserved, Ezek 11:6; upon this prophecy being delivered out, one of the princes before named died immediately; which filled the prophet with great concern, and put him upon expostulating with God, Ezek 11:13; wherefore, for his comfort, he is told, that though the inhabitants of Jerusalem had insulted their brethren that were carried captive, and looked upon the land of Israel as their own possession, that God would be a little sanctuary to them; that he would gather them out of all lands, and give them the land of Israel; that they should come thither, and remove all idolatry from it, and should have regenerating and renewing grace given them, to walk in the statutes and ordinances of the Lord, by which they should appear to be his people, and he to be their God, Ezek 11:14; but as for such that continued in their abominable idolatries, these should receive a just recompence of reward, Ezek 11:21; after which follows an account of the entire removal of the glory of the Lord from the city of Jerusalem, Ezek 11:22; and the prophet being, in vision, brought again to Chaldea, reports the whole he had seen to them of the captivity, Ezek 11:24.
11:111:1: Եւ ամբա՛րձ զիս Հոգի, եւ ա՛ծ զիս յանդիման դրան տանն Տեառն որ հայէ՛ր ընդ արեւելս. եւ ահա առաջի դրան սրահին արք իբրեւ քսանեւհինգ, եւ տեսի ՚ի մէջ նոցա զՅեզոնիա զորդի Յազերայ՝ եւ զՓաղ՚տիա Բանեայ՝ զառաջնորդս ժողովրդեանն[12424]։ [12424] Ոմանք. Եւ ամբարձ զիս Ոգի... զորդի Ազերայ, եւ զՓաղտիա զԲանեայ։
1 Հոգին բարձրացրեց ինձ ու բերեց Տիրոջ տան դռան դիմաց, որ նայում էր դէպի արեւելք: Եւ ահա սրահի դռան առաջ մօտաւորապէս քսանհինգ մարդ կար: Նրանց մէջ տեսայ Յազերի որդի Յեզոնիային եւ Բանեայի որդի Փալտիային՝ ժողովրդի առաջնորդներին:
11 Հոգին զիս վերցուց ու Տէրոջը տանը դէպի արեւելք նայող արեւելեան դուռը տարաւ։ Դրանը մուտքը քսանըհինգ մարդ կար։ Անոնց մէջ՝ ժողովուրդին իշխանները, Ազուրի որդին Յեզոնիան ու Բանեայի որդին Փաղատիան ալ տեսայ։
Եւ ամբարձ զիս Հոգի, եւ ած զիս յանդիման դրան տանն Տեառն որ հայէր ընդ արեւելս. եւ ահա առաջի դրան [178]սրահին արք իբրեւ քսան եւ հինգ, եւ տեսի ի մէջ նոցա զՅեզոնիա զորդի Յազերայ եւ զՓաղտիա Բանեայ` զառաջնորդս ժողովրդեանն:

11:1: Եւ ամբա՛րձ զիս Հոգի, եւ ա՛ծ զիս յանդիման դրան տանն Տեառն որ հայէ՛ր ընդ արեւելս. եւ ահա առաջի դրան սրահին արք իբրեւ քսանեւհինգ, եւ տեսի ՚ի մէջ նոցա զՅեզոնիա զորդի Յազերայ՝ եւ զՓաղ՚տիա Բանեայ՝ զառաջնորդս ժողովրդեանն[12424]։
[12424] Ոմանք. Եւ ամբարձ զիս Ոգի... զորդի Ազերայ, եւ զՓաղտիա զԲանեայ։
1 Հոգին բարձրացրեց ինձ ու բերեց Տիրոջ տան դռան դիմաց, որ նայում էր դէպի արեւելք: Եւ ահա սրահի դռան առաջ մօտաւորապէս քսանհինգ մարդ կար: Նրանց մէջ տեսայ Յազերի որդի Յեզոնիային եւ Բանեայի որդի Փալտիային՝ ժողովրդի առաջնորդներին:
11 Հոգին զիս վերցուց ու Տէրոջը տանը դէպի արեւելք նայող արեւելեան դուռը տարաւ։ Դրանը մուտքը քսանըհինգ մարդ կար։ Անոնց մէջ՝ ժողովուրդին իշխանները, Ազուրի որդին Յեզոնիան ու Բանեայի որդին Փաղատիան ալ տեսայ։
zohrab-1805▾ eastern-1994▾ western am▾
11:111:1 И поднял меня дух, и привел меня к восточным воротам дома Господня, которые обращены к востоку. И вот, у входа в ворота двадцать пять человек; и между ними я видел Иазанию, сына Азурова, и Фалтию, сына Ванеева, князей народа.
11:1 καὶ και and; even ἀνέλαβέν αναλαμβανω take up; take along με με me πνεῦμα πνευμα spirit; wind καὶ και and; even ἤγαγέν αγω lead; pass με με me ἐπὶ επι in; on τὴν ο the πύλην πυλη gate τοῦ ο the οἴκου οικος home; household κυρίου κυριος lord; master τὴν ο the κατέναντι κατεναντι opposite; before τὴν ο the βλέπουσαν βλεπω look; see κατὰ κατα down; by ἀνατολάς ανατολη springing up; east καὶ και and; even ἰδοὺ ιδου see!; here I am ἐπὶ επι in; on τῶν ο the προθύρων προθυρον the πύλης πυλη gate ὡς ως.1 as; how εἴκοσι εικοσι twenty καὶ και and; even πέντε πεντε five ἄνδρες ανηρ man; husband καὶ και and; even εἶδον οραω view; see ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῶν αυτος he; him τὸν ο the Ιεζονιαν ιεζονιας the τοῦ ο the Εζερ εζερ and; even Φαλτιαν φαλτιας the τοῦ ο the Βαναιου βαναιου the ἀφηγουμένους αφηγεομαι the λαοῦ λαος populace; population
11:1 וַ wa וְ and תִּשָּׂ֨א ttiśśˌā נשׂא lift אֹתִ֜י ʔōṯˈî אֵת [object marker] ר֗וּחַ rˈûₐḥ רוּחַ wind וַ wa וְ and תָּבֵ֣א ttāvˈē בוא come אֹ֠תִי ʔōṯˌî אֵת [object marker] אֶל־ ʔel- אֶל to שַׁ֨עַר šˌaʕar שַׁעַר gate בֵּית־ bêṯ- בַּיִת house יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH הַ ha הַ the קַּדְמֹונִי֙ qqaḏmônˌî קַדְמֹנִי eastern הַ ha הַ the פֹּונֶ֣ה ppônˈeh פנה turn קָדִ֔ימָה qāḏˈîmā קָדִים east וְ wᵊ וְ and הִנֵּה֙ hinnˌē הִנֵּה behold בְּ bᵊ בְּ in פֶ֣תַח fˈeṯaḥ פֶּתַח opening הַ ha הַ the שַּׁ֔עַר ššˈaʕar שַׁעַר gate עֶשְׂרִ֥ים ʕeśrˌîm עֶשְׂרִים twenty וַ wa וְ and חֲמִשָּׁ֖ה ḥᵃmiššˌā חָמֵשׁ five אִ֑ישׁ ʔˈîš אִישׁ man וָ wā וְ and אֶרְאֶ֨ה ʔerʔˌeh ראה see בְ vᵊ בְּ in תֹוכָ֜ם ṯôḵˈām תָּוֶךְ midst אֶת־ ʔeṯ- אֵת [object marker] יַאֲזַנְיָ֧ה yaʔᵃzanyˈā יַאֲזַנְיָה Jaazaniah בֶן־ ven- בֵּן son עַזֻּ֛ר ʕazzˈur עַזּוּר Azzur וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] פְּלַטְיָ֥הוּ pᵊlaṭyˌāhû פְּלַטְיָהוּ Pelatiah בֶן־ ven- בֵּן son בְּנָיָ֖הוּ bᵊnāyˌāhû בְּנָיָהוּ Benaiah שָׂרֵ֖י śārˌê שַׂר chief הָ hā הַ the עָֽם׃ פ ʕˈām . f עַם people
11:1. et elevavit me spiritus et introduxit me ad portam domus Domini orientalem quae respicit solis ortum et ecce in introitu portae viginti quinque viri et vidi in medio eorum Hiezoniam filium Azur et Pheltiam filium Banaiae principes populiAnd the spirit lifted me up, and brought me into the east gate of the house of the Lord, which looketh towards the rising of the sun: and behold in the entry of the gate five and twenty men: and I saw in the midst of them Jezonias the son of Azur, and Pheltias the son of Banaias, princes of the people.
1. Moreover the spirit lifted me up, and brought me unto the east gate of the LORD’S house, which looketh eastward: and behold, at the door of the gate five and twenty men; and I saw in the midst of them Jaazaniah the son of Azzur, and Pelatiah the son of Benaiah, princes of the people.
11:1. And the Spirit lifted me up, and he brought me to the east gate of the house of the Lord, which looks toward the rising of the sun. And behold, at the entrance to the gate were twenty-five men. And I saw, in their midst, Jaazaniah, the son of Azzur, and Pelatiah, the son of Benaiah, leaders of the people.
11:1. Moreover the spirit lifted me up, and brought me unto the east gate of the LORD’S house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.
Moreover the spirit lifted me up, and brought me unto the east gate of the LORD' S house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people:

11:1 И поднял меня дух, и привел меня к восточным воротам дома Господня, которые обращены к востоку. И вот, у входа в ворота двадцать пять человек; и между ними я видел Иазанию, сына Азурова, и Фалтию, сына Ванеева, князей народа.
11:1
καὶ και and; even
ἀνέλαβέν αναλαμβανω take up; take along
με με me
πνεῦμα πνευμα spirit; wind
καὶ και and; even
ἤγαγέν αγω lead; pass
με με me
ἐπὶ επι in; on
τὴν ο the
πύλην πυλη gate
τοῦ ο the
οἴκου οικος home; household
κυρίου κυριος lord; master
τὴν ο the
κατέναντι κατεναντι opposite; before
τὴν ο the
βλέπουσαν βλεπω look; see
κατὰ κατα down; by
ἀνατολάς ανατολη springing up; east
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἐπὶ επι in; on
τῶν ο the
προθύρων προθυρον the
πύλης πυλη gate
ὡς ως.1 as; how
εἴκοσι εικοσι twenty
καὶ και and; even
πέντε πεντε five
ἄνδρες ανηρ man; husband
καὶ και and; even
εἶδον οραω view; see
ἐν εν in
μέσῳ μεσος in the midst; in the middle
αὐτῶν αυτος he; him
τὸν ο the
Ιεζονιαν ιεζονιας the
τοῦ ο the
Εζερ εζερ and; even
Φαλτιαν φαλτιας the
τοῦ ο the
Βαναιου βαναιου the
ἀφηγουμένους αφηγεομαι the
λαοῦ λαος populace; population
11:1
וַ wa וְ and
תִּשָּׂ֨א ttiśśˌā נשׂא lift
אֹתִ֜י ʔōṯˈî אֵת [object marker]
ר֗וּחַ rˈûₐḥ רוּחַ wind
וַ wa וְ and
תָּבֵ֣א ttāvˈē בוא come
אֹ֠תִי ʔōṯˌî אֵת [object marker]
אֶל־ ʔel- אֶל to
שַׁ֨עַר šˌaʕar שַׁעַר gate
בֵּית־ bêṯ- בַּיִת house
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
הַ ha הַ the
קַּדְמֹונִי֙ qqaḏmônˌî קַדְמֹנִי eastern
הַ ha הַ the
פֹּונֶ֣ה ppônˈeh פנה turn
קָדִ֔ימָה qāḏˈîmā קָדִים east
וְ wᵊ וְ and
הִנֵּה֙ hinnˌē הִנֵּה behold
בְּ bᵊ בְּ in
פֶ֣תַח fˈeṯaḥ פֶּתַח opening
הַ ha הַ the
שַּׁ֔עַר ššˈaʕar שַׁעַר gate
עֶשְׂרִ֥ים ʕeśrˌîm עֶשְׂרִים twenty
וַ wa וְ and
חֲמִשָּׁ֖ה ḥᵃmiššˌā חָמֵשׁ five
אִ֑ישׁ ʔˈîš אִישׁ man
וָ וְ and
אֶרְאֶ֨ה ʔerʔˌeh ראה see
בְ vᵊ בְּ in
תֹוכָ֜ם ṯôḵˈām תָּוֶךְ midst
אֶת־ ʔeṯ- אֵת [object marker]
יַאֲזַנְיָ֧ה yaʔᵃzanyˈā יַאֲזַנְיָה Jaazaniah
בֶן־ ven- בֵּן son
עַזֻּ֛ר ʕazzˈur עַזּוּר Azzur
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
פְּלַטְיָ֥הוּ pᵊlaṭyˌāhû פְּלַטְיָהוּ Pelatiah
בֶן־ ven- בֵּן son
בְּנָיָ֖הוּ bᵊnāyˌāhû בְּנָיָהוּ Benaiah
שָׂרֵ֖י śārˌê שַׂר chief
הָ הַ the
עָֽם׃ פ ʕˈām . f עַם people
11:1. et elevavit me spiritus et introduxit me ad portam domus Domini orientalem quae respicit solis ortum et ecce in introitu portae viginti quinque viri et vidi in medio eorum Hiezoniam filium Azur et Pheltiam filium Banaiae principes populi
And the spirit lifted me up, and brought me into the east gate of the house of the Lord, which looketh towards the rising of the sun: and behold in the entry of the gate five and twenty men: and I saw in the midst of them Jezonias the son of Azur, and Pheltias the son of Banaias, princes of the people.
11:1. And the Spirit lifted me up, and he brought me to the east gate of the house of the Lord, which looks toward the rising of the sun. And behold, at the entrance to the gate were twenty-five men. And I saw, in their midst, Jaazaniah, the son of Azzur, and Pelatiah, the son of Benaiah, leaders of the people.
11:1. Moreover the spirit lifted me up, and brought me unto the east gate of the LORD’S house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. “И поднял меня дух и привел”, как в XLIII:5: ср. III:14; VIII:3, а не как везде раньше в этом видении просто “привел” (и без подлежащего: VIII:7, 14, 16), может быть, по дальности в трудности ходьбы вслед за славой Господней, особенно для визионерного состояния… - “К восточным воротам дома Господня, которые обращены к востоку”. Последняя, по-видимому, лишняя прибавка, может быть, хочет сказать, что эти ворота были последними в храме и ничто не загораживало отсюда восходящего солнца; совещавшиеся здесь князья, в одинаковом с солнцепоклонниками количестве, подобно последним обращены были к востоку. - “У (букв.: “в”) входа в ворота”: под сводом, образуемым толстой стеной, в которой устроены были ворота. На востоке у ворот производятся судебные разбирательства и виновные тут же подвергаются наказанию. В настоящем случае у восточных ворот происходило очевидно заседание начальников; что оно происходило не у городских ворот, а у храмовых, это несомненно указывает на фактическое существование тогда такой практики, ср. Иер XXVI:10; эту практику Иезекииль, кажется, хочет вывести в XLIV:2-3. - “Двадцать пять человек”. Если из них о двоих, названных по именам, сказано, что они были князья народа, то это должно быть приложено и к остальным, как показывает уже участие их в столь важном государственном совещании. Едва ли это лишь круглое число (не сказано: “около”, как в VIII:16: и здесь у LXX); вероятно, в действительности существовало тогда коллегиальное учреждение из такого числа членов. Может быть, оно состояло из 12: начальников колен и 12: царских чиновников или военных властей с военачальником во главе по 1: Пар XXVI (Кейль); другие, основываясь на раввинском предании, видят в них начальников 24: кварталов города с князем из царской фамилии. Во всяком случае эти 25: мужей являются представителями всего гражданского управления Израиля, как упомянутые в VIII:16: двадцать пять священников представителями религиозного управления. Между ними двое, как там один, оказались известными пророку и конечно также его сопленникам, и он узнал их в лице. Второй из них Фалтия упоминается должно быть из-за рассказанного в ст. 13: случая - внезапного поражения его Богом, а первый Иезания - упоминается, может быть потому, что чем-либо выдвинулся в пору войны или просто как тезка Иезании VIII:11: (но не тожественный с ним, как показывает отчество). Самые имена и отчества этих двух князей народа знаменательны 1) тем, что в три из них входит имя Иеговы, обьяснение чего см. VIII:11; 2) что дают мысль о надежде на Бога, которую питали тогдашние иудеи без раскаяния в грехах (Генгстеиберг): “Иезания Азуров” - “Бог слышит, сын беззаботности”, “Фалтия Ванеев” - “Бог поспешествует, сын Божия созидания”. Так как по IX гл. все нечестивое население Иерусалима истреблено, а по X гл. и самый город сожжен, то появление здесь 25: начальников, которые рассуждают о спасении города от взятия его халдеями, считают несообразностью, которую относят к литературной неосмотрительности Иезекииля. Но при этом упреке Иезекиилю забывают, что видения не считаются с законами пространства и времени, потому что эти законы не имеют силы в мире сверхчувственном, в которые проникают видения.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Moreover the spirit lifted me up, and brought me unto the east gate of the LORD's house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people. 2 Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: 3 Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh. 4 Therefore prophesy against them, prophesy, O son of man. 5 And the Spirit of the LORD fell upon me, and said unto me, Speak; Thus saith the LORD; Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. 6 Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. 7 Therefore thus saith the Lord GOD; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. 8 Ye have feared the sword; and I will bring a sword upon you, saith the Lord GOD. 9 And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. 10 Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I am the LORD. 11 This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: 12 And ye shall know that I am the LORD: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. 13 And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord GOD! wilt thou make a full end of the remnant of Israel?
We have here,
I. The great security of the prince's of Jerusalem, notwithstanding the judgments of God that were upon them, The prophet was brought, in vision, to the gate of the temple where these princes sat in council upon the present arduous affairs of the city: The Spirit lifted me up, and brought me to the east gate of the Lord's house, and behold twenty-five men were there. See how obsequious the prophet was to the Spirit's orders and how observant of all the discoveries that were made to him. It should seem, these twenty-five men were not the same with those twenty-five whom we saw at the door of the temple, worshipping towards the east (ch. viii. 16); those seen to have been priests or Levites, for they were between the porch and the altar, but these were princes sitting in the gate of the Lord's house, to try causes (Jer. xxvi. 10), and they are here charged, not with corruptions in worship, but with mal-administration in the government; two of them are named, because they were the most active leading men, and perhaps because the prophet knew them, though he had been some years absent--Pelatiah and Jaazaniah, not that mentioned ch. viii. 11, for he was the son of Shaphan, this is the son of Azur. Some tell us that Jerusalem was divided into twenty-four wards, and that these were the governors or aldermen of those wards, with their mayor or president. Now observe, 1. The general character which God gives of these men to the prophet (v. 2): "These are the men that devise mischief; under pretence of concerting measures for the public safety they harden people in their sins, and take off their fear of God's judgments which they are threatened with by the prophets; they gave wicked counsel in this city, counselling them to restrain and silence the prophets, to rebel against the king of Babylon, and to resolve upon holding the city out to the last extremity." Note, It is bad with a people when the things that belong to their peace are hidden from the eyes of those who are entrusted with their counsels. And, when mischief is done, God knows at whose door to lay it, and, in the day of discovery and recompence, will be sure to lay it at the right door, and will say, These are the men that devised it, though they are great men, and pass for wise men, and must not now be contradicted or controlled. 2. The particular charge exhibited against them in proof of this character. They are indicted for words spoken at their council-board, which he that stands in the congregation of the mighty would take cognizance of (v. 3); they said to this effect, "It is not near; the destruction of our city, that has been so often threatened by the prophets, is not near, not so near as they talk of." They are conscious to themselves of such an enmity to reformation that they cannot but conclude it will come at last; but they have such an opinion of God's patience (though they have long abused it) that they are willing to hope it will not come this great while. Note, Where Satan cannot persuade men to look upon the judgment to come as a thing doubtful and uncertain, yet he gains his point by persuading them to look upon it as a thing at a distance, so that it loses its force: if it be sure, yet it is not near; whereas, in truth, the Judge stands before the door. Now, if the destruction is not near, they conclude, Let us build houses; let us count upon a continuance, for this city is the caldron and we are the flesh. This seems to be a proverbial expression, signifying no more than this, "We are as safe in this city as flesh in a boiling pot; the walls of the city shall be to us as walls of brass, and shall receive no more damage from the besiegers about it than the cauldron does from the fire under it. Those that think to force us out of our city into captivity shall find it to be as much at their peril as it would be to take the flesh out of a boiling pot with their hands." This appears to be the meaning of it, by the answer God gives to it (v. 9): "I will bring you out of the midst of the city, where you think yourselves safe, and then it will appear (v. 11) that this is not your caldron, neither are you the flesh." Perhaps it has a particular reference to the flesh of the peace-offerings, which it was so great an offence for the priests themselves to take out of the caldron while it was in seething (as we find 1 Sam. ii. 13, 14), and then it intimates that they were the more secure because Jerusalem was the holy city, and they thought themselves a holy people in it, not to be meddled with. Some think this was a banter upon Jeremiah, who in one of his first visions saw Jerusalem represented by a seething pot, Jer. i. 13. "Now," say they, in a way of jest and ridicule, "if it be a seething pot, we are as the flesh in it, and who dares meddle with us?" Thus they continued mocking the messengers of the Lord, even while they suffered for so doing; but be you not mockers, lest your bands be made strong. Those hearts are indeed which are made more secure by those words of God which were designed for warning to them.
II. The method taken to awaken them out of their security. One would think that the providences of God which related to them were enough to startle them; but, to help them to understand and improve those, the word of God is sent to them to give them warning (v. 4): Therefore prophesy against them, and try to undeceive them; prophesy, O son of man! upon these dead and dry bones. Note, The greatest kindness ministers can do to secure sinners is to preach against them, and to show them their misery and danger, though they are ever so unwilling to see them. We then act most for them when we appear most against them. But the prophet, being at a loss what to say to men that were hardened in sin, and that bade defiance to the judgments of God, the Spirit of the Lord fell upon him, to make him full of power and courage, and said unto him, Speak. Note, When sinners are flattering themselves into their own ruin it is time to speak, and to tell them that they shall have no peace if they go on. Ministers are sometimes so bashful and timorous, and so much at a loss, that they must be put on to speak, and to speak boldly. But he that commands the prophet to speak gives him instructions what to say; and he must address himself to them as the house of Israel (v. 5), for not the princes only, but all the people, were concerned to know the truth of their cause, to know the worst of it. They are the house of Israel, and therefore the God of Israel is concerned, in kindness to them, to give them warning; and they are concerned in duty to him to take the warning. And what is it that the must say to them in God's name? 1. Let them know that the God of heaven takes notice of the vain confidences with which they support themselves (v. 5): "I know the things which come into your minds every one of them, what secret reasons you have for these resolutions, and what you aim at in putting so good a face upon a matter you know to be bad." Note, God perfectly knows not only the things that come out of our mouths, but the things that come into our minds, not only all we say, but all we think; even those thoughts that are most suddenly darted into our minds, and that as suddenly slip out of them again, so that we ourselves are scarcely aware of them, yet God knows them. He knows us better than we know ourselves; he understands our thoughts afar off. The consideration of this should oblige us to keep our hearts with all diligence, that no vain thoughts come into them or lodge within them. 2. Let them know that those who advised the people to stand it out should be accounted before God the murderers of all who had fallen, or should yet fall, in Jerusalem, by the sword of the Chaldeans; and those slain were the only ones that should remain in the city, as the flesh in the caldron. "You have multiplied your slain in the city, not only those whom you have by the sword of justice unjustly put to death under colour of law, but those whom you have by your wilfulness and pride unwisely exposed to the sword of war, though you were told by the prophets that you should certainly go by the worst. Thus you, with your stubborn humour, have filled the streets of Jerusalem with the slain," v. 6. Note, Those who are either unrighteous or imprudent in beginning or carrying on a war bring upon themselves a great deal of the guilt of blood; and those who are slain in the battles or sieges which they, by such a reasonable peace as the war aimed at, might have prevented, will be called their slain. Now these slain are the only flesh that shall be left in this caldron, v. 7. There shall none remain to keep possession of the city but those that are buried in it. There shall be no inhabitants of Jerusalem but the inhabitants of the graves there, no freemen of the city but the free among the dead. 3. Let them know that, how impregnable soever they thought their city to be, they should be forced out of it, either driven to flight or dragged into captivity: I will bring you forth out of the midst of it, whether you will or no, v. 7, 9. They had provoked God to forsake the city, and thought they should do well enough by their own policy and strength when he was gone; but God will make them know that there is no peace to those that have left their God. If they have by their sins driven God from his house, he will soon by his judgments drive them from theirs; and it will be found that those are least safe that are most secure: "This city shall not be your caldron, neither shall you be the flesh; you shall not soak away in it as you promise yourselves, and die in your nest; you think yourself safe in the midst thereof, but you shall not be long there." 4. Let them know that when God has got them out of the midst of Jerusalem he will pursue them with his judgments wherever he finds them, the judgments which they thought to shelter themselves from by keeping close in Jerusalem. They feared the sword if they should go out to the Chaldeans, and therefore would abide in their caldron, but, says God, I will bring a sword upon you (v. 8) and you shall fall by the sword, v. 10. Note, The fear of the wicked shall come upon him. And there is no fence against the judgments of God when they come with commission, no, not in walls of brass. They were afraid of trusting to the mercy of strangers. "But," says God, "I will deliver you into the hands of strangers, whose resentments you shall feel, since you were not willing to lie at their mercy." See Jer. xxxviii. 17, 18. They thought to escape the judgments of God, but God says that he will execute judgments upon them; and whereas they resolved, if they must be judged, that it should be in Jerusalem, God tells them (v. 10 and again v. 11) that he will judge them in the borders of Israel, which was fulfilled when Nebuchadnezzar slew all the nobles of Judah at Riblah in the land of Hamath, on the utmost border of the land of Canaan. Note, Those who have taken ever so deep root in the place where they live cannot be sure that in that place they shall die. 5. Let them know that all this is the due punishment of their sin, and the revelation of the righteous judgment of God against them: You shall know that I am the Lord, v. 10 and again v. 12. Those shall be made to know by the sword of the Lord who would not be taught by his word what a hatred he has to sin, and what a fearful thing it is for impenitent sinners to fall into his hands. I will execute judgments, and then you shall know that I am the Lord, for the Lord is known by the judgments which he executes upon those that have not walked in his statutes. Hereby it is known that he made the law, because he punishes the breach of it. I will execute judgments among you (says God) because you have not executed my judgments, v. 12. Note, The executing of the judgments of God's mouth by us, in a uniform steady course of obedience to his law, is the only way to prevent the executing of the judgments of his hand upon us in our ruin and confusion. One way or other. God's judgments will be executed; the law will take place either in its precept or in its penalty. If we do not give honour to God by executing his judgments as he has commanded, he will get him honour upon us by executing his judgments as he has threatened; and thus we shall know that he is the Lord, the sovereign Lord of all, that will not be mocked. And observe, When they cast off God's statutes, and walked not in them, they did after the manners of the heathen that were round about them, and introduced into their worship all their impure, ridiculous, and barbarous usages. When men leave the settled rule of divine institutions, they wander endlessly. Justly therefore was this made the reason why they should keep God's ordinances, that they might not commit the abominable customs of the heathen, Lev. xviii. 30.
III. This awakening word is here immediately followed by an awakening providence, v. 13. Here we may observe, 1. With what power Ezekiel prophesied, or, rather, what a divine power went along with it: It came to pass, when I prophesied, that Pelatiah the son of Benaiah died; he was mentioned (v. 1) as a principal man among the twenty-five princes that made all the mischief in Jerusalem. It should seem, this was done in vision now, as the slaying of the ancient men (ch. ix. 6) upon occasion of which Ezekiel prayed (v. 8) as he did here; but it was an assurance that when this prophecy should be published it should be done in fact. The death of Pelatiah was an earnest of the complete accomplishment of this prophecy. Note, God is pleased often-times to single out some sinners, and to make them monuments of his justice, for warning to others of what is coming; and some that thought themselves very safe and snatched away suddenly, and drop down dead in an instant, as Ananias and Sapphira at Peter's feet when he prophesied. 2. With what pity Ezekiel prayed. Thought the sudden death of Pelatiah was a confirmation of Ezekiel's prophecy, and really an honour to him, yet he was in deep concern about it, and laid it to heart as if he had been his relation or friend: He fell on his face and cried with a loud voice, as one in earnest, "Ah! Lord God, wilt thou make a full end of the remnant of Israel? Many are swept away by the judgments we have been under; and shall the remnant which have escaped the sword die thus by the immediate hand of heaven? Then thou wilt indeed make a full end." Perhaps it was Ezekiel's infirmity to bewail the death of this wicked prince thus, as it was Samuel's to mourn so long for Saul; but thus he showed how far he was from desiring the woeful day he foretold. David lamented the sickness of those that hated and persecuted him. And we ought to be much affected with the sudden death of others, yea, though they are wicked.
Adam Clarke: Commentary on the Bible - 1831
11:1: At the door of the gate five and twenty men - The same persons, no doubt, who appear, Eze 8:16, worshipping the sun.
Jaazaniah the son of Azur - In Eze 8:16, we find a Jaazaniah the son of Shaphan. If Shaphan was also called Azur, they may be the same person. But it is most likely that there were two of this name, and both chiefs among the people.
Albert Barnes: Notes on the Bible - 1834
11:1: The gate - The gate of the templecourt. The gate was the place of judgment.
Five and twenty men - Not the same men as in Eze 8:16. There they were representatives of the "priests," here of the "princes." The number is, no doubt, symbolic, made up, probably, of 24 men and the king. The number 24 points to the tribes of undivided Israel.
Jaazaniah ... Pelatiah - We know nothing more of these men. The former name was probably common at that time Eze 8:11. In these two names there is an allusion to the false hopes which they upheld. "Jaazaniah" (Yah (weh) listeneth) "son of Azur" (the Helper); "Pelatiah" (Yah (weh) rescues) "son of Benaiah" (Yah (weh) builds). In the latter case, death Eze 11:13 turned the allusion into bitter irony.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:1: the spirit: Eze 11:24, Eze 3:12, Eze 3:14, Eze 8:3, Eze 37:1, Eze 40:1, Eze 40:2, Eze 41:1; Kg1 18:12; Kg2 2:16; Act 8:39; Co2 12:1-4; Rev 1:10
the east: Eze 10:19, Eze 43:4
behold: Eze 8:16
Jaazaniah: Kg2 25:23
Pelatiah: Eze 11:13, Eze 22:27; Isa 1:10, Isa 1:23; Hos 5:10
Carl Friedrich Keil and Franz Delitzsch
11:1
Judgment upon the rulers of the nation. - Ezek 11:1. And a wind lifted me up, and took me to the eastern gate of the house of Jehovah, which faces towards the east; and behold, at the entrance of the gate were five and twenty men, and I saw among them Jaazaniah the son of Azzur, and Pelatiah the son of Benaiah, the chiefs of the nation. Ezek 11:2. And he said to me: Son of man, these are the men who devise iniquity, and counsel evil counsel in this city; Ezek 11:3. Who say, It is not near to build houses; it is the pot, and we are the flesh. Ezek 11:4. Therefore prophesy against them; prophesy, son of man. - Ezekiel is once more transported from the inner court (Ezek 8:16) to the outer entrance of the eastern gate of the temple (תּשּׂא רוּח, as in Ezek 8:3), to which, according to Ezek 10:19, the vision of God had removed. There he sees twenty-five men, and among them two of the princes of the nation, whose names are given. These twenty-five men are not identical with the twenty-five priests mentioned in Ezek 8:16, as Hvernick supposes. This is evident, not only from the difference in the locality, the priests standing between the porch and the altar, whereas the men referred to here stood at the outer eastern entrance to the court of the temple, but from the fact that the two who are mentioned by name are called שׂרי העם (princes of the people), so that we may probably infer from this that all the twenty-five were secular chiefs. Hvernick's opinion, that שׂרי העם is a term that may also be applied to princes among the priests, is as erroneous as his assertion that the priest-princes are called "princes" in Ezra 8:20; Neh 10:1, and Jer 35:4, whereas it is only to national princes that these passages refer. Hvernick is equally incorrect in supposing that these twenty-five men take the place of the seventy mentioned in Ezek 8:11; for those seventy represented the whole of the nation, whereas these twenty-five (according to Ezek 11:2) were simply the counsellors of the city - not, however, the twenty-four duces of twenty-four divisions of the city, with a prince of the house of Judah, as Prado maintains, on the strength of certain Rabbinical assertions; or twenty-four members of a Sanhedrim, with their president (Rosenmller); but the twelve tribe-princes (princes of the nation) and the twelve royal officers, or military commanders (1 Chron 27), with the king himself, or possibly with the commander-in-chief of the army; so that these twenty-five men represent the civil government of Israel, just as the twenty-four priest-princes, together with the high priest, represent the spiritual authorities of the covenant nation. The reason why two are specially mentioned by name is involved in obscurity, as nothing further is known of either of these persons. The words of God to the prophet in Ezek 11:2 concerning them are perfectly applicable to representatives of the civil authorities or temporal rulers, namely, that they devise and give unwholesome and evil counsel. This counsel is described in Ezek 11:3 by the words placed in their mouths: "house-building is not near; it (the city) is the caldron, we are the flesh."
These words are difficult, and different interpretations have consequently been given. The rendering, "it (the judgment) is not near, let us build houses," is incorrect; for the infinitive construct בּנות cannot stand for the imperative or the infinitive absolute, but must be the subject of the sentence. It is inadmissible also to take the sentence as a question, "Is not house-building near?" in the sense of "it is certainly near," as Ewald does, after some of the ancient versions. For even if an interrogation is sometimes indicated simply by the tone in an energetic address, as, for example, in 2Kings 23:5, this cannot be extended to cases in which the words of another are quoted. Still less can לא בקרוב mean non est tempus, it is not yet time, as Maurer supposes. The only way in which the words can be made to yield a sense in harmony with the context, is by taking them as a tacit allusion to Jer 29:5. Jeremiah had called upon those in exile to build themselves houses in their banishment, and prepare for a lengthened stay in Babylon, and not to allow themselves to be deceived by the words of false prophets, who predicted a speedy return; for severe judgments had yet to fall upon those who had remained behind in the land. This word of Jeremiah the authorities in Jerusalem ridiculed, saying "house-building is not near," i.e., the house-building in exile is still a long way off; it will not come to this, that Jerusalem should fall either permanently or entirely into the hands of the king of Babylon. On the contrary, Jerusalem is the pot, and we, its inhabitants, are the flesh. The point of comparison is this: as the pot protects the flesh from burning, so does the city of Jerusalem protect us from destruction.
(Note: "This city is a pot, our receptacle and defence, and we are the flesh enclosed therein; as flesh is preserved in its caldron till it is perfectly boiled, so shall we continue here till an extreme old age." - Hlsemann in CaloV. Bibl. Illustr.)
On the other hand, there is no foundation for the assumption that the words also contain an allusion to other sayings of Jeremiah, namely, to Jer 1:13, where the judgment about to burst in from the north is represented under the figure of a smoking pot; or to Jer 19:1-15, where Jerusalem is depicted as a pot about to be broken in pieces by God; for the reference in Jer 19:1-15 is simply to an earthen pitcher, not to a meat-caldron; and the words in the verse before us have nothing at all in common with the figure in Jer 1:13. The correctness of our explanation is evident both from Ezek 24:3, Ezek 24:6, where the figure of pot and flesh is met with again, though differently applied, and from the reply which Ezekiel makes to the saying of these men in the verses that follow (Ezek 11:7-11). This saying expresses not only false confidence in the strength of Jerusalem, but also contempt and scorn of the predictions of the prophets sent by God. Ezekiel is therefore to prophesy, as he does in Ezek 11:5-12, against this pernicious counsel, which is confirming the people in their sins.
John Gill
11:1 Moreover, the spirit lifted me up,.... From the inner court of the temple, where the prophet was, according to the last account of him, Ezek 8:16; it was the same Spirit that took him by the lock of his head, and lifted him up, as in Ezek 8:3; and perhaps in the same manner:
and brought me unto the east gate of the Lord's house, which looketh eastward; where were the cherubim, and the wheels, and the glory of God above them, Ezek 10:19;
and behold at the door of the gate five and twenty men; not the same as in Ezek 8:16; for they were in a different place, between the porch and the altar; and about different service, they were worshipping there; and seem to be men of a different order, priests; whereas these were at the door of the eastern gate, sitting as a court of judicature, and were civil magistrates; though Jarchi and Kimchi take them to be the same. Some say Jerusalem was divided into twenty four parishes, districts, or wards, and everyone had its own head, ruler, and governor; and that there was one who was the president over them all, like the mayor and aldermen of a city;
among whom I saw Jaazaniah the son of Azur; not the same that is mentioned in Ezek 8:11; he was the son of Shaphan, this of Azur; he was one of the seventy of the ancients of Israel, this one of the twenty five heads or rulers of the people; he seems to have been a prince; by having a censer in his hand, this was a priest: the Septuagint and Arabic versions call him Jechoniah:
and Pelatiah the son of Benaiah; these two are mentioned by name, as being principal men, and well known by the prophet; and the latter is observed more especially for what befell him, hereafter related:
princes of the people; men who were entrusted with power and authority to exercise the laws of the nation; and who should have been reformers of the people, and ought to have given them good advice, and set them good examples; whereas they were the reverse, as follows:
John Wesley
11:1 Jaazaniah - Not him that is mentioned Ezek 8:11. Pelatiah - Named here for that dreadful sudden death, whereby he became a warning to others.
Robert Jamieson, A. R. Fausset and David Brown
11:1 PROPHECY OF THE DESTRUCTION OF THE CORRUPT "PRINCES OF THE PEOPLE;" PELATIAH DIES; PROMISE OF GRACE TO THE BELIEVING REMNANT; DEPARTURE OF THE GLORY OF GOD FROM THE CITY; EZEKIEL'S RETURN TO THE CAPTIVES. (Eze. 11:1-25)
east gate--to which the glory of God had moved itself (Ezek 10:19), the chief entrance of the sanctuary; the portico or porch of Solomon. The Spirit moves the prophet thither, to witness, in the presence of the divine glory, a new scene of destruction.
five and twenty men--The same as the twenty-five (that is, twenty-four heads of courses, and the high priest) sun-worshippers seen in Ezek 8:16. The leading priests were usually called "princes of the sanctuary" (Is 43:28) and "chiefs of the priests" (2Chron 36:14); but here two of them are called "princes of the people," with irony, as using their priestly influence to be ringleaders of the people in sin (Ezek 11:2). Already the wrath of God had visited the people represented by the elders (Ezek 9:6); also the glory of the Lord had left its place in the holy of holies, and, like the cherubim and flaming sword in Eden, had occupied the gate into the deserted sanctuary. The judgment on the representatives of the priesthood naturally follows here, just as the sin of the priests had followed in the description (Ezek 8:12, Ezek 8:16) after the sin of the elders.
Jaazaniah--signifying "God hears."
son of Azur--different from Jaazaniah the son of Shaphan (Ezek 8:11). Azur means "help." He and Pelatiah ("God delivers"), son of Benaiah ("God builds"), are singled out as Jaazaniah, son of Shaphan, in the case of the seventy elders (Ezek 8:11-12), because their names ought to have reminded them that "God" would have "heard" had they sought His "help" to "deliver" and "build" them up. But, neglecting this, they incurred the heavier judgment by the very relation in which they stood to God [FAIRBAIRN].
11:211:2: Եւ ասէ՛ ցիս Տէր. Որդի մարդոյ, ա՛յս ա՛րք են որ խորհին սնոտիս, եւ տան խրատ չար ՚ի քաղաքիդ յայդմիկ.
2 Տէրն ասաց ինձ. «Մարդո՛ւ որդի, սրանք են այն մարդիկ, որոնք սնոտի բաներ են մտածում ու չար խրատներ տալիս այդ քաղաքում
2 Անիկա ինծի ըսաւ. «Որդի՛ մարդոյ, Ասոնք են այն մարդիկը, որ անօրէնութիւն կը մտածեն Ու չար խորհուրդ կու տան այս քաղաքին
Եւ ասէ ցիս [179]Տէր. Որդի մարդոյ, այս արք են որ խորհին սնոտիս, եւ տան խրատ չար ի քաղաքիդ յայդմիկ:

11:2: Եւ ասէ՛ ցիս Տէր. Որդի մարդոյ, ա՛յս ա՛րք են որ խորհին սնոտիս, եւ տան խրատ չար ՚ի քաղաքիդ յայդմիկ.
2 Տէրն ասաց ինձ. «Մարդո՛ւ որդի, սրանք են այն մարդիկ, որոնք սնոտի բաներ են մտածում ու չար խրատներ տալիս այդ քաղաքում
2 Անիկա ինծի ըսաւ. «Որդի՛ մարդոյ, Ասոնք են այն մարդիկը, որ անօրէնութիւն կը մտածեն Ու չար խորհուրդ կու տան այս քաղաքին
zohrab-1805▾ eastern-1994▾ western am▾
11:211:2 И Он сказал мне: сын человеческий! вот люди, у которых на уме беззаконие и которые дают худой совет в городе сем,
11:2 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρός προς to; toward με με me υἱὲ υιος son ἀνθρώπου ανθρωπος person; human οὗτοι ουτος this; he οἱ ο the ἄνδρες ανηρ man; husband οἱ ο the λογιζόμενοι λογιζομαι account; count μάταια ματαιος superficial καὶ και and; even βουλευόμενοι βουλευω intend; deliberate βουλὴν βουλη intent πονηρὰν πονηρος harmful; malignant ἐν εν in τῇ ο the πόλει πολις city ταύτῃ ουτος this; he
11:2 וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say אֵלָ֑י ʔēlˈāy אֶל to בֶּן־ ben- בֵּן son אָדָ֕ם ʔāḏˈām אָדָם human, mankind אֵ֣לֶּה ʔˈēlleh אֵלֶּה these הָ hā הַ the אֲנָשִׁ֞ים ʔᵃnāšˈîm אִישׁ man הַ ha הַ the חֹשְׁבִ֥ים ḥōšᵊvˌîm חשׁב account אָ֛וֶן ʔˈāwen אָוֶן wickedness וְ wᵊ וְ and הַ ha הַ the יֹּעֲצִ֥ים yyōʕᵃṣˌîm יעץ advise עֲצַת־ ʕᵃṣaṯ- עֵצָה counsel רָ֖ע rˌāʕ רַע evil בָּ bā בְּ in † הַ the עִ֥יר ʕˌîr עִיר town הַ ha הַ the זֹּֽאת׃ zzˈōṯ זֹאת this
11:2. dixitque ad me fili hominis hii viri qui cogitant iniquitatem et tractant consilium pessimum in urbe istaAnd he said to me: Son of man, these are the men that study iniquity, and frame a wicked counsel in this city,
2. And he said unto me, Son of man, these are the men that devise iniquity, and that give wicked counsel in this city.
11:2. And he said to me: “Son of man, these are men who devise iniquity. And they offer a wicked counsel in this city,
11:2. Then said he unto me, Son of man, these [are] the men that devise mischief, and give wicked counsel in this city:
Then said he unto me, Son of man, these [are] the men that devise mischief, and give wicked counsel in this city:

11:2 И Он сказал мне: сын человеческий! вот люди, у которых на уме беззаконие и которые дают худой совет в городе сем,
11:2
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρός προς to; toward
με με me
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
οὗτοι ουτος this; he
οἱ ο the
ἄνδρες ανηρ man; husband
οἱ ο the
λογιζόμενοι λογιζομαι account; count
μάταια ματαιος superficial
καὶ και and; even
βουλευόμενοι βουλευω intend; deliberate
βουλὴν βουλη intent
πονηρὰν πονηρος harmful; malignant
ἐν εν in
τῇ ο the
πόλει πολις city
ταύτῃ ουτος this; he
11:2
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
אֵלָ֑י ʔēlˈāy אֶל to
בֶּן־ ben- בֵּן son
אָדָ֕ם ʔāḏˈām אָדָם human, mankind
אֵ֣לֶּה ʔˈēlleh אֵלֶּה these
הָ הַ the
אֲנָשִׁ֞ים ʔᵃnāšˈîm אִישׁ man
הַ ha הַ the
חֹשְׁבִ֥ים ḥōšᵊvˌîm חשׁב account
אָ֛וֶן ʔˈāwen אָוֶן wickedness
וְ wᵊ וְ and
הַ ha הַ the
יֹּעֲצִ֥ים yyōʕᵃṣˌîm יעץ advise
עֲצַת־ ʕᵃṣaṯ- עֵצָה counsel
רָ֖ע rˌāʕ רַע evil
בָּ בְּ in
הַ the
עִ֥יר ʕˌîr עִיר town
הַ ha הַ the
זֹּֽאת׃ zzˈōṯ זֹאת this
11:2. dixitque ad me fili hominis hii viri qui cogitant iniquitatem et tractant consilium pessimum in urbe ista
And he said to me: Son of man, these are the men that study iniquity, and frame a wicked counsel in this city,
11:2. And he said to me: “Son of man, these are men who devise iniquity. And they offer a wicked counsel in this city,
11:2. Then said he unto me, Son of man, these [are] the men that devise mischief, and give wicked counsel in this city:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. “Он (добавка рус. пер.; в слав. добавка: “Господь”) сказал мне”. Без подлежащего; см. обьясн. II:1. - “Беззаконие”, слав. точнее: “суетная”. - “Худой совет”. В чем он заключается, показывает след. стих. В совете человеческом постановляется прямо противоположное тому, что постановлено уже в совете Божием.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:2: Est 8:3; Psa 2:1, Psa 2:2, Psa 36:4, Psa 52:2; Isa 30:1, Isa 59:4; Jer 5:5, Jer 18:18; Mic 2:1, Mic 2:2
John Gill
11:2 Then said he unto me, son of man,.... That is, the Lord, or, the Spirit of the Lord, that lifted him up:
these are the men that devise mischief; or "vanity" (d); this is to be understood not of the two only that are named, though it may of them chiefly; but of all the twenty five, who formed schemes for the holding out of the siege, and for the security of the city, and of themselves in it, which was all folly and vanity:
and give wicked counsel in this city; either in ecclesiastical affairs, to forsake the worship of God, and cleave to the idols of the nations; or in civil things, as follows:
(d) "vanitatem", Calvin, Vatablus, Junius & Tremellius; "vanum", Cocceius, Starckius.
John Wesley
11:2 He - The Lord sitting on the cherub.
Robert Jamieson, A. R. Fausset and David Brown
11:2 he--the Lord sitting on the cherubim (Ezek 10:2).
wicked counsel--in opposition to the prophets of God (Ezek 11:3).
11:311:3: եւ ասեն. Ո՛չ եթէ նորո՛գ ինչ շինեալ են տունքս, այլ սա՛ է կաթսա՝ եւ մեք մի՛ս։
3 եւ ասում են. “Այս տները նոր շինուած չեն, այլ այս քաղաքը մի կաթսայ է, մենք էլ՝ միս”:
3 Ու կ’ըսեն. ‘Մօտ չէ ժամանակը, տուներ շինենք’.Այս քաղաքը կաթսայ է ու մենք միս ենք»։
եւ ասեն. Ոչ [180]եթէ նորոգ ինչ շինեալ են տունքս, այլ`` սա է կաթսայ եւ մեք միս:

11:3: եւ ասեն. Ո՛չ եթէ նորո՛գ ինչ շինեալ են տունքս, այլ սա՛ է կաթսա՝ եւ մեք մի՛ս։
3 եւ ասում են. “Այս տները նոր շինուած չեն, այլ այս քաղաքը մի կաթսայ է, մենք էլ՝ միս”:
3 Ու կ’ըսեն. ‘Մօտ չէ ժամանակը, տուներ շինենք’.Այս քաղաքը կաթսայ է ու մենք միս ենք»։
zohrab-1805▾ eastern-1994▾ western am▾
11:311:3 говоря: >.
11:3 οἱ ο the λέγοντες λεγω tell; declare οὐχὶ ουχι not; not actually προσφάτως προσφατως freshly ᾠκοδόμηνται οικοδομεω build αἱ ο the οἰκίαι οικια house; household αὕτη ουτος this; he ἐστὶν ειμι be ὁ ο the λέβης λεβης we δὲ δε though; while τὰ ο the κρέα κρεας meat
11:3 הָ hā הַ the אֹ֣מְרִ֔ים ʔˈōmᵊrˈîm אמר say לֹ֥א lˌō לֹא not בְ vᵊ בְּ in קָרֹ֖וב qārˌôv קָרֹוב near בְּנֹ֣ות bᵊnˈôṯ בנה build בָּתִּ֑ים bāttˈîm בַּיִת house הִ֣יא hˈî הִיא she הַ ha הַ the סִּ֔יר ssˈîr סִיר pot וַ wa וְ and אֲנַ֖חְנוּ ʔᵃnˌaḥnû אֲנַחְנוּ we הַ ha הַ the בָּשָֽׂר׃ bbāśˈār בָּשָׂר flesh
11:3. dicentes nonne dudum aedificatae sunt domus haec est lebes nos autem carnesSaying: Were not houses lately built? This city is the caldron, and we the flesh.
3. which say, is not near to build houses: this is the caldron, and we be the flesh.
11:3. saying: ‘Was it so long ago that houses were being built? This city is a cooking pot, and we are the meat.’
11:3. Which say, [It is] not near; let us build houses: this [city is] the caldron, and we [be] the flesh.
Which say, [It is] not near; let us build houses: this [city is] the caldron, and we [be] the flesh:

11:3 говоря: <<еще не близко; будем строить домы; он {Город.} котел, а мы мясо>>.
11:3
οἱ ο the
λέγοντες λεγω tell; declare
οὐχὶ ουχι not; not actually
προσφάτως προσφατως freshly
ᾠκοδόμηνται οικοδομεω build
αἱ ο the
οἰκίαι οικια house; household
αὕτη ουτος this; he
ἐστὶν ειμι be
ο the
λέβης λεβης we
δὲ δε though; while
τὰ ο the
κρέα κρεας meat
11:3
הָ הַ the
אֹ֣מְרִ֔ים ʔˈōmᵊrˈîm אמר say
לֹ֥א lˌō לֹא not
בְ vᵊ בְּ in
קָרֹ֖וב qārˌôv קָרֹוב near
בְּנֹ֣ות bᵊnˈôṯ בנה build
בָּתִּ֑ים bāttˈîm בַּיִת house
הִ֣יא hˈî הִיא she
הַ ha הַ the
סִּ֔יר ssˈîr סִיר pot
וַ wa וְ and
אֲנַ֖חְנוּ ʔᵃnˌaḥnû אֲנַחְנוּ we
הַ ha הַ the
בָּשָֽׂר׃ bbāśˈār בָּשָׂר flesh
11:3. dicentes nonne dudum aedificatae sunt domus haec est lebes nos autem carnes
Saying: Were not houses lately built? This city is the caldron, and we the flesh.
11:3. saying: ‘Was it so long ago that houses were being built? This city is a cooking pot, and we are the meat.’
11:3. Which say, [It is] not near; let us build houses: this [city is] the caldron, and we [be] the flesh.
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. “Еще не близко”, т. е. падение Иудеи. - “Будем строить домы”, осада кончится благополучно. Может быть, намеренное злоупотребление советом Иеремии пленникам в XXIX:15. Темное евр. выражение впрочем допускает не один лишь этот перевод: слав.: “не в нове ли соградишася домове”, т. е. после первой осады Навуходоносора Иерусалим вновь обстроился и починился, тоже будет и после второй. - “Он (город) котел, а мы мясо”. Как ни тяжело в огне осады, но крепкие стены города защитят нас от смерти так же хорошо, как стенки котла предохраняют мясо от горения.
Adam Clarke: Commentary on the Bible - 1831
11:3: It is not near - That is, the threatened invasion.
This city is the caldron, and we be the flesh - See the vision of the seething pot, Jer 1:13. These infidels seem to say: "We will run all risks, we will abide in the city. Though it be the caldron, and we the flesh, yet we will share its fate: if it perish, we will perish with it." Or they may allude to the above prediction of Jeremiah, in order to ridicule it: "We were to have been boiled long ago: but the fulfillment of that prediction is not near yet."
Albert Barnes: Notes on the Bible - 1834
11:3: It is not near - In contradiction to Eze 7:2.
Let us build houses - "To build houses" implies a sense of security. Jeremiah bade the exiles "build houses" in a foreign land because they would not soon quit it Jer 29:5; Jer 35:7. These false counselors promised to their countrymen a sure and permanent abode in the city which God had doomed to destruction. No need, they said, to go far for safety; you are perfectly safe at home. The Hebrew, however, is, difficult: literally it means, "It is not near to build houses," which may be explained as spoken in mockery of such counsel as that of Jeremiah: matters have not gone so far as to necessitate "house-building" in a foreign land. The same idea is expressed by the image of the "caldron:" whatever devastation may rage around the city, we are safe within its walls, as flesh within a caldron is unburned by the surrounding fire (compare Eze 24:6).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:3: It is not: etc. or, It is not for us to build houses near, Eze 7:7, Eze 12:22, Eze 12:27; Isa 5:19; Jer 1:11, Jer 1:12; Amo 6:5; Pe2 3:4
this city: Eze 11:7-11, Eze 24:3-14; Jer 1:13
Geneva 1599
11:3 Who say, (a) [It is] not near; let us build houses: this [city is] the (b) caldron, and we [are] the flesh.
(a) Thus the wicked derided the prophets as though they preached only errors, and therefore gave themselves still to their pleasures.
(b) We will not be pulled out of Jerusalem, till the hour of our death comes, as the flesh is not taken out of the caldron until it is boiled.
John Gill
11:3 Which say it is not near, let us build houses,.... Meaning that the destruction of the city was not near, as the prophet had foretold, Ezek 7:3; and therefore encourage the people to build houses, and rest themselves secure, as being safe from all danger, and having nothing to fear from the Chaldean army; and so putting away the evil day far from them, which was just at hand: though the words may be rendered, "it is not proper to build houses near" (e); near the city of Jerusalem, in the suburbs of it, since they would be liable to be destroyed by the enemy; but this would not be condemned as wicked counsel, but must be judged very prudent and advisable: and the same may be objected to another rendering of the word, which might be offered, "not in the midst to build houses"; or it is not proper to build houses in the midst of the city, in order to receive the multitude that flock out of the country, through fear of the enemy, to Jerusalem for safety; since by this means, as the number of the inhabitants would be increased, so provisions in time would become scarce, and a famine must ensue, which would oblige to deliver up the city into the hands of the besiegers; wherefore the first sense seems best. The Septuagint and Arabic versions render them, "are not the houses lately built?" and so not easily demolished, and are like to continue long, and we in them;
this city is the cauldron, and we be the flesh; referring to, and laughing at, what one of the prophets, namely Jeremiah, had said of them, comparing them to a boiling pot, Jer 1:13; and it is as if they should say, be it so, that this city is as a cauldron or boiling pot, then we are the flesh in it; and as flesh is not taken out of a pot until it is boiled, no more shall we be removed from hence till we die; we shall live and die in this city; and as it is difficult and dangerous to take hot boiling meat out of a cauldron, so it, is unlikely we should be taken out of this city, and carried captive; what a cauldron or brasen pot is to the flesh, it holds and keeps it from falling into the fire; that the walls of Jerusalem are to us, our safety and preservation; nor need we fear captivity.
(e) "non in propinque aedificandae domus", Junius & Tremellius, Cocceius, Polanus; "non in propinquo aedificare domos", Montanus, Piscator, Starckius.
John Wesley
11:3 It - The threatened danger and ruin by the Chaldeans. The caldron - This is an impious scoff, yet mixt with some fear of the prophet, Jer 1:13.
Robert Jamieson, A. R. Fausset and David Brown
11:3 It is not near--namely, the destruction of the city; therefore "let us build houses," as if there was no fear. But the Hebrew opposes English Version, which would require the infinitive absolute. Rather, "Not at hand is the building of houses." They sneer at Jeremiah's letter to the captives, among whom Ezekiel lived (Jer 29:5). "Build ye houses, and dwell in them," that is, do not fancy, as many persuade you, that your sojourn in Babylon is to be short; it will be for seventy years (Jer 25:11-12; Jer 29:10); therefore build houses and settle quietly there. The scorners in Jerusalem reply, Those far off in exile may build if they please, but it is too remote a concern for us to trouble ourselves about [FAIRBAIRN], (Compare Ezek 12:22, Ezek 12:27; 2Pet 3:4).
this city . . . caldron . . . we . . . flesh--sneering at Jer 1:13, when he compared the city to a caldron with its mouth towards the north. "Let Jerusalem be so if you will, and we the flesh, exposed to the raging foe from the north, still its fortifications will secure us from the flame of war outside; the city must stand for our sakes, just as the pot exists for the safety of the flesh in it." In opposition to this God says (Ezek 11:11), "This city shall not be your caldron, to defend you in it from the foe outside: nay, ye shall be driven out of your imaginary sanctuary and slain in the border of the land. "But," says God, in Ezek 11:7, "your slain are the flesh, and this city the caldron; but (not as you fancy, shall ye be kept safe inside) I will bring you forth out of the midst of it"; and again, in Ezek 24:3, "Though not a caldron in your sense, Jerusalem shall be so in the sense of its being exposed to a consuming foe, and you yourselves in it and with it."
11:411:4: Վասն այդորիկ մարգարեա՛ց ՚ի վերայ նոցա. մարգարեա՛ց որդի մարդոյ[12425]։ [12425] Ոմանք. Վասն այնորիկ մարգարէաց ՚ի վերայ դոցա։
4 Դրա համար էլ մարգարէութի՛ւն արա դրանց վրայ, մարգարէութի՛ւն արա, մարդո՛ւ որդի»:
4 Ուստի մարգարէացի՛ր անոնց վրայ։Մարգարէացի՛ր, որդի՛ մարդոյ։
Վասն այդորիկ մարգարեաց ի վերայ նոցա, մարգարեաց, որդի մարդոյ:

11:4: Վասն այդորիկ մարգարեա՛ց ՚ի վերայ նոցա. մարգարեա՛ց որդի մարդոյ[12425]։
[12425] Ոմանք. Վասն այնորիկ մարգարէաց ՚ի վերայ դոցա։
4 Դրա համար էլ մարգարէութի՛ւն արա դրանց վրայ, մարգարէութի՛ւն արա, մարդո՛ւ որդի»:
4 Ուստի մարգարէացի՛ր անոնց վրայ։Մարգարէացի՛ր, որդի՛ մարդոյ։
zohrab-1805▾ eastern-1994▾ western am▾
11:411:4 Посему изреки на них пророчество, пророчествуй, сын человеческий.
11:4 διὰ δια through; because of τοῦτο ουτος this; he προφήτευσον προφητευω prophesy ἐπ᾿ επι in; on αὐτούς αυτος he; him προφήτευσον προφητευω prophesy υἱὲ υιος son ἀνθρώπου ανθρωπος person; human
11:4 לָכֵ֖ן lāḵˌēn לָכֵן therefore הִנָּבֵ֣א hinnāvˈē נבא speak as prophet עֲלֵיהֶ֑ם ʕᵃlêhˈem עַל upon הִנָּבֵ֖א hinnāvˌē נבא speak as prophet בֶּן־ ben- בֵּן son אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
11:4. idcirco vaticinare de eis vaticinare fili hominisTherefore prophesy against them, prophesy, thou son of man.
4. Therefore prophesy against them, prophesy, O son of man.
11:4. Therefore, prophesy against them, prophesy, O son of man.”
11:4. Therefore prophesy against them, prophesy, O son of man.
Therefore prophesy against them, prophesy, O son of man:

11:4 Посему изреки на них пророчество, пророчествуй, сын человеческий.
11:4
διὰ δια through; because of
τοῦτο ουτος this; he
προφήτευσον προφητευω prophesy
ἐπ᾿ επι in; on
αὐτούς αυτος he; him
προφήτευσον προφητευω prophesy
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
11:4
לָכֵ֖ן lāḵˌēn לָכֵן therefore
הִנָּבֵ֣א hinnāvˈē נבא speak as prophet
עֲלֵיהֶ֑ם ʕᵃlêhˈem עַל upon
הִנָּבֵ֖א hinnāvˌē נבא speak as prophet
בֶּן־ ben- בֵּן son
אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
11:4. idcirco vaticinare de eis vaticinare fili hominis
Therefore prophesy against them, prophesy, thou son of man.
11:4. Therefore, prophesy against them, prophesy, O son of man.”
11:4. Therefore prophesy against them, prophesy, O son of man.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. “Изреки на них пророчество, пророчествуй”. В евр. буквальное повторение, как и в слав.: “прорцы на ня, прорцы”, ср. XXXVII:9, - для указания силы и духовного напряжения, с которыми пророк теперь должен пророчествовать.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:4: Eze 3:2-15, Eze 3:17-21, Eze 20:46, Eze 20:47, Eze 21:2, Eze 25:2; Isa 58:1; Hos 6:5, Hos 8:1
John Gill
11:4 Therefore prophesy against them,.... Evil things against them, things that are disagreeable to them; since they flatter themselves with good things, and cry peace and safety, let them know that destruction is coming upon them: or, "concerning them" (f); what will befall them, and that it will be otherwise with them than they imagine:
prophesy, O son of man; this is repeated, not only to stir up the prophet to the performance of his work and office, not fearing the faces, and revilings, and mockings of men; but to show the indignation of the Lord at their scoffs and jeers, and the certain accomplishment of what should be predicted.
(f) "de eis", V. L. "super eos", Pagninus, Montanus.
Robert Jamieson, A. R. Fausset and David Brown
11:4 prophesy . . . prophesy--The repetition marks emphatic earnestness.
11:511:5: Եւ եհաս ՚ի վերայ իմ Ոգի Տեառն՝ եւ ասէ. Ա՛յսպէս ասէ Ադովնայի Տէր. Ա՛յդպէս ասացէք տո՛ւնդ Իսրայէլի, եւ զխորհուրդ ոգւոց ձերոց ես գիտե՛մ[12426]։ [12426] Ոմանք. Եւ ասէ ցիս. Այսպէս ասէ... այսպէս ասացէք... եւ զխորհուրդս ոգ՛՛։
5 Տիրոջ Հոգին իջաւ վրաս ու ասաց ինձ. «Այսպէս է ասում Ամենակալ Տէրը. “Այսպէ՛ս ասացիք, Իսրայէլի՛ տուն, ու ես գիտեմ ձեր հոգու խորհուրդը:
5 Այն ատեն Տէրոջը Հոգին իմ վրաս եկաւ Ու ինծի ըսաւ. «Ըսէ թէ Տէրը այսպէս կ’ըսէ.‘Դուք այդպէս ըսիք’, ո՛վ Իսրայէլի տուն, Բայց ես ձեր մտքէն անցածը գիտեմ։
Եւ եհաս ի վերայ իմ Ոգի Տեառն եւ ասէ ցիս. Այսպէս ասէ [181]Ադոնայի Տէր. Այդպէս ասացէք, տունդ Իսրայելի, եւ զխորհուրդ ոգւոց ձերոց ես գիտեմ:

11:5: Եւ եհաս ՚ի վերայ իմ Ոգի Տեառն՝ եւ ասէ. Ա՛յսպէս ասէ Ադովնայի Տէր. Ա՛յդպէս ասացէք տո՛ւնդ Իսրայէլի, եւ զխորհուրդ ոգւոց ձերոց ես գիտե՛մ[12426]։
[12426] Ոմանք. Եւ ասէ ցիս. Այսպէս ասէ... այսպէս ասացէք... եւ զխորհուրդս ոգ՛՛։
5 Տիրոջ Հոգին իջաւ վրաս ու ասաց ինձ. «Այսպէս է ասում Ամենակալ Տէրը. “Այսպէ՛ս ասացիք, Իսրայէլի՛ տուն, ու ես գիտեմ ձեր հոգու խորհուրդը:
5 Այն ատեն Տէրոջը Հոգին իմ վրաս եկաւ Ու ինծի ըսաւ. «Ըսէ թէ Տէրը այսպէս կ’ըսէ.‘Դուք այդպէս ըսիք’, ո՛վ Իսրայէլի տուն, Բայց ես ձեր մտքէն անցածը գիտեմ։
zohrab-1805▾ eastern-1994▾ western am▾
11:511:5 И нисшел на меня Дух Господень и сказал мне: скажи, так говорит Господь: что говорите вы, дом Израилев, и что на ум вам приходит, это Я знаю.
11:5 καὶ και and; even ἔπεσεν πιπτω fall ἐπ᾿ επι in; on ἐμὲ εμε me πνεῦμα πνευμα spirit; wind κυρίου κυριος lord; master καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me λέγε λεγω tell; declare τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master οὕτως ουτως so; this way εἴπατε επω say; speak οἶκος οικος home; household Ισραηλ ισραηλ.1 Israel καὶ και and; even τὰ ο the διαβούλια διαβουλιον the πνεύματος πνευμα spirit; wind ὑμῶν υμων your ἐγὼ εγω I ἐπίσταμαι επισταμαι well aware; stand over
11:5 וַ wa וְ and תִּפֹּ֣ל ttippˈōl נפל fall עָלַי֮ ʕālay עַל upon ר֣וּחַ rˈûₐḥ רוּחַ wind יְהוָה֒ [yᵊhwˌāh] יְהוָה YHWH וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלַ֗י ʔēlˈay אֶל to אֱמֹר֙ ʔᵉmˌōr אמר say כֹּה־ kō- כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כֵּ֥ן kˌēn כֵּן thus אֲמַרְתֶּ֖ם ʔᵃmartˌem אמר say בֵּ֣ית bˈêṯ בַּיִת house יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וּ û וְ and מַעֲלֹ֥ות maʕᵃlˌôṯ מַעֲלָה ascent רֽוּחֲכֶ֖ם rˈûḥᵃḵˌem רוּחַ wind אֲנִ֥י ʔᵃnˌî אֲנִי i יְדַעְתִּֽיהָ׃ yᵊḏaʕtˈîhā ידע know
11:5. et inruit in me spiritus Domini et dixit ad me loquere haec dicit Dominus sic locuti estis domus Israhel et cogitationes cordis vestri ego noviAnd the spirit of the Lord fell upon me, and said to me: Speak: Thus saith the Lord: Thus have you spoken, O house of Israel, for I know the thoughts of your heart.
5. And the spirit of the LORD fell upon me, and he said unto me, Speak, Thus saith the LORD: Thus have ye said, O house of Israel; for I know the things that come into your mind.
11:5. And the Spirit of the Lord fell upon me, and he said to me: “Speak: Thus says the Lord: So have you spoken, O house of Israel. And I know the thoughts of your heart.
11:5. And the Spirit of the LORD fell upon me, and said unto me, Speak; Thus saith the LORD; Thus have ye said, O house of Israel: for I know the things that come into your mind, [every one of] them.
And the Spirit of the LORD fell upon me, and said unto me, Speak; Thus saith the LORD; Thus have ye said, O house of Israel: for I know the things that come into your mind, [every one of] them:

11:5 И нисшел на меня Дух Господень и сказал мне: скажи, так говорит Господь: что говорите вы, дом Израилев, и что на ум вам приходит, это Я знаю.
11:5
καὶ και and; even
ἔπεσεν πιπτω fall
ἐπ᾿ επι in; on
ἐμὲ εμε me
πνεῦμα πνευμα spirit; wind
κυρίου κυριος lord; master
καὶ και and; even
εἶπεν επω say; speak
πρός προς to; toward
με με me
λέγε λεγω tell; declare
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
οὕτως ουτως so; this way
εἴπατε επω say; speak
οἶκος οικος home; household
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
τὰ ο the
διαβούλια διαβουλιον the
πνεύματος πνευμα spirit; wind
ὑμῶν υμων your
ἐγὼ εγω I
ἐπίσταμαι επισταμαι well aware; stand over
11:5
וַ wa וְ and
תִּפֹּ֣ל ttippˈōl נפל fall
עָלַי֮ ʕālay עַל upon
ר֣וּחַ rˈûₐḥ רוּחַ wind
יְהוָה֒ [yᵊhwˌāh] יְהוָה YHWH
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלַ֗י ʔēlˈay אֶל to
אֱמֹר֙ ʔᵉmˌōr אמר say
כֹּה־ kō- כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כֵּ֥ן kˌēn כֵּן thus
אֲמַרְתֶּ֖ם ʔᵃmartˌem אמר say
בֵּ֣ית bˈêṯ בַּיִת house
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וּ û וְ and
מַעֲלֹ֥ות maʕᵃlˌôṯ מַעֲלָה ascent
רֽוּחֲכֶ֖ם rˈûḥᵃḵˌem רוּחַ wind
אֲנִ֥י ʔᵃnˌî אֲנִי i
יְדַעְתִּֽיהָ׃ yᵊḏaʕtˈîhā ידע know
11:5. et inruit in me spiritus Domini et dixit ad me loquere haec dicit Dominus sic locuti estis domus Israhel et cogitationes cordis vestri ego novi
And the spirit of the Lord fell upon me, and said to me: Speak: Thus saith the Lord: Thus have you spoken, O house of Israel, for I know the thoughts of your heart.
11:5. And the Spirit of the Lord fell upon me, and he said to me: “Speak: Thus says the Lord: So have you spoken, O house of Israel. And I know the thoughts of your heart.
11:5. And the Spirit of the LORD fell upon me, and said unto me, Speak; Thus saith the LORD; Thus have ye said, O house of Israel: for I know the things that come into your mind, [every one of] them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. “И нисшел на меня Дух Господень”, хотя пророк уже находится в состоянии вдохновения - в экстазе; настолько, следовательно, отлично обыкновенное вдохновение от экстатического: первое сообщает особенную остроту уму, второе - духовному восприятию и ощущению. - “Дом Израилев”. потому что 25: князей представляли его собою. - “И что вам на ум приходит”. Планы измены и сопротивления Навуходоносору держались первоначально в тайне.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:5: the Spirit: Eze 2:2, Eze 3:24, Eze 3:27, Eze 8:1; Num 11:25, Num 11:26; Sa1 10:6, Sa1 10:10; Act 10:44, Act 11:15
Speak: Eze 2:4, Eze 2:5, Eze 2:7, Eze 3:11; Isa 58:1
Thus have: Eze 28:2, Eze 29:3, Eze 38:11; Psa 50:21; Isa 28:15; Mal 3:13, Mal 3:14; Mar 3:22-30; Jam 3:6
for: Eze 38:10; Ch1 28:9; Psa 7:9, Psa 139:2, Psa 139:3; Jer 16:17, Jer 17:10; Mar 2:8; Joh 2:24; Joh 2:25, Joh 21:17; Heb 4:13; Rev 2:23
Carl Friedrich Keil and Franz Delitzsch
11:5
And the Spirit of Jehovah fell upon me, and said to me: Say, Thus saith Jehovah, So ye say, O house of Israel, and what riseth up in your spirit, that I know. Ezek 11:6. Ye have increased your slain in this city, and filled its streets with slain. Ezek 11:7. Therefore, thus saith the Lord Jehovah, Your slain, whom ye have laid in the midst of it, they are the flesh, and it is the pot; but men will lead you out of it. Ezek 11:8. The sword you fear; but the sword shall I bring upon you, is the saying of the Lord Jehovah. Ezek 11:9. I shall lead you out of it and give you into the hand of foreigners, and shall execute judgments upon you. Ezek 11:10. By the sword shall ye fall: on the frontier of Israel shall I judge you; and ye shall learn that I am Jehovah. Ezek 11:11. It shall not be as a pot to you, so that you should be flesh therein: on the frontier of Israel shall I judge. Ezek 11:12. And ye shall learn that I am Jehovah, in whose statutes ye have not walked, and my judgments ye have not done, but have acted according to the judgments of the heathen who are round about you. - For תּפּל עלי , compare Ezek 8:1. Instead of the "hand" (Ezek 8:1), the Spirit of Jehovah is mentioned here; because what follows is simply a divine inspiration, and there is no action connected with it. The words of God are directed against the "house of Israel,' whose words and thoughts are discerned by God, because the twenty-five men are the leaders and counsellors of the nation. מעלות, thoughts, suggestions of the mind, may be explained from the phrase עלה על לב, to come into the mind. Their actions furnish the proof of the evil suggestions of their heart. They have filled the city with slain; not "turned the streets of the city into a battle-field," however, by bringing about the capture of Jerusalem in the time of Jeconiah, as Hitzig would explain it. The words are to be understood in a much more general sense, as signifying murder, in both the coarser and the more refined signification of the word.
(Note: Calvin has given the correct explanation, thus: "He does not mean that men had been openly assassinated in the streets of Jerusalem; but under this form of speech he embraces all kinds of injustice. For we know that all who oppressed the poor, deprived men of their possessions, or shed innocent blood, were regarded as murderers in the sight of God.")
מלּאתים is a copyist's error for מלּאתם. Those who have been murdered by you are the flesh in the caldron (Ezek 11:7). Ezekiel gives them back their own words, as words which contain an undoubted truth, but in a different sense from that in which they have used them. By their bloodshed they have made the city into a pot in which the flesh of the slain is pickled. Only in this sense is Jerusalem a pot for them; not a pot to protect the flesh from burning while cooking, but a pot into which the flesh of the slaughtered is thrown. Yet even in this sense will Jerusalem not serve as a pot to these worthless counsellors (Ezek 11:11). They will lead you out of the city (הוציא, in Ezek 11:7, is the 3rd pers. sing. with an indefinite subject). The sword which ye fear, and from which this city is to protect you, will come upon you, and cut you down - not in Jerusalem, but on the frontier of Israel. על־גּבוּל, in Ezek 11:10, cannot be taken in the sense of "away over the frontier," as Kliefoth proposes; if only because of the synonym אל־גּבוּל in Ezek 11:11. This threat was literally fulfilled in the bloody scenes at Riblah (Jer 52:24-27). It is not therefore a vaticinium ex eventu, but contains the general thought, that the wicked who boasted of security in Jerusalem or in the land of Israel as a whole, but were to be led out of the land, and judged outside. This threat intensifies the punishment, as Calvin has already shown.
(Note: "He threatens a double punishment; first, that God will cast them out of Jerusalem, in which they delight, and where they say that they will still make their abode for a long time to come, so that exile may be the first punishment. He then adds, secondly, that He will not be content with exile, but will send a severer punishment, after they have been cast out, and both home and land have spued them out as a stench which they could not bear. I will judge you at the frontier of Israel, i.e., outside the holy land, so that when one curse shall have become manifest in exile, a severer and more formidable punishment shall still await you.")
In Ezek 11:11 the negation (לא) of the first clause is to be supplied in the second, as, for example, in Deut 33:6. For Ezek 11:12, compare the remarks on Ezek 5:7. The truth and the power of this word are demonstrated at once by what is related in the following verse.
John Gill
11:5 And the spirit of the Lord fell upon me,.... In an extraordinary manner, and afresh, and enlightened his mind, and showed him things that should come to pass; and filled him with boldness and courage to declare them. The Targum interprets it of the spirit of prophecy:
and said unto me, speak; what I shall show and put into thy mouth, that speak out; be not afraid, but boldly declare all that I give thee in commission to say:
thus saith the Lord, thus have ye said, O house of Israel; as in Ezek 11:3; which perhaps was said in secret, and spoken privately, but known by the Lord; and it was not only the princes that said it, but the whole body of the people joined in with it, and agreed to it; though it is very probable they were influenced by the former:
for I know the things that come into your mind, everyone of them; not only their scoffing words, but the thoughts of their hearts; not one of them escaped the knowledge of God; the consideration of which should command an awe on men, and engage them to a watchfulness over their thoughts, words, and actions.
Robert Jamieson, A. R. Fausset and David Brown
11:5 Spirit . . . fell upon me--stronger than "entered into me" (Ezek 2:2; Ezek 3:24), implying the zeal of the Spirit of God roused to immediate indignation at the contempt of God shown by the scorners.
I know-- (Ps 139:1-4). Your scornful jests at My word escape not My notice.
11:611:6: Յաճախեցէք զդիակունս ձեր ՚ի քաղաքիդ յայդմիկ, եւ լցէք զճանապարհս դորա վիրաւորօք։
6 Դուք բազմապատկեցիք ձեր դիակներն այդ քաղաքում ու դրա ճանապարհները լցրիք սպանուածներով:
6 Դուք այս քաղաքին մէջ ձեր սպաննուածները շատցուցիք Ու անոր փողոցները սպաննուածներով լեցուցիք»։
Յաճախեցէք զդիակունս ձեր ի քաղաքիդ յայդմիկ, եւ լցէք զճանապարհս դորա վիրաւորօք:

11:6: Յաճախեցէք զդիակունս ձեր ՚ի քաղաքիդ յայդմիկ, եւ լցէք զճանապարհս դորա վիրաւորօք։
6 Դուք բազմապատկեցիք ձեր դիակներն այդ քաղաքում ու դրա ճանապարհները լցրիք սպանուածներով:
6 Դուք այս քաղաքին մէջ ձեր սպաննուածները շատցուցիք Ու անոր փողոցները սպաննուածներով լեցուցիք»։
zohrab-1805▾ eastern-1994▾ western am▾
11:611:6 Много убитых ваших вы положили в сем городе и улицы его наполнили трупами.
11:6 ἐπληθύνατε πληθυνω multiply νεκροὺς νεκρος dead ὑμῶν υμων your ἐν εν in τῇ ο the πόλει πολις city ταύτῃ ουτος this; he καὶ και and; even ἐνεπλήσατε εμπιπλημι fill in; fill up τὰς ο the ὁδοὺς οδος way; journey αὐτῆς αυτος he; him τραυματιῶν τραυματιας wounded one
11:6 הִרְבֵּיתֶ֥ם hirbêṯˌem רבה be many חַלְלֵיכֶ֖ם ḥallêḵˌem חָלָל pierced בָּ bā בְּ in † הַ the עִ֣יר ʕˈîr עִיר town הַ ha הַ the זֹּ֑את zzˈōṯ זֹאת this וּ û וְ and מִלֵּאתֶ֥ם millēṯˌem מלא be full חוּצֹתֶ֖יהָ ḥûṣōṯˌeʸhā חוּץ outside חָלָֽל׃ פ ḥālˈāl . f חָלָל pierced
11:6. plurimos occidistis in urbe hac et implestis vias eius interfectisYou have killed a great many in this city, and you have filled the streets thereof with the slain.
6. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain.
11:6. You have killed very many in this city, and you have filled its streets with the slain.
11:6. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain.
Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain:

11:6 Много убитых ваших вы положили в сем городе и улицы его наполнили трупами.
11:6
ἐπληθύνατε πληθυνω multiply
νεκροὺς νεκρος dead
ὑμῶν υμων your
ἐν εν in
τῇ ο the
πόλει πολις city
ταύτῃ ουτος this; he
καὶ και and; even
ἐνεπλήσατε εμπιπλημι fill in; fill up
τὰς ο the
ὁδοὺς οδος way; journey
αὐτῆς αυτος he; him
τραυματιῶν τραυματιας wounded one
11:6
הִרְבֵּיתֶ֥ם hirbêṯˌem רבה be many
חַלְלֵיכֶ֖ם ḥallêḵˌem חָלָל pierced
בָּ בְּ in
הַ the
עִ֣יר ʕˈîr עִיר town
הַ ha הַ the
זֹּ֑את zzˈōṯ זֹאת this
וּ û וְ and
מִלֵּאתֶ֥ם millēṯˌem מלא be full
חוּצֹתֶ֖יהָ ḥûṣōṯˌeʸhā חוּץ outside
חָלָֽל׃ פ ḥālˈāl . f חָלָל pierced
11:6. plurimos occidistis in urbe hac et implestis vias eius interfectis
You have killed a great many in this city, and you have filled the streets thereof with the slain.
11:6. You have killed very many in this city, and you have filled its streets with the slain.
11:6. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. Разумеется смертная казнь, случаи которой, судя по значению, которое Иезекииль придает этому, должно быть были оч. часты; ср. VII:23; IX:9: и особенно XXII:6, 12-13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:6: Eze 7:23, Eze 9:9, Eze 22:2-6, Eze 22:9, Eze 22:12, Eze 22:27, Eze 24:6-9; Kg2 21:16; Isa 1:15; Jer 2:30, Jer 2:34; Jer 7:6, Jer 7:9; Lam 4:13; Hos 4:2, Hos 4:3; Mic 3:2, Mic 3:3, Mic 3:10, Mic 7:2; Zep 3:3; Mat 23:35
John Gill
11:6 Ye have multiplied your slain in this city,.... Had killed many of the prophets of the Lord that had been sent unto them, and had shed much innocent blood; and not only had unjustly condemned many to die, and had put them to death without a cause; but also the death of all those that were slain while the city was besieging, and when it was taken, were owing to their advice and counsel, in encouraging them to hold out, and not deliver up the city; fancying they should be able to defend it, contrary to the declarations of the Lord by the prophet; wherefore their death is laid to such advisers, and they are called their slain:
and ye have filled the streets thereof with the slain; such numbers of innocent persons being put to death, as in the times of Manasseh, 4Kings 21:16; or so many dying of the famine, pestilence, and sword, during the siege, and at the taking of Jerusalem.
John Wesley
11:6 Ye - Many murders have you committed yourselves, and you are accountable to God for all those whom the Chaldeans have slain, seeing you persuaded them, thus obstinately to stand out.
Robert Jamieson, A. R. Fausset and David Brown
11:6 your slain--those on whom you have brought ruin by your wicked counsels. Bloody crimes within the city brought on it a bloody foe from without (Ezek 7:23-24). They had made it a caldron in which to boil the flesh of God's people (Mic 3:1-3), and eat it by unrighteous oppression; therefore God will make it a caldron in a different sense, one not wherein they may be safe in their guilt, but "out of the midst of" which they shall be "brought forth" (Jer 34:4-5).
11:711:7: Վասն այդորիկ ա՛յսպէս ասէ Ադովնայի Տէր. Զի դիակունս ձեր զոր կոտորէիք ՚ի մէջ դորա, նոքա մի՛սն են, եւ կաթսայն դա՛ է. եւ զձեզ հանից ՚ի միջոյ դորա[12427]։ [12427] Բազումք. Տէր. Զդիակունս ձեր... ՚ի միջի դորա։
7 Դրա համար էլ այսպէս է ասում Ամենակալ Տէրը. “Ձեր դիակները, որ փռել էք այդտեղ, քաղաքում, դրանք միսն են, իսկ դա էլ՝ կաթսան: Ձեզ դուրս եմ բերելու դրա միջից:
7 Անոր համար Տէր Եհովան այսպէս կ’ըսէ.‘Ձեր սպաննուածները, որոնք անոր մէջ դրիք, Անոնք միսն են ու անիկա կաթսան է. Բայց ձեզ անոր մէջէն պիտի հանեմ։
Վասն այդորիկ այսպէս ասէ Ադոնայի Տէր. Զդիակունս ձեր զոր [182]կոտորէիք ի միջի դորա, նոքա միսն են, եւ կաթսայն դա է. եւ զձեզ հանից ի միջոյ դորա:

11:7: Վասն այդորիկ ա՛յսպէս ասէ Ադովնայի Տէր. Զի դիակունս ձեր զոր կոտորէիք ՚ի մէջ դորա, նոքա մի՛սն են, եւ կաթսայն դա՛ է. եւ զձեզ հանից ՚ի միջոյ դորա[12427]։
[12427] Բազումք. Տէր. Զդիակունս ձեր... ՚ի միջի դորա։
7 Դրա համար էլ այսպէս է ասում Ամենակալ Տէրը. “Ձեր դիակները, որ փռել էք այդտեղ, քաղաքում, դրանք միսն են, իսկ դա էլ՝ կաթսան: Ձեզ դուրս եմ բերելու դրա միջից:
7 Անոր համար Տէր Եհովան այսպէս կ’ըսէ.‘Ձեր սպաննուածները, որոնք անոր մէջ դրիք, Անոնք միսն են ու անիկա կաթսան է. Բայց ձեզ անոր մէջէն պիտի հանեմ։
zohrab-1805▾ eastern-1994▾ western am▾
11:711:7 Посему так говорит Господь Бог: убитые ваши, которых вы положили среди него, суть мясо, а он котел; но вас Я выведу из него.
11:7 διὰ δια through; because of τοῦτο ουτος this; he τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master τοὺς ο the νεκροὺς νεκρος dead ὑμῶν υμων your οὓς ος who; what ἐπατάξατε πατασσω pat; impact ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῆς αυτος he; him οὗτοί ουτος this; he εἰσιν ειμι be τὰ ο the κρέα κρεας meat αὐτὴ αυτος he; him δὲ δε though; while ὁ ο the λέβης λεβης be καὶ και and; even ὑμᾶς υμας you ἐξάξω εξαγω lead out; bring out ἐκ εκ from; out of μέσου μεσος in the midst; in the middle αὐτῆς αυτος he; him
11:7 לָכֵ֗ן lāḵˈēn לָכֵן therefore כֹּֽה־ kˈō- כֹּה thus אָמַר֮ ʔāmar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִה֒ [yᵊhwˌih] יְהוָה YHWH חַלְלֵיכֶם֙ ḥallêḵˌem חָלָל pierced אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] שַׂמְתֶּ֣ם śamtˈem שׂים put בְּ bᵊ בְּ in תֹוכָ֔הּ ṯôḵˈāh תָּוֶךְ midst הֵ֥מָּה hˌēmmā הֵמָּה they הַ ha הַ the בָּשָׂ֖ר bbāśˌār בָּשָׂר flesh וְ wᵊ וְ and הִ֣יא hˈî הִיא she הַ ha הַ the סִּ֑יר ssˈîr סִיר pot וְ wᵊ וְ and אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] הֹוצִ֥יא hôṣˌî יצא go out מִ mi מִן from תֹּוכָֽהּ׃ ttôḵˈāh תָּוֶךְ midst
11:7. propterea haec dicit Dominus Deus interfecti vestri quos posuistis in medio eius hii sunt carnes et haec est lebes et educam vos de medio eiusTherefore thus saith the Lord God: Your slain, whom you have laid in the midst thereof, they are the flesh, all this is the caldron: and I will bring you forth out of the midst thereof.
7. Therefore thus saith the Lord GOD: Your slain whom ye have laid in the midst of it, they are the flesh, and this is the caldron: but ye shall be brought forth out of the midst of it.
11:7. Because of this, thus says the Lord God: Your slain, whom you have placed in its midst, these are the meat, and this city is the cooking pot. And I will draw you out of its midst.
11:7. Therefore thus saith the Lord GOD; Your slain whom ye have laid in the midst of it, they [are] the flesh, and this [city is] the caldron: but I will bring you forth out of the midst of it.
Therefore thus saith the Lord GOD; Your slain whom ye have laid in the midst of it, they [are] the flesh, and this [city is] the caldron: but I will bring you forth out of the midst of it:

11:7 Посему так говорит Господь Бог: убитые ваши, которых вы положили среди него, суть мясо, а он котел; но вас Я выведу из него.
11:7
διὰ δια through; because of
τοῦτο ουτος this; he
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
τοὺς ο the
νεκροὺς νεκρος dead
ὑμῶν υμων your
οὓς ος who; what
ἐπατάξατε πατασσω pat; impact
ἐν εν in
μέσῳ μεσος in the midst; in the middle
αὐτῆς αυτος he; him
οὗτοί ουτος this; he
εἰσιν ειμι be
τὰ ο the
κρέα κρεας meat
αὐτὴ αυτος he; him
δὲ δε though; while
ο the
λέβης λεβης be
καὶ και and; even
ὑμᾶς υμας you
ἐξάξω εξαγω lead out; bring out
ἐκ εκ from; out of
μέσου μεσος in the midst; in the middle
αὐτῆς αυτος he; him
11:7
לָכֵ֗ן lāḵˈēn לָכֵן therefore
כֹּֽה־ kˈō- כֹּה thus
אָמַר֮ ʔāmar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִה֒ [yᵊhwˌih] יְהוָה YHWH
חַלְלֵיכֶם֙ ḥallêḵˌem חָלָל pierced
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
שַׂמְתֶּ֣ם śamtˈem שׂים put
בְּ bᵊ בְּ in
תֹוכָ֔הּ ṯôḵˈāh תָּוֶךְ midst
הֵ֥מָּה hˌēmmā הֵמָּה they
הַ ha הַ the
בָּשָׂ֖ר bbāśˌār בָּשָׂר flesh
וְ wᵊ וְ and
הִ֣יא hˈî הִיא she
הַ ha הַ the
סִּ֑יר ssˈîr סִיר pot
וְ wᵊ וְ and
אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker]
הֹוצִ֥יא hôṣˌî יצא go out
מִ mi מִן from
תֹּוכָֽהּ׃ ttôḵˈāh תָּוֶךְ midst
11:7. propterea haec dicit Dominus Deus interfecti vestri quos posuistis in medio eius hii sunt carnes et haec est lebes et educam vos de medio eius
Therefore thus saith the Lord God: Your slain, whom you have laid in the midst thereof, they are the flesh, all this is the caldron: and I will bring you forth out of the midst thereof.
11:7. Because of this, thus says the Lord God: Your slain, whom you have placed in its midst, these are the meat, and this city is the cooking pot. And I will draw you out of its midst.
11:7. Therefore thus saith the Lord GOD; Your slain whom ye have laid in the midst of it, they [are] the flesh, and this [city is] the caldron: but I will bring you forth out of the midst of it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. Указав вину народных правителей, пророк угрозу им начинает с иронического приложения употребляемого им сравнения города с котлом: прочно и надежно в Иерусалиме лежат только невинно убитые, которые как бы не захотят иметь подле себя и после смерти своих убийц и последние должны будут покинуть Иерусалим; для какой ужасной цели, говорит ст. 6-10. ср. XXIV:6: и д. “Господь Бог” в греч. правильнее просто “Господь”: торжественность здесь не более требуется, чем в ст. 5, где просто: “Господь”.
Adam Clarke: Commentary on the Bible - 1831
11:7: Your slain - they are the flesh - Jerusalem is the caldron, and those who have been slain in it, they are the flesh; and though ye purpose to stay and share its fate, ye shall not be permitted to do so, ye shall be carried into captivity.
Albert Barnes: Notes on the Bible - 1834
11:7: All that shall remain in the city are the buried dead. Bloodshed and murder were at this time rife in Jerusalem, and these were among the chief crimes that were bringing down judgment upon the city. All the inhabitants that should yet survive were destined to be carried away into exile.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:7: Your: Eze 24:3-13; Mic 3:2, Mic 3:3
but: Eze 3:9-11; Kg2 25:18-22; Jer 52:24-27
Geneva 1599
11:7 Therefore thus saith the Lord GOD; Your slain whom ye have laid in the midst of it, they [are] (c) the flesh, and this [city is] the caldron: but I will bring you forth out of the midst of it.
(c) Contrary to their vain confidence he shows in what sense the city is the caldron: that is, because of the dead bodies that have been murdered in it, and so lit as flesh in the caldron.
John Gill
11:7 Therefore thus saith the Lord God,.... Applying the parabolical expressions they had derided, and explaining them, in a different sense from what they had put upon them:
your slain whom ye have laid in the midst of it, they are the flesh; the prophets they had killed; the persons, who had died innocently for crimes laid to their charge they had not been guilty of; and such who had fallen by one judgment or another since the siege, they were the persons intended by "the flesh", and not such as were alive; and therefore could promise themselves nothing from this proverb they had taken up, and scoffed at:
and this city is the cauldron; that holds the slain, and in which they will lie and continue, and not the living:
but I will bring you forth out of the midst of it: where they promised themselves safety, and a long continuance; yet should not abide, but be carried captive.
John Wesley
11:7 Bring you forth - Not in mercy, but in wrath, by the conquering hand of Babylon.
Robert Jamieson, A. R. Fausset and David Brown
11:7 The city is a caldron to them, but it shall not be so to you. Ye shall meet your doom on the frontier.
11:811:8: ՚Ի սրոյ երկնչէիք՝ սո՛ւր ածից ՚ի վերայ ձեր՝ ասէ Ադովնայի Տէր[12428]։ [12428] Ոմանք. ՚Ի սրոյ երկնչիք սուր։
8 Դուք վախենում էիք սրից, սուր եմ բերելու ձեզ վրայ, - ասում է Ամենակալ Տէրը: -
8 Դուք սուրէն վախցաք Ու ես սուրը ձեր վրայ պիտի բերեմ’,Կ’ըսէ Տէր Եհովան։
Ի սրոյ երկնչէիք, սուր ածից ի վերայ ձեր, ասէ Ադոնայի Տէր:

11:8: ՚Ի սրոյ երկնչէիք՝ սո՛ւր ածից ՚ի վերայ ձեր՝ ասէ Ադովնայի Տէր[12428]։
[12428] Ոմանք. ՚Ի սրոյ երկնչիք սուր։
8 Դուք վախենում էիք սրից, սուր եմ բերելու ձեզ վրայ, - ասում է Ամենակալ Տէրը: -
8 Դուք սուրէն վախցաք Ու ես սուրը ձեր վրայ պիտի բերեմ’,Կ’ըսէ Տէր Եհովան։
zohrab-1805▾ eastern-1994▾ western am▾
11:811:8 Вы боитесь меча, и Я наведу на вас меч, говорит Господь Бог.
11:8 ῥομφαίαν ρομφαια broadsword φοβεῖσθε φοβεω afraid; fear καὶ και and; even ῥομφαίαν ρομφαια broadsword ἐπάξω επαγω instigate; bring on ἐφ᾿ επι in; on ὑμᾶς υμας you λέγει λεγω tell; declare κύριος κυριος lord; master
11:8 חֶ֖רֶב ḥˌerev חֶרֶב dagger יְרֵאתֶ֑ם yᵊrēṯˈem ירא fear וְ wᵊ וְ and חֶ֨רֶב֙ ḥˈerev חֶרֶב dagger אָבִ֣יא ʔāvˈî בוא come עֲלֵיכֶ֔ם ʕᵃlêḵˈem עַל upon נְאֻ֖ם nᵊʔˌum נְאֻם speech אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִֽה׃ [yᵊhwˈih] יְהוָה YHWH
11:8. gladium metuistis et gladium inducam super vos ait Dominus DeusYou have feared the sword, and I will bring the sword upon you, saith the Lord God.
8. Ye have feared the sword; and I will bring the sword upon you, saith the Lord GOD.
11:8. You have dread the sword, and so I will lead the sword over you, says the Lord God.
11:8. Ye have feared the sword; and I will bring a sword upon you, saith the Lord GOD.
Ye have feared the sword; and I will bring a sword upon you, saith the Lord GOD:

11:8 Вы боитесь меча, и Я наведу на вас меч, говорит Господь Бог.
11:8
ῥομφαίαν ρομφαια broadsword
φοβεῖσθε φοβεω afraid; fear
καὶ και and; even
ῥομφαίαν ρομφαια broadsword
ἐπάξω επαγω instigate; bring on
ἐφ᾿ επι in; on
ὑμᾶς υμας you
λέγει λεγω tell; declare
κύριος κυριος lord; master
11:8
חֶ֖רֶב ḥˌerev חֶרֶב dagger
יְרֵאתֶ֑ם yᵊrēṯˈem ירא fear
וְ wᵊ וְ and
חֶ֨רֶב֙ ḥˈerev חֶרֶב dagger
אָבִ֣יא ʔāvˈî בוא come
עֲלֵיכֶ֔ם ʕᵃlêḵˈem עַל upon
נְאֻ֖ם nᵊʔˌum נְאֻם speech
אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord
יְהוִֽה׃ [yᵊhwˈih] יְהוָה YHWH
11:8. gladium metuistis et gladium inducam super vos ait Dominus Deus
You have feared the sword, and I will bring the sword upon you, saith the Lord God.
11:8. You have dread the sword, and so I will lead the sword over you, says the Lord God.
11:8. Ye have feared the sword; and I will bring a sword upon you, saith the Lord GOD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9. Надо, чтобы они своею кровью заплатили за невинно пролитую кровь.

И вот Господь предает их в самые руки врагов. Стены города не защитят от халдейского меча. Отложившись от Вавилона и вступив в союз с Египтом, народные правители не устранят этим меча халдейского, а наоборот привлекут его на себя. Ср. Притч X:24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:8: Job 3:25, Job 20:24; Pro 10:24; Isa 24:17, Isa 24:18, Isa 30:16, Isa 30:17, Isa 66:4; Jer 38:19-23, Jer 42:14-16, Jer 44:12, Jer 44:13; Amo 9:1-4; Joh 11:48; Th1 2:15, Th1 2:16
John Gill
11:8 Ye have feared the sword,.... Of the Chaldeans; and therefore they sent to the Egyptians for help. The Targum is,
"ye have been afraid of them that kill with the sword;''
and not afraid of the Lord; see Mt 10:28;
and I will bring a sword upon you, saith the Lord God; or those that kill with the sword, as the Targum; meaning the Chaldeans, who were sent by the Lord, and, when they took the city, put many to death by the sword, and carried captive others.
Robert Jamieson, A. R. Fausset and David Brown
11:8 The Chaldean sword, to escape which ye abandoned your God, shall be brought on you by God because of that very abandonment of Him.
11:911:9: Եւ հանից զձեզ ՚ի միջոյ դորա, եւ մատնեցից զձեզ ՚ի ձեռս օտարաց. եւ արարից ՚ի ձեզ դատաստան՝
9 Ձեզ դուրս եմ բերելու դրա միջից ու մատնելու եմ օտարների ձեռքը,
9 Ձեզ անոր մէջէն պիտի հանեմ, Ձեզ օտարներուն ձեռքը պիտի մատնեմ Ու ձեր մէջ դատաստաններ պիտի գործադրեմ։
Եւ հանից զձեզ ի միջոյ դորա, եւ մատնեցից զձեզ ի ձեռս օտարաց, եւ արարից ի ձեզ դատաստան:

11:9: Եւ հանից զձեզ ՚ի միջոյ դորա, եւ մատնեցից զձեզ ՚ի ձեռս օտարաց. եւ արարից ՚ի ձեզ դատաստան՝
9 Ձեզ դուրս եմ բերելու դրա միջից ու մատնելու եմ օտարների ձեռքը,
9 Ձեզ անոր մէջէն պիտի հանեմ, Ձեզ օտարներուն ձեռքը պիտի մատնեմ Ու ձեր մէջ դատաստաններ պիտի գործադրեմ։
zohrab-1805▾ eastern-1994▾ western am▾
11:911:9 И выведу вас из него, и отдам вас в руку чужих, и произведу над вами суд.
11:9 καὶ και and; even ἐξάξω εξαγω lead out; bring out ὑμᾶς υμας you ἐκ εκ from; out of μέσου μεσος in the midst; in the middle αὐτῆς αυτος he; him καὶ και and; even παραδώσω παραδιδωμι betray; give over ὑμᾶς υμας you εἰς εις into; for χεῖρας χειρ hand ἀλλοτρίων αλλοτριος another's; stranger καὶ και and; even ποιήσω ποιεω do; make ἐν εν in ὑμῖν υμιν you κρίματα κριμα judgment
11:9 וְ wᵊ וְ and הֹוצֵאתִ֤י hôṣēṯˈî יצא go out אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker] מִ mi מִן from תֹּוכָ֔הּ ttôḵˈāh תָּוֶךְ midst וְ wᵊ וְ and נָתַתִּ֥י nāṯattˌî נתן give אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand זָרִ֑ים zārˈîm זָר strange וְ wᵊ וְ and עָשִׂ֛יתִי ʕāśˈîṯî עשׂה make בָכֶ֖ם vāḵˌem בְּ in שְׁפָטִֽים׃ šᵊfāṭˈîm שֶׁפֶט judgment
11:9. et eiciam vos de medio eius daboque vos in manu hostium et faciam in vobis iudiciaAnd I will cast you out of the midst thereof, and I will deliver you into the hand of the enemies, and I will execute judgments upon you.
9. And I will bring you forth out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you.
11:9. And I will cast you out of its midst, and I will give you over to the hand of the enemies, and I will execute judgments among you.
11:9. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you.
And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you:

11:9 И выведу вас из него, и отдам вас в руку чужих, и произведу над вами суд.
11:9
καὶ και and; even
ἐξάξω εξαγω lead out; bring out
ὑμᾶς υμας you
ἐκ εκ from; out of
μέσου μεσος in the midst; in the middle
αὐτῆς αυτος he; him
καὶ και and; even
παραδώσω παραδιδωμι betray; give over
ὑμᾶς υμας you
εἰς εις into; for
χεῖρας χειρ hand
ἀλλοτρίων αλλοτριος another's; stranger
καὶ και and; even
ποιήσω ποιεω do; make
ἐν εν in
ὑμῖν υμιν you
κρίματα κριμα judgment
11:9
וְ wᵊ וְ and
הֹוצֵאתִ֤י hôṣēṯˈî יצא go out
אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker]
מִ mi מִן from
תֹּוכָ֔הּ ttôḵˈāh תָּוֶךְ midst
וְ wᵊ וְ and
נָתַתִּ֥י nāṯattˌî נתן give
אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker]
בְּ bᵊ בְּ in
יַד־ yaḏ- יָד hand
זָרִ֑ים zārˈîm זָר strange
וְ wᵊ וְ and
עָשִׂ֛יתִי ʕāśˈîṯî עשׂה make
בָכֶ֖ם vāḵˌem בְּ in
שְׁפָטִֽים׃ šᵊfāṭˈîm שֶׁפֶט judgment
11:9. et eiciam vos de medio eius daboque vos in manu hostium et faciam in vobis iudicia
And I will cast you out of the midst thereof, and I will deliver you into the hand of the enemies, and I will execute judgments upon you.
11:9. And I will cast you out of its midst, and I will give you over to the hand of the enemies, and I will execute judgments among you.
11:9. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:9: And deliver you into the hands of strangers - This seems to refer chiefly to Zedekiah and his family.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:9: and deliver: Eze 21:31; Deu 28:36, Deu 28:49, Deu 28:50; Kg2 24:4; Neh 9:36, Neh 9:37; Psa 106:41; Jer 5:15-17, Jer 39:6
and will: Eze 5:8, Eze 5:10, Eze 5:15, Eze 16:38, Eze 16:41, Eze 30:19; Psa 106:30; Ecc 8:11; Joh 5:27; Rom 13:4; Jde 1:15
Geneva 1599
11:9 And I will bring you out of the midst of it, and deliver you into (d) the hands of strangers, and will execute judgments among you.
(d) That is, of the Chaldeans.
John Gill
11:9 And I will bring you out of the midst thereof,.... Jerusalem, the cauldron, as they said it was, and where they thought they should be safe; this is repeated, to express the certainty of it, and to excite their attention to it, and remove their vain confidence:
and deliver you into the hands of strangers; the Chaldeans:
and will execute judgments among you; punishments for sin, such as famine, pestilence, sword, and captivity.
John Wesley
11:9 Deliver you - Defeating all your projects for escape.
Robert Jamieson, A. R. Fausset and David Brown
11:9 out of the midst thereof--that is, of the city, as captives led into the open plain for judgment.
11:1011:10: զի անկանիցիք ՚ի սուր. եւ ՚ի վերայ լերանց Իսրայէլի դատեցայց զձեզ. եւ ծանիջիք թէ ես եմ Տէր[12429]։ [12429] Բազումք. Եւ ծանիցէք թէ ես։
10 դատաստան եմ տեսնելու ձեզ հետ, որպէսզի սրով էլ ընկնէք: Իսրայէլի լեռների վրայ եմ ձեզ դատելու, եւ դուք պէտք է իմանաք, որ ես եմ Տէրը:
10 Դուք սուրով պիտի իյնաք։Իսրայէլի սահմանին վրայ ձեզ պիտի դատեմ Ու պիտի գիտնաք թէ ես եմ Տէրը։
զի անկանիցիք ի սուր. եւ ի վերայ [183]լերանց Իսրայելի դատեցայց զձեզ, եւ ծանիջիք թէ ես եմ Տէր:

11:10: զի անկանիցիք ՚ի սուր. եւ ՚ի վերայ լերանց Իսրայէլի դատեցայց զձեզ. եւ ծանիջիք թէ ես եմ Տէր[12429]։
[12429] Բազումք. Եւ ծանիցէք թէ ես։
10 դատաստան եմ տեսնելու ձեզ հետ, որպէսզի սրով էլ ընկնէք: Իսրայէլի լեռների վրայ եմ ձեզ դատելու, եւ դուք պէտք է իմանաք, որ ես եմ Տէրը:
10 Դուք սուրով պիտի իյնաք։Իսրայէլի սահմանին վրայ ձեզ պիտի դատեմ Ու պիտի գիտնաք թէ ես եմ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
11:1011:10 От меча падете; на пределах Израилевых будут судить вас, и узнаете, что Я Господь.
11:10 ἐν εν in ῥομφαίᾳ ρομφαια broadsword πεσεῖσθε πιπτω fall ἐπὶ επι in; on τῶν ο the ὁρίων οριον frontier τοῦ ο the Ισραηλ ισραηλ.1 Israel κρινῶ κρινω judge; decide ὑμᾶς υμας you καὶ και and; even ἐπιγνώσεσθε επιγινωσκω recognize; find out ὅτι οτι since; that ἐγὼ εγω I κύριος κυριος lord; master
11:10 בַּ ba בְּ in † הַ the חֶ֣רֶב ḥˈerev חֶרֶב dagger תִּפֹּ֔לוּ tippˈōlû נפל fall עַל־ ʕal- עַל upon גְּב֥וּל gᵊvˌûl גְּבוּל boundary יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel אֶשְׁפֹּ֣וט ʔešpˈôṭ שׁפט judge אֶתְכֶ֑ם ʔeṯᵊḵˈem אֵת [object marker] וִֽ wˈi וְ and ידַעְתֶּ֖ם yḏaʕtˌem ידע know כִּֽי־ kˈî- כִּי that אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
11:10. gladio cadetis in finibus Israhel iudicabo vos et scietis quia ego DominusYou shall fall by the sword: I will judge you in the borders of Israel, and you shall know that I am the Lord.
10. Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I am the LORD.
11:10. You will fall by the sword. I will judge you within the borders of Israel. And you shall know that I am the Lord.
11:10. Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I [am] the LORD.
Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I [am] the LORD:

11:10 От меча падете; на пределах Израилевых будут судить вас, и узнаете, что Я Господь.
11:10
ἐν εν in
ῥομφαίᾳ ρομφαια broadsword
πεσεῖσθε πιπτω fall
ἐπὶ επι in; on
τῶν ο the
ὁρίων οριον frontier
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
κρινῶ κρινω judge; decide
ὑμᾶς υμας you
καὶ και and; even
ἐπιγνώσεσθε επιγινωσκω recognize; find out
ὅτι οτι since; that
ἐγὼ εγω I
κύριος κυριος lord; master
11:10
בַּ ba בְּ in
הַ the
חֶ֣רֶב ḥˈerev חֶרֶב dagger
תִּפֹּ֔לוּ tippˈōlû נפל fall
עַל־ ʕal- עַל upon
גְּב֥וּל gᵊvˌûl גְּבוּל boundary
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
אֶשְׁפֹּ֣וט ʔešpˈôṭ שׁפט judge
אֶתְכֶ֑ם ʔeṯᵊḵˈem אֵת [object marker]
וִֽ wˈi וְ and
ידַעְתֶּ֖ם yḏaʕtˌem ידע know
כִּֽי־ kˈî- כִּי that
אֲנִ֥י ʔᵃnˌî אֲנִי i
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
11:10. gladio cadetis in finibus Israhel iudicabo vos et scietis quia ego Dominus
You shall fall by the sword: I will judge you in the borders of Israel, and you shall know that I am the Lord.
11:10. You will fall by the sword. I will judge you within the borders of Israel. And you shall know that I am the Lord.
11:10. Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I [am] the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. “От меча падете”, где и как указывается дальше. - “На пределах Израилевых буду судить вас”; не только вне Иерусалима, но чуть не вне и самой страны. Разумеется суд Навуходоносора, который в этом случае, следовательно, по воззрению Божию, заступал место самого Бога, суд, произведенный им над вероломными иудеями в пограничной (см. объясн. VI:14) Ривле, где между прочих осуждены на смерть сыновья Седекии и он на ослепление. Слав. вместо “на пределах” - “на горах”, - очевидно, '????? вместо '?????. - Цель действий Иеговы всегда у Иезекииля одна - познание Его (ср. VI:7; VII:7).
Albert Barnes: Notes on the Bible - 1834
11:10: In the border of Israel - Hamath was the northern border of Israel (margin reference). At Riblah in Hamath the king of Babylon judged and condemned Zedekiah and the princes of Judah Jer 52:9-10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:10: fall: Kg2 25:19-21; Jer 39:6, Jer 52:9, Jer 52:10, Jer 52:24-27
in: Num 34:8, Num 34:9; Jos 13:5; Kg1 8:65; Kg2 14:25
and ye: Eze 6:7, Eze 13:9, Eze 13:14, Eze 13:21, Eze 13:23; Psa 9:16; Jer 9:24
Geneva 1599
11:10 Ye shall fall by the sword; I will judge you in the border of (e) Israel; and ye shall know that I [am] the LORD.
(e) That is, in Riblah, read (4Kings 25:6).
John Gill
11:10 Ye shall fall by the sword,.... Of the Chaldeans; not in the city of Jerusalem, but out of it, when it was broken up, and they fled:
I will judge you in the border of Israel; that is, inflict punishment on them, particularly by the sword; which was done at Riblah in the land of Hamath, where the sons of Zedekiah were slain, and all the princes of Judah, Jer 52:9; and this was on the border of the land of Israel, Num 34:8;
and ye shall know that I am the Lord; who knows things, and foretells them before they are; and am able to accomplish all that is threatened; and am just and righteous in all my ways and works; and who am known by the judgments executed by me.
John Wesley
11:10 Will judge - My just judgments shall pursue you, whithersoever you fly.
Robert Jamieson, A. R. Fausset and David Brown
11:10 in the border of Israel--on the frontier: at Riblah, in the land of Hamath (compare 4Kings 25:19-21, with 3Kings 8:65).
ye shall know that I am the Lord--by the judgments I inflict (Ps 9:16).
11:1111:11: Եւ դա՛ չիցէ՛ ձեզ կաթսա, եւ դուք չլինիցիք ՚ի դմա միս։ ՚Ի վերայ լերանցն Իսրայէլի դատեցայց զձեզ,
11 Դա ձեզ համար կաթսայ չի լինելու, ոչ էլ դուք դրա մէջ՝ միս: Իսրայէլի լեռների վրայ եմ ձեզ դատելու, եւ պէտք է իմանաք, որ ես եմ Տէրը:
11 Այս քաղաքը ձեզի համար կաթսայ պիտի չըլլայ, Որ դուք անոր մէջ միս ըլլաք։Իսրայէլի սահմանին վրայ ձեզ պիտի դատեմ։
Եւ դա չիցէ ձեզ կաթսայ, եւ դուք չլինիցիք ի դմա միս. ի վերայ [184]լերանցն Իսրայելի դատեցայց զձեզ:

11:11: Եւ դա՛ չիցէ՛ ձեզ կաթսա, եւ դուք չլինիցիք ՚ի դմա միս։ ՚Ի վերայ լերանցն Իսրայէլի դատեցայց զձեզ,
11 Դա ձեզ համար կաթսայ չի լինելու, ոչ էլ դուք դրա մէջ՝ միս: Իսրայէլի լեռների վրայ եմ ձեզ դատելու, եւ պէտք է իմանաք, որ ես եմ Տէրը:
11 Այս քաղաքը ձեզի համար կաթսայ պիտի չըլլայ, Որ դուք անոր մէջ միս ըլլաք։Իսրայէլի սահմանին վրայ ձեզ պիտի դատեմ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1111:11 Он не будет для вас котлом, и вы не будете мясом в нем; на пределах Израилевых буду судить вас.
11:11 αὐτὴ αυτος he; him ὑμῖν υμιν you οὐκ ου not ἔσται ειμι be εἰς εις into; for λέβητα λεβης and; even ὑμεῖς υμεις you οὐ ου not μὴ μη not γένησθε γινομαι happen; become ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῆς αυτος he; him εἰς εις into; for κρέα κρεας meat ἐπὶ επι in; on τῶν ο the ὁρίων οριον frontier τοῦ ο the Ισραηλ ισραηλ.1 Israel κρινῶ κρινω judge; decide ὑμᾶς υμας you
11:11 הִ֗יא hˈî הִיא she לֹֽא־ lˈō- לֹא not תִהְיֶ֤ה ṯihyˈeh היה be לָכֶם֙ lāḵˌem לְ to לְ lᵊ לְ to סִ֔יר sˈîr סִיר pot וְ wᵊ וְ and אַתֶּ֛ם ʔattˈem אַתֶּם you תִּהְי֥וּ tihyˌû היה be בְ vᵊ בְּ in תֹוכָ֖הּ ṯôḵˌāh תָּוֶךְ midst לְ lᵊ לְ to בָשָׂ֑ר vāśˈār בָּשָׂר flesh אֶל־ ʔel- אֶל to גְּב֥וּל gᵊvˌûl גְּבוּל boundary יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel אֶשְׁפֹּ֥ט ʔešpˌōṭ שׁפט judge אֶתְכֶֽם׃ ʔeṯᵊḵˈem אֵת [object marker]
11:11. haec non erit vobis in lebetem et vos non eritis in medio eius in carnes in finibus Israhel iudicabo vosThis shall not be as a caldron to you, and you shall not be as flesh in the midst thereof: I will judge you in the borders of Israel.
11. This shall not be your caldron, neither shall ye be the flesh in the midst thereof; I will judge you in the border of Israel;
11:11. This city will not be a cooking pot for you, and you will not be like meat in its midst. I will judge you within the borders of Israel.
11:11. This [city] shall not be your caldron, neither shall ye be the flesh in the midst thereof; [but] I will judge you in the border of Israel:
This [city] shall not be your caldron, neither shall ye be the flesh in the midst thereof; [but] I will judge you in the border of Israel:

11:11 Он не будет для вас котлом, и вы не будете мясом в нем; на пределах Израилевых буду судить вас.
11:11
αὐτὴ αυτος he; him
ὑμῖν υμιν you
οὐκ ου not
ἔσται ειμι be
εἰς εις into; for
λέβητα λεβης and; even
ὑμεῖς υμεις you
οὐ ου not
μὴ μη not
γένησθε γινομαι happen; become
ἐν εν in
μέσῳ μεσος in the midst; in the middle
αὐτῆς αυτος he; him
εἰς εις into; for
κρέα κρεας meat
ἐπὶ επι in; on
τῶν ο the
ὁρίων οριον frontier
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
κρινῶ κρινω judge; decide
ὑμᾶς υμας you
11:11
הִ֗יא hˈî הִיא she
לֹֽא־ lˈō- לֹא not
תִהְיֶ֤ה ṯihyˈeh היה be
לָכֶם֙ lāḵˌem לְ to
לְ lᵊ לְ to
סִ֔יר sˈîr סִיר pot
וְ wᵊ וְ and
אַתֶּ֛ם ʔattˈem אַתֶּם you
תִּהְי֥וּ tihyˌû היה be
בְ vᵊ בְּ in
תֹוכָ֖הּ ṯôḵˌāh תָּוֶךְ midst
לְ lᵊ לְ to
בָשָׂ֑ר vāśˈār בָּשָׂר flesh
אֶל־ ʔel- אֶל to
גְּב֥וּל gᵊvˌûl גְּבוּל boundary
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
אֶשְׁפֹּ֥ט ʔešpˌōṭ שׁפט judge
אֶתְכֶֽם׃ ʔeṯᵊḵˈem אֵת [object marker]
11:11. haec non erit vobis in lebetem et vos non eritis in medio eius in carnes in finibus Israhel iudicabo vos
This shall not be as a caldron to you, and you shall not be as flesh in the midst thereof: I will judge you in the borders of Israel.
11:11. This city will not be a cooking pot for you, and you will not be like meat in its midst. I will judge you within the borders of Israel.
11:11. This [city] shall not be your caldron, neither shall ye be the flesh in the midst thereof; [but] I will judge you in the border of Israel:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: стих связывает начало пророческой речи с концом, а 12: ст. прибавляет еще одно важное основание для гибели города, ср. ст. 18; VI:7. Во второй половине 12: ст. отрицание может быть подразумевается, как в Ис XI:12: по евр. т.; впрочем ср. Иез XX:32. Стихи не содержат ни одной новой мысли, почему LXX во время блаж. Иеронима не имели их; но повторение - особенность Иезекииля.
Adam Clarke: Commentary on the Bible - 1831
11:11: I will judge you in the border of Israel - Though Riblah was in Syria, yet it was on the very frontiers of Israel; and it was here that Zedekiah's sons were slain, and his own eyes put out.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:11: Eze 11:3, Eze 11:7-10
John Gill
11:11 This city shall not be your cauldron,.... It was one, as in Ezek 11:7; but not theirs; it was the cauldron for the slain, for the dead, but not the living:
neither shall ye be the flesh in the midst of it; or, "and ye shall be" (g) or, "but ye shall be"; the negative is understood, and rightly supplied by us; though the Targum renders it without it,
"but ye shall be in the midst of it, as flesh that is boiled in the midst of a pot:''
but I will judge you in the border of Israel; this is repeated, that they might take notice of it, and to assure them that so it would be.
(g) "et vos critis", Montanus, Cocceius.
John Wesley
11:11 Your caldron - The place of your sufferings; greater are reserved for you in a strange land. Judge you - I will do more against you at Riblah, where the captive king had his children, and others with them, first murdered before his eyes, and then his own eyes put out; Riblah is called the border of Israel: for Syria was adjoining to Israel on the north, and Riblah was on the frontiers of Syria.
Robert Jamieson, A. R. Fausset and David Brown
11:11 (See on Ezek 11:3).
11:1211:12: եւ գիտասջիք թէ ես եմ Տէր. զի ըստ արդարութեանց իմոց դուք ո՛չ գնացէք, եւ զիրաւունս իմ դուք ո՛չ արարէք. այլ եւ ոչ ըստ կրօնից ազգացն որ շուրջ զձեւք էին՝ արարէք[12430]։ [12430] Բազումք. Այլ ըստ կրօնից ազգացն որ շուրջ զձեւք են ա՛՛։
12 Դուք իմ արդարութեան ճանապարհով չընթացաք, հրամաններս չգործադրեցիք, այլ ձեր շուրջը գտնուող ազգերի սովորութիւններով շարժուեցիք”»:
12 Ու պիտի գիտնաք թէ ես եմ Տէրը. Քանի որ իմ օրէնքներովս չքալեցիք Ու իմ հրամաններս չգործադրեցիք, Հապա ձեր բոլորտիքը եղող ազգերուն սովորութիւններուն համեմատ վարուեցաք’»։
եւ գիտասջիք թէ ես եմ Տէր. զի [185]ըստ արդարութեանց իմոց`` դուք ոչ գնացէք, եւ զիրաւունս իմ դուք ոչ արարէք. այլ ըստ կրօնից ազգացն որ շուրջ զձեւք էին` արարէք:

11:12: եւ գիտասջիք թէ ես եմ Տէր. զի ըստ արդարութեանց իմոց դուք ո՛չ գնացէք, եւ զիրաւունս իմ դուք ո՛չ արարէք. այլ եւ ոչ ըստ կրօնից ազգացն որ շուրջ զձեւք էին՝ արարէք[12430]։
[12430] Բազումք. Այլ ըստ կրօնից ազգացն որ շուրջ զձեւք են ա՛՛։
12 Դուք իմ արդարութեան ճանապարհով չընթացաք, հրամաններս չգործադրեցիք, այլ ձեր շուրջը գտնուող ազգերի սովորութիւններով շարժուեցիք”»:
12 Ու պիտի գիտնաք թէ ես եմ Տէրը. Քանի որ իմ օրէնքներովս չքալեցիք Ու իմ հրամաններս չգործադրեցիք, Հապա ձեր բոլորտիքը եղող ազգերուն սովորութիւններուն համեմատ վարուեցաք’»։
zohrab-1805▾ eastern-1994▾ western am▾
11:1211:12 И узнаете, что Я Господь; ибо по заповедям Моим вы не ходили и уставов Моих не выполняли, а поступали по уставам народов, окружающих вас.
11:12 καὶ και and; even ἐπιγνώσεσθε επιγινωσκω recognize; find out διότι διοτι because; that ἐγὼ εγω I κύριος κυριος lord; master
11:12 וִֽ wˈi וְ and ידַעְתֶּם֙ yḏaʕtˌem ידע know כִּֽי־ kˈî- כִּי that אֲנִ֣י ʔᵃnˈî אֲנִי i יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] בְּ bᵊ בְּ in חֻקַּי֙ ḥuqqˌay חֹק portion לֹ֣א lˈō לֹא not הֲלַכְתֶּ֔ם hᵃlaḵtˈem הלך walk וּ û וְ and מִשְׁפָּטַ֖י mišpāṭˌay מִשְׁפָּט justice לֹ֣א lˈō לֹא not עֲשִׂיתֶ֑ם ʕᵃśîṯˈem עשׂה make וּֽ ˈû וְ and כְ ḵᵊ כְּ as מִשְׁפְּטֵ֧י mišpᵊṭˈê מִשְׁפָּט justice הַ ha הַ the גֹּויִ֛ם ggôyˈim גֹּוי people אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] סְבִיבֹותֵיכֶ֖ם sᵊvîvôṯêḵˌem סָבִיב surrounding עֲשִׂיתֶֽם׃ ʕᵃśîṯˈem עשׂה make
11:12. et scietis quia ego Dominus qui in praeceptis meis non ambulastis et iudicia mea non fecistis sed iuxta iudicia gentium quae in circuitu vestro sunt estis operatiAnd you shall know that I am the Lord: because you have not walked in my commandments, and have not done my judgments, but you have done according to the judgments of the nations that are round about you.
12. and ye shall know that I am the LORD: for ye have not walked in my statutes, neither have ye executed my judgments, but have done after the ordinances of the nations that are round about you.
11:12. And you shall know that I am the Lord. For you have not walked in my precepts, and you have not accomplished my judgments. Instead, you have acted in accord with the judgments of the Gentiles, who are all around you.”
11:12. And ye shall know that I [am] the LORD: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that [are] round about you.
And ye shall know that I [am] the LORD: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that [are] round about you:

11:12 И узнаете, что Я Господь; ибо по заповедям Моим вы не ходили и уставов Моих не выполняли, а поступали по уставам народов, окружающих вас.
11:12
καὶ και and; even
ἐπιγνώσεσθε επιγινωσκω recognize; find out
διότι διοτι because; that
ἐγὼ εγω I
κύριος κυριος lord; master
11:12
וִֽ wˈi וְ and
ידַעְתֶּם֙ yḏaʕtˌem ידע know
כִּֽי־ kˈî- כִּי that
אֲנִ֣י ʔᵃnˈî אֲנִי i
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
חֻקַּי֙ ḥuqqˌay חֹק portion
לֹ֣א lˈō לֹא not
הֲלַכְתֶּ֔ם hᵃlaḵtˈem הלך walk
וּ û וְ and
מִשְׁפָּטַ֖י mišpāṭˌay מִשְׁפָּט justice
לֹ֣א lˈō לֹא not
עֲשִׂיתֶ֑ם ʕᵃśîṯˈem עשׂה make
וּֽ ˈû וְ and
כְ ḵᵊ כְּ as
מִשְׁפְּטֵ֧י mišpᵊṭˈê מִשְׁפָּט justice
הַ ha הַ the
גֹּויִ֛ם ggôyˈim גֹּוי people
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
סְבִיבֹותֵיכֶ֖ם sᵊvîvôṯêḵˌem סָבִיב surrounding
עֲשִׂיתֶֽם׃ ʕᵃśîṯˈem עשׂה make
11:12. et scietis quia ego Dominus qui in praeceptis meis non ambulastis et iudicia mea non fecistis sed iuxta iudicia gentium quae in circuitu vestro sunt estis operati
And you shall know that I am the Lord: because you have not walked in my commandments, and have not done my judgments, but you have done according to the judgments of the nations that are round about you.
11:12. And you shall know that I am the Lord. For you have not walked in my precepts, and you have not accomplished my judgments. Instead, you have acted in accord with the judgments of the Gentiles, who are all around you.”
11:12. And ye shall know that I [am] the LORD: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that [are] round about you.
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
11:12: for we have not walked, or, which have not walked, Eze 11:21, Eze 20:16, Eze 20:21, Eze 20:24; Lev 26:40; Kg1 11:33; Kg2 21:22; Ezr 9:7; Neh 9:34; Psa 78:10; Jer 6:16; Dan 9:10
but: Eze 8:10, Eze 8:14, Eze 8:16, Eze 16:44-47; Lev 18:3, Lev 18:24-28; Deu 12:30, Deu 12:31; Kg2 16:3, Kg2 16:10, Kg2 16:11; Kg2 17:11-23, Kg2 18:12, Kg2 21:2; Ch2 13:9, Ch2 28:3, Ch2 33:2-9, Ch2 36:14; Psa 106:35-39; Jer 10:2
John Gill
11:12 And ye shall know that I am the Lord,.... See Gill on Ezek 11:10;
for ye have not walked in my statutes, neither executed my judgments; which is the reason why the Lord would judge them on the border of Israel, and deliver them up into the hands of strangers; nor can he be thought to act the severe and cruel part to them, when this their disobedience is observed; since they had his statutes and his judgments made known to them, which were not known to other nations, and yet they regarded them not; wherefore it was but righteous in him to inflict his judgments upon them; and which is the more aggravated by what follows, and which still more clearly shows the justice of the divine proceedings against them:
but have done after the manners of the Heathens that are round about you; or, "the judgments of the Heathens" (h); regarded them, and acted according to them, when they slighted and disobeyed the judgments of the Lord; instead of worshipping of him according to his revealed will, they served the idols of the nations round about them, and gave into all their superstitious rites and ceremonies.
(h) "juxta judicia genitium", Pagninus, Montanus; "secundum jura gentium", Junius & Tremellius; Piscator; "secundum judicia gentium", Cocceius, Starckius.
Robert Jamieson, A. R. Fausset and David Brown
11:12 (Deut 12:30-31).
11:1311:13: Եւ եղեւ մինչդեռ մարգարէանայի, մեռաւ Փաղ՚տիա որդի Բանեայ. անկա՛յ ՚ի վերայ երեսաց իմոց, եւ ՚ի ձայն մեծ աղաղակեցի՝ եւ ասեմ. Վա՛յ ինձ՝ վա՛յ ինձ Ադովնայի Տէր. զի ՚ի կատարա՛ծ հասուցեր զմնացորդս Իսրայէլի։
13 Մինչ ես մարգարէութիւն էի անում, մեռաւ Բանեայի որդի Փալտիան: Երեսս ի վայր ընկայ ու բարձրաձայն աղաղակեցի՝ ասելով. «Վա՜յ ինձ, վա՜յ ինձ, Ամենակա՛լ Տէր, Իսրայէլի մնացորդների վախճանը հասցրիր»:
13 Իմ մարգարէութիւն ըրած ատենս Բանեայի որդին Փաղատիան մեռաւ։ Այն ատեն Երեսիս վրայ ինկայ, բարձր ձայնով աղաղակեցի ու ըսի. «Ո՜հ, Տէ՛ր Եհովա, միթէ Իսրայէլի մնացորդը բոլորովին պիտի սպառե՞ս»
Եւ եղեւ մինչդեռ մարգարէանայի` մեռաւ Փաղտիա որդի Բանեայ. անկայ ի վերայ երեսաց իմոց, եւ ի ձայն մեծ աղաղակեցի, եւ ասեմ. Վա՜յ ինձ, վա՜յ ինձ, Ադոնայի Տէր, զի ի կատարած հասուցեր զմնացորդս Իսրայելի:

11:13: Եւ եղեւ մինչդեռ մարգարէանայի, մեռաւ Փաղ՚տիա որդի Բանեայ. անկա՛յ ՚ի վերայ երեսաց իմոց, եւ ՚ի ձայն մեծ աղաղակեցի՝ եւ ասեմ. Վա՛յ ինձ՝ վա՛յ ինձ Ադովնայի Տէր. զի ՚ի կատարա՛ծ հասուցեր զմնացորդս Իսրայէլի։
13 Մինչ ես մարգարէութիւն էի անում, մեռաւ Բանեայի որդի Փալտիան: Երեսս ի վայր ընկայ ու բարձրաձայն աղաղակեցի՝ ասելով. «Վա՜յ ինձ, վա՜յ ինձ, Ամենակա՛լ Տէր, Իսրայէլի մնացորդների վախճանը հասցրիր»:
13 Իմ մարգարէութիւն ըրած ատենս Բանեայի որդին Փաղատիան մեռաւ։ Այն ատեն Երեսիս վրայ ինկայ, բարձր ձայնով աղաղակեցի ու ըսի. «Ո՜հ, Տէ՛ր Եհովա, միթէ Իսրայէլի մնացորդը բոլորովին պիտի սպառե՞ս»
zohrab-1805▾ eastern-1994▾ western am▾
11:1311:13 И было, когда я пророчествовал, Фалтия, сын Ванеев, умер. И пал я на лице, и возопил громким голосом, и сказал: о, Господи Боже! неужели Ты хочешь до конца истребить остаток Израиля?
11:13 καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in τῷ ο the προφητεύειν προφητευω prophesy με με me καὶ και and; even Φαλτιας φαλτιας the τοῦ ο the Βαναιου βαναιου die καὶ και and; even πίπτω πιπτω fall ἐπὶ επι in; on πρόσωπόν προσωπον face; ahead of μου μου of me; mine καὶ και and; even ἀνεβόησα αναβοαω scream out φωνῇ φωνη voice; sound μεγάλῃ μεγας great; loud καὶ και and; even εἶπα επω say; speak οἴμμοι οιμμοι lord; master εἰς εις into; for συντέλειαν συντελεια consummation σὺ συ you ποιεῖς ποιεω do; make τοὺς ο the καταλοίπους καταλοιπος left behind τοῦ ο the Ισραηλ ισραηλ.1 Israel
11:13 וַֽ wˈa וְ and יְהִי֙ yᵊhˌî היה be כְּ kᵊ כְּ as הִנָּ֣בְאִ֔י hinnˈāvᵊʔˈî נבא speak as prophet וּ û וְ and פְלַטְיָ֥הוּ fᵊlaṭyˌāhû פְּלַטְיָהוּ Pelatiah בֶן־ ven- בֵּן son בְּנָיָ֖ה bᵊnāyˌā בְּנָיָה Benaiah מֵ֑ת mˈēṯ מות die וָ wā וְ and אֶפֹּ֨ל ʔeppˌōl נפל fall עַל־ ʕal- עַל upon פָּנַ֜י pānˈay פָּנֶה face וָ wā וְ and אֶזְעַ֣ק ʔezʕˈaq זעק cry קֹול־ qôl- קֹול sound גָּדֹ֗ול gāḏˈôl גָּדֹול great וָ wā וְ and אֹמַר֙ ʔōmˌar אמר say אֲהָהּ֙ ʔᵃhˌāh אֲהָהּ alas אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH כָּלָה֙ kālˌā כָּלָה destruction אַתָּ֣ה ʔattˈā אַתָּה you עֹשֶׂ֔ה ʕōśˈeh עשׂה make אֵ֖ת ʔˌēṯ אֵת [object marker] שְׁאֵרִ֥ית šᵊʔērˌîṯ שְׁאֵרִית rest יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel
11:13. et factum est cum prophetarem Pheltias filius Banaiae mortuus est et cecidi in faciem meam clamans voce magna et dixi heu heu heu Domine Deus consummationem tu facis reliquiarum IsrahelAnd it came to pass, when I prophesied, that Pheltias the son of Banaias died: and I fell down upon my face, and I cried with a loud voice: and said: Alas, alas, alas, O Lord God: wilt thou make an end of all the remnant of Israel?
13. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord GOD! wilt thou make a full end of the remnant of Israel?
11:13. And it happened that, when I prophesied, Pelatiah, the son of Benaiah, died. And I fell upon my face, and I cried out with a loud voice, and I said: “Alas, alas, alas, O Lord God! Will you cause the consummation of the remnant of Israel?”
11:13. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord GOD! wilt thou make a full end of the remnant of Israel?
And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord GOD! wilt thou make a full end of the remnant of Israel:

11:13 И было, когда я пророчествовал, Фалтия, сын Ванеев, умер. И пал я на лице, и возопил громким голосом, и сказал: о, Господи Боже! неужели Ты хочешь до конца истребить остаток Израиля?
11:13
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐν εν in
τῷ ο the
προφητεύειν προφητευω prophesy
με με me
καὶ και and; even
Φαλτιας φαλτιας the
τοῦ ο the
Βαναιου βαναιου die
καὶ και and; even
πίπτω πιπτω fall
ἐπὶ επι in; on
πρόσωπόν προσωπον face; ahead of
μου μου of me; mine
καὶ και and; even
ἀνεβόησα αναβοαω scream out
φωνῇ φωνη voice; sound
μεγάλῃ μεγας great; loud
καὶ και and; even
εἶπα επω say; speak
οἴμμοι οιμμοι lord; master
εἰς εις into; for
συντέλειαν συντελεια consummation
σὺ συ you
ποιεῖς ποιεω do; make
τοὺς ο the
καταλοίπους καταλοιπος left behind
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
11:13
וַֽ wˈa וְ and
יְהִי֙ yᵊhˌî היה be
כְּ kᵊ כְּ as
הִנָּ֣בְאִ֔י hinnˈāvᵊʔˈî נבא speak as prophet
וּ û וְ and
פְלַטְיָ֥הוּ fᵊlaṭyˌāhû פְּלַטְיָהוּ Pelatiah
בֶן־ ven- בֵּן son
בְּנָיָ֖ה bᵊnāyˌā בְּנָיָה Benaiah
מֵ֑ת mˈēṯ מות die
וָ וְ and
אֶפֹּ֨ל ʔeppˌōl נפל fall
עַל־ ʕal- עַל upon
פָּנַ֜י pānˈay פָּנֶה face
וָ וְ and
אֶזְעַ֣ק ʔezʕˈaq זעק cry
קֹול־ qôl- קֹול sound
גָּדֹ֗ול gāḏˈôl גָּדֹול great
וָ וְ and
אֹמַר֙ ʔōmˌar אמר say
אֲהָהּ֙ ʔᵃhˌāh אֲהָהּ alas
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH
כָּלָה֙ kālˌā כָּלָה destruction
אַתָּ֣ה ʔattˈā אַתָּה you
עֹשֶׂ֔ה ʕōśˈeh עשׂה make
אֵ֖ת ʔˌēṯ אֵת [object marker]
שְׁאֵרִ֥ית šᵊʔērˌîṯ שְׁאֵרִית rest
יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel
11:13. et factum est cum prophetarem Pheltias filius Banaiae mortuus est et cecidi in faciem meam clamans voce magna et dixi heu heu heu Domine Deus consummationem tu facis reliquiarum Israhel
And it came to pass, when I prophesied, that Pheltias the son of Banaias died: and I fell down upon my face, and I cried with a loud voice: and said: Alas, alas, alas, O Lord God: wilt thou make an end of all the remnant of Israel?
11:13. And it happened that, when I prophesied, Pelatiah, the son of Benaiah, died. And I fell upon my face, and I cried out with a loud voice, and I said: “Alas, alas, alas, O Lord God! Will you cause the consummation of the remnant of Israel?”
11:13. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord GOD! wilt thou make a full end of the remnant of Israel?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. Угроза Божия тотчас оказывает действие, которым подтверждается верность всего предсказания. Несомненно в тот момент видения, когда пророк получил откровение 4-12: стихов (“когда я пророчествовал”), в Иерусалиме скоропостижно скончался упомянутый в 1: ст. Фалтия, может быть глава партии, враждебной истинными пророчествам. Пророк, конечно, способен был видеть эту смерть из Вавилонии с не меньшей ясностью, чем обладающие двойным зрением. Что должны были почувствовать пленники, которым Иезекииль пересказал свое видение (XI:25), когда впоследствии пришло к ним из Иерусалима известие о смерти Фалтии! Эта смерть поразила пророка не только естественной жалостью к умершему, но главным образом как грозное знамение того, что таким образом может быть истреблен и весь остаток Израиля, который Господь обещал сберечь еще через Иеремию: IV:27; V:10. “О” (ср. IX:8)по евр. междометье тяжелого вздоха “ахаг”, которое LXX, вероятно, прочли за два: “горе мне, люте мне”.
Adam Clarke: Commentary on the Bible - 1831
11:13: Pelatiah the son of Benaiah died - Most probably he was struck dead the very hour in which Ezekiel prophesied against him. His death appears to have resembled that of Ananias and Sapphira, Act 5:1, etc.
Albert Barnes: Notes on the Bible - 1834
11:13: The death of Pelatiah was communicated in this vision, which represented ideally the idolatry in which Pelatiah had actually been foremost.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:13: And it: Whilst the prophet, in vision, was delivering this message to the princes, Pelatiah suddenly died; and it is highly probable the he was actually struck dead at this very time, in so remarkable a manner as to render the vision much noticed. The prophet, alarmed and distressed for the welfare of his people, anxiously enquired whether the Lord meant to destroy the remnant of Israel.
when: Eze 11:1, Eze 37:7; Num 14:35-37; Deu 7:4; Kg1 13:4; Pro 6:15; Jer 28:15-17; Hos 6:5; Act 5:5, Act 5:10, Act 13:11
Then: Deu 9:18, Deu 9:19; Jos 7:6-9; Ch1 21:16, Ch1 21:17; Psa 106:23, Psa 119:120
Ah: Eze 9:8; Amo 7:2, Amo 7:5
Carl Friedrich Keil and Franz Delitzsch
11:13
And it came to pass, as I was prophesying, that Pelatiah the son of Benaiah died: then I fell upon my face, and cried with a loud voice, and said: Alas! Lord Jehovah, dost Thou make an end of the remnant of Israel? - The sudden death of one of the princes of the nation, while Ezekiel was prophesying, was intended to assure the house of Israel of the certain fulfilment of this word of God. So far, however, as the fact itself is concerned, we must bear in mind, that as it was only in spirit that Ezekiel was at Jerusalem, and prophesied to the men whom he saw in spirit there, so the death of Pelatiah was simply a part of the vision, and in all probability was actually realized by the sudden death of this prince during or immediately after the publication of the vision. But the occurrence, even when the prophet saw it in spirit, made such an impression upon his mind, that with trembling and despair he once more made an importunate appeal to God, as in Ezek 9:8, and inquired whether He meant to destroy the whole of the remnant of Israel. עשׂה כלה, to put an end to a thing, with את before the object, as in Zeph 1:18 (see the comm. on Nahum 1:8). The Lord then gives him the comforting assurance in Ezek 11:14-21, that He will preserve a remnant among the exiles, and make them His people once more.
Geneva 1599
11:13 And it came to pass, when I prophesied, that Pelatiah the son of (f) Benaiah died. Then I fell down upon my face, and cried with a loud voice, and said, Ah Lord GOD! wilt thou make a full end of the remnant of Israel?
(f) It seems that this noble man died of some terrible death, and therefore the prophet feared some strange judgment of God toward the rest of the people.
John Gill
11:13 And it came to pass when I prophesied,.... Or, "as I prophesied" (i); that is, while he was prophesying, or declaring the above things from the mouth of the Lord, concerning the slaughter of the Jews by the sword, and the captivity of the rest:
that Pelatiah the son of Benaiah died; one of the princes of the people, and was among the five and twenty men the prophet saw at the door of the east gate of the temple, Ezek 11:1; this man dropped down dead on a sudden, just as Ananias and Sapphira at the feet of Peter, Acts 5:5. It was in a vision Ezekiel saw this, and in the temple; but no doubt at the same time this prince died at his own house, whose death was notified to the prophet in this way;
then fell I down upon my face; as greatly surprised at the event, and filled with concern at what would be the issue of this providence; looking upon it as a pledge and earnest, a token and forerunner, of the utter destruction of the people:
and cried with a loud voice; expressing the vehemency of his affection, and the earnestness of his supplication:
and said, ah, Lord God! wilt thou make a full end of the remnant of Israel? or, "art thou making?" (k) the ten tribes had been carried captive many years ago, and a large number of the other two tribes in Jeconiah's captivity, so that there were but a remnant left in the land; and, upon the sudden and awful death of this prince, the prophet feared the Lord was going to make an utter end of them at once; which he deprecates.
(i) "me prophetante", Junius & Tremellius, Polanus. (k) "tu faciem", Montanus, Starckius.
John Wesley
11:13 Pelatiah - Mentioned Ezek 11:1, a principal man among the twenty - five princes, who made all the mischief in Jerusalem. It should seem this was done in vision now, (as the slaying of the ancient men, Ezek 9:6,) but it was an assurance, that when this prophecy was published, it would be done in fact. And the death of Pelatiah was an earnest of the compleat accomplishment of the prophecy. A full end - By slaying all, as this man is cut off.
Robert Jamieson, A. R. Fausset and David Brown
11:13 Pelaliah--probably the ringleader of the scorners (Ezek 11:1) was an earnest of the destruction of the rest of the twenty-five, as Ezekiel had foretold, as also of the general ruin.
fell . . . upon . . . face--(See on Ezek 9:8).
wilt thou make a full end of the remnant--Is Pelatiah's destruction to be the token of the destruction of all, even of the remnant? The people regarded Pelatiah as a mainstay of the city. His name (derived from a Hebrew root, "a remnant," or else "God delivers") suggested hope. Is that hope, asks Ezekiel, to be disappointed?
11:1411:14: Եւ եղեւ բա՛ն Տեառն առ իս՝ եւ ասէ.
14 Տէրը խօսեց ինձ հետ ու ասաց.
14 Այն ատեն Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
Եւ եղեւ բան Տեառն առ իս եւ ասէ:

11:14: Եւ եղեւ բա՛ն Տեառն առ իս՝ եւ ասէ.
14 Տէրը խօսեց ինձ հետ ու ասաց.
14 Այն ատեն Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
11:1411:14 И было ко мне слово Господне:
11:14 καὶ και and; even ἐγένετο γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master πρός προς to; toward με με me λέγων λεγω tell; declare
11:14 וַ wa וְ and יְהִ֥י yᵊhˌî היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֵלַ֥י ʔēlˌay אֶל to לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
11:14. et factum est verbum Domini ad me dicensAnd the word of the Lord came to me, saying:
14. And the word of the LORD came unto me, saying,
11:14. And the word of the Lord came to me, saying:
11:14. Again the word of the LORD came unto me, saying,
Again the word of the LORD came unto me, saying:

11:14 И было ко мне слово Господне:
11:14
καὶ και and; even
ἐγένετο γινομαι happen; become
λόγος λογος word; log
κυρίου κυριος lord; master
πρός προς to; toward
με με me
λέγων λεγω tell; declare
11:14
וַ wa וְ and
יְהִ֥י yᵊhˌî היה be
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֵלַ֥י ʔēlˌay אֶל to
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
11:14. et factum est verbum Domini ad me dicens
And the word of the Lord came to me, saying:
11:14. And the word of the Lord came to me, saying:
11:14. Again the word of the LORD came unto me, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
14 Again the word of the LORD came unto me, saying, 15 Son of man, thy brethren, even thy brethren, the men of thy kindred, and all the house of Israel wholly, are they unto whom the inhabitants of Jerusalem have said, Get you far from the LORD: unto us is this land given in possession. 16 Therefore say, Thus saith the Lord GOD; Although I have cast them far off among the heathen, and although I have scattered them among the countries, yet will I be to them as a little sanctuary in the countries where they shall come. 17 Therefore say, Thus saith the Lord GOD; I will even gather you from the people, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel. 18 And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from thence. 19 And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them a heart of flesh: 20 That they may walk in my statutes, and keep mine ordinances, and do them: and they shall be my people, and I will be their God. 21 But as for them whose heart walketh after the heart of their detestable things and their abominations, I will recompense their way upon their own heads, saith the Lord GOD.
Prophecy was designed to exalt every valley as well as to bring low every mountain and hill (Isa. xl. 4), and prophets were to speak not only conviction to the presumptuous and secure, but comfort to the despised and desponding that trembled at God's word. The prophet Ezekiel, having in the former part of this chapter received instructions for the awakening of those that were at ease in Zion, is in these verses furnished with comfortable words for those that mourned in Babylon and by the rivers there sat weeping when they remembered Zion. Observe,
I. How the pious captives were trampled upon and insulted over by those who continued in Jerusalem, v. 15. God tells the prophet what the inhabitants of Jerusalem said of him and the rest of them that were already carried away to Babylon. God had owned them as good figs, and declared it was for their good that he had sent them into Babylon; but the inhabitants of Jerusalem abandoned them, supposing those that were really the best saints to be the greatest sinners of all men that dwelt in Jerusalem. Observe, 1. How they are described: They are thy brethren (says God to the prophet), whom thou hast a concern and affection for; they are the men of thy kindred (the men of thy redemption, so the word is), thy next of kin, to whom the right of redeeming the alienated possession belongs, but who are so far from being able to do it that they have themselves gone into captivity. They are the whole house of Israel; God so accounts of them because they only have retained their integrity, and are bettered by their captivity. They were not only of the same family and nation with Ezekiel, but of the same spirit; they were his hearers, and he had communion with them in holy ordinances; and perhaps upon that account they are called his brethren and the men of his kindred. 2. How they were disowned by the inhabitants of Jerusalem; they said of them, Get you far from the Lord. Those that were at ease and proud themselves scorned their brethren that were humbled and under humbling providences. (1.) They cut them off from being members of their church. Because they had separated themselves from their rulers and in compliance with the will of God had surrendered themselves to the king of Babylon, they excommunicated them, and said, "Get you far from the Lord; we will have nothing to do with you." Those that were superstitious were very willing to shake off those that were conscientious, and were severe in their censures of them and sentences against them, as if they were forsaken and forgotten of the Lord and were cut off from the communion of the faithful. (2.) They cut them off from being members of the commonwealth too, as if they had no longer any part or lot in the matter: "Unto us is this land given in possession, and you have forfeited your estates by surrendering to the king of Babylon, and we have thereby become entitled to them." God takes notice of, and is much displeased with, the contempt which those that are in prosperity put upon their brethren that are in affliction.
II. The gracious promises which God made to them in consideration of the insolent conduct of their brethren towards them. Those that hated them and cast them out said, Let the Lord be glorified; but he shall appear to their joy, Isa. lxvi. 5. God owns that his hand had gone out against them, which had given occasion to their brethren to triumph over them (v. 16): "It is true I have cast them far off among the heathen and scattered them among the countries; they look as if they were an abandoned people, and so mingled with the nations that they will be lost among them; but I have mercy in store for them." Note, God takes occasion from the contempts which are put upon his people to speak comfort to them, as David hoped God would reward him good for Shimei's cursing. His time to support his people's hopes is when their enemies are endeavouring to drive them to despair. Now God promises,
1. That he will make up to them the want of the temple and the privileges of it (v. 16): I will be to them as a little sanctuary, in the countries where they shall come. Those at Jerusalem have the temple, but without God; those in Babylon have God, though without the temple. (1.) God will be a sanctuary to them; that is, a place of refuge; to him they shall flee, and in him they shall be safe, as he was that took hold on the horns of the altar. Or, rather, they shall have such communion with God in the land of their captivity as it was thought could be had nowhere but in the temple. They shall there see God's power and his glory, as they used to see them in the sanctuary; they shall have the tokens of God's presence with them, and his grace in their hearts shall sanctify their prayers and praises, as well as ever the altar sanctified the gift, so that they shall please the Lord better than an ox or bullock. (2.) He will be a little sanctuary, not seen or observed by their enemies, who looked with an evil and an envious eye upon that house at Jerusalem which was high and great, 1 Kings ix. 8. They were but few and mean, and a little sanctuary was fittest for them. God regards the low estate of his people, and suits his favours to their circumstances. Observe the condescensions of divine grace. The great God will be to his people a little sanctuary. Note, Those that are deprived of the benefit of public ordinances, if it be not their own fault, may have the want of them abundantly made up in the immediate communications of divine grace and comforts.
2. That God would in due time put an end to their afflictions, bring them out of the land of their captivity, and settle them again, them or their children, in their own land (v. 17): "I will gather even you that are thus dispersed, thus despised, and given over for lost by your own countrymen; I will gather you from the people, distinguish you from those with whom you are mingled, deliver you from those by whom you are held captives, and assemble you in a body out of the countries where you have been scattered; you shall not come back one by one, but all together, which will make your return more honourable, safe, and comfortable; and then I will give you the land of Israel, which now your brethren look upon you as for ever shut out from." Note, It is well for us that men's severe censures cannot cut us off from God's gracious promises. There are many that will be found to have a place in the holy land whom uncharitable men, by their monopolies of it to themselves, had secluded from it. I will give you the land of Israel, give it to you again by a new grant, and they shall come thither. If there be any thing in the change of the person from you to them, it may signify the posterity of those to whom the promise is made. "You shall have the title as the patriarchs had, and those that come after shall have the possession."
3. That God by his grace would part between them and their sins, v. 18. Their captivity shall effectually cure them of their idolatry: When they come thither to their own land again they shall take away all the detestable things thereof. Their idols, that had been their delectable things, should now be looked upon with detestation, not only the idols of Babylon, where they were captives, but the idols of Canaan, where they were natives; they should not only not worship them as they had done, but they should not suffer any monuments of them to remain: They shall take all the abominations thereof thence. Note, Then it is in mercy that we return to a prosperous estate, when we return not to the sins and follies of that state. What have I to do any more with idols?
4. That God would powerfully dispose them to their duty; they shall not only cease to do evil, but they shall learn to do well, because there shall be not only an end of their troubles, but a return to their peace.
(1.) God will plant good principles in them; he will make the tree good, v. 19. This is a gospel promise, and is made good to all those whom God designs for the heavenly Canaan; for God prepares all for heaven whom he has prepared heaven for. It is promised, [1.] That God will give them one heart, a heart entire for the true God and not divided as it had been among many gods, a heart firmly fixed and resolved for God and not wavering, steady and uniform, and not inconstant with itself. One heart is a sincere and upright heart, its intentions of a piece with its professions. [2.] That he will put a new spirit within them, a temper of mind agreeable to the new circumstances into which God in his providence would bring them. All that are sanctified have a new spirit, quite different from what it was; they act from new principles, walk by new rules, and aim at new ends. A new name, or a new face, will not serve without a new spirit. If any man be in Christ, he is a new creature. [3.] That he will take away the stony heart out of their flesh, out of their corrupt nature. Their hearts shall no longer be, as they have been, dead and dry, and hard and heavy, as a stone, no longer incapable of bearing good fruit, so that the good seed is lost upon it, as it was on the stony ground. [4.] That he will give them a heart of flesh, not dead or proud flesh, but living flesh; he will make their hearts sensible of spiritual pains and spiritual pleasures, will make them tender, and apt to receive impressions. This is God's work, it is his gift, his gift by promise; and a wonderful and happy change it is that is wrought by it, from death to life. This is promised to those whom God would bring back to their own land; for then such a change of the condition is for the better indeed when it is accompanied with such a change of the heart; and such a change must be wrought in all those that shall be brought to the better country, that is, the heavenly.
(2.) Their practices shall be consonant to those principles: I will give them a new spirit, not that they may be able to discourse well of religion and to dispute for it, but that they may walk in my statues in their whole conversation and keep my ordinances in all acts of religious worship, v. 20. These two must go together; and those to whom God has given a new heart and a new spirit will make conscience of both; and then they shall be my people and I will be their God. The ancient covenant, which seemed to be broken and forgotten, shall be renewed. By their idolatry, it should seem, they had cast God off; by their captivity, it should seem, God had cast them off. But when they were cured of their idolatry, and delivered out of their captivity, God and his Israel own one another again. God, by his good work in them, will make them his people; and then, by the tokens of his good-will towards them, he will show that he is their God.
III. Here is a threatening of wrath against those who hated to be reformed. As, when judgments are threatened, the righteous are distinguished so as not to share in the evil of those judgments, so, when favours are promised, the wicked are distinguished so as not to share in the comfort of those favours; they have no part nor lot in the matter, v. 21. But, as for those that have no grace, what have they to do with peace? Observe, 1. Their description. Their heart walks after the heart of their detestable things; they have as great a minds to worship devils as devils have to be worshipped. Or, in opposition to the new heart which God gives his people, which is a heart after his own heart, they have a heart after the heart of their idols; in their temper and practice they conformed to the characters and accounts given them of their idols, and the ideas they had of them, and of them they learned lewdness and cruelty. Here lies the root of all their wickedness, the corruption of the heart; as the root of their reformation is laid in the renovation of the heart. The heart has its walks, and according as those are the man is. 2. Their doom. It carries both justice and terror in it: I will recompense their way upon their own heads; I will deal with them as they deserve. There needs no more than this to speak God righteous, that he does but render to men according to their deserts: and yet such are the deserts of sin that there needs no more than this to speak the sinner miserable.
Carl Friedrich Keil and Franz Delitzsch
11:14
Promise of the Gathering of Israel out of the Nations
Ezek 11:14. And the word of Jehovah came to me, saying, Ezek 11:15. Son of man, thy brethren, thy brethren are the people of thy proxy, and the whole house of Israel, the whole of it, to whom the inhabitants of Jerusalem say, Remain far away from Jehovah; to us the land is given for a possession. Ezek 11:16. Therefore say, Thus saith the Lord Jehovah, Ye, I have sent them far away, and have scattered them in the lands, but I have become to them a sanctuary for a little while in the lands whither they have come. Ezek 11:17. Therefore say, Thus saith the Lord Jehovah, And I will gather you from the nations, and will collect you together from the lands in which ye are scattered, and will give you the land of Israel. Ezek 11:18. And they will come thither, and remove from it all its detestable things, and all its abominations. Ezek 11:19. And I will give them one heart, and give a new spirit within you; and will take the heart of stone out of their flesh, and give them a heart of flesh; Ezek 11:20. That they may walk in my statutes, and preserve my rights, and do them: and they will be my people, and I will be their God. Ezek 11:21. But those whose heart goeth to the heart of their detestable things and their abominations, I will give their way upon their head, is the saying of the Lord Jehovah. - The prophet had interceded, first of all for the inhabitants of Jerusalem (Ezek 9:8), and then for the rulers of the nation, and had asked God whether He would entirely destroy the remnant of Israel. To this God replies that his brethren, in whom he is to interest himself, are not these inhabitants of Jerusalem and these rulers of the nation, but the Israelites carried into exile, who are regarded by these inhabitants at Jerusalem as cut off from the people of God. The nouns in Ezek 11:15 are not "accusatives, which are resumed in the suffix to הרחקתּים in Ezek 11:16," as Hitzig imagines, but form an independent clause, in which אחיך is the subject, and אנשׁי גאלּתך as well as כּל־בּית ישׂראל sa llew sa the predicates. The repetition of "thy brethren" serves to increase the force of the expression: thy true, real brethren; not in contrast to the priests, who were lineal relations (Hvernick), but in contrast to the Israelites, who had only the name of Israel, and denied its nature.
These brethren are to be the people of his proxy; and toward these he is to exercise גּאלּה. גּאלּה is the business, or the duty and right, of the Gol. According to the law, the Gol was the brother, or the nearest relation, whose duty it was to come to the help of his impoverished brother, not only by redeeming (buying back) his possession, which poverty had compelled him to sell, but to redeem the man himself, if he had been sold to pay his debts (vid., Lev 25:25, Lev 25:48). The Gol therefore became the possessor of the property of which his brother had been unjustly deprived, if it were not restored till after his death (Num 5:8). Consequently he was not only the avenger of blood, but the natural supporter and agent of his brother; and גּאלּה signifies not merely redemption or kindred, but proxy, i.e., both the right and obligation to act as the legal representative, the avenger of blood, the hair, etc., of the brother. The words "and the whole of the house of Israel" are a second predicate to "thy brethren," and affirm that the brethren, for whom Ezekiel can and is to intercede, form the whole of the house of Israel, the term "whole" being rendered more emphatic by the repetition of כּל in כּלּה. A contrast is drawn between this "whole house of Israel" and the inhabitants of Jerusalem, who say to those brethren, "Remain far away from Jehovah, to us is the land given for a possession." It follows from this, first of all, that the brethren of Ezekiel, towards whom he was to act as Gol, were those who had been taken away from the land, his companions in exile; and, secondly, that the exiles formed the whole of the house of Israel, that is to say, that they alone would be regarded by God as His people, and not the inhabitants of Jerusalem or those left in the land, who regarded the exiles as no longer a portion of the nation: simply because, in their estrangement from God, they looked upon the mere possession of Jerusalem as a pledge of participation in the grace of God. This shows the prophet where the remnant of the people of God is to be found. To this there is appended in Ezek 11:16. a promise of the way in which the Lord will make this remnant His true people. לכן, therefore, viz., because the inhabitants of Jerusalem regard the exiles as rejected by the Lord, Ezekiel is to declare to them that Jehovah is their sanctuary even in their dispersion (v. 16); and because the others deny that they have any share in the possession of the land, the Lord will gather them together again, and give them the land of Israel (Ezek 11:17). The two לכן are co-ordinate, and introduce the antithesis to the disparaging sentence pronounced by the inhabitants of Jerusalem upon those who have been carried into exile. The כּי before the two leading clauses in Ezek 11:16 does not mean "because," serving to introduce a protasis, to which Ezek 11:17 would form the apodosis, as Ewald affirms; but it stands before the direct address in the sense of an assurance, which indicates that there is some truth at the bottom of the judgment pronounced by their opponents, the inhabitants of Jerusalem. The thought is this: the present position of affairs is unquestionably that Jehovah has scattered them (the house of Israel) among the Gentiles; but He has not therefore cast them off. He has become a sanctuary to them in the lands of their dispersion. Migdâsh does not mean either asylum or an object kept sacred (Hitzig), but a sanctuary, more especially the temple. They had, indeed, lost the outward temple (at Jerusalem); but the Lord Himself had become their temple. What made the temple into a sanctuary was the presence of Jehovah, the covenant God, therein. This even the exiles were to enjoy in their banishment, and in this they would possess a substitute for the outward temple. This thought is rendered still more precise by the word מעט, which may refer either to time or measure, and signify "for a short time," or "in some measure." It is difficult to decide between these two renderings. In support of the latter, which Kliefoth prefers (after the lxx and Vulgate), it may be argued that the manifestation of the Lord, both by the mission of prophets and by the outward deliverances and inward consolations which He bestowed upon the faithful, was but a partial substitute to the exile for His gracious presence in the temple and in the holy land. Nevertheless, the context, especially the promise in Ezek 11:17, that He will gather them again and lead them back into the land of Israel, appears to favour the former signification, namely, that this substitution was only a provisional one, and was only to last for a short time, although it also implies that this could not and was not meant to be a perfect substitute for the gracious presence of the Lord. For Israel, as the people of God, could not remain scattered abroad; it must possess the inheritance bestowed upon it by the Lord, and have its God in the midst of it in its own land, and that in a manner more real than could possibly be the case in captivity among the Gentiles. This will be fully realized in the heavenly Jerusalem, where the Lord God Almighty and the Lamb will be a temple to the redeemed (Rev_ 21:22). Therefore will Jehovah gather together the dispersed once more, and lead them back into the land of Israel, i.e., into the land which He designed for Israel; whereas the inhabitants of Jerusalem, who boast of their possession of Canaan (Ezek 11:15), will lose what they now possess. Those who are restored will then remove all idolatrous abominations (Ezek 11:17), and receive from God a new and feeling heart (Ezek 11:19), so that they will walk in the ways of God, and be in truth the people of God (Ezek 11:20).
The fulfilment of this promise did, indeed, begin with the return of a portion of the exiles under Zerubbabel; but it was not completed under either Zerubbabel or Ezra, or even in the Maccabean times. Although Israel may have entirely relinquished the practice of gross idolatry after the captivity, it did not then attain to that newness of heart which is predicted in Ezek 11:19, Ezek 11:20. This only commenced with the Baptist's preaching of repentance, and with the coming of Christ; and it was realized in the children of Israel, who accepted Jesus in faith, and suffered Him to make them children of God. Yet even by Christ this prophecy has not yet been perfectly fulfilled in Israel, but only in part, since the greater portion of Israel has still in its hardness that stony heart which must be removed out of its flesh before it can attain to salvation. The promise in Ezek 11:19 has for its basis the prediction in Deut 30:6. "What the circumcision of the heart is there, viz., the removal of all uncleanliness, of which outward circumcision was both the type and pledge, is represented here as the giving of a heart of flesh instead of one of stone" (Hengstenberg). I give them one heart. לב אחד, which Hitzig is wrong in proposing to alter into לב , another heart, after the lxx, is supported and explained by Jer 32:39, "I give them one heart and one way to fear me continually" (cf. Zeph 3:9 and Acts 4:32). One heart is not an upright, undivided heart (לב ), but a harmonious, united heart, in contrast to the division or plurality of hearts which prevails in the natural state, in which every one follows his own heart and his own mind, turning "every one to his own way" (Is 53:6). God gives one heart, when He causes all hearts and minds to become one. This can only be effected by His giving a "new spirit," taking away the stone-heart, and giving a heart of flesh instead. For the old spirit fosters nothing but egotism and discord. The heart of stone has no susceptibility to the impressions of the word of God and the drawing of divine grace. In the natural condition, the heart of man is as hard as stone. "The word of God, the external leadings of God, pass by and leave no trace behind. The latter may crush it, and yet not break it. Even the fragments continue hard; yea, the hardness goes on increasing" (Hengstenberg). The heart of flesh is a tender heart, susceptible to the drawing of divine grace (compare Ezek 36:26, where these figures, which are peculiar to Ezekiel, recur; and for the substance of the prophecy, Jer 31:33). The fruit of this renewal of heart is walking in the commandments of the Lord; and the consequence of the latter is the perfect realization of the covenant relation, true fellowship with the Lord God. But judgment goes side by side with this renewal. Those who will not forsake their idols become victims to the judgment (Ezek 11:21). The first hemistich of Ezek 11:21 is a relative clause, in which אשׁר is to be supplied and connected with לבּם: "Whose heart walketh after the heart of their abominations." The heart, which is attributed to the abominations and detestations, i.e., to the idols, is the inclination to idolatry, the disposition and spirit which manifest themselves in the worship of idols. Walking after the heart of the idols forms the antithesis to walking after the heart of God (1Kings 13:14). For 'דּרכּם וגו, "I will give their way," see Ezek 9:10.
John Gill
11:14 Again the word of the Lord came unto me, saying,.... In answer to his prayer. The Targum calls it,
"the word of prophecy from the Lord;''
this was by way of comfort to the captives in Babylon, as the former was by way of threatening to the inhabitants of Jerusalem.
11:1511:15: Որդի մարդոյ, եղբարք քո՝ եւ արք գերութեան քոյ՝ եւ ամենայն տունդ Իսրայէլի հասեալ են ՚ի վախճան. որոց ասացին բնակիչքն Երուսաղեմի. ՚Ի բա՛ց մերժեցարուք ՚ի Տեառնէ. զի մե՛զ տուեալ է զերկիրդ ՚ի ժառանգութիւն։
15 «Մարդո՛ւ որդի, քո եղբայրների, քո գերուած հարազատների, Իսրայէլի ամբողջ տան վախճանը հասել է: Երուսաղէմի բնակիչները նրանց ասել են, թէ՝ “Հեռացէ՛ք Տիրոջից, որովհետեւ այս երկիրը մեզ է տրուած որպէս ժառանգութիւն”:
15 «Որդի՛ մարդոյ, քու եղբայրներդ, քու ազգականներդ ու բոլոր Իսրայէլի տունը, ամէնքը այն մարդիկն են, որոնց Երուսաղէմի բնակիչները ըսին. ‘Տէրոջը քովէն հեռացէ՛ք. այս երկիրը մեզի ժառանգութիւն տրուած է’։
Որդի մարդոյ, եղբարք [186]քո եւ արք գերութեան քո եւ ամենայն տունդ Իսրայելի հասեալ են ի վախճան``, որոց ասացին բնակիչքն Երուսաղեմի. Ի բաց մերժեցարուք ի Տեառնէ, զի մեզ տուեալ է զերկիրդ ի ժառանգութիւն:

11:15: Որդի մարդոյ, եղբարք քո՝ եւ արք գերութեան քոյ՝ եւ ամենայն տունդ Իսրայէլի հասեալ են ՚ի վախճան. որոց ասացին բնակիչքն Երուսաղեմի. ՚Ի բա՛ց մերժեցարուք ՚ի Տեառնէ. զի մե՛զ տուեալ է զերկիրդ ՚ի ժառանգութիւն։
15 «Մարդո՛ւ որդի, քո եղբայրների, քո գերուած հարազատների, Իսրայէլի ամբողջ տան վախճանը հասել է: Երուսաղէմի բնակիչները նրանց ասել են, թէ՝ “Հեռացէ՛ք Տիրոջից, որովհետեւ այս երկիրը մեզ է տրուած որպէս ժառանգութիւն”:
15 «Որդի՛ մարդոյ, քու եղբայրներդ, քու ազգականներդ ու բոլոր Իսրայէլի տունը, ամէնքը այն մարդիկն են, որոնց Երուսաղէմի բնակիչները ըսին. ‘Տէրոջը քովէն հեռացէ՛ք. այս երկիրը մեզի ժառանգութիւն տրուած է’։
zohrab-1805▾ eastern-1994▾ western am▾
11:1511:15 сын человеческий! твоим братьям, твоим братьям, твоим единокровным и всему дому Израилеву, всем им говорят живущие в Иерусалиме: >.
11:15 υἱὲ υιος son ἀνθρώπου ανθρωπος person; human οἱ ο the ἀδελφοί αδελφος brother σου σου of you; your καὶ και and; even οἱ ο the ἄνδρες ανηρ man; husband τῆς ο the αἰχμαλωσίας αιχμαλωσια captivity σου σου of you; your καὶ και and; even πᾶς πας all; every ὁ ο the οἶκος οικος home; household τοῦ ο the Ισραηλ ισραηλ.1 Israel συντετέλεσται συντελεω consummate; finish οἷς ος who; what εἶπαν επω say; speak αὐτοῖς αυτος he; him οἱ ο the κατοικοῦντες κατοικεω settle Ιερουσαλημ ιερουσαλημ Jerusalem μακρὰν μακραν far away ἀπέχετε απεχω hold off; have in full ἀπὸ απο from; away τοῦ ο the κυρίου κυριος lord; master ἡμῖν ημιν us δέδοται διδωμι give; deposit ἡ ο the γῆ γη earth; land εἰς εις into; for κληρονομίαν κληρονομια inheritance
11:15 בֶּן־ ben- בֵּן son אָדָ֗ם ʔāḏˈām אָדָם human, mankind אַחֶ֤יךָ ʔaḥˈeʸḵā אָח brother אַחֶ֨יךָ֙ ʔaḥˈeʸḵā אָח brother אַנְשֵׁ֣י ʔanšˈê אִישׁ man גְאֻלָּתֶ֔ךָ ḡᵊʔullāṯˈeḵā גְּאֻלָּה right of buying back וְ wᵊ וְ and כָל־ ḵol- כֹּל whole בֵּ֥ית bˌêṯ בַּיִת house יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel כֻּלֹּ֑ה kullˈō כֹּל whole אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] אָמְר֨וּ ʔāmᵊrˌû אמר say לָהֶ֜ם lāhˈem לְ to יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit יְרוּשָׁלִַ֗ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem רַֽחֲקוּ֙ rˈaḥᵃqû רחק be far מֵ mē מִן from עַ֣ל ʕˈal עַל upon יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לָ֥נוּ lˌānû לְ to הִ֛יא hˈî הִיא she נִתְּנָ֥ה nittᵊnˌā נתן give הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth לְ lᵊ לְ to מֹורָשָֽׁה׃ ס môrāšˈā . s מֹורָשָׁה possession
11:15. fili hominis fratres tui fratres tui viri propinqui tui et omnis domus Israhel universi quibus dixerunt habitatores Hierusalem longe recedite a Domino nobis data est terra in possessionemSon of man, thy brethren, thy brethren, thy kinsmen, and all the house of Israel, all they to whom the inhabitants of Jerusalem have said: Get ye far from the Lord, the land is given in possession to us.
15. Son of man, thy brethren, even thy brethren, the men of thy kindred, and all the house of Israel, all of them, unto whom the inhabitants of Jerusalem have said, Get you far from the LORD; unto us is this land given for a possession:
11:15. “Son of man, your brothers, the men among your close relatives, your brothers and the entire house of Israel, are all among those to whom the inhabitants of Jerusalem have said: ‘Withdraw far from the Lord; the earth has been given to us as a possession.’
11:15. Son of man, thy brethren, [even] thy brethren, the men of thy kindred, and all the house of Israel wholly, [are] they unto whom the inhabitants of Jerusalem have said, Get you far from the LORD: unto us is this land given in possession.
Son of man, thy brethren, [even] thy brethren, the men of thy kindred, and all the house of Israel wholly, [are] they unto whom the inhabitants of Jerusalem have said, Get you far from the LORD: unto us is this land given in possession:

11:15 сын человеческий! твоим братьям, твоим братьям, твоим единокровным и всему дому Израилеву, всем им говорят живущие в Иерусалиме: <<живите вдали от Господа; нам во владение отдана эта земля>>.
11:15
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
οἱ ο the
ἀδελφοί αδελφος brother
σου σου of you; your
καὶ και and; even
οἱ ο the
ἄνδρες ανηρ man; husband
τῆς ο the
αἰχμαλωσίας αιχμαλωσια captivity
σου σου of you; your
καὶ και and; even
πᾶς πας all; every
ο the
οἶκος οικος home; household
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
συντετέλεσται συντελεω consummate; finish
οἷς ος who; what
εἶπαν επω say; speak
αὐτοῖς αυτος he; him
οἱ ο the
κατοικοῦντες κατοικεω settle
Ιερουσαλημ ιερουσαλημ Jerusalem
μακρὰν μακραν far away
ἀπέχετε απεχω hold off; have in full
ἀπὸ απο from; away
τοῦ ο the
κυρίου κυριος lord; master
ἡμῖν ημιν us
δέδοται διδωμι give; deposit
ο the
γῆ γη earth; land
εἰς εις into; for
κληρονομίαν κληρονομια inheritance
11:15
בֶּן־ ben- בֵּן son
אָדָ֗ם ʔāḏˈām אָדָם human, mankind
אַחֶ֤יךָ ʔaḥˈeʸḵā אָח brother
אַחֶ֨יךָ֙ ʔaḥˈeʸḵā אָח brother
אַנְשֵׁ֣י ʔanšˈê אִישׁ man
גְאֻלָּתֶ֔ךָ ḡᵊʔullāṯˈeḵā גְּאֻלָּה right of buying back
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
בֵּ֥ית bˌêṯ בַּיִת house
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
כֻּלֹּ֑ה kullˈō כֹּל whole
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
אָמְר֨וּ ʔāmᵊrˌû אמר say
לָהֶ֜ם lāhˈem לְ to
יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit
יְרוּשָׁלִַ֗ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
רַֽחֲקוּ֙ rˈaḥᵃqû רחק be far
מֵ מִן from
עַ֣ל ʕˈal עַל upon
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
לָ֥נוּ lˌānû לְ to
הִ֛יא hˈî הִיא she
נִתְּנָ֥ה nittᵊnˌā נתן give
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
לְ lᵊ לְ to
מֹורָשָֽׁה׃ ס môrāšˈā . s מֹורָשָׁה possession
11:15. fili hominis fratres tui fratres tui viri propinqui tui et omnis domus Israhel universi quibus dixerunt habitatores Hierusalem longe recedite a Domino nobis data est terra in possessionem
Son of man, thy brethren, thy brethren, thy kinsmen, and all the house of Israel, all they to whom the inhabitants of Jerusalem have said: Get ye far from the Lord, the land is given in possession to us.
11:15. “Son of man, your brothers, the men among your close relatives, your brothers and the entire house of Israel, are all among those to whom the inhabitants of Jerusalem have said: ‘Withdraw far from the Lord; the earth has been given to us as a possession.’
11:15. Son of man, thy brethren, [even] thy brethren, the men of thy kindred, and all the house of Israel wholly, [are] they unto whom the inhabitants of Jerusalem have said, Get you far from the LORD: unto us is this land given in possession.
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
15. Бог исправляет ошибочное воззрение пророка, что Иерусалим - последнее, что осталось от Израиля: пророк забывает о своих братьях, единокровных (слав.: “мужи плена твоего”; в евр. слове “геула” для такого смысла нужно выпустить одну букву: “гола”), братьях (повторение от силы чувства), о всем доме Израилеве - рассеянном десятиколенном царстве, - о всех их в совокупности (пророчески намек на будущее соединение Иуды и Израиля; слав.: “скончася”, т. е. погиб по мнению иерусалимлян). По евр., здесь именительные самостоятельные: “а братья твои” и т. д. “ты забыл о них?” Пророк, упрекает его Бог, своею боязнью за остаток Израиля, сам того не замечая, становится на точку зрения гордых иерусалимлян, которые пленников не считают народом Божиим только потому, что они живут “вдали от Господа”, т. е. храма и не владеют св. землей: св. земля считалась чем-то не отделимым от Иеговы, как языческие земли от их богов: 1: Цар XXVI:19; 4: Цар XVII:23; Иер XLVIII:7; лишь в тяжелых обстоятельствах от этого взгляда освобождались: Иез VIII:12; ср. Иер XXIV. Приводимый у пророка взгляд очень характерен для дерзкой самонадеянности оставшихся в Палестине, которые смотрели на себя, как на исключительных наследников заветного обетования Аврааму в Быт XV:18.
Adam Clarke: Commentary on the Bible - 1831
11:15: Get you far from the Lord - These are the words of the inhabitants of Jerusalem, against those of Israel who had been carried away to Babylon with Jeconiah. Go ye far from the Lord: but as for us, the land of Israel is given to us for a possession, we shall never be removed from it, and they shall never return to it.
Albert Barnes: Notes on the Bible - 1834
11:15: Thy kindred - The original word is derived from a root, suggesting the ideas of "redeeming" and "avenging" as connected with the bond of "kindred." The word, therefore, conveys here a special reproach to the proud Jews, who have been so ready to cast off the claims of blood-relationship, and at the same time a hope of restoration to those who have been rudely thrown aside.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:15: thy brethren: Jer 24:1-5
Get: Isa 65:5, Isa 66:5; Joh 16:2
unto: Eze 33:24
Geneva 1599
11:15 Son of man, thy (g) brethren, [even] thy brethren, the men of thy kindred, and all the house of Israel wholly, [are] they to whom the inhabitants of Jerusalem have said, Retire far from the LORD: to us is this land given in possession.
(g) They that remained at Jerusalem thus reproached them that were gone into captivity as though they were cast off and forsaken by God.
John Gill
11:15 Son of man, thy brethren, even thy brethren, the men of thy kindred,.... Or, "of thy redemption" (l); to whom the right of redemption of his lands and possessions belonged, as it did to those that were next akin. The Septuagint, by a mistake of the word, render it, "the men of thy captivity"; and so the Syriac and Arabic versions, following them. It is true those were his fellow captives who are here meant; some of them that were carried captive were his brethren by blood, and all by nation and religion; and these phrases, and the repetition, of them, are designed not only to excite the prophet's attention to, and to assure them of what is after declared; but to take off his concern for the inhabitants of Jerusalem, who had used his brethren ill, and to turn his thoughts and affections towards his friends in Chaldea. Kimchi thinks that these three expressions refer to three captivities; the captivity of the children of Gad and Reuben; the captivity of Samaria, or the ten tribes; and the captivity of Jehoiachin. It follows,
and all the house of Israel wholly are they; or,
"all the house of Israel, all of them,''
as the Targum; that is, all the whole house of Israel. The Septuagint render it, "all the house of Israel is made an end of"; the Syriac version, "shall be blotted out"; and the Arabic version, "shall be cut off"; all wrong; since these words are not a threatening to the ten tribes, or those of the Jews in captivity, for all that follows is in favour of them; but only point at the persons the prophet is turned unto, and who are the subject of the following discourse. A colon, or at least a semicolon, should be here put; since the accent "athnach" is upon the last word;
unto whom the inhabitants of Jerusalem have said, get ye far from the Lord; Kimchi interprets it, from the land of the Lord, the holy land; they being carried captive into a foreign country. The Targum is,
"from the fear of the Lord;''
the worship of the Lord; they being at a distance from the temple, and the service of it. These words are an insult of the inhabitants of Jerusalem upon the captives, suggesting that they were great sinners, and for their sins were taken away from their own land, and carried to Babylon; and that they deserved to be excommunicated from the house and people of God, and were so; and indeed this is a kind of a form of excommunication of them:
unto us is this land given in possession; you have forfeited your right to it, and are disinherited; we are sole heirs, and in the possession of it, and shall ever continue in it. The Syriac version reads this and the preceding clause as if they were the word of the Israelites to the inhabitants of Jerusalem, thus;
"because they said to them, O inhabitants of Jerusalem, depart from the Lord, for unto us is given this land for an inheritance.''
The Arabic version indeed makes them to be the words of the inhabitants of Jerusalem, but render the last clause thus; "to you" (that is, "the Israelites") "is given the land for an inheritance".
(l) "viri redemptionis tua", Montanus, Heb. "viri redempturae tuae", Piscator.
John Wesley
11:15 Thy brethren - Thy nearest kindred, which it seems were left in Jerusalem. Their degeneracy is more noted in the repetition of the word brethren. Gone far - Ye are gone far from the Lord; as much as the Heathens accused the Christians of atheism.
Robert Jamieson, A. R. Fausset and David Brown
11:15 thy brethren . . . brethren--The repetition implies, "Thy real brethren" are no longer the priests at Jerusalem with whom thou art connected by the natural ties of blood and common temple service, but thy fellow exiles on the Chebar, and the house of Israel whosoever of them belong to the remnant to be spared.
men of thy kindred--literally, "of thy redemption," that is, the nearest relatives, whose duty it was to do the part of Goel, or vindicator and redeemer of a forfeited inheritance (Lev 25:25). Ezekiel, seeing the priesthood doomed to destruction, as a priest, felt anxious to vindicate their cause, as if they were his nearest kinsmen and he their Goel. But he is told to look for his true kinsmen in those, his fellow exiles, whom his natural kinsmen at Jerusalem despised, and he is to be their vindicator. Spiritual ties, as in the case of Levi (Deut 33:9), the type of Messiah (Mt 12:47-50) are to supersede natural ones where the two clash. The hope of better days was to rise from the despised exiles. The gospel principle is shadowed forth here, that the despised of men are often the chosen of God and the highly esteemed among men are often an abomination before Him (Lk 16:15; 1Cor 1:26-28). "No door of hope but in the valley of Achor" ("trouble," Hos 2:15), [FAIRBAIRN].
Get you far . . . unto us is this land--the contemptuous words of those left still in the city at the carrying away of Jeconiah to the exiles, "However far ye be outcasts from the Lord and His temple, we are secure in our possession of the land."
11:1611:16: Վասն այնորիկ ասա՛. Ա՛յսպէս ասէ Ադովնայի Տէր. Թէ մերժեցից զնոսա յազգս, եւ ցրուեցից զնոսա ընդ ամենայն երկիր. եւ եղէ՛ց նոցա փոքր մի ՚ի սրբութիւն ՚ի գաւառսն յոր մտանիցեն ՚ի նոսա[12431]։ [12431] Ոմանք. Փոքր մի սրբութիւն։
16 Դրա համար ասա՛ նրանց. “Այսպէս է ասում Ամենակալ Տէրը. նրանց գցելու եմ ազգերի մէջ, սփռելու եմ ամբողջ երկրով մէկ: Մի փոքր ժամանակ սրբութիւն եմ լինելու նրանց մտած երկրում”:
16 Անոր համար ըսէ՛. Տէր Եհովան այսպէս կ’ըսէ.‘Թէեւ զանոնք ազգերու մէջ տարի Ու զանոնք երկիրներու մէջ ցրուեցի, Բայց անոնց մտած երկիրներուն մէջ Քիչ մը ատեն անոնց սրբարան պիտի ըլլամ’։
Վասն այնորիկ ասա. Այսպէս ասէ Ադոնայի Տէր. Թէ մերժեցից զնոսա յազգս, եւ ցրուեցից զնոսա ընդ ամենայն երկիր. եւ եղէց նոցա փոքր մի ի սրբութիւն ի գաւառսն յոր մտանիցեն ի նոսա:

11:16: Վասն այնորիկ ասա՛. Ա՛յսպէս ասէ Ադովնայի Տէր. Թէ մերժեցից զնոսա յազգս, եւ ցրուեցից զնոսա ընդ ամենայն երկիր. եւ եղէ՛ց նոցա փոքր մի ՚ի սրբութիւն ՚ի գաւառսն յոր մտանիցեն ՚ի նոսա[12431]։
[12431] Ոմանք. Փոքր մի սրբութիւն։
16 Դրա համար ասա՛ նրանց. “Այսպէս է ասում Ամենակալ Տէրը. նրանց գցելու եմ ազգերի մէջ, սփռելու եմ ամբողջ երկրով մէկ: Մի փոքր ժամանակ սրբութիւն եմ լինելու նրանց մտած երկրում”:
16 Անոր համար ըսէ՛. Տէր Եհովան այսպէս կ’ըսէ.‘Թէեւ զանոնք ազգերու մէջ տարի Ու զանոնք երկիրներու մէջ ցրուեցի, Բայց անոնց մտած երկիրներուն մէջ Քիչ մը ատեն անոնց սրբարան պիտի ըլլամ’։
zohrab-1805▾ eastern-1994▾ western am▾
11:1611:16 На это скажи: так говорит Господь Бог: хотя Я и удалил их к народам и хотя рассеял их по землям, но Я буду для них некоторым святилищем в тех землях, куда пошли они.
11:16 διὰ δια through; because of τοῦτο ουτος this; he εἰπόν επω say; speak τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὅτι οτι since; that ἀπώσομαι απωθεω thrust away; reject αὐτοὺς αυτος he; him εἰς εις into; for τὰ ο the ἔθνη εθνος nation; caste καὶ και and; even διασκορπιῶ διασκορπιζω disperse; confound αὐτοὺς αυτος he; him εἰς εις into; for πᾶσαν πας all; every τὴν ο the γῆν γη earth; land καὶ και and; even ἔσομαι ειμι be αὐτοῖς αυτος he; him εἰς εις into; for ἁγίασμα αγιασμα little; small ἐν εν in ταῖς ο the χώραις χωρα territory; estate οὗ ος who; what ἂν αν perhaps; ever εἰσέλθωσιν εισερχομαι enter; go in ἐκεῖ εκει there
11:16 לָכֵ֣ן lāḵˈēn לָכֵן therefore אֱמֹ֗ר ʔᵉmˈōr אמר say כֹּֽה־ kˈō- כֹּה thus אָמַר֮ ʔāmar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִה֒ [yᵊhwˌih] יְהוָה YHWH כִּ֤י kˈî כִּי that הִרְחַקְתִּים֙ hirḥaqtîm רחק be far בַּ ba בְּ in † הַ the גֹּויִ֔ם ggôyˈim גֹּוי people וְ wᵊ וְ and כִ֥י ḵˌî כִּי that הֲפִֽיצֹותִ֖ים hᵃfˈîṣôṯˌîm פוץ disperse בָּ bā בְּ in † הַ the אֲרָצֹ֑ות ʔᵃrāṣˈôṯ אֶרֶץ earth וָ wā וְ and אֱהִ֤י ʔᵉhˈî היה be לָהֶם֙ lāhˌem לְ to לְ lᵊ לְ to מִקְדָּ֣שׁ miqdˈāš מִקְדָּשׁ sanctuary מְעַ֔ט mᵊʕˈaṭ מְעַט little בָּ bā בְּ in † הַ the אֲרָצֹ֖ות ʔᵃrāṣˌôṯ אֶרֶץ earth אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּ֥אוּ bˌāʔû בוא come שָֽׁם׃ ס šˈām . s שָׁם there
11:16. propterea haec dicit Dominus Deus quia longe feci eos in gentibus et quia dispersi eos in terris ero eis in sanctificationem modicam in terris ad quas veneruntTherefore thus saith the Lord God: Because I have removed them far off among the Gentiles, and because I have scattered them among the countries: I will be to them a little sanctuary in the countries whither they are come.
16. Therefore say, Thus saith the Lord GOD: Whereas I have removed them far off among the nations, and whereas I have scattered them among the countries, yet will I be to them a sanctuary for a little while in the countries where they are come.
11:16. Because of this, thus says the Lord God: Since I have caused them to be far away, among the Gentiles, and since I have dispersed them among the lands, I will be a little sanctuary for them within the lands to which they have gone.
11:16. Therefore say, Thus saith the Lord GOD; Although I have cast them far off among the heathen, and although I have scattered them among the countries, yet will I be to them as a little sanctuary in the countries where they shall come.
Therefore say, Thus saith the Lord GOD; Although I have cast them far off among the heathen, and although I have scattered them among the countries, yet will I be to them as a little sanctuary in the countries where they shall come:

11:16 На это скажи: так говорит Господь Бог: хотя Я и удалил их к народам и хотя рассеял их по землям, но Я буду для них некоторым святилищем в тех землях, куда пошли они.
11:16
διὰ δια through; because of
τοῦτο ουτος this; he
εἰπόν επω say; speak
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ὅτι οτι since; that
ἀπώσομαι απωθεω thrust away; reject
αὐτοὺς αυτος he; him
εἰς εις into; for
τὰ ο the
ἔθνη εθνος nation; caste
καὶ και and; even
διασκορπιῶ διασκορπιζω disperse; confound
αὐτοὺς αυτος he; him
εἰς εις into; for
πᾶσαν πας all; every
τὴν ο the
γῆν γη earth; land
καὶ και and; even
ἔσομαι ειμι be
αὐτοῖς αυτος he; him
εἰς εις into; for
ἁγίασμα αγιασμα little; small
ἐν εν in
ταῖς ο the
χώραις χωρα territory; estate
οὗ ος who; what
ἂν αν perhaps; ever
εἰσέλθωσιν εισερχομαι enter; go in
ἐκεῖ εκει there
11:16
לָכֵ֣ן lāḵˈēn לָכֵן therefore
אֱמֹ֗ר ʔᵉmˈōr אמר say
כֹּֽה־ kˈō- כֹּה thus
אָמַר֮ ʔāmar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִה֒ [yᵊhwˌih] יְהוָה YHWH
כִּ֤י kˈî כִּי that
הִרְחַקְתִּים֙ hirḥaqtîm רחק be far
בַּ ba בְּ in
הַ the
גֹּויִ֔ם ggôyˈim גֹּוי people
וְ wᵊ וְ and
כִ֥י ḵˌî כִּי that
הֲפִֽיצֹותִ֖ים hᵃfˈîṣôṯˌîm פוץ disperse
בָּ בְּ in
הַ the
אֲרָצֹ֑ות ʔᵃrāṣˈôṯ אֶרֶץ earth
וָ וְ and
אֱהִ֤י ʔᵉhˈî היה be
לָהֶם֙ lāhˌem לְ to
לְ lᵊ לְ to
מִקְדָּ֣שׁ miqdˈāš מִקְדָּשׁ sanctuary
מְעַ֔ט mᵊʕˈaṭ מְעַט little
בָּ בְּ in
הַ the
אֲרָצֹ֖ות ʔᵃrāṣˌôṯ אֶרֶץ earth
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּ֥אוּ bˌāʔû בוא come
שָֽׁם׃ ס šˈām . s שָׁם there
11:16. propterea haec dicit Dominus Deus quia longe feci eos in gentibus et quia dispersi eos in terris ero eis in sanctificationem modicam in terris ad quas venerunt
Therefore thus saith the Lord God: Because I have removed them far off among the Gentiles, and because I have scattered them among the countries: I will be to them a little sanctuary in the countries whither they are come.
11:16. Because of this, thus says the Lord God: Since I have caused them to be far away, among the Gentiles, and since I have dispersed them among the lands, I will be a little sanctuary for them within the lands to which they have gone.
11:16. Therefore say, Thus saith the Lord GOD; Although I have cast them far off among the heathen, and although I have scattered them among the countries, yet will I be to them as a little sanctuary in the countries where they shall come.
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
16. “Земли” см. объясн. V:5. - “Буду для них некоторым святилищем”, слав. “во освящение мало” чем дальше от храма, тем для Иезекииля меньше святости; на этом принципе построено все его деление будущей св. земли между священниками, левитами, князьями и народом (гл. XLVIII). Правда, и в чужой стране Иегова остается Богом Израиля; но в нечистой (ср. IV:9: и д.) стране пленения Он не может чтиться полным культом, жертвами и т. п. Таким образом пророк не оспаривает по существу взгляда иерусалимлян на плен, как на тяжелое удаление от Иеговы, но обещает в следующем стихе скорое возвращение в св. землю; посему еврейский соединительный союз здесь точнее переведен в слав. “и”, чем в рус. “но”.
Adam Clarke: Commentary on the Bible - 1831
11:16: Yet will I be to them as a little sanctuary - Though thus exiled from their own land, yet not forgotten by their God. While in their captivity, I will dispense many blessings to them; and I will restore them to their own land, Eze 11:17, from which they shall put away all idolatry, Eze 11:18.
Albert Barnes: Notes on the Bible - 1834
11:16: As a little sanctuary - Rather, I will be to them for a little while a sanctuary. The blessing was provisional, they were to look forward to a blessing more complete. For a little while they were to be satisfied with God's special presence in a foreign land, but they were to look forward to a renewal of His presence in the restored temple of Jerusalem. "sanctuary" means here strictly the holy place, the tabernacle of the Most High: Yahweh will Himself be to the exiles in the place of the local sanctuary, in which the Jews of Jerusalem so much prided themselves (compare the margin reference). Here is the germ from which is developed Ezek. 40-48, the picture of the kingdom of God in its new form.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:16: Thus saith: Lev 26:44; Deu 30:3, Deu 30:4; Kg2 24:12-16; Psa 44:11; Jer 24:5, Jer 24:6, Jer 30:11; Jer 31:10
as a: Psa 31:20, Psa 90:1, Psa 91:1, Psa 91:9-16; Pro 18:10; Isa 4:5, Isa 8:14; Jer 26:7, Jer 26:11; Jer 42:11
Geneva 1599
11:16 Therefore say, Thus saith the Lord GOD; Although I have cast them far off among the nations, and although I have scattered them among the countries, yet will I be to them as a little (h) sanctuary in the countries where they shall come.
(h) They will be yet a little church: showing that the Lord will ever have some to call on his Name, whom he will preserve and restore, though they are for a time afflicted.
John Gill
11:16 Therefore say, thus saith the Lord God,.... Since they were so insulted and ill treated by their brethren the Jews:
although I have cast them afar off among the Heathen; both the ten tribes, even all the house of Israel, who were carried into Assyria, and placed in the cities of the Medes, in Halath and Habor, by the river Gozan, 4Kings 17:6; and those of the Jews in Jeconiah's captivity, among whom were Ezekiel, and his brethren, and his kindred:
and although I have scattered them among the countries; and therefore, what with the distance of the place where they were, and the dispersion of them among the people where they resided, their case might seem to be desperate; and that there was no probability, and scarce any possibility, of their being preserved as a people, and of their restoration to their own land:
yet will I be to them a little sanctuary in the countries where they shall come; their dwelling place, as he has been to his people in all generations their protection from all their enemies, in whom, and by whose power, they should be safe; and whose presence they should enjoy, though deprived of public ordinances, of temple worship and service; though they were at a distance from the great sanctuary, the temple, the inhabitants of Jerusalem boasted of, yet the Lord would make up the want of that to them with himself. The Targum, Jarchi, and Kimchi (m) interpret this of the synagogues, which were second to the temple, the Israelites had in foreign countries, where they prayed to the Lord, and worshipped him, and enjoyed his presence. It may be rendered, "the sanctuary of a few" (n); they being but few, especially that were truly godly, that were carried captive: or, "a sanctuary for a little while" (o); that is, during seventy years, and then they should be returned, as follows. The Targum is,
"I have given them synagogues, second to my sanctuary, and they are as few in the provinces where they are carried captive.''
(m) Ex T. Bab. Megilla, fol. 29. 1. (n) "ad sanctuarium paucitatis", Calvin; "in sanctuarium paucorum", Cocceius. So Ben Melech says the word is a substantive in some copies. (o) Paulisper, Junius & Tremellius, Polanus, Castalio.
John Wesley
11:16 Say - In vindication of them. Although - The obstinate Jews at Jerusalem will call them apostates; but I the Lord sent them thither, and will own them there. Scattered - Dispersed them in many countries which are under the king of Babylon: yet they are dear to me. A little sanctuary - A little one in opposition to that great temple at Jerusalem. To him they shall flee, and in him they shall be safe, as he was that took hold on the horns of the altar. And they shall have such communion with God in the land of their captivity, as it was thought could be had no where but in the temple.
Robert Jamieson, A. R. Fausset and David Brown
11:16 Although--anticipating the objection of the priests at Jerusalem, that the exiles were "cast far off." Though this be so, and they are far from the outer temple at Jerusalem, I will be their asylum or sanctuary instead (Ps 90:1; Ps 91:9; Is 8:14). My shrine is the humble heart: a preparation for gospel catholicity when the local and material temple should give place to the spiritual (Is 57:15; Is 66:1; Mal 1:11; Jn 4:21-24; Acts 7:48-49). The trying discipline of the exile was to chasten the outcasts so as to be meet recipients of God's grace, for which the carnal confidence of the priests disqualified them. The dispersion served the end of spiritualizing and enlarging the views even of the better Jews, so as to be able to worship God everywhere without a material temple; and, at the same time, it diffused some knowledge of God among the greatest Gentile nations, thus providing materials for the gathering in of the Christian Church among the Gentiles; so marvellously did God overrule a present evil for an ultimate good. Still more does all this hold good in the present much longer dispersion which is preparing for a more perfect and universal restoration (Is 2:2-4; Jer 3:16-18). Their long privation of the temple will prepare them for appreciating the more, but without Jewish narrowness, the temple that is to be (Eze. 40:1-44:31).
a little--rather, "for a little season"; No matter how long the captivity may be, the seventy years will be but as a little season, compared with their long subsequent settlement in their land. This holds true only partially in the case of the first restoration; but as in a few centuries they were dispersed again, the full and permanent restoration is yet future (Jer 24:6).
11:1711:17: Վասն այնորիկ ասա՛. Ա՛յսպէս ասէ Ադովնայի Տէր. Եւ ընկալա՛յց զնոսա յազգացն, եւ ժողովեցի՛ց զնոսա ՚ի գաւառացն ուր ցրուեցից զնոսա ՚ի նոսա. եւ տա՛ց նոցա զերկիրն Իսրայէլի։
17 Ուստի ասա՛ նրանց. “Այսպէս է ասում Ամենակալ Տէրը. նրանց հաւաքելու եմ ազգերի միջից, մէկտեղելու եմ նրանց ա՛յն երկրներից, ուր սփռել էի նրանց, եւ նրանց եմ տալու Իսրայէլի երկիրը:
17 Անոր համար ըսէ. Տէր Եհովան այսպէս կ’ըսէ.‘Ձեզ ժողովուրդներէն պիտի հաւաքեմ Եւ ձեզ պիտի հաւաքեմ այն երկիրներէն՝ Ուր դուք ցրուուած էք։Ձեզի պիտի տամ Իսրայէլի երկիրը։
Վասն այնորիկ ասա. Այսպէս ասէ Ադոնայի Տէր. Եւ ընկալայց [187]զնոսա յազգացն, եւ ժողովեցից [188]զնոսա ի գաւառացն ուր [189]ցրուեցից զնոսա`` ի նոսա, եւ տաց [190]նոցա զերկիրն Իսրայելի:

11:17: Վասն այնորիկ ասա՛. Ա՛յսպէս ասէ Ադովնայի Տէր. Եւ ընկալա՛յց զնոսա յազգացն, եւ ժողովեցի՛ց զնոսա ՚ի գաւառացն ուր ցրուեցից զնոսա ՚ի նոսա. եւ տա՛ց նոցա զերկիրն Իսրայէլի։
17 Ուստի ասա՛ նրանց. “Այսպէս է ասում Ամենակալ Տէրը. նրանց հաւաքելու եմ ազգերի միջից, մէկտեղելու եմ նրանց ա՛յն երկրներից, ուր սփռել էի նրանց, եւ նրանց եմ տալու Իսրայէլի երկիրը:
17 Անոր համար ըսէ. Տէր Եհովան այսպէս կ’ըսէ.‘Ձեզ ժողովուրդներէն պիտի հաւաքեմ Եւ ձեզ պիտի հաւաքեմ այն երկիրներէն՝ Ուր դուք ցրուուած էք։Ձեզի պիտի տամ Իսրայէլի երկիրը։
zohrab-1805▾ eastern-1994▾ western am▾
11:1711:17 Затем скажи: так говорит Господь Бог: Я соберу вас из народов, и возвращу вас из земель, в которые вы рассеяны; и дам вам землю Израилеву.
11:17 διὰ δια through; because of τοῦτο ουτος this; he εἰπόν επω say; speak τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master καὶ και and; even εἰσδέξομαι εισδεχομαι receive αὐτοὺς αυτος he; him ἐκ εκ from; out of τῶν ο the ἐθνῶν εθνος nation; caste καὶ και and; even συνάξω συναγω gather αὐτοὺς αυτος he; him ἐκ εκ from; out of τῶν ο the χωρῶν χωρα territory; estate οὗ ος who; what διέσπειρα διασπειρω sow abroad; scatter around αὐτοὺς αυτος he; him ἐν εν in αὐταῖς αυτος he; him καὶ και and; even δώσω διδωμι give; deposit αὐτοῖς αυτος he; him τὴν ο the γῆν γη earth; land τοῦ ο the Ισραηλ ισραηλ.1 Israel
11:17 לָכֵ֣ן lāḵˈēn לָכֵן therefore אֱמֹ֗ר ʔᵉmˈōr אמר say כֹּֽה־ kˈō- כֹּה thus אָמַר֮ ʔāmar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִה֒ [yᵊhwˌih] יְהוָה YHWH וְ wᵊ וְ and קִבַּצְתִּ֤י qibbaṣtˈî קבץ collect אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker] מִן־ min- מִן from הָ֣ hˈā הַ the עַמִּ֔ים ʕammˈîm עַם people וְ wᵊ וְ and אָסַפְתִּ֣י ʔāsaftˈî אסף gather אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker] מִן־ min- מִן from הָ֣ hˈā הַ the אֲרָצֹ֔ות ʔᵃrāṣˈôṯ אֶרֶץ earth אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] נְפֹצֹותֶ֖ם nᵊfōṣôṯˌem פוץ disperse בָּהֶ֑ם bāhˈem בְּ in וְ wᵊ וְ and נָתַתִּ֥י nāṯattˌî נתן give לָכֶ֖ם lāḵˌem לְ to אֶת־ ʔeṯ- אֵת [object marker] אַדְמַ֥ת ʔaḏmˌaṯ אֲדָמָה soil יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
11:17. propterea loquere haec dicit Dominus Deus congregabo vos de populis et adunabo de terris in quibus dispersi estis daboque vobis humum IsrahelTherefore speak to them: Thus saith the Lord God: I will gather you from among the peoples, and assemble you out of the countries wherein you are scattered, and I will give you the land of Israel.
17. Therefore say, Thus saith the Lord GOD: I will gather you from the peoples, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel.
11:17. Because of this, say to them: Thus says the Lord God: I will gather you from among the peoples, and I will unite you, from the lands into which you were dispersed, and I will give the soil of Israel to you.
11:17. Therefore say, Thus saith the Lord GOD; I will even gather you from the people, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel.
Therefore say, Thus saith the Lord GOD; I will even gather you from the people, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel:

11:17 Затем скажи: так говорит Господь Бог: Я соберу вас из народов, и возвращу вас из земель, в которые вы рассеяны; и дам вам землю Израилеву.
11:17
διὰ δια through; because of
τοῦτο ουτος this; he
εἰπόν επω say; speak
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
καὶ και and; even
εἰσδέξομαι εισδεχομαι receive
αὐτοὺς αυτος he; him
ἐκ εκ from; out of
τῶν ο the
ἐθνῶν εθνος nation; caste
καὶ και and; even
συνάξω συναγω gather
αὐτοὺς αυτος he; him
ἐκ εκ from; out of
τῶν ο the
χωρῶν χωρα territory; estate
οὗ ος who; what
διέσπειρα διασπειρω sow abroad; scatter around
αὐτοὺς αυτος he; him
ἐν εν in
αὐταῖς αυτος he; him
καὶ και and; even
δώσω διδωμι give; deposit
αὐτοῖς αυτος he; him
τὴν ο the
γῆν γη earth; land
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
11:17
לָכֵ֣ן lāḵˈēn לָכֵן therefore
אֱמֹ֗ר ʔᵉmˈōr אמר say
כֹּֽה־ kˈō- כֹּה thus
אָמַר֮ ʔāmar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִה֒ [yᵊhwˌih] יְהוָה YHWH
וְ wᵊ וְ and
קִבַּצְתִּ֤י qibbaṣtˈî קבץ collect
אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker]
מִן־ min- מִן from
הָ֣ hˈā הַ the
עַמִּ֔ים ʕammˈîm עַם people
וְ wᵊ וְ and
אָסַפְתִּ֣י ʔāsaftˈî אסף gather
אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker]
מִן־ min- מִן from
הָ֣ hˈā הַ the
אֲרָצֹ֔ות ʔᵃrāṣˈôṯ אֶרֶץ earth
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
נְפֹצֹותֶ֖ם nᵊfōṣôṯˌem פוץ disperse
בָּהֶ֑ם bāhˈem בְּ in
וְ wᵊ וְ and
נָתַתִּ֥י nāṯattˌî נתן give
לָכֶ֖ם lāḵˌem לְ to
אֶת־ ʔeṯ- אֵת [object marker]
אַדְמַ֥ת ʔaḏmˌaṯ אֲדָמָה soil
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
11:17. propterea loquere haec dicit Dominus Deus congregabo vos de populis et adunabo de terris in quibus dispersi estis daboque vobis humum Israhel
Therefore speak to them: Thus saith the Lord God: I will gather you from among the peoples, and assemble you out of the countries wherein you are scattered, and I will give you the land of Israel.
11:17. Because of this, say to them: Thus says the Lord God: I will gather you from among the peoples, and I will unite you, from the lands into which you were dispersed, and I will give the soil of Israel to you.
11:17. Therefore say, Thus saith the Lord GOD; I will even gather you from the people, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17. “Затем”: слав.: “сего ради”, см. объяснение ст. 16. - “Вас”. Речь с 3: л мн.ч. патетически переходит во 2: л.; но слав. “я”.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:17: Eze 28:25, Eze 34:13, Eze 36:24, Eze 37:21-28, Eze 39:27-29; Isa 11:11-16; Jer 3:12, Jer 3:18; Jer 24:5, Jer 30:10, Jer 30:11, Jer 30:18, Jer 31:8-10, Jer 32:37-41; Hos 1:10, Hos 1:11; Amo 9:14, Amo 9:15
John Gill
11:17 Therefore thus saith the Lord God, I will even gather you from the people,.... The Babylonians, Medes, and Persians, where they had been carried captive:
and assemble you out of the countries where ye have been scattered; that is, out of Chaldea and Media, out of which they should come in a body, and not singly, or in small numbers, as they did when Cyrus issued out his proclamation:
and I will give you the land of Israel; not only the Jews of the two tribes of Judah and Benjamin, but many of the ten tribes came out of Babylon with Zerubbabel, and settled in the land of Israel; and hither they came also in later times, even those that settled in other countries; at their several festivals, and about such time more especially that the Messiah was expected, and continued there; and this will have a fuller completion at the restoration of the Jews in the latter days.
Robert Jamieson, A. R. Fausset and David Brown
11:17 (Ezek 28:25; Ezek 34:13; Ezek 36:24).
11:1811:18: Եւ մտցեն անդր, եւ բարձցեն զամենայն գարշելիս նորա, եւ զամենայն զանօրէնութիւնս նորա ՚ի նմանէ[12432]։ [12432] Ոմանք. Զամենայն գարշելիս նոցա։
18 Նրանք մտնելու են այնտեղ, վերացնելու են այնտեղի բոլոր գարշելի կուռքերը, ինչպէս նաեւ բոլոր անօրէնութիւնները նրա միջից:
18 Հոն պիտի մտնեն, Անոր բոլոր գարշութիւնները, Բոլոր պղծութիւնները անկէ պիտի վերցնեն։
Եւ մտցեն անդր, եւ բարձցեն զամենայն գարշելիս նորա, եւ զամենայն [191]զանօրէնութիւնս նորա ի նմանէ:

11:18: Եւ մտցեն անդր, եւ բարձցեն զամենայն գարշելիս նորա, եւ զամենայն զանօրէնութիւնս նորա ՚ի նմանէ[12432]։
[12432] Ոմանք. Զամենայն գարշելիս նոցա։
18 Նրանք մտնելու են այնտեղ, վերացնելու են այնտեղի բոլոր գարշելի կուռքերը, ինչպէս նաեւ բոլոր անօրէնութիւնները նրա միջից:
18 Հոն պիտի մտնեն, Անոր բոլոր գարշութիւնները, Բոլոր պղծութիւնները անկէ պիտի վերցնեն։
zohrab-1805▾ eastern-1994▾ western am▾
11:1811:18 И придут туда, и извергнут из нее все гнусности ее и все мерзости ее.
11:18 καὶ και and; even εἰσελεύσονται εισερχομαι enter; go in ἐκεῖ εκει there καὶ και and; even ἐξαροῦσιν εξαιρω lift out / up; remove πάντα πας all; every τὰ ο the βδελύγματα βδελυγμα abomination αὐτῆς αυτος he; him καὶ και and; even πάσας πας all; every τὰς ο the ἀνομίας ανομια lawlessness αὐτῆς αυτος he; him ἐξ εκ from; out of αὐτῆς αυτος he; him
11:18 וּ û וְ and בָ֖אוּ־ vˌāʔû- בוא come שָׁ֑מָּה šˈāmmā שָׁם there וְ wᵊ וְ and הֵסִ֜ירוּ hēsˈîrû סור turn aside אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole שִׁקּוּצֶ֛יהָ šiqqûṣˈeʸhā שִׁקּוּץ idol וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole תֹּועֲבֹותֶ֖יהָ tôʕᵃvôṯˌeʸhā תֹּועֵבָה abomination מִמֶּֽנָּה׃ mimmˈennā מִן from
11:18. et ingredientur illuc et auferent omnes offensiones cunctasque abominationes eius de illaAnd they shall go in thither, and shall take away all the scandals, and all the abominations thereof from thence.
18. And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from thence.
11:18. And they shall go to that place, and they shall remove all the offenses and all its abominations from that place.
11:18. And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from thence.
And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from thence:

11:18 И придут туда, и извергнут из нее все гнусности ее и все мерзости ее.
11:18
καὶ και and; even
εἰσελεύσονται εισερχομαι enter; go in
ἐκεῖ εκει there
καὶ και and; even
ἐξαροῦσιν εξαιρω lift out / up; remove
πάντα πας all; every
τὰ ο the
βδελύγματα βδελυγμα abomination
αὐτῆς αυτος he; him
καὶ και and; even
πάσας πας all; every
τὰς ο the
ἀνομίας ανομια lawlessness
αὐτῆς αυτος he; him
ἐξ εκ from; out of
αὐτῆς αυτος he; him
11:18
וּ û וְ and
בָ֖אוּ־ vˌāʔû- בוא come
שָׁ֑מָּה šˈāmmā שָׁם there
וְ wᵊ וְ and
הֵסִ֜ירוּ hēsˈîrû סור turn aside
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
שִׁקּוּצֶ֛יהָ šiqqûṣˈeʸhā שִׁקּוּץ idol
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
תֹּועֲבֹותֶ֖יהָ tôʕᵃvôṯˌeʸhā תֹּועֵבָה abomination
מִמֶּֽנָּה׃ mimmˈennā מִן from
11:18. et ingredientur illuc et auferent omnes offensiones cunctasque abominationes eius de illa
And they shall go in thither, and shall take away all the scandals, and all the abominations thereof from thence.
11:18. And they shall go to that place, and they shall remove all the offenses and all its abominations from that place.
11:18. And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from thence.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18. Речь переходит опять в 3: л., потому, между прочим, что предсказываемое относится более к следующему поколению, чем к современному. “По возвращении в св. землю, первым делом будет устранение всего того, что могли бы наносить ущерб чистоте страны, как будущей носительницы истинного богопочитания, т. е. устранение идолов и капищ; эта кропотливая заботливость о чистоте земли, которая здесь, как и в VI гл., представляется ответственною за совершающиеся в ней мерзости, характерна для Иезекиилевых идеалов чистоты и культа”; ср. ХХХIX:11-16: (Кречм.). После плена иудеи, действительно, безвозвратно отказались от идолопоклонства. Но далее уничтожения всяких следов идолопоклонства собственные силы возвратившихся не простираются: все остальное, т. е. внутреннее обновление, дело Иеговы ст. 19; но Кречмару тут говорит тяжелый опыт душеспасительной деятельности Иезекииля.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:18: Eze 11:21, Eze 5:11, Eze 7:20, Eze 37:23, Eze 42:7, Eze 42:8; Isa 1:25-27, Isa 30:22; Jer 16:18; Hos 14:8; Mic 5:10-14; Col 3:5-8; Tit 2:12
John Gill
11:18 And they shall come thither,.... That those of the captivity shall come to the land of Israel, they or their posterity:
and they shall take away all the detestable things thereof; the idols of the nations, that had been there introduced, detestable to God and all good men:
and all the abominations thereof from thence; idols, as before, even all of them, so that idolatry should be wholly rooted out; this had its accomplishment under Zerubbabel, Ezra, Haggai, &c. when the worship of God was restored, and there was a reformation of many abuses in religion; and again in the times of the Maccabees; and will have a greater fulfilment at the time of the conversion of the Jews; when everything that is detestable and abominable among that people will be removed; of which conversion the following words are a prophecy.
John Wesley
11:18 They - They who assemble upon Cyrus's proclamation first, and then upon Darius's proclamation, shall overcome all difficulties, dispatch the journey, and come safely to their own land. Take away - They shall abolish superstition and idolatry from the temple.
Robert Jamieson, A. R. Fausset and David Brown
11:18 They have eschewed every vestige of idolatry ever since their return from Babylon. But still the Shekinah glory had departed, the ark was not restored, nor was the second temple strictly inhabited by God until He came who made it more glorious than the first temple (Hag 2:9); even then His stay was short, and ended in His being rejected; so that the full realization of the promise must still be future.
11:1911:19: Եւ տաց նոցա սիրտ այլ. եւ ոգի նո՛ր նորոգեցից նոցա. եւ հանի՛ց զսիրտն քարեղէն ՚ի մարմնոց նոցա, եւ տա՛ց նոցա սիրտ մարմնեղէն[12433]. [12433] Բազումք. Եւ հոգի նոր պարգեւեցից նոցա։
19 Եւ ուրիշ սիրտ եմ տալու նրանց, նոր հոգի եմ պարգեւելու նրանց, հանելու եմ քարեղէն սիրտը նրանց մարմիններից
19 Անոնց մէկ սիրտ պիտի տամ, Անոնց ներսիդին նոր հոգի պիտի դնեմ. Անոնց մարմինէն քարեղէն սիրտը պիտի հանեմ ու Անոնց մարմնեղէն սիրտ պիտի տամ.
Եւ տաց նոցա սիրտ [192]այլ, եւ ոգի նոր պարգեւեցից նոցա``. եւ հանից զսիրտն քարեղէն ի մարմնոց նոցա, եւ տաց նոցա սիրտ մարմնեղէն:

11:19: Եւ տաց նոցա սիրտ այլ. եւ ոգի նո՛ր նորոգեցից նոցա. եւ հանի՛ց զսիրտն քարեղէն ՚ի մարմնոց նոցա, եւ տա՛ց նոցա սիրտ մարմնեղէն[12433].
[12433] Բազումք. Եւ հոգի նոր պարգեւեցից նոցա։
19 Եւ ուրիշ սիրտ եմ տալու նրանց, նոր հոգի եմ պարգեւելու նրանց, հանելու եմ քարեղէն սիրտը նրանց մարմիններից
19 Անոնց մէկ սիրտ պիտի տամ, Անոնց ներսիդին նոր հոգի պիտի դնեմ. Անոնց մարմինէն քարեղէն սիրտը պիտի հանեմ ու Անոնց մարմնեղէն սիրտ պիտի տամ.
zohrab-1805▾ eastern-1994▾ western am▾
11:1911:19 И дам им сердце единое, и дух новый вложу в них, и возьму из плоти их сердце каменное, и дам им сердце плотяное,
11:19 καὶ και and; even δώσω διδωμι give; deposit αὐτοῖς αυτος he; him καρδίαν καρδια heart ἑτέραν ετερος different; alternate καὶ και and; even πνεῦμα πνευμα spirit; wind καινὸν καινος innovative; fresh δώσω διδωμι give; deposit ἐν εν in αὐτοῖς αυτος he; him καὶ και and; even ἐκσπάσω εκσπαω the καρδίαν καρδια heart τὴν ο the λιθίνην λιθινος stone ἐκ εκ from; out of τῆς ο the σαρκὸς σαρξ flesh αὐτῶν αυτος he; him καὶ και and; even δώσω διδωμι give; deposit αὐτοῖς αυτος he; him καρδίαν καρδια heart σαρκίνην σαρκινος made of flesh; fleshy
11:19 וְ wᵊ וְ and נָתַתִּ֤י nāṯattˈî נתן give לָהֶם֙ lāhˌem לְ to לֵ֣ב lˈēv לֵב heart אֶחָ֔ד ʔeḥˈāḏ אֶחָד one וְ wᵊ וְ and ר֥וּחַ rˌûₐḥ רוּחַ wind חֲדָשָׁ֖ה ḥᵃḏāšˌā חָדָשׁ new אֶתֵּ֣ן ʔettˈēn נתן give בְּ bᵊ בְּ in קִרְבְּכֶ֑ם qirbᵊḵˈem קֶרֶב interior וַ wa וְ and הֲסִ֨רֹתִ֜י hᵃsˌirōṯˈî סור turn aside לֵ֤ב lˈēv לֵב heart הָ hā הַ the אֶ֨בֶן֙ ʔˈeven אֶבֶן stone מִ mi מִן from בְּשָׂרָ֔ם bbᵊśārˈām בָּשָׂר flesh וְ wᵊ וְ and נָתַתִּ֥י nāṯattˌî נתן give לָהֶ֖ם lāhˌem לְ to לֵ֥ב lˌēv לֵב heart בָּשָֽׂר׃ bāśˈār בָּשָׂר flesh
11:19. et dabo eis cor unum et spiritum novum tribuam in visceribus eorum et auferam cor lapideum de carne eorum et dabo eis cor carneumAnd I will give them one heart, and will put a new spirit in their bowels: and I will take away the stony heart out of their flesh, and will give them a heart of flesh:
19. And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh:
11:19. And I will give them one heart. And I will distribute a new spirit to their interior. And I will take away the heart of stone from their body. And I will give them a heart of flesh.
11:19. And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh:
And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh:

11:19 И дам им сердце единое, и дух новый вложу в них, и возьму из плоти их сердце каменное, и дам им сердце плотяное,
11:19
καὶ και and; even
δώσω διδωμι give; deposit
αὐτοῖς αυτος he; him
καρδίαν καρδια heart
ἑτέραν ετερος different; alternate
καὶ και and; even
πνεῦμα πνευμα spirit; wind
καινὸν καινος innovative; fresh
δώσω διδωμι give; deposit
ἐν εν in
αὐτοῖς αυτος he; him
καὶ και and; even
ἐκσπάσω εκσπαω the
καρδίαν καρδια heart
τὴν ο the
λιθίνην λιθινος stone
ἐκ εκ from; out of
τῆς ο the
σαρκὸς σαρξ flesh
αὐτῶν αυτος he; him
καὶ και and; even
δώσω διδωμι give; deposit
αὐτοῖς αυτος he; him
καρδίαν καρδια heart
σαρκίνην σαρκινος made of flesh; fleshy
11:19
וְ wᵊ וְ and
נָתַתִּ֤י nāṯattˈî נתן give
לָהֶם֙ lāhˌem לְ to
לֵ֣ב lˈēv לֵב heart
אֶחָ֔ד ʔeḥˈāḏ אֶחָד one
וְ wᵊ וְ and
ר֥וּחַ rˌûₐḥ רוּחַ wind
חֲדָשָׁ֖ה ḥᵃḏāšˌā חָדָשׁ new
אֶתֵּ֣ן ʔettˈēn נתן give
בְּ bᵊ בְּ in
קִרְבְּכֶ֑ם qirbᵊḵˈem קֶרֶב interior
וַ wa וְ and
הֲסִ֨רֹתִ֜י hᵃsˌirōṯˈî סור turn aside
לֵ֤ב lˈēv לֵב heart
הָ הַ the
אֶ֨בֶן֙ ʔˈeven אֶבֶן stone
מִ mi מִן from
בְּשָׂרָ֔ם bbᵊśārˈām בָּשָׂר flesh
וְ wᵊ וְ and
נָתַתִּ֥י nāṯattˌî נתן give
לָהֶ֖ם lāhˌem לְ to
לֵ֥ב lˌēv לֵב heart
בָּשָֽׂר׃ bāśˈār בָּשָׂר flesh
11:19. et dabo eis cor unum et spiritum novum tribuam in visceribus eorum et auferam cor lapideum de carne eorum et dabo eis cor carneum
And I will give them one heart, and will put a new spirit in their bowels: and I will take away the stony heart out of their flesh, and will give them a heart of flesh:
11:19. And I will give them one heart. And I will distribute a new spirit to their interior. And I will take away the heart of stone from their body. And I will give them a heart of flesh.
11:19. And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh:
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
19. = XXXVI:26; ср. Втор XXX:6; Иер ХXIV:7; XXXII:39. Сердце - седалище чувства, но вместе и волевых решений (XXXVIII:10) и в последнем отношении в сущности тожественно с духом. Все чувствование, мышление и поведение у евреев по возвращении из плена будет направлено к Иегове, а не к идолам. Но полное осуществление этого обетования стало возможно лишь в христианстве с его благодатным перерождением человека (2: Кор III:3). - “Сердце единое”. LXX: “новое”, читая вместо “ехад”, “один”, “ахер”, - “другой”, что более идет к контексту.
Adam Clarke: Commentary on the Bible - 1831
11:19: And I will give them one heart - A whole system of renewed affections.
And I will put a new spirit within you - To direct and influence these new affections.
And I will take the stony heart out of their flesh - That which would not receive the impressions of my Spirit.
And will give them a heart of flesh - One that is capable of receiving and retaining these impressions.
Albert Barnes: Notes on the Bible - 1834
11:19
One heart - So long as the Israelites were distracted by the service of many gods, such unity was impossible; but now, when they shall have taken away the "abominations" from the land, they shall be united in heart to serve the true God.
Stony heart ... heart of flesh - The heart unnaturally hardened, and the heart reawakened to feelings proper to man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:19: I will give: Eze 36:26, Eze 36:27; Deu 30:6; Ch2 30:12; Jer 24:7, Jer 32:39, Jer 32:40; Zep 3:9; Joh 17:21-23; Act 4:32; Co1 1:10; Eph 4:3-6; Phi 2:1-5
I will put: Eze 18:31; Kg2 22:19; Psa 51:10; Jer 31:33; Luk 11:13; Joh 14:26; Rom 11:2; Co2 5:17; Gal 6:15; Eph 4:23
I will take: Eze 36:26, Eze 36:27; Isa 48:4; Zac 7:12; Rom 2:4, Rom 2:5
Geneva 1599
11:19 And I will give them one heart, and I will put a new spirit within you; and I will take the (i) stony heart out of their flesh, and will give them an heart of flesh:
(i) Meaning, the heart to which nothing can enter and regenerate them anew, so that their heart may be soft and ready to receive my graces.
John Gill
11:19 And I will give them one heart,.... In opposition to a divided heart, Hos 10:2; divided between the true God and idols, wavering and halting between two opinions, sometimes serving God, and sometimes Baal; a heart to pursue one way of worship, and to serve the Lord with one shoulder or consent, Jer 32:40; a heart sincere to God and man, in opposition to a double or hypocritical one, Ps 12:2; a heart single to the honour and glory of God, and firmly attached to his word and worship: also concord, harmony, an unity of affections to one another, so as to be of one heart and one soul, as the first Christians were, who were Jews, Acts 4:32; and an unity of judgment, an oneness of principle and practice, as there ought to be, 1Cor 1:10; and all this is the gift of God, and flows from his grace and favour. The Septuagint and Arabic versions render it, "another heart"; different from what they had before;
and I will put a new spirit within you; meaning either the Holy Spirit of God, the author of, regeneration and renovation: this is represented by the ancient Jews (p) as the same with the Spirit of the Messiah that moved upon the face of the waters, Gen 1:2; or the spirit of man, the seat of this renewing work; or rather the work itself, called "a new man", "a new creature", Eph 4:24; and this is a new frame and disposition of mind, in which are new principles of light and life, grace and holiness; a new understanding of themselves and state, of God and of Christ, of divine things and Gospel truths; new affections for God, and all that is good; new desires after grace and righteousness, after God and communion with him, after his word and ordinances, and conformity to Christ; new purposes and resolutions to serve the Lord, and glorify him; new delights and joys, and in short all things become new. Instead of "within you", the Septuagint, and all the Oriental versions, read, "in them"; and to this the Targum agrees;
and I will take the stony heart out of their flesh; a heart hardened by sin, and confirmed in it; destitute of spiritual life, senseless and stupid as to spiritual things; stubborn and inflexible, on which no impressions are made by corrections, admonitions, and instructions of superiors; and so an impenitent one: this God only can remove; men cannot soften their own hearts; nor can ministers work upon them; nor will judgments themselves bring men to repentance: it is the work of God only; who does it by his word, with which he breaks the rock in pieces; by the discoveries of his love, with which he melts the heart that is harder than the nether millstone; by giving repentance to them, by working faith in them, to look to a crucified Christ and mourn, and all this by "his" Spirit: this is said to be taken "out of their flesh"; not their body, but their nature corrupted by sin, Jn 3:6; which shows that this hardness is natural to men, and rooted in them, and that it requires omnipotence to remove it;
and will give them an heart of flesh; a sensible and penitent one; a soft and tender one; a sanctified and spiritual one; one flexible and obsequious to the will of God; on which impressions are made; on which the laws of God are written; into which the doctrines of the Gospel are transcribed, Christ is formed, and the fear of God is implanted, with every other grace, all which are the gifts of God, and owing to his efficacious grace. The Targum of the whole is,
"and I will give them a fearing heart, and a spirit of fear I will put in their bowels (or in the midst of them); and I will break the heart of wickedness, which is as hard as a stone, out of their flesh, and I will give them a heart fearing before me to do my will.''
(p) Zokar in Gen. fol. 107. 3.
John Wesley
11:19 One heart - Cyrus shall give them leave, and I will give them a heart to return; and on their way shall there be great utility; and, when come to Jerusalem, they shall own me, and my laws, and with one consent, build Jerusalem and the temple, and restore true religion. The stony - That hard, inflexible, undutiful, incorrigible disposition.
Robert Jamieson, A. R. Fausset and David Brown
11:19 I will give them--lest they should claim to themselves the praise given them in Ezek 11:18, God declares it is to be the free gift of His Spirit.
one heart--not singleness, that is, uprightness, but oneness of heart in all, unanimously seeking Him in contrast to their state at that time, when only single scattered individuals sought God (Jer 32:39; Zeph 3:9) [HENGSTENBERG]. Or, "content with one God," not distracted with "the many detestable things" (Ezek 11:18; 3Kings 18:21; Hos 10:2) [CALVIN].
new spirit-- (Ps 51:10; Jer 31:33). Realized fully in the "new creature" of the New Testament (2Cor 5:17); having new motives, new rules, new aims.
stony heart--like "adamant" (Zech 7:12); the natural heart of every man.
heart of flesh--impressible to what is good, tender.
11:2011:20: զի ըստ հրամանաց իմ գնասցեն, եւ զիրաւունս իմ պահեսցեն, եւ արասցեն զնոսա. եւ եղիցին ինձ ՚ի ժողովուրդ՝ եւ ես եղէց նոցա Աստուած[12434]։ [12434] Բազումք. Ըստ հրամանաց իմոց գն՛՛... նոցա յԱստուած։
20 եւ տալու եմ մարմնեղէն սիրտ, որպէսզի պատուիրաններիս համաձայն ընթանան, օրէնքներս պահեն ու կատարեն, ինձ համար ժողովուրդ լինեն, ես էլ իրենց համար՝ Աստուած:
20 Որպէս զի իմ օրէնքներուս մէջ քալեն, Իմ պատուէրներս պահեն ու զանոնք գործադրեն։Անոնք ինծի ժողովուրդ ըլլան, Ես ալ անոնց Աստուած ըլլամ։
զի ըստ հրամանաց իմոց գնասցեն, եւ զիրաւունս իմ պահեսցեն, եւ արասցեն զնոսա. եւ եղիցին ինձ ի ժողովուրդ, եւ ես եղէց նոցա յԱստուած:

11:20: զի ըստ հրամանաց իմ գնասցեն, եւ զիրաւունս իմ պահեսցեն, եւ արասցեն զնոսա. եւ եղիցին ինձ ՚ի ժողովուրդ՝ եւ ես եղէց նոցա Աստուած[12434]։
[12434] Բազումք. Ըստ հրամանաց իմոց գն՛՛... նոցա յԱստուած։
20 եւ տալու եմ մարմնեղէն սիրտ, որպէսզի պատուիրաններիս համաձայն ընթանան, օրէնքներս պահեն ու կատարեն, ինձ համար ժողովուրդ լինեն, ես էլ իրենց համար՝ Աստուած:
20 Որպէս զի իմ օրէնքներուս մէջ քալեն, Իմ պատուէրներս պահեն ու զանոնք գործադրեն։Անոնք ինծի ժողովուրդ ըլլան, Ես ալ անոնց Աստուած ըլլամ։
zohrab-1805▾ eastern-1994▾ western am▾
11:2011:20 чтобы они ходили по заповедям Моим, и соблюдали уставы Мои, и выполняли их; и будут Моим народом, а Я буду их Богом.
11:20 ὅπως οπως that way; how ἐν εν in τοῖς ο the προστάγμασίν προσταγμα of me; mine πορεύωνται πορευομαι travel; go καὶ και and; even τὰ ο the δικαιώματά δικαιωμα justification μου μου of me; mine φυλάσσωνται φυλασσω guard; keep καὶ και and; even ποιῶσιν ποιεω do; make αὐτά αυτος he; him καὶ και and; even ἔσονταί ειμι be μοι μοι me εἰς εις into; for λαόν λαος populace; population καὶ και and; even ἐγὼ εγω I ἔσομαι ειμι be αὐτοῖς αυτος he; him εἰς εις into; for θεόν θεος God
11:20 לְמַ֨עַן֙ lᵊmˈaʕan לְמַעַן because of בְּ bᵊ בְּ in חֻקֹּתַ֣י ḥuqqōṯˈay חֻקָּה regulation יֵלֵ֔כוּ yēlˈēḵû הלך walk וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מִשְׁפָּטַ֥י mišpāṭˌay מִשְׁפָּט justice יִשְׁמְר֖וּ yišmᵊrˌû שׁמר keep וְ wᵊ וְ and עָשׂ֣וּ ʕāśˈû עשׂה make אֹתָ֑ם ʔōṯˈām אֵת [object marker] וְ wᵊ וְ and הָיוּ־ hāyû- היה be לִ֣י lˈî לְ to לְ lᵊ לְ to עָ֔ם ʕˈām עַם people וַ wa וְ and אֲנִ֕י ʔᵃnˈî אֲנִי i אֶהְיֶ֥ה ʔehyˌeh היה be לָהֶ֖ם lāhˌem לְ to לֵ lē לְ to אלֹהִֽים׃ ʔlōhˈîm אֱלֹהִים god(s)
11:20. ut in praeceptis meis ambulent et iudicia mea custodiant faciantque ea et sint mihi in populum et ego sim eis in DeumThat they may walk in my commandments, and keep my judgments, and do them: and that they may be my people, and I may be their God.
20. that they may walk in my statutes, and keep mine ordinances, and do them: and they shall be my people, and I will be their God.
11:20. So may they may walk in my precepts, and observe my judgments, and accomplish them. And so may they be my people, and I will be their God.
11:20. That they may walk in my statutes, and keep mine ordinances, and do them: and they shall be my people, and I will be their God.
That they may walk in my statutes, and keep mine ordinances, and do them: and they shall be my people, and I will be their God:

11:20 чтобы они ходили по заповедям Моим, и соблюдали уставы Мои, и выполняли их; и будут Моим народом, а Я буду их Богом.
11:20
ὅπως οπως that way; how
ἐν εν in
τοῖς ο the
προστάγμασίν προσταγμα of me; mine
πορεύωνται πορευομαι travel; go
καὶ και and; even
τὰ ο the
δικαιώματά δικαιωμα justification
μου μου of me; mine
φυλάσσωνται φυλασσω guard; keep
καὶ και and; even
ποιῶσιν ποιεω do; make
αὐτά αυτος he; him
καὶ και and; even
ἔσονταί ειμι be
μοι μοι me
εἰς εις into; for
λαόν λαος populace; population
καὶ και and; even
ἐγὼ εγω I
ἔσομαι ειμι be
αὐτοῖς αυτος he; him
εἰς εις into; for
θεόν θεος God
11:20
לְמַ֨עַן֙ lᵊmˈaʕan לְמַעַן because of
בְּ bᵊ בְּ in
חֻקֹּתַ֣י ḥuqqōṯˈay חֻקָּה regulation
יֵלֵ֔כוּ yēlˈēḵû הלך walk
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
מִשְׁפָּטַ֥י mišpāṭˌay מִשְׁפָּט justice
יִשְׁמְר֖וּ yišmᵊrˌû שׁמר keep
וְ wᵊ וְ and
עָשׂ֣וּ ʕāśˈû עשׂה make
אֹתָ֑ם ʔōṯˈām אֵת [object marker]
וְ wᵊ וְ and
הָיוּ־ hāyû- היה be
לִ֣י lˈî לְ to
לְ lᵊ לְ to
עָ֔ם ʕˈām עַם people
וַ wa וְ and
אֲנִ֕י ʔᵃnˈî אֲנִי i
אֶהְיֶ֥ה ʔehyˌeh היה be
לָהֶ֖ם lāhˌem לְ to
לֵ לְ to
אלֹהִֽים׃ ʔlōhˈîm אֱלֹהִים god(s)
11:20. ut in praeceptis meis ambulent et iudicia mea custodiant faciantque ea et sint mihi in populum et ego sim eis in Deum
That they may walk in my commandments, and keep my judgments, and do them: and that they may be my people, and I may be their God.
11:20. So may they may walk in my precepts, and observe my judgments, and accomplish them. And so may they be my people, and I will be their God.
11:20. That they may walk in my statutes, and keep mine ordinances, and do them: and they shall be my people, and I will be their God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: стих указывает, в чем выразится духовное обновление Израиля: в исполнении нравственных и обрядовых законов. “Постановления”, “уставы” - термины Моисеева законодательства; обьясн. см. V:6. Пророк Иезекииль здесь поднимается до высоты христианского взгляда на внутреннее отношение обновленного человеческого сердца к Богу, когда оно не может делать ничего другого, кроме добра, так как это лежит в самом его существе, как в существе природы лежит, чтобы сияло солнце, чтобы дерево приносило плоды. Хотя мысль о духовном перерождении человека могла быть навеяна на Иезекииля XXIV гл. Иеремии, но она получила у него большую отчетливость и раздельность.
Adam Clarke: Commentary on the Bible - 1831
11:20: That they may walk in my statutes - The holiness of their lives shall prove the work of God upon their hearts. Then it shall appear that I am their God, because I have done such things in them and for them; and their holy conduct shall show that they are my people. See on Eze 36:25 (note), etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:20: they may: Eze 11:12; Psa 105:45, Psa 119:4, Psa 119:5, Psa 119:32; Luk 1:6, Luk 1:74, Luk 1:75; Rom 16:26; Co1 11:2; Tit 2:11, Tit 2:12
and they: Eze 14:11, Eze 36:28, Eze 37:27; Jer 11:4, Jer 24:7, Jer 30:22, Jer 31:33, Jer 32:38; Hos 2:23; Zac 13:9; Heb 8:10, Heb 11:16
John Gill
11:20 That they may walk in my statutes,.... Have their conversation ordered according to the will and word of God; to which there is neither will nor power, till God gives a new heart and spirit, or works in them both to will and to do:
and keep mine ordinances, and do them; all things appertaining to religion and worship, both in public and private:
and they shall be my people, and I will be their God; it will appear by walking in the statutes of the Lord, and by keeping his ordinances, that they are his people, made willing in the day of his power to serve him; and by having covenant blessings bestowed on them, the grace of God wrought in them, his fear upon them, and new hearts and spirits given them, that he is their covenant God and Father; by this means, what under the prevalence of idolatry was hid, will now be made manifest.
Robert Jamieson, A. R. Fausset and David Brown
11:20 walk in my statutes--Regeneration shows itself by its fruits (Gal 5:22, Gal 5:25).
they . . . my people, . . . I . . . their God-- (Ezek 14:11; Ezek 36:28; Ezek 37:27; Jer 24:7). In its fullest sense still future (Zech 13:9).
11:2111:21: Եւ ըստ գարշելեաց սրտից նոցա, եւ ըստ անօրէնութեանցն նոցա զոր արարին, եւ ըստ ճանապարհացն յոր գնային՝ հատուցից ՚ի գլուխս նոցա՝ ասէ Ադովնայի Տէր[12435]։ Զ [12435] Ոմանք. Յոր գնացին՝ հա՛՛։
21 Բայց գարշելի կուռքերին նուիրուած նրանց սրտի համար, նաեւ ա՛յն անօրէնութիւնների համար, որ գործել են, ա՛յն ընթացքի համար, որ ցոյց են տուել, պատիժ եմ բերելու նրանց գլխին”», - ասում է Ամենակալ Տէրը:
21 Բայց անոնց՝ որոնց սիրտը իրենց կամքին գարշութիւններուն Ու պղծութիւններուն ետեւէն կ’երթայ, Անոնց գործերը իրենց գլուխը պիտի բերեմ’,Կ’ըսէ Տէր Եհովան։
[193]Եւ ըստ գարշելեաց սրտից նոցա եւ ըստ անօրէնութեանցն նոցա զոր արարին` եւ`` ըստ ճանապարհացն յոր գնային` հատուցից ի գլուխս նոցա, ասէ Ադոնայի Տէր:

11:21: Եւ ըստ գարշելեաց սրտից նոցա, եւ ըստ անօրէնութեանցն նոցա զոր արարին, եւ ըստ ճանապարհացն յոր գնային՝ հատուցից ՚ի գլուխս նոցա՝ ասէ Ադովնայի Տէր[12435]։ Զ
[12435] Ոմանք. Յոր գնացին՝ հա՛՛։
21 Բայց գարշելի կուռքերին նուիրուած նրանց սրտի համար, նաեւ ա՛յն անօրէնութիւնների համար, որ գործել են, ա՛յն ընթացքի համար, որ ցոյց են տուել, պատիժ եմ բերելու նրանց գլխին”», - ասում է Ամենակալ Տէրը:
21 Բայց անոնց՝ որոնց սիրտը իրենց կամքին գարշութիւններուն Ու պղծութիւններուն ետեւէն կ’երթայ, Անոնց գործերը իրենց գլուխը պիտի բերեմ’,Կ’ըսէ Տէր Եհովան։
zohrab-1805▾ eastern-1994▾ western am▾
11:2111:21 А чье сердце увлечется вслед гнусностей их и мерзостей их, поведение тех обращу на их голову, говорит Господь Бог.
11:21 καὶ και and; even εἰς εις into; for τὴν ο the καρδίαν καρδια heart τῶν ο the βδελυγμάτων βδελυγμα abomination αὐτῶν αυτος he; him καὶ και and; even τῶν ο the ἀνομιῶν ανομια lawlessness αὐτῶν αυτος he; him ὡς ως.1 as; how ἡ ο the καρδία καρδια heart αὐτῶν αυτος he; him ἐπορεύετο πορευομαι travel; go τὰς ο the ὁδοὺς οδος way; journey αὐτῶν αυτος he; him εἰς εις into; for κεφαλὰς κεφαλη head; top αὐτῶν αυτος he; him δέδωκα διδωμι give; deposit λέγει λεγω tell; declare κύριος κυριος lord; master
11:21 וְ wᵊ וְ and אֶל־ ʔel- אֶל to לֵ֧ב lˈēv לֵב heart שִׁקּוּצֵיהֶ֛ם šiqqûṣêhˈem שִׁקּוּץ idol וְ wᵊ וְ and תֹועֲבֹותֵיהֶ֖ם ṯôʕᵃvôṯêhˌem תֹּועֵבָה abomination לִבָּ֣ם libbˈām לֵב heart הֹלֵ֑ךְ hōlˈēḵ הלך walk דַּרְכָּם֙ darkˌām דֶּרֶךְ way בְּ bᵊ בְּ in רֹאשָׁ֣ם rōšˈām רֹאשׁ head נָתַ֔תִּי nāṯˈattî נתן give נְאֻ֖ם nᵊʔˌum נְאֻם speech אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִֽה׃ [yᵊhwˈih] יְהוָה YHWH
11:21. quorum cor post offendicula et abominationes suas ambulat horum viam in capite suo ponam dicit Dominus DeusBut as for them whose heart walketh after their scandals and abominations, I will lay their way upon their head, saith the Lord God.
21. But as for them whose heart walketh after the heart of their detestable things and their abominations, I will bring their way upon their own heads, saith the Lord GOD.
11:21. But as for those whose heart walks after their offenses and abominations, I will set their own way upon their head, says the Lord God.”
11:21. But [as for them] whose heart walketh after the heart of their detestable things and their abominations, I will recompense their way upon their own heads, saith the Lord GOD.
But [as for them] whose heart walketh after the heart of their detestable things and their abominations, I will recompense their way upon their own heads, saith the Lord GOD:

11:21 А чье сердце увлечется вслед гнусностей их и мерзостей их, поведение тех обращу на их голову, говорит Господь Бог.
11:21
καὶ και and; even
εἰς εις into; for
τὴν ο the
καρδίαν καρδια heart
τῶν ο the
βδελυγμάτων βδελυγμα abomination
αὐτῶν αυτος he; him
καὶ και and; even
τῶν ο the
ἀνομιῶν ανομια lawlessness
αὐτῶν αυτος he; him
ὡς ως.1 as; how
ο the
καρδία καρδια heart
αὐτῶν αυτος he; him
ἐπορεύετο πορευομαι travel; go
τὰς ο the
ὁδοὺς οδος way; journey
αὐτῶν αυτος he; him
εἰς εις into; for
κεφαλὰς κεφαλη head; top
αὐτῶν αυτος he; him
δέδωκα διδωμι give; deposit
λέγει λεγω tell; declare
κύριος κυριος lord; master
11:21
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
לֵ֧ב lˈēv לֵב heart
שִׁקּוּצֵיהֶ֛ם šiqqûṣêhˈem שִׁקּוּץ idol
וְ wᵊ וְ and
תֹועֲבֹותֵיהֶ֖ם ṯôʕᵃvôṯêhˌem תֹּועֵבָה abomination
לִבָּ֣ם libbˈām לֵב heart
הֹלֵ֑ךְ hōlˈēḵ הלך walk
דַּרְכָּם֙ darkˌām דֶּרֶךְ way
בְּ bᵊ בְּ in
רֹאשָׁ֣ם rōšˈām רֹאשׁ head
נָתַ֔תִּי nāṯˈattî נתן give
נְאֻ֖ם nᵊʔˌum נְאֻם speech
אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord
יְהוִֽה׃ [yᵊhwˈih] יְהוָה YHWH
11:21. quorum cor post offendicula et abominationes suas ambulat horum viam in capite suo ponam dicit Dominus Deus
But as for them whose heart walketh after their scandals and abominations, I will lay their way upon their head, saith the Lord God.
11:21. But as for those whose heart walks after their offenses and abominations, I will set their own way upon their head, says the Lord God.”
11:21. But [as for them] whose heart walketh after the heart of their detestable things and their abominations, I will recompense their way upon their own heads, saith the Lord GOD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21. Угроза относится едва ли к тем из возвратившихся в Иудею пленникам, которые не оставят идолопоклонства (ибо таковые по ходу предыдущих мыслей едва ли возможны), а скорее к оставшимся в Иерусалиме, чем речь возвращается к своему началу. Начало стиха в евр. не совсем гладко. 21b = IX:10; XVI:43.
Adam Clarke: Commentary on the Bible - 1831
11:21: But as for them whose heart walketh - Them whose affections are attached to idolatry, they shall have such reward as their idols can give them, and such a recompense as Divine justice shall award them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:21: whose: Ecc 11:9; Jer 17:9; Mar 7:21-23; Heb 3:12, Heb 3:13, Heb 10:38; Jam 1:14, Jam 1:15; Jde 1:19
their detestable: Eze 11:18; Jer 1:16, Jer 2:20
I will: Eze 9:10, Eze 20:31, Eze 20:38, Eze 22:31; Jer 29:16-19
John Gill
11:21 But as for them,.... Who remained in Jerusalem, and were not carried captive, but continued in their, own land, and worshipped idols, the same as in Ezek 11:15;
whose heart walketh after the heart of their detestable things and their abominations; not images of gold and silver, which cannot be said to have a heart; but devils and evil spirits worshipped in them, who are well pleased and delighted with the worship given them; so that the hearts of the devils worshipped, and the hearts of the idolatrous worshippers, were alike and agreed; wherefore their hearts were very different from those before mentioned; so far from having one heart, that their hearts were double and divided, partly after God, and partly after their idols; and so far from walking in the statutes of the Lord, that they were walking after the will of their idols, and in the worship of them; which were abominable and detestable to God, and all good men. The Targum is,
"and after the worship of their idols, and of their abominations, their heart wanders.''
I will recompense their ways upon their own heads, saith the Lord God, that is, punish them according to their deserts, by the sword, famine, pestilence, and captivity.
John Wesley
11:21 Heart - Soul and affections. Walketh - Either secretly adhere to, or provide for the service of idols, called here detestable things.
Robert Jamieson, A. R. Fausset and David Brown
11:21 whose heart . . . after . . . heart of . . . detestable things--The repetition of "heart" is emphatic, signifying that the heart of those who so obstinately clung to idols, impelled itself to fresh superstitions in one continuous tenor [CALVIN]. Perhaps it is implied that they and their idols are much alike in character (Ps 115:8). The heart walks astray first, the feet follow.
recompense . . . way upon . . . heads--They have abandoned Me, so will I abandon them; they profaned My temple, so will I profane it by the Chaldeans (Ezek 9:10).
11:2211:22: Եւ ամբարձին քերովբէքն զթեւս իւրեանց, եւ անիւքն զհետ նոցա. եւ փառքն Աստուծոյ Իսրայէլի ՚ի վերայ նոցա։
22 Քերովբէները բարձրացրին իրենց թեւերը, անիւներն էլ նրանց յետեւից բարձրացան, Իսրայէլի Աստծու փառքն էլ նրանց բոլորի վրայ էր, վերեւում:
22 Քերովբէները իրենց թեւերը վերցուցին ու անիւները անոնց հետ էին եւ Իսրայէլի Աստուծոյն փառքը վերէն անոնց վրայ էր։
Եւ ամբարձին քերովբէքն զթեւս իւրեանց, եւ անիւքն զհետ նոցա, եւ փառքն Աստուծոյ Իսրայելի ի վերայ [194]նոցա:

11:22: Եւ ամբարձին քերովբէքն զթեւս իւրեանց, եւ անիւքն զհետ նոցա. եւ փառքն Աստուծոյ Իսրայէլի ՚ի վերայ նոցա։
22 Քերովբէները բարձրացրին իրենց թեւերը, անիւներն էլ նրանց յետեւից բարձրացան, Իսրայէլի Աստծու փառքն էլ նրանց բոլորի վրայ էր, վերեւում:
22 Քերովբէները իրենց թեւերը վերցուցին ու անիւները անոնց հետ էին եւ Իսրայէլի Աստուծոյն փառքը վերէն անոնց վրայ էր։
zohrab-1805▾ eastern-1994▾ western am▾
11:2211:22 Тогда Херувимы подняли крылья свои, и колеса подле них; и слава Бога Израилева вверху над ними.
11:22 καὶ και and; even ἐξῆραν εξαιρω lift out / up; remove τὰ ο the χερουβιν χερουβ cherubim τὰς ο the πτέρυγας πτερυξ wing αὐτῶν αυτος he; him καὶ και and; even οἱ ο the τροχοὶ τροχος wheel ἐχόμενοι εχω have; hold αὐτῶν αυτος he; him καὶ και and; even ἡ ο the δόξα δοξα glory θεοῦ θεος God Ισραηλ ισραηλ.1 Israel ἐπ᾿ επι in; on αὐτὰ αυτος he; him ὑπεράνω υπερανω up / far above αὐτῶν αυτος he; him
11:22 וַ wa וְ and יִּשְׂא֤וּ yyiśʔˈû נשׂא lift הַ ha הַ the כְּרוּבִים֙ kkᵊrûvîm כְּרוּב cherub אֶת־ ʔeṯ- אֵת [object marker] כַּנְפֵיהֶ֔ם kanᵊfêhˈem כָּנָף wing וְ wᵊ וְ and הָ hā הַ the אֹֽופַנִּ֖ים ʔˈôfannˌîm אֹופַן wheel לְ lᵊ לְ to עֻמָּתָ֑ם ʕummāṯˈām עֻמָּה side וּ û וְ and כְבֹ֧וד ḵᵊvˈôḏ כָּבֹוד weight אֱלֹהֵֽי־ ʔᵉlōhˈê- אֱלֹהִים god(s) יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon מִ mi מִן from לְ lᵊ לְ to מָֽעְלָה׃ mˈāʕᵊlā מַעַל top
11:22. et elevaverunt cherubin alas suas et rotae cum eis et gloria Dei Israhel erat super eaAnd the cherubims lifted up their wings, and the wheels with them: and the glory of the God of Israel was over them.
22. Then did the cherubim lift up their wings, and the wheels were beside them; and the glory of the God of Israel was over them above.
11:22. And the cherubim lifted up their wings, and the wheels with them. And the glory of the God of Israel was above them.
11:22. Then did the cherubims lift up their wings, and the wheels beside them; and the glory of the God of Israel [was] over them above.
Then did the cherubims lift up their wings, and the wheels beside them; and the glory of the God of Israel [was] over them above:

11:22 Тогда Херувимы подняли крылья свои, и колеса подле них; и слава Бога Израилева вверху над ними.
11:22
καὶ και and; even
ἐξῆραν εξαιρω lift out / up; remove
τὰ ο the
χερουβιν χερουβ cherubim
τὰς ο the
πτέρυγας πτερυξ wing
αὐτῶν αυτος he; him
καὶ και and; even
οἱ ο the
τροχοὶ τροχος wheel
ἐχόμενοι εχω have; hold
αὐτῶν αυτος he; him
καὶ και and; even
ο the
δόξα δοξα glory
θεοῦ θεος God
Ισραηλ ισραηλ.1 Israel
ἐπ᾿ επι in; on
αὐτὰ αυτος he; him
ὑπεράνω υπερανω up / far above
αὐτῶν αυτος he; him
11:22
וַ wa וְ and
יִּשְׂא֤וּ yyiśʔˈû נשׂא lift
הַ ha הַ the
כְּרוּבִים֙ kkᵊrûvîm כְּרוּב cherub
אֶת־ ʔeṯ- אֵת [object marker]
כַּנְפֵיהֶ֔ם kanᵊfêhˈem כָּנָף wing
וְ wᵊ וְ and
הָ הַ the
אֹֽופַנִּ֖ים ʔˈôfannˌîm אֹופַן wheel
לְ lᵊ לְ to
עֻמָּתָ֑ם ʕummāṯˈām עֻמָּה side
וּ û וְ and
כְבֹ֧וד ḵᵊvˈôḏ כָּבֹוד weight
אֱלֹהֵֽי־ ʔᵉlōhˈê- אֱלֹהִים god(s)
יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel
עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon
מִ mi מִן from
לְ lᵊ לְ to
מָֽעְלָה׃ mˈāʕᵊlā מַעַל top
11:22. et elevaverunt cherubin alas suas et rotae cum eis et gloria Dei Israhel erat super ea
And the cherubims lifted up their wings, and the wheels with them: and the glory of the God of Israel was over them.
11:22. And the cherubim lifted up their wings, and the wheels with them. And the glory of the God of Israel was above them.
11:22. Then did the cherubims lift up their wings, and the wheels beside them; and the glory of the God of Israel [was] over them above.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22. Если предшествующая (ст. 21) угроза относится к иерусалимлянам, то она тотчас же и осуществляется через удаление Господа из города. Удаление славы Господней начинается, как и в X:19, поднятием крыльев у херувимов для полета или отделением от земли и движением колес.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
22 Then did the cherubims lift up their wings, and the wheels beside them; and the glory of the God of Israel was over them above. 23 And the glory of the LORD went up from the midst of the city, and stood upon the mountain which is on the east side of the city. 24 Afterwards the spirit took me up, and brought me in a vision by the Spirit of God into Chaldea, to them of the captivity. So the vision that I had seen went up from me. 25 Then I spake unto them of the captivity all the things that the LORD had shewed me.
Here is, 1. The departure of God's presence from the city and temple. When the message was committed to the prophet, and he was fully apprized of it, fully instructed how to separate between the precious and the vile, then the cherubim lifted up their wings and the wheels beside them (v. 22) as before, ch. x. 19. Angels, when they have done their errands in this lower world, are upon the wing to be gone, for they lose no time. We left the glory of the Lord last at the east gate of the temple (ch. x. 19), which is here said to be in the midst of the city. Now here we are told that, finding and wondering that there was none to intercede, none to uphold, none to invite its return, it removed next to the mountain which is on the east side of the city (v. 23); that was the mount of Olives. On this mountain they had set up their idols, to confront God in his temple, when he dwelt there (1 Kings xi. 7), and thence it was called the mount of corruption (2 Kings xxiii. 13); therefore there God does as it were set up his standard, his tribunal, as it were to confront those who thought to keep possession of the temple for themselves now that God had left it. From that mountain there was a full prospect of the city; thither God removed, to make good what he had said (Deut. xxxii. 20), I will hide my face from them, I will see what their end shall be. It was from this mountain that Christ beheld the city and wept over it, in the foresight of its last destruction by the Romans. The glory of the Lord removed thither, to be as it were yet within call, and ready to return if now at length, in this their day, they would have understood the things that belonged to their peace. Loth to depart bids oft farewell. God, by going away thus slowly, thus gradually, intimated that he left them with reluctance, and would not have gone if they had not perfectly forced him from them. He did now, in effect, say, How shall I give thee up, Ephraim? How shall I deliver thee, Israel? But, though he bear long, he will not bear always, but will at length forsake those, and cast them off for ever, who have forsaken him and cast him off. 2. The departure of this vision from the prophet. At length it went up from him (v. 24); he saw it mount upwards, till it went out of sight, which would be a confirmation to his faith that it was a heavenly vision, that it descended from above, for thitherward it returned. Note, The visions which the saints have of the glory of God will not be constant will they come to heaven. They have glimpses of that glory, which they soon lose again, visions which go up from them, tastes of divine pleasures, but not a continual feast. It was from the mount of Olives that the vision went up, typifying the ascension of Christ to heaven from that very mountain, when those that had seen him manifested in the flesh saw him no more. It was foretold (Zech. xiv. 4) that his feet should stand upon the mount of Olives, stand last there. 3. The prophet's return to those of the captivity. The same spirit that had carried him in a trance or ecstasy to Jerusalem brought him back to Chaldea; for there the bounds of his habitation are at present appointed, and that is the place of his service. The Spirit came to him, not to deliver him out of captivity, but (which was equivalent) to support and comfort him in his captivity. 4. The account which he gave to his hearers of all he had seen and heard, v. 25. He received that he might give, and he was faithful to him that appointed him; he delivered his message very honestly: he spoke all that, and that only, which God had shown him. He told them of the great wickedness he had seen at Jerusalem, and the ruin that was hastening towards that city, that they might not repent of their surrendering themselves to the king of Babylon as Jeremiah advised them, and blame themselves for it, nor envy those that staid behind, and laughed at them for going when they did, nor wish themselves there again, but be content in their captivity. Who would covet to be in a city so full of sin and so near to ruin? It is better to be in Babylon under the favour of God than in Jerusalem under his wrath and curse. But, though this was delivered immediately to those of the captivity, yet we may suppose that they sent the contents of it to those at Jerusalem, with whom they kept up a correspondence; and well would it have been for Jerusalem if she had taken the warning hereby given.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:22: Eze 1:19, Eze 1:20, Eze 10:19
Carl Friedrich Keil and Franz Delitzsch
11:22
The promise that the Lord would preserve to Himself a holy seed among those who had been carried away captive, brought to a close the announcement of the judgment that would fall upon the ancient Israel and apostate Jerusalem. All that is now wanting, as a conclusion to the whole vision, is the practical confirmation of the announcement of judgment. This is given in the two following verses. - Ezek 11:22. And the cherubim raised their wings, and the wheels beside them; and the glory of the God of Israel was up above them. Ezek 11:23. And the glory of Jehovah ascended from the midst of the city, and took its stand upon the mountain which is to the east of the city. Ezek 11:24. And wind lifted me up, and brought me to Chaldea to the exiles, in the vision, in the Spirit of God; and the vision ascended away from me, which I had seen. Ezek 11:25. And I spoke to the exiles all the words of Jehovah, which He had shown to me. - The manifestation of the glory of the Lord had already left the temple, after the announcement of the burning of Jerusalem, and had taken its stand before the entrance of the eastern gate of the outer court, that is to say, in the city itself (Ezek 10:19; Ezek 11:1). But now, after the announcement had been made to the representatives of the authorities of their removal from the city, the glory of the God of Israel forsook the devoted city also, as a sign that both temple and city had ceased to be the seats of the gracious presence of the Lord. The mountain on the east of the city is the Mount of Olives, which affords a lofty outlook over the city. There the glory of God remained, to execute the judgment upon Jerusalem. Thus, according to Zech 14:4, will Jehovah also appear at the last judgment on the Mount of Olives above Jerusalem, to fight thence against His foes, and prepare a way of escape for those who are to be saved. It was from the Mount of Olives also that the Son of God proclaimed to the degenerate city the second destruction (Lk 19:21; Mt 24:3); and from the same mountain He made His visible ascension to heaven after His resurrection (Lk 24:50; cf. Acts 1:12); and, as Grotius has observed, "thus did Christ ascend from this mountain into His kingdom, to execute judgment upon the Jews."
After this vision of the judgments of God upon the ancient people of the covenant and the kingdom of God, Ezekiel was carried back in the spirit into Chaldea, to the river Chaboras. The vision then vanished; and he related to the exiles all that he had seen.
John Gill
11:22 Then did the cherubim lift up their wings,.... In order to remove, as in Ezek 10:19;
and the wheels beside them; which were lifted up also along with the cherubim:
and the glory of the God of Israel was over them above; both cherubim and wheels.
11:2311:23: Եւ ամբարձան փառքն Տեառն ՚ի միջոյ քաղաքին. եւ կացին ՚ի վերայ լերինն որ էր յանդիման քաղաքին[12436]։ [12436] Ոմանք. Եւ կային ՚ի վերայ լե՛՛։
23 Ու Տիրոջ փառքը քաղաքի միջից վեր բարձրացաւ, կանգ առաւ այն լերան վրայ, որ քաղաքի դիմացն էր:
23 Եւ Տէրոջը քաղաքին մէջտեղէն ելաւ եւ քաղաքին արեւելեան կողմը եղող լերանը վրայ կայնեցաւ։
Եւ ամբարձան փառքն Տեառն ի միջոյ քաղաքին, եւ կացին ի վերայ լերինն որ էր [195]յանդիման քաղաքին:

11:23: Եւ ամբարձան փառքն Տեառն ՚ի միջոյ քաղաքին. եւ կացին ՚ի վերայ լերինն որ էր յանդիման քաղաքին[12436]։
[12436] Ոմանք. Եւ կային ՚ի վերայ լե՛՛։
23 Ու Տիրոջ փառքը քաղաքի միջից վեր բարձրացաւ, կանգ առաւ այն լերան վրայ, որ քաղաքի դիմացն էր:
23 Եւ Տէրոջը քաղաքին մէջտեղէն ելաւ եւ քաղաքին արեւելեան կողմը եղող լերանը վրայ կայնեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
11:2311:23 И поднялась слава Господа из среды города и остановилась над горою, которая на восток от города.
11:23 καὶ και and; even ἀνέβη αναβαινω step up; ascend ἡ ο the δόξα δοξα glory κυρίου κυριος lord; master ἐκ εκ from; out of μέσης μεσος in the midst; in the middle τῆς ο the πόλεως πολις city καὶ και and; even ἔστη ιστημι stand; establish ἐπὶ επι in; on τοῦ ο the ὄρους ορος mountain; mount ὃ ος who; what ἦν ειμι be ἀπέναντι απεναντι before; contrary τῆς ο the πόλεως πολις city
11:23 וַ wa וְ and יַּ֨עַל֙ yyˈaʕal עלה ascend כְּבֹ֣וד kᵊvˈôḏ כָּבֹוד weight יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH מֵ mē מִן from עַ֖ל ʕˌal עַל upon תֹּ֣וךְ tˈôḵ תָּוֶךְ midst הָ hā הַ the עִ֑יר ʕˈîr עִיר town וַֽ wˈa וְ and יַּעֲמֹד֙ yyaʕᵃmˌōḏ עמד stand עַל־ ʕal- עַל upon הָ hā הַ the הָ֔ר hˈār הַר mountain אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] מִ mi מִן from קֶּ֥דֶם qqˌeḏem קֶדֶם front לָ lā לְ to † הַ the עִֽיר׃ ʕˈîr עִיר town
11:23. et ascendit gloria Domini de medio civitatis stetitque super montem qui est ad orientem urbisAnd the glory of the Lord went up from the midst of the city, and stood over the mount that is on the east side of the city.
23. And the glory of the LORD went up from the midst of the city, and stood upon the mountain which is on the east side of the city.
11:23. And the glory of the Lord ascended from the midst of the city and stood above the mountain, which is to the east of the city.
11:23. And the glory of the LORD went up from the midst of the city, and stood upon the mountain which [is] on the east side of the city.
And the glory of the LORD went up from the midst of the city, and stood upon the mountain which [is] on the east side of the city:

11:23 И поднялась слава Господа из среды города и остановилась над горою, которая на восток от города.
11:23
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
ο the
δόξα δοξα glory
κυρίου κυριος lord; master
ἐκ εκ from; out of
μέσης μεσος in the midst; in the middle
τῆς ο the
πόλεως πολις city
καὶ και and; even
ἔστη ιστημι stand; establish
ἐπὶ επι in; on
τοῦ ο the
ὄρους ορος mountain; mount
ος who; what
ἦν ειμι be
ἀπέναντι απεναντι before; contrary
τῆς ο the
πόλεως πολις city
11:23
וַ wa וְ and
יַּ֨עַל֙ yyˈaʕal עלה ascend
כְּבֹ֣וד kᵊvˈôḏ כָּבֹוד weight
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
מֵ מִן from
עַ֖ל ʕˌal עַל upon
תֹּ֣וךְ tˈôḵ תָּוֶךְ midst
הָ הַ the
עִ֑יר ʕˈîr עִיר town
וַֽ wˈa וְ and
יַּעֲמֹד֙ yyaʕᵃmˌōḏ עמד stand
עַל־ ʕal- עַל upon
הָ הַ the
הָ֔ר hˈār הַר mountain
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
מִ mi מִן from
קֶּ֥דֶם qqˌeḏem קֶדֶם front
לָ לְ to
הַ the
עִֽיר׃ ʕˈîr עִיר town
11:23. et ascendit gloria Domini de medio civitatis stetitque super montem qui est ad orientem urbis
And the glory of the Lord went up from the midst of the city, and stood over the mount that is on the east side of the city.
11:23. And the glory of the Lord ascended from the midst of the city and stood above the mountain, which is to the east of the city.
11:23. And the glory of the LORD went up from the midst of the city, and stood upon the mountain which [is] on the east side of the city.
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
23. Гора, которая на востоке от города, - Масличная, названная последним именем во 2: Цар XV:30; Зах XIV:4. Она 818: метров высоты и господствует над городом. По Захарии, с этой горы Бог произведет суд над нечестием и спасет свой народ. С нее вознесся Спасатель. По прямой линии на восток держит путь слава Господня: из святаго святых через порог храма, восточные ворота и восточную гору, не имея конечно надобности обходить ее. Эта гора составляла линию горизонта и, начиная от нее, пророк не мог уже следить за движением славы Господней, а только разве предполагать, что она пошла далее на восток, чтобы впоследствии оттуда же возвратиться в таинственный храм конца времен (Иез XLIII:2). Зачем остановилась на Елеонской горе слава Господня, об этом делают различные догадки. Елеонская гора лежала на крайней (восточной) периферии городского округа, как восточные ворота храма, у которых была предпоследняя остановка славы Господней, лежали на такой же периферии храма; а остановка здесь, как и там, славы Господней могла быть знаком тяжести для Господа расставания с своим вековым жилищем на Сионе. Это более вероятное предположение, чем то, по которому Бог с горы хотел смотреть на сожжение города (ход описания предполагает эту кару уже совершившеюся) или хотел остаться на ней до возвращения в новый храм (удаление в такую близость не могло быть столь сложным и торжественным); другие предполагают, что с этой горы слава Господня имела подняться на небо, а раввины говорят, что Шехина оставалась 3: месяца на горе, безуспешно призывая народ к раскаянию (Stanley, Palestine, р. 186).
Adam Clarke: Commentary on the Bible - 1831
11:23: The glory of the Lord went up from the midst of the city - This vision is no mean proof of the long-suffering of God. He did not abandon this people all at once; he departed by little and little.
First, he left the temple
Secondly, he stopped a little at the gate of the city.
Thirdly, he departed entirely from the city and went to the Mount of Olives, which lay on the east side of the city. Having tarried there for some time to see if they would repent and turn to him -
Fourthly, he departed to heaven. The vision being now concluded, the prophet is taken away by the Spirit of God into Chaldea, and there announces to the captive Israelites what God had showed him in the preceding visions, and the good that he had spoken concerning them; who at first did not seem to profit much by them, which the prophet severely reproves.
Albert Barnes: Notes on the Bible - 1834
11:23: The mountain which is on the east side of the city - The Mount of Olives. The rabbis commenting on this passage said the Shechinah retired to this Mount, and there for three years called in vain to the people with human voice that they should repent. On that mountain, Christ stood, when He wept over the fair city so soon to be utterly destroyed. From that mountain he descended, amid loud Hosannas, to enter the city and temple as a Judge.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:23: the glory: Eze 8:4, Eze 9:3, Eze 10:4, Eze 10:18, Eze 43:4; Zac 14:4; Mat 23:37-39, Mat 24:1, Mat 24:2
which: Eze 43:2
John Gill
11:23 And the glory of the Lord went up from the midst of the city,.... Of Jerusalem, whither it was removed from the door of the east gate of the temple, Ezek 10:19; though no mention is made of such removal; and now, having left the temple, it leaves the city:
and stood upon the mountain, which is on the east side of the city; either waiting for the repentance of the inhabitants of it, leaving them with reluctance; or in order to bring down his judgments upon it, and behold its destruction and ruin: this mountain was the mountain of Olives, as the Targum interprets it: and so Jarchi and Kimchi; see Zech 14:5. Christ stood on this mountain and wept over Jerusalem, and from hence he ascended to heaven. This Jarchi calls the third remove of the Shechinah or glory of the God of Israel. The Rabbins say (q) it removed ten times, and reckon them thus,
"from the mercy seat to the cherub; from the cherub to the cherub; from the cherub to the threshold; from the threshold to the court; from the court to the altar; from the altar to the roof; from the roof to the wall; from the wall to the city; from the city to the mountain; from the mountain to the wilderness; and from the wilderness it ascended and sat in its own place, according to Hos 5:15.''
(q) T. Bab. Roshhashana, fol. 31. 1.
John Wesley
11:23 Went up - The glory of the Lord removes now out of the city, over which it had stood some time, waiting for their repentance. The mountain - Mount Olivet. He removed thither, to be as it were within call, and ready to return, if now at length in this their day, they would have understood the things that made for their peace.
Robert Jamieson, A. R. Fausset and David Brown
11:23 The Shekinah glory now moves from the east gate (Ezek 10:4, Ezek 10:19) to the Mount of Olives, altogether abandoning the temple. The mount was chosen as being the height whence the missiles of the foe were about to descend on the city. So it was from it that Jesus ascended to heaven when about to send His judgments on the Jews; and from it He predicted its overthrow before His crucifixion (Mt 24:3). It is also to be the scene of His return in person to deliver His people (Zech 14:4), when He shall come by the same way as He went, "the way of the east" (Ezek 43:2).
11:2411:24: Եւ վերացոյց զիս Ոգի, եւ ա՛ծ ՚ի յերկիրն Քաղդեացւոց ՚ի մէջ գերութեանն, տեսլեամբ Հոգւոյն Աստուծոյ։ Եւ յարեայ ՚ի տեսլենէ անտի զոր տեսի[12437]. [12437] Ոմանք. Եւ վերացոյց զիս Հոգի, եւ ա՛ծ զիս յերկիրն... տեսլեամբ Հոգւովն Աստուծոյ։
24 Ու Հոգին ինձ բարձրացրեց, բերեց քաղդէացիների երկիրը, գերիների մէջ՝ Աստծու Հոգու ցոյց տուած տեսիլքով:
24 Ու Հոգին զիս վերցուց եւ Քաղդէացիներու երկիրը եղող գերիներուն քով տարաւ։ Ասիկա տեսիլքի մէջ եղաւ Աստուծոյ Հոգիովը։ Այն տեսած տեսիլքս իմ վրայէս հեռացաւ։
Եւ վերացոյց զիս Ոգի, եւ ած յերկիրն Քաղդէացւոց ի մէջ գերութեանն` տեսլեամբ Հոգւովն Աստուծոյ. եւ [196]յարեայ ի տեսլենէ անտի`` զոր տեսի:

11:24: Եւ վերացոյց զիս Ոգի, եւ ա՛ծ ՚ի յերկիրն Քաղդեացւոց ՚ի մէջ գերութեանն, տեսլեամբ Հոգւոյն Աստուծոյ։ Եւ յարեայ ՚ի տեսլենէ անտի զոր տեսի[12437].
[12437] Ոմանք. Եւ վերացոյց զիս Հոգի, եւ ա՛ծ զիս յերկիրն... տեսլեամբ Հոգւովն Աստուծոյ։
24 Ու Հոգին ինձ բարձրացրեց, բերեց քաղդէացիների երկիրը, գերիների մէջ՝ Աստծու Հոգու ցոյց տուած տեսիլքով:
24 Ու Հոգին զիս վերցուց եւ Քաղդէացիներու երկիրը եղող գերիներուն քով տարաւ։ Ասիկա տեսիլքի մէջ եղաւ Աստուծոյ Հոգիովը։ Այն տեսած տեսիլքս իմ վրայէս հեռացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
11:2411:24 И дух поднял меня и перенес меня в Халдею, к переселенцам, в видении, Духом Божиим. И отошло от меня видение, которое я видел.
11:24 καὶ και and; even ἀνέλαβέν αναλαμβανω take up; take along με με me πνεῦμα πνευμα spirit; wind καὶ και and; even ἤγαγέν αγω lead; pass με με me εἰς εις into; for γῆν γη earth; land Χαλδαίων χαλδαιος Chaldaios; Khaltheos εἰς εις into; for τὴν ο the αἰχμαλωσίαν αιχμαλωσια captivity ἐν εν in ὁράσει ορασις appearance; vision ἐν εν in πνεύματι πνευμα spirit; wind θεοῦ θεος God καὶ και and; even ἀνέβην αναβαινω step up; ascend ἀπὸ απο from; away τῆς ο the ὁράσεως ορασις appearance; vision ἧς ος who; what εἶδον οραω view; see
11:24 וְ wᵊ וְ and ר֣וּחַ rˈûₐḥ רוּחַ wind נְשָׂאַ֗תְנִי nᵊśāʔˈaṯnî נשׂא lift וַ wa וְ and תְּבִיאֵ֤נִי ttᵊvîʔˈēnî בוא come כַשְׂדִּ֨ימָה֙ ḵaśdˈîmā כַּשְׂדִּים Chaldeans אֶל־ ʔel- אֶל to הַ ha הַ the גֹּולָ֔ה ggôlˈā גֹּולָה exile בַּ ba בְּ in † הַ the מַּרְאֶ֖ה mmarʔˌeh מַרְאֶה sight בְּ bᵊ בְּ in ר֣וּחַ rˈûₐḥ רוּחַ wind אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) וַ wa וְ and יַּ֨עַל֙ yyˈaʕal עלה ascend מֵֽ mˈē מִן from עָלַ֔י ʕālˈay עַל upon הַ ha הַ the מַּרְאֶ֖ה mmarʔˌeh מַרְאֶה sight אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] רָאִֽיתִי׃ rāʔˈîṯî ראה see
11:24. et spiritus levavit me adduxitque in Chaldeam ad transmigrationem in visione in spiritu Dei et sublata est a me visio quam videramAnd the spirit lifted me up, and brought me into Chaldea, to them of the captivity, in vision, by the spirit of God: and the vision which I had seen was taken up from me.
24. And the spirit lifted me up, and brought me in the vision by the spirit of God into Chaldea, to them of the captivity. So the vision that I had seen went up from me.
11:24. And the Spirit lifted me up, and he brought me into Chaldea, to those of the transmigration, in a vision, in the Spirit of God. And the vision that I had seen was raised up, away from me.
11:24. Afterwards the spirit took me up, and brought me in a vision by the Spirit of God into Chaldea, to them of the captivity. So the vision that I had seen went up from me.
Afterwards the spirit took me up, and brought me in a vision by the Spirit of God into Chaldea, to them of the captivity. So the vision that I had seen went up from me:

11:24 И дух поднял меня и перенес меня в Халдею, к переселенцам, в видении, Духом Божиим. И отошло от меня видение, которое я видел.
11:24
καὶ και and; even
ἀνέλαβέν αναλαμβανω take up; take along
με με me
πνεῦμα πνευμα spirit; wind
καὶ και and; even
ἤγαγέν αγω lead; pass
με με me
εἰς εις into; for
γῆν γη earth; land
Χαλδαίων χαλδαιος Chaldaios; Khaltheos
εἰς εις into; for
τὴν ο the
αἰχμαλωσίαν αιχμαλωσια captivity
ἐν εν in
ὁράσει ορασις appearance; vision
ἐν εν in
πνεύματι πνευμα spirit; wind
θεοῦ θεος God
καὶ και and; even
ἀνέβην αναβαινω step up; ascend
ἀπὸ απο from; away
τῆς ο the
ὁράσεως ορασις appearance; vision
ἧς ος who; what
εἶδον οραω view; see
11:24
וְ wᵊ וְ and
ר֣וּחַ rˈûₐḥ רוּחַ wind
נְשָׂאַ֗תְנִי nᵊśāʔˈaṯnî נשׂא lift
וַ wa וְ and
תְּבִיאֵ֤נִי ttᵊvîʔˈēnî בוא come
כַשְׂדִּ֨ימָה֙ ḵaśdˈîmā כַּשְׂדִּים Chaldeans
אֶל־ ʔel- אֶל to
הַ ha הַ the
גֹּולָ֔ה ggôlˈā גֹּולָה exile
בַּ ba בְּ in
הַ the
מַּרְאֶ֖ה mmarʔˌeh מַרְאֶה sight
בְּ bᵊ בְּ in
ר֣וּחַ rˈûₐḥ רוּחַ wind
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וַ wa וְ and
יַּ֨עַל֙ yyˈaʕal עלה ascend
מֵֽ mˈē מִן from
עָלַ֔י ʕālˈay עַל upon
הַ ha הַ the
מַּרְאֶ֖ה mmarʔˌeh מַרְאֶה sight
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
רָאִֽיתִי׃ rāʔˈîṯî ראה see
11:24. et spiritus levavit me adduxitque in Chaldeam ad transmigrationem in visione in spiritu Dei et sublata est a me visio quam videram
And the spirit lifted me up, and brought me into Chaldea, to them of the captivity, in vision, by the spirit of God: and the vision which I had seen was taken up from me.
11:24. And the Spirit lifted me up, and he brought me into Chaldea, to those of the transmigration, in a vision, in the Spirit of God. And the vision that I had seen was raised up, away from me.
11:24. Afterwards the spirit took me up, and brought me in a vision by the Spirit of God into Chaldea, to them of the captivity. So the vision that I had seen went up from me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24. Последним фактом экстаза является то, что пророк ощущает себя переносимым на свое действительное местопребывание. Не сказано, что это перенесение сопровождается таким же ощущением (держания за волосы и парения по воздуху), как перенесение в Иерусалим; напротив прибавка: “в видении, духом Божиим” указывает, кажется, на большую духовность ощущения. “Духом Божиим” - только здесь у Иезекииля; оно здесь несколько неожиданно: “дух… перенес меня… Духом Божиим”, и, если подлинно, должно быть имеет значение вообще силы Божией, непосредственного участия Божия в перенесении пророка.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:24: the spirit: Eze 11:1, Eze 8:3; Kg2 2:16; Co2 12:3
into: Eze 1:3, Eze 3:12, Eze 3:15; Psa 137:1
So: Gen 17:22, Gen 35:13; Act 10:16
John Gill
11:24 Afterwards the spirit took me up,.... From the east gate of the temple, whither he had brought him; when he had been shown, and everything had been told him, necessary for the reproof of the Jews in Jerusalem, and for the comfort of the captives:
and brought me in vision by the spirit of God into Chaldea, to them of the captivity; all this was done in vision; so it appeared to the prophet, under the influence of the divine Spirit of God, as if he was carried to Jerusalem, and there saw and heard all he did, and then was brought back again to Chaldea; whereas this was only mental, not corporeal; he was all the while in Chaldea, though things were so represented to his mind as if he had been removed from place to place:
so the vision that I had seen went up from me; he returned to himself, and became as another man, or as he was before; and found himself in his own house, and among the elders of Judah This shows that the vision was from heaven, and therefore it is said to go up from him; and that prophecy was not of the will of men, but of God; and that the prophets were not always under the influence of a prophetic spirit; but this came and went, and was only with them at certain times.
John Wesley
11:24 The spirit - The same spirit which carried him to Jerusalem, now brings him back to Chaldea. Went up - Was at an end.
Robert Jamieson, A. R. Fausset and David Brown
11:24 brought me in a vision--not in actual fact, but in ecstatic vision. He had been as to the outward world all the time before the elders (Ezek 8:3) in Chaldea; he now reports what he had witnessed with the inner eye.
11:2511:25: եւ խօսեցայ առ գերութեանն զամենայն բանս Տեառն զոր եցոյց ինձ։
25 Այսպիսով ես սթափուեցի այն տեսիլքից, որ տեսել էի, ու խօսեցի գերիների առաջ այն բոլոր բաների մասին, որ Տէրն ինձ ցոյց էր տուել:
25 Ու ես գերիներուն իմացուցի Տէրոջը բոլոր խօսքերը, որոնք ինծի յայտներ էր։
Եւ խօսեցայ առ գերութեանն զամենայն բանս Տեառն զոր եցոյց ինձ:

11:25: եւ խօսեցայ առ գերութեանն զամենայն բանս Տեառն զոր եցոյց ինձ։
25 Այսպիսով ես սթափուեցի այն տեսիլքից, որ տեսել էի, ու խօսեցի գերիների առաջ այն բոլոր բաների մասին, որ Տէրն ինձ ցոյց էր տուել:
25 Ու ես գերիներուն իմացուցի Տէրոջը բոլոր խօսքերը, որոնք ինծի յայտներ էր։
zohrab-1805▾ eastern-1994▾ western am▾
11:2511:25 И я пересказал переселенцам все слова Господа, которые Он открыл мне.
11:25 καὶ και and; even ἐλάλησα λαλεω talk; speak πρὸς προς to; toward τὴν ο the αἰχμαλωσίαν αιχμαλωσια captivity πάντας πας all; every τοὺς ο the λόγους λογος word; log τοῦ ο the κυρίου κυριος lord; master οὓς ος who; what ἔδειξέν δεικνυω show μοι μοι me
11:25 וָ wā וְ and אֲדַבֵּ֖ר ʔᵃḏabbˌēr דבר speak אֶל־ ʔel- אֶל to הַ ha הַ the גֹּולָ֑ה ggôlˈā גֹּולָה exile אֵ֛ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole דִּבְרֵ֥י divrˌê דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הֶרְאָֽנִי׃ פ herʔˈānî . f ראה see
11:25. et locutus sum ad transmigrationem omnia verba Domini quae ostenderat mihiAnd I spoke to them of the captivity all the words of the Lord, which he had shewn me.
25. Then I spake unto them of the captivity all the things that the LORD had shewed me.
11:25. And I spoke, to those of the transmigration, all the words of the Lord that he had revealed to me.
11:25. Then I spake unto them of the captivity all the things that the LORD had shewed me.
Then I spake unto them of the captivity all the things that the LORD had shewed me:

11:25 И я пересказал переселенцам все слова Господа, которые Он открыл мне.
11:25
καὶ και and; even
ἐλάλησα λαλεω talk; speak
πρὸς προς to; toward
τὴν ο the
αἰχμαλωσίαν αιχμαλωσια captivity
πάντας πας all; every
τοὺς ο the
λόγους λογος word; log
τοῦ ο the
κυρίου κυριος lord; master
οὓς ος who; what
ἔδειξέν δεικνυω show
μοι μοι me
11:25
וָ וְ and
אֲדַבֵּ֖ר ʔᵃḏabbˌēr דבר speak
אֶל־ ʔel- אֶל to
הַ ha הַ the
גֹּולָ֑ה ggôlˈā גֹּולָה exile
אֵ֛ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
דִּבְרֵ֥י divrˌê דָּבָר word
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הֶרְאָֽנִי׃ פ herʔˈānî . f ראה see
11:25. et locutus sum ad transmigrationem omnia verba Domini quae ostenderat mihi
And I spoke to them of the captivity all the words of the Lord, which he had shewn me.
11:25. And I spoke, to those of the transmigration, all the words of the Lord that he had revealed to me.
11:25. Then I spake unto them of the captivity all the things that the LORD had shewed me.
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
25. Так как видение было рассчитано не для пророка лично (как отчасти I гл.), а для народа, то пророк пересказывает его переселенцам, т. е. ближайшим образом бывшим у него в момент видения их старейшинам (VIII:1), а через них или и помимо их и массе. “Все слова Господа”, т. е. все и виденное, а не слышанное только, т. е. напр., XI:4-21, как показывает и частое употребление евр. “давар” “слово” в значении “вещь”, и дальнейшее определение к “слова Господа, которые Он открыл”, слав. “показа” (не “сказал”).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:25: Eze 2:7, Eze 3:4, Eze 3:17, Eze 3:27
Geneva 1599
11:25 Then I spoke to them of the (k) captivity all the things that the LORD had shown me.
(k) When Jeconiah was led away captive.
John Gill
11:25 Then I spake unto them of the captivity,.... The elders of Judah, and others with them, at Telabib, where the prophet had a house:
all the things the Lord had showed me; all the visions contained in the preceding chapters, from the beginning of the fourth chapter to the end of this: as the portraying Jerusalem on a tile, and lying on his side for a long time, as an emblem of the siege of that city; the barley cakes, denoting a famine; the sharp knife with which he cut off his hair, signifying the destruction of its inhabitants; how he was brought to Jerusalem, what idolatries he saw in the temple; the vision of the six men with slaughter weapons, and of another with a writer's inkhorn by his side; and also the vision of the cherubim and wheels, and the glory of the God of Israel, and their departure from the city and temple, together with what was threatened to the Jews in Jerusalem, and was promised to them in Chaldea; all which the prophet faithfully related, and kept back nothing that the Lord had made known unto him by words or signs.
Robert Jamieson, A. R. Fausset and David Brown
11:25 things . . . showed me--literally, "words"; an appropriate expression; for the word communicated to him was not simply a word, but one clothed with outward symbols "shown" to him as in the sacrament, which AUGUSTINE terms "the visible word" [CALVIN].