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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Представив в XVII гл. вероломство Сирии такою же причиною падения Иерусалима, какою было и все историческое прошлое Израиля (гл. XVI), пророк в XVIII гл. обосновывает эту мысль XVII гл. (как XV гл. обосновывает XVI) на строгой божественной правде, которая не может допустить, чтобы кто-либо страдал за чужие грехи, и, следовательно, чтобы нынешнее поколение евреев было наказано за прежние грехи Израиля. Ст. 1-4: составляют введение или тему: провозглашение нравственной свободы и ответственности каждого пред Богом - в связи с одной народной пословицей; в ст. 5-20: эта мысль разъясняется на трех примерах; в ст. 21-29: поясняется, что развиваемое начало личной нравственной вменяемости приложимо не ко всему прежнему поведению человека, а к его нравственному состоянию при наступлении суда Божия; ст. 30-32: - увещательное заключение.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Perhaps, in reading some of the foregoing chapters, we may have been tempted to think ourselves not much concerned in them (though they also were written for our learning); but this chapter, at first view, appears highly and nearly to concern us all, very highly, very nearly; for, without particular reference to Judah and Jerusalem, it lays down the rule of judgment according to which God will deal with the children of men in determining them to their everlasting state, and it agrees with that very ancient rule laid down, Gen. iv. 7, "If though doest well, shalt thou not be accepted?" But, "if not, sin," the punishment of sin,"lies at the door." Here is, I. The corrupt proverb used by the profane Jews, which gave occasion to the message here sent them, and made it necessary for the justifying of God in his dealings with them, ver. 1-3. II. The reply given to this proverb, in which God asserts in general his own sovereignty and justice, ver. 4. Woe to the wicked; it shall be ill with them, ver. 4, 20. But say to the righteous, It shall be ill with them, ver. 4, 20. But say to the righteous, It shall be well with them, ver. 5-9. In particular, as to the case complained of, he assures us, 1. That it shall be ill with a wicked man, though he had a good father, ver. 10-13. 2. That it shall be well with a good man, though he had a wicked father, ver. 14-18. And therefore in this God is righteous, ver. 19, 20. 3. That it shall be well with penitents, though they began ever so ill, ver. 21-23 and 27, 28. 4. That it shall be ill with apostates, though they began ever so well, ver. 24, 26. And the use of all this is, (1.) To justify God and clear the equity of all his proceedings, ver. 25, 29. (2.) To engage and encourage us to repent of our sins and turn to God, ver. 30-32. And these are things which belong to our everlasting peace. O that we may understand and regard them before they be hidden from our eyes!
Adam Clarke: Commentary on the Bible - 1831
The Jews, in Ezekiel's time, complained of God's dealing hardly with them in punishing them for the sins of their forefathers, Eze 18:1, Eze 18:2; their temporal calamities having been long threatened as the consequence of the national guilt, (Jer 15:4, etc.); and, from the general complexion of this chapter, it appears that the Jews so interpreted the second commandment of the Decalogue and other passages of like import, as if the sins of the forefathers were visited upon the children, independently of the moral conduct of the latter, not only in this world, but in that which is to come. To remove every foundation for such an unworthy idea of the Divine government, God assures them, with an oath, that he had no respect of persons, Eze 18:3, Eze 18:4; strongly intimating that the great mysteries in Providence, (mysterious only on account of the limited capacity of man), are results of the most impartial administration of justice; and that this would be particularly manifested in the rewards and punishments of another life; when every ligament that at present connects societies and nations together shall be dissolved, and each person receive according to his work, and bear his own burden. This is illustrated by a variety of examples: such as that of a just or righteous man, Eze 18:5-9; his wicked son, Eze 18:10-13; and again the just son of this wicked person, Eze 18:14-20. Then a wicked man repenting, and finding mercy, whose former wickedness shall be no impediment to his salvation, Eze 18:21-23; and a righteous man revolting, and dying in his sins, whose former righteousness shall be of no avail, Eze 18:24. The conduct of the Divine Providence is then vindicated, Eze 18:25-29; and all persons, without any exception, most earnestly exhorted to repentance, Eze 18:30, Eze 18:31; because the Lord hath no pleasure in the death of the sinner, Eze 18:32. As the whole of this chapter is taken up with the illustration of a doctrine nearly connected with the comfort of man, and the honor of the Divine government, the prophet, with great propriety, lays aside his usual mode of figure and allegory, and treats his subject with the utmost plainness and perspicuity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Eze 18:1, God defends his justice; Eze 18:31, and exhorts to repentance.
John Gill
INTRODUCTION TO EZEKIEL 18
This chapter contains an answer to an objection of the Jews to the dealings of God with them in a providential way. The objection is expressed in a proverb of common use among them, and complained of as being without cause, Ezek 18:1; however, for the future, no occasion should be given them to use it; for, though God could justify his proceedings upon the foot of his sovereignty, all souls being his; yet he was determined none but the sinner himself should suffer, Ezek 18:3; and puts various cases for the illustration and vindication of his proceedings; as that a just man, who is described by his proper characters, as abstaining from several sins specified, and doing what is right and good, should surely live, Ezek 18:5; but that the son of such a just man, being the reverse of his father's character, should surely die, Ezek 18:10; and again, the son of such a wicked man, observing the heinousness of his father's sins, and abstaining from them, though his father should die in his iniquities, he should not die for them, but live, Ezek 18:14; by which it appears that the dealings of God with the Jews were not according to the proverb used by them, but quite agreeable to his resolution; that the sinner, be he a father or a son, shall die for his own sins; and that the righteous man's righteousness shall be upon him, and the wicked man's sin upon him, and accordingly both shall be dealt with, Ezek 18:19; which is further illustrated by a wicked man's turning from his sinful course, and doing righteousness, and living in that righteousness he has done; which is more agreeable to God that he should live, and not die in sin, Ezek 18:21; and by a righteous man turning from his righteousness, and living a vicious life, and dying in it, Ezek 18:24; from both which instances this conclusion follows, that God is to be justified; and that his ways are equal, and the Jews' ways were unequal, and their complaint unjust, Ezek 18:25; and the same instances are repeated in a different order, and the same conclusion formed, Ezek 18:26; upon which the Lord determines to judge them according to their own ways, their personal actions, good or bad; and exhorts them to repentance and reformation; and closes with a pathetic expostulation, with them, Ezek 18:30.
18:118:1: Եւ եղեւ բա՛ն Տեառն առ իս՝ եւ ասէ.
1 Տէրը խօսեց ինձ հետ ու ասաց.
18 Դարձեալ Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
Եւ եղեւ բան Տեառն առ իս եւ ասէ:

18:1: Եւ եղեւ բա՛ն Տեառն առ իս՝ եւ ասէ.
1 Տէրը խօսեց ինձ հետ ու ասաց.
18 Դարձեալ Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
18:118:1 И было ко мне слово Господне:
18:1 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
18:1 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
18:1. et factus est sermo Domini ad me dicensAnd the word of the Lord came to me, saying: What is the meaning?
1. The word of the Lord came unto me again, saying,
18:1. And the word of the Lord came to me, saying:
18:1. The word of the LORD came unto me again, saying,
[385] The word of the LORD came unto me again, saying:

18:1 И было ко мне слово Господне:
18:1
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
18:1
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
18:1. et factus est sermo Domini ad me dicens
And the word of the Lord came to me, saying: What is the meaning?
18:1. And the word of the Lord came to me, saying:
18:1. The word of the LORD came unto me again, saying,
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 The word of the LORD came unto me again, saying, 2 What mean ye, that ye use this proverb concerning the land of Israel, saying, The fathers have eaten sour grapes, and the children's teeth are set on edge? 3 As I live, saith the Lord GOD, ye shall not have occasion any more to use this proverb in Israel. 4 Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die. 5 But if a man be just, and do that which is lawful and right, 6 And hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, neither hath defiled his neighbour's wife, neither hath come near to a menstruous woman, 7 And hath not oppressed any, but hath restored to the debtor his pledge, hath spoiled none by violence, hath given his bread to the hungry, and hath covered the naked with a garment; 8 He that hath not given forth upon usury, neither hath taken any increase, that hath withdrawn his hand from iniquity, hath executed true judgment between man and man, 9 Hath walked in my statutes, and hath kept my judgments, to deal truly; he is just, he shall surely live, saith the Lord GOD.
Evil manners, we say, beget good laws; and in like manner sometimes unjust reflections occasion just vindications; evil proverbs beget good prophecies. Here is,
I. An evil proverb commonly used by the Jews in their captivity. We had one before (ch. xii. 22) and a reply to it; here we have another. That sets God's justice at defiance: "The days are prolonged and every vision fails; the threatenings are a jest." This charges him with injustice, as if the judgments executed were a wrong: "You use this proverb concerning the land of Israel, now that it is laid waste by the judgments of God, saying, The fathers have eaten sour grapes and the children's teeth are set on edge; we are punished for the sins of our ancestors, which is as great an absurdity in the divine regimen as if the children should have their teeth set on edge, or stupefied, by the fathers' eating sour grapes, whereas, in the order of natural causes, if men eat or drink any thing amiss, they only themselves shall suffer by it." Now, 1. It must be owned that there was some occasion given for this proverb. God had often said that he would visit the iniquity of the fathers upon the children, especially the sin of idolatry, intending thereby to express the evil of sin, of that sin, his detestation of it, and just indignation against it, and the heavy punishments he would bring upon idolaters, that parents might be restrained from sin by their affection to their children and that children might not be drawn to sin by their reverence for their parents. He had likewise often declared by his prophets that in bringing the present ruin upon Judah and Jerusalem he had an eye to the sins of Manasseh and other preceding kings; for, looking upon the nation as a body politic, and punishing them with national judgments for national sins, and admitting the maxim in our law that a corporation never dies, reckoning with them now for the iniquities of former ages was but like making a man, when he is old, to possess the iniquities of his youth, Job xiii. 26. And there is no unrighteousness with God in doing so. But, 2. They intended it as a reflection upon God, and an impeachment of his equity in his proceedings against them. Thus far that is right which is implied in this proverbial saying, That those who are guilty of wilful sin eat sour grapes; they do that which they will feel from, sooner or later. The grapes may look well enough in the temptation, but they will be bitter as bitterness itself in the reflection. They will set the sinner's teeth on edge. When conscience is awake, and sets the sin in order before them, it will spoil the relish of their comforts as when the teeth are set on edge. But they suggest it as unreasonable that the children should smart for the fathers' folly and feel the pain of that which they never tasted the pleasure of, and that God was unrighteous in thus taking vengeance and could not justify it. See how wicked the reflection is, how daring the impudence; yet see how witty it is, and how sly the comparison. Many that are impious in their jeers are ingenious in their jests; and thus the malice of hell against God and religion is insinuated and propagated. It is here put into a proverb, and that proverb used, commonly used; they had it up ever and anon. And, though it had plainly a blasphemous meaning, yet they sheltered themselves under the similitude from the imputation of downright blasphemy. Now by this it appears that they were unhumbled under the rod, for, instead of condemning themselves and justifying God, they condemned him and justified themselves; but woe to him that thus strives with his Maker.
II. A just reproof of, and reply to, this proverb: What mean you by using it? That is the reproof. "Do you intend hereby to try it out with God? Or can you think any other than that you will hereby provoke him to be angry with you will he has consumed you? Is this the way to reconcile yourselves to him and make your peace with him?" The reply follows, in which God tells them,
1. That the use of the proverb should be taken away. This is said, it is sworn (v. 3): You shall not have occasion any more to use this proverb; or (as it may be read), You shall not have the use of this parable. The taking away of this parable is made the matter of a promise, Jer. xxxi. 29. Here it is made the matter of a threatening. There it intimates that God will return to them in ways of mercy; here it intimates that God would proceed against them in ways of judgment. He will so punish them for this impudent saying that they shall not dare to use it any more; as in another case, Jer. xxiii. 34, 36. God will find out effectual ways to silence those cavillers. Or God will so manifest both to themselves and others that they have wickedness of their own enough to bring all these desolating judgments upon them that they shall no longer for shame lay it upon the sins of their fathers that they were thus dealt with: "Your own consciences shall tell you, and all your neighbours shall confirm it, that you yourselves have eaten the same sour grapes that your fathers ate before you, or else your teeth would not have been set on edge."
2. That really the saying itself was unjust and a causeless reflection upon God's government. For,
(1.) God does not punish the children for the fathers' sins unless they tread in their fathers' steps and fill up the measure of their iniquity (Matt. xxiii. 32), and then they have no reason to complain, for, whatever they suffer, it is less than their own sin has deserved. And, when God speaks of visiting the iniquity of the fathers upon the children, that is so far from putting any hardship upon the children, to whom he only renders according to their works, that it accounts for God's patience with the parents, whom he therefore does not punish immediately, because he lays up their iniquity for their children, Job xxi. 19.
(2.) It is only in temporal calamities that children (and sometimes innocent ones) fare the worse for their parents' wickedness, and God can alter the property of those calamities, and make them work for good to those that are visited with them; but as to spiritual and eternal misery (and that is the death here spoken of) the children shall by no means smart for the parents' sins. This is here shown at large; and it is a wonderful piece of condescension that the great God is pleased to reason the case with such wicked and unreasonable men, that he did not immediately strike them dumb or dead, but vouchsafed to state the matter before them, that he may be clear when he is judged. Now, in his reply,
[1.] He asserts and maintains his own absolute and incontestable sovereignty: Behold, all souls are mine, v. 4. God here claims a property in all the souls of the children of men, one as well as another. First, Souls are his. He that is the Maker of all things is in a particular manner the Father of spirits, for his image is stamped on the souls of men; it was so in their creation; it is so in their renovation. He forms the spirit of man within him, and is therefore called the God of the spirits of all flesh, of embodied spirits. Secondly, All souls are his, all created by him and for him, and accountable to him. As the soul of the father, so the soul of the son, is mine. Our earthly parents are only the fathers of our flesh; our souls are not theirs; God challenges them. Now hence it follows, for the clearing of this matter, 1. That God may certainly do what he pleases both with fathers and children, and none may say unto him, What doest thou? He that gave us our being does us no wrong if he takes it away again, much less when he only takes away some of the supports and comforts of it; it is as absurd to quarrel with him as for the thing formed to say to him that formed it, Why hast thou made me thus? 2. That God as certainly bears a good-will both to father and son, and will put no hardship upon either. We are sure that God hates nothing that he has made, and therefore (speaking of the adult, who are capable of acting for themselves) he has such a kindness for all souls that none die but through their own default. All souls are his, and therefore he is not partial in his judgment of them. Let us subscribe to his interest in us and dominion over us. He says, All souls are mine; let us answer, "Lord, my soul is thine; I devote it to thee to be employed for thee and made happy in thee." It is with good reason that God says, "My son, give me thy heart, for it is my own," to which we must yield, "Father, take my heart, it is thy own."
[2.] Though God might justify himself by insisting upon his sovereignty, yet he waives that, and lays down the equitable and unexceptionable rule of judgment by which he will proceed as to particular persons; and it is this:--First, The sinner that persists in sin shall certainly die, his iniquity shall be his ruin: The soul that sins shall die, shall die as a soul can die, shall be excluded from the favour of God, which is the life and bliss of the soul, and shall lie for ever under his wrath, which is its death and misery. Sin is the act of the soul, the body being only the instrument of unrighteousness; it is called the sin of the soul, Mic. vi. 7. And therefore the punishment of sin is the tribulation and the anguish of the soul, Rom. ii. 9. Secondly, The righteous man that perseveres in his righteousness shall certainly live. If a man be just, have a good principle, a good spirit and disposition, and, as an evidence of that, do judgment and justice (v. 5), he shall surely live, saith the Lord God, v. 9. He that makes conscience of conforming in every thing to the will of God, that makes it his business to serve God and his aim to glorify God, shall without fail be happy here and for ever in the love and favour of God; and, wherein he comes short of his duty, it shall be forgiven him, through a Mediator. Now here is part of the character of this just man. 1. He is careful to keep himself clean from the pollutions of sin, and at a distance from all the appearances of evil. (1.) From sins against the second commandment. In the matters of God's worship he is jealous, for he knows God is so. He has not only not sacrificed in the high places to the images there set up, but he has not so much as eaten upon the mountains, that is, not had any communion with idolaters by eating things sacrificed to idols, 1 Cor. x. 20. He would not only not kneel with them at their altars, but not sit with them at their tables in their high places. He detests not only the idols of the heathen but the idols of the house of Israel, which were not only allowed of, but generally applauded and adored, by those that were accounted the professing people of God. He has not only not worshipped those idols, but he has not so much as lifted up his eyes to them; he has not given them a favourable look, has had no regard at all to them, neither desired their favour nor dreaded their frowns. He has observed so many bewitched by them that he has not dared so much as to look at them, lest he should be taken in the snare. The eyes of idolaters are said to go a whoring, Ezek. vi. 9. See Deut. iv. 19. (2.) From sins against the seventh commandment. He is careful to possess his vessel in sanctification and honour, and not in the lusts of uncleanness; and therefore he has not dared to defile his neighbour's wife, nor said or done any thing which had the least tendency to corrupt or debauch her, no, nor will he make any undue approaches to his own wife when she is put apart for her uncleanness, for it was forbidden by the law, Lev. xviii. 19; xx. 18. Note, It is an essential branch of wisdom and justice to keep the appetites of the body always in subjection to reason and virtue. (3.) From sins against the eighth commandment. He is a just man, who has not, by fraud and under colour of law and right, oppressed any, and who has not with force and arms spoiled any by violence, not spoiled them of their goods or estates, much less of their liberties and lives, v. 7. Oppression and violence were the sins of the old world, that brought the deluge, and are sins of which still God is and will be the avenger. Nay, he is one that has not lent his money upon usury, nor taken increase (v. 8), though, being done by contract, it may seem free from injustice (Volenti non fit injuria--What is done to a person with his own consent is no injury to him), yet, as far as it is forbidden by the law, he dares not do it. A moderate usury they were allowed to receive from strangers, but not from their brethren. A just man will not take advantage of his neighbour's necessity to make a prey of him, nor indulge himself in ease and idleness to live upon the sweat and toil of others, and therefore will not take increase from those who cannot make increase of what he lends them, nor be rigorous in exacting what was agreed for from those who by the act of God are disabled to pay it; but he is willing to share in loss as well as profit. Qui sentit commodum, sentire debet et onus--He who enjoys the benefit should bear the burden. 2. He makes conscience of doing the duties of his place. He has restored the pledge to the poor debtor, according to the law. Exod. xxii. 26. "If thou take thy neighbour's raiment for a pledge, the raiment that is for necessary use, thou shalt deliver it to him again, that he may sleep in his own bedclothes." Nay, he has not only restored to the poor that which was their own, but has given his bread to the hungry. Observe, It is called his bread, because it is honestly come by; that which is given to some is not unjustly taken from others; for God has said, I hate robbery for burnt-offerings. Worldly men insist upon it that their bread is their own, as Nabal, who therefore would not give of it to David (1 Sam. xxv. 11); yet let them know that it is not so their own but that they are bound to do good to others with it. Clothes are necessary as well as food, and therefore this just man is so charitable as to cover the naked also with a garment, v. 7. The coats which Dorcas had made for the poor were produced as witnesses of her charity, Acts ix. 39. This just man has withdrawn his hands from iniquity, v. 8. If at any time he has been drawn in through inadvertency to that which afterwards has appeared to him to be a wrong thing, he does not persist in it because he has begun it, but withdraws his hand from that which he now perceives to be iniquity; for he executes true judgment between man and man, according as his opportunity is of doing it (as a judge, as a witness, as a juryman, as a referee), and in all commerce is concerned that justice be done, that no man be wronged, that he who is wronged be righted, and that every man have his own, and is ready to interpose himself, and do any good office, in order hereunto. This is his character towards his neighbours; yet it will not suffice that he be just and true to his brother, to complete his character he must be so to his God likewise (v. 9): He has walked in my statutes, those which relate to the duties of his immediate worship; he has kept those and all his other judgments, has had respect to them all, has made it his constant care and endeavour to conform and come up to them all, to deal truly, that so he may approve himself faithful to his covenant with God, and, having joined himself to God, he does not treacherously depart from him, nor dissemble with him. This is a just man, and living he shall live; he shall certainly live, shall have life and shall have it more abundantly, shall live truly, live comfortably, live eternally. Keep the commandments, and thou shalt enter into life, Matt. xix. 17.
Albert Barnes: Notes on the Bible - 1834
18:1: The last verse of Ezek. 17 gives occasion for a declaration of the principle upon which God's providential dispensations proceed, namely, that every individual shall be equitably dealt with - a principle that precludes the children from either presuming on the father's merits or despairing on account of the father's guilt. This chapter is an enlargement of Jer 31:29, and sets forth fully the doctrine of individual responsibility.
Carl Friedrich Keil and Franz Delitzsch
18:1
In the word of God contained in this chapter, the delusion that God visits the sins of fathers upon innocent children is overthrown, and the truth is clearly set forth that every man bears the guilt and punishment of his own sins (Ezek 18:1-4). The righteous lives through his righteousness (Ezek 18:5-9), but cannot save his wicked son thereby (Ezek 18:10-13); whilst the son who avoids the sins and wickedness of his father, will live through his own righteousness (Ezek 18:14-20). The man who repents and avoids sin is not even charged with his own sin; and, on the other hand, the man who forsakes the way of righteousness, and gives himself up to unrighteousness, will not be protected from death even by his own former righteousness (Ezek 18:21-29). Thus will God judge every man according to his way; and it is only by repentance that Israel itself can live (Ezek 18:30-32). The exposition of these truths is closely connected with the substance and design of the preceding and following prophecies. In the earlier words of God, Ezekiel had taken from rebellious Israel every support of false confidence in the preservation of the kingdom from destruction. But as an impenitent sinner, even when he can no longer evade the punishment of his sins, endeavours as much as possible to transfer the guilt from himself to others, and comforts himself with the thought that he has to suffer for sins that other shave committed, and hardens himself against the chastisement of God through such false consolation as this; so even among the people of Israel, when the divine judgments burst upon them, the delusion arose that the existing generation had to suffer for the fathers' sins. If, then, the judgment were ever to bear the fruit of Israel's conversion and renovation, which God designed, the impenitent generation must be deprived even of this pretext for covering over its sins and quieting its conscience, by the demonstration of the justice which characterized the government of God in His kingdom.
The proverb and the word of God. - Ezek 18:1. And the word of Jehovah came to me, saying, Ezek 18:2. Why do you use this proverb in the land of Israel, saying, Fathers eat sour grapes, and the sons' teeth are set on edge. Ezek 18:3. As I live, is the saying of the Lord Jehovah, this proverb shall not be used any more in Israel. Ezek 18:4. Behold, all souls are mine; as the father's soul, so also the soul of the son, - they are mine; the soul which sinneth, it shall die. - On Ezek 18:2 compare Ezek 12:22. מה־לּכם, what is to you, what are you thinking of, that...? is a question of amazement. על־אדמת , in the land of Israel (Ezek 12:22), not "concerning the land of Israel," as Hvernick assumes. The proverb was not, "The fathers have eaten sour grapes," for we have not אכלוּ, as in Jer 31:29, but יאכלוּ, they eat, are accustomed to eat, and אבות has no article, because it applies to all who eat sour grapes. Bōsĕr, unripe, sour grapes, like bēsĕr in Job 16:33 (see the comm. in loc.). The meaning of the proverb is self-evident. The sour grapes which the fathers eat are the sins which they commit; the setting of the children's teeth on edge is the consequence thereof, i.e., the suffering which the children have to endure. The same proverb is quoted in Jer 31:29-30, and there also it is condemned as an error. The origin of such a proverb is easily to be accounted for from the inclination of the natural man to transfer to others the guilt which has brought suffering upon himself, more especially as the law teaches that the sins of the fathers are visited upon the children (Ex 20:5), and the prophets announce that the Lord would put away Judah from before His face on account of the sins of Manasseh (4Kings 24:3; Jer 15:4), while Jeremiah complains in Lam 5:7 that the people are bearing the fathers' sins. Nevertheless the proverb contained a most dangerous and fatal error, for which the teaching of the law concerning the visitation of the sins of the fathers, etc., was not accountable, and which Jeremiah, who expressly mentions the doctrine of the law (Jer 32:18), condemns as strongly as Ezekiel. God will visit the sins of the fathers upon the children who hate Him, and who also walk in the footsteps of their fathers' sins; but to those who love Him, and keep His commandments, He will show mercy to the thousandth generation. The proverb, on the other hand, teaches that the children would have to atone for their fathers' sins without any culpability of their own. How remote such a perversion of the truth as to the transmission of sins and their consequences, viz., their punishment, was from the law of Moses, is evident from the express command in Deut 24:16, that the children were not to be put to death with the fathers for the sins which the latter had committed, but that every one was to die for his own sin. What God here enjoins upon the judicial authorities must apply to the infliction of his own judgments. Consequently what Ezekiel says in the following verses in opposition to the delusion, which this proverb helped to spread abroad, is simply a commentary upon the words, "every one shall die for his own sin," and not a correction of the law, which is the interpretation that many have put upon these prophetic utterances of Jeremiah and Ezekiel. In Ezek 18:3, the Lord declares with an oath that this proverb shall not be used any more. The apodosis to 'אם יהיה וגו, which is not expressed, would be an imprecation, so that the oath contains a solemn prohibition. God will take care that this proverb shall not be used any more in Israel, not so much by the fact that He will not give them any further occasion to make use of it, as by the way in which He will convince them, through the judgments which He sends, of the justice of His ways. The following is Calvin's admirable paraphrase: "I will soon deprive you of this boasting of yours; for your iniquity shall be made manifest, so that all the world may see that you are but enduring just punishment, which you yourselves have deserved, and that you cannot cast it upon your fathers, as you have hitherto attempted to do." At the same time, this only gives one side; we must also add the other, which is brought out so prominently in Jer 31:29., namely, that after the judgment God will manifest His grace so gloriously in the forgiveness of sins, that those who are forgiven will fully recognise the justice of the judgments inflicted. Experience of the love and compassion of the Lord, manifesting itself in the forgiveness of sin, bows down the heart so deeply that the pardoned sinner has no longer any doubt of the justice of the judgments of God. "In Israel" is added, to show that such a proverb is opposed to the dignity of Israel. In Ezek 18:4, the reason assigned fore the declaration thus solemnly confirmed by an oath commences with a general thought which contains the thesis for further discussion. All souls are mine, the soul of the father as well as that of the son, saith the Lord. In these words, as Calvin has well said, "God does not merely vindicate His government or His authority, but shows that He is moved with paternal affection towards the whole of the human race which He created and formed." There is no necessity for God to punish the one for the other, the son for the father, say because of the possibility that the guilty person might evade Him; and as the Father of all, He cannot treat the one in a different manner from the other, but can only punish the one by whom punishment has been deserved. The soul that sinneth shall die. הנּפשׁ is used here, as in many other passages, for "man," and מוּת is equivalent to suffering death as a punishment. "Death" is used to denote the complete destruction with which transgressors are threatened by the law, as in Deut 30:15 (compare Jer 21:8; Prov 11:10). This sentence is explained in the verses which follow (vv. 5-20).
John Gill
18:1 And the word of the Lord came unto me again, saying. The word of prophecy from the Lord, as the Targum; and its being mentioned is coming from the Lord is to give it weight and authority. This is a distinct sermon or prophecy from the former, and was sent and delivered out at another time.
18:218:2: Որդի մարդոյ՝ զի՞նչ է ձեզ առակդ այդ՝ ՚ի մէջ որդւոցդ Իսրայէլի զոր ասեն. թէ հարք ազո՛խ կերան, եւ որդւո՛ց ատամունք առան[12545]։ [12545] Օրինակ մի. Եւ որդւոցն ատամունք առին։
2 «Մարդո՛ւ որդի, ի՞նչ է նշանակում այն առածը, որ ասում են իսրայէլացիներիդ մէջ, թէ՝ “Հայրերն ազոխ են կերել, զաւակների ատամներն է առել”:
2 «Ի՞նչ իմաստ ունի այն առածը, որ դուք Իսրայէլի երկրին մէջ ըսիք՝ ‘Հայրերը ազոխ կերան ու որդիներուն ակռաները առին’։
Որդի մարդոյ, զի՞նչ է ձեզ առակդ այդ` [359]ի մէջ որդւոցդ`` Իսրայելի զոր ասեն, թէ` Հարք ազոխ կերան, եւ որդւոց ատամունք առան:

18:2: Որդի մարդոյ՝ զի՞նչ է ձեզ առակդ այդ՝ ՚ի մէջ որդւոցդ Իսրայէլի զոր ասեն. թէ հարք ազո՛խ կերան, եւ որդւո՛ց ատամունք առան[12545]։
[12545] Օրինակ մի. Եւ որդւոցն ատամունք առին։
2 «Մարդո՛ւ որդի, ի՞նչ է նշանակում այն առածը, որ ասում են իսրայէլացիներիդ մէջ, թէ՝ “Հայրերն ազոխ են կերել, զաւակների ատամներն է առել”:
2 «Ի՞նչ իմաստ ունի այն առածը, որ դուք Իսրայէլի երկրին մէջ ըսիք՝ ‘Հայրերը ազոխ կերան ու որդիներուն ակռաները առին’։
zohrab-1805▾ eastern-1994▾ western am▾
18:218:2 зачем вы употребляете в земле Израилевой эту пословицу, говоря: >?
18:2 υἱὲ υιος son ἀνθρώπου ανθρωπος person; human τί τις.1 who?; what? ὑμῖν υμιν you ἡ ο the παραβολὴ παραβολη parable αὕτη ουτος this; he ἐν εν in τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel λέγοντες λεγω tell; declare οἱ ο the πατέρες πατηρ father ἔφαγον φαγω swallow; eat ὄμφακα ομφαξ and; even οἱ ο the ὀδόντες οδους tooth τῶν ο the τέκνων τεκνον child ἐγομφίασαν γομφιαζω grind one’s teeth; set on edge
18:2 מַה־ mah- מָה what לָּכֶ֗ם llāḵˈem לְ to אַתֶּם֙ ʔattˌem אַתֶּם you מֹֽשְׁלִים֙ mˈōšᵊlîm משׁל say proverb אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מָּשָׁ֣ל mmāšˈāl מָשָׁל proverb הַ ha הַ the זֶּ֔ה zzˈeh זֶה this עַל־ ʕal- עַל upon אַדְמַ֥ת ʔaḏmˌaṯ אֲדָמָה soil יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say אָבֹות֙ ʔāvôṯ אָב father יֹ֣אכְלוּ yˈōḵᵊlû אכל eat בֹ֔סֶר vˈōser בֹּסֶר grape וְ wᵊ וְ and שִׁנֵּ֥י šinnˌê שֵׁן tooth הַ ha הַ the בָּנִ֖ים bbānˌîm בֵּן son תִּקְהֶֽינָה׃ tiqhˈeʸnā קהה be dull
18:2. quid est quod inter vos parabolam vertitis in proverbium istud in terra Israhel dicentes patres comederunt uvam acerbam et dentes filiorum obstupescuntThat you use among you this parable as a proverb in the land of Israel, saying: The fathers have eaten sour grapes, and the teeth of the children are set on edge.
2. What mean ye, that ye use this proverb concerning the land of Israel, saying, The fathers have eaten sour grapes, and the children’s teeth are set on edge?
18:2. “Why is it that you circulate among yourselves this parable, as a proverb in the land of Israel, saying: ‘The fathers ate a bitter grape, and the teeth of the sons have been affected.’
18:2. What mean ye, that ye use this proverb concerning the land of Israel, saying, The fathers have eaten sour grapes, and the children’s teeth are set on edge?
What mean ye, that ye use this proverb concerning the land of Israel, saying, The fathers have eaten sour grapes, and the children' s teeth are set on edge:

18:2 зачем вы употребляете в земле Израилевой эту пословицу, говоря: <<отцы ели кислый виноград, а у детей на зубах оскомина>>?
18:2
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
τί τις.1 who?; what?
ὑμῖν υμιν you
ο the
παραβολὴ παραβολη parable
αὕτη ουτος this; he
ἐν εν in
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
λέγοντες λεγω tell; declare
οἱ ο the
πατέρες πατηρ father
ἔφαγον φαγω swallow; eat
ὄμφακα ομφαξ and; even
οἱ ο the
ὀδόντες οδους tooth
τῶν ο the
τέκνων τεκνον child
ἐγομφίασαν γομφιαζω grind one’s teeth; set on edge
18:2
מַה־ mah- מָה what
לָּכֶ֗ם llāḵˈem לְ to
אַתֶּם֙ ʔattˌem אַתֶּם you
מֹֽשְׁלִים֙ mˈōšᵊlîm משׁל say proverb
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מָּשָׁ֣ל mmāšˈāl מָשָׁל proverb
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
עַל־ ʕal- עַל upon
אַדְמַ֥ת ʔaḏmˌaṯ אֲדָמָה soil
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
אָבֹות֙ ʔāvôṯ אָב father
יֹ֣אכְלוּ yˈōḵᵊlû אכל eat
בֹ֔סֶר vˈōser בֹּסֶר grape
וְ wᵊ וְ and
שִׁנֵּ֥י šinnˌê שֵׁן tooth
הַ ha הַ the
בָּנִ֖ים bbānˌîm בֵּן son
תִּקְהֶֽינָה׃ tiqhˈeʸnā קהה be dull
18:2. quid est quod inter vos parabolam vertitis in proverbium istud in terra Israhel dicentes patres comederunt uvam acerbam et dentes filiorum obstupescunt
That you use among you this parable as a proverb in the land of Israel, saying: The fathers have eaten sour grapes, and the teeth of the children are set on edge.
18:2. “Why is it that you circulate among yourselves this parable, as a proverb in the land of Israel, saying: ‘The fathers ate a bitter grape, and the teeth of the sons have been affected.’
18:2. What mean ye, that ye use this proverb concerning the land of Israel, saying, The fathers have eaten sour grapes, and the children’s teeth are set on edge?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. “Отцы ели кислый виноград, а у детей на зубах оскомина”. О такой же поговорке упоминает и пророка Иеремия (XXXI:29; ср. Плач V:7). Незрелый виноград и теперь в Сирии кушается в громадном количестве; (Делич, Hiob XV, 33). Оскомина является тотчас по вкушении кислых ягод и скоро проходит: поэтому является совершенно невозможным предположение, чтобы она передавалась от отцов детям (adductio ad absurdum). Между тем, по мнению тогдашних иудеев, выраженному в этой пословице, действия Иеговы, наказывающего их настоящими бедствиями Иудеи за грехи отцов, напоминает наследственную передачу оскомины. Легко догадаться, как могла возникнуть эта пословица, от которой веет сомнением в правде Божией и самопревозношением потомков над предками. Пословица имела для себя видимые основания и в Св. Писании: Бог говорит Моисею, что Он наказывает детей за вину отцов до третьего и четвертого рода (Исх XX:5; Лев XXVI:39, 40, но добавляя: “ненавидящих Меня”, какое определение по грамматическому построению можно относить и к детям, и к отцам). И вот 3-й и 4-й род от нечестивого Манассии (Иоахаз, Иехония, Седекия - внуки и правнуки Манассии) караются. Даже Иосия, несмотря на свое благочестие, находит печальный конец в сражении у Мегиддо. И пророки возвещали, что за грехи Манассии Господь отвергнет от лица Своего Иуду (4: Цар XXIV:3; Иер XV:4); со времени Манассии, действительно, Иудее приходилось все хуже и хуже, несмотря на некоторые старания умилостивить Иегову (ср. Иер ХLIV:18; XIV:20; XVIII:12).
Adam Clarke: Commentary on the Bible - 1831
18:2: The fathers have eaten sour grapes, and the children's teeth are set on edge? - We have seen this proverb already, Jer 31:29, etc., and have considered its general meaning. But the subject is here proposed in greater detail, with a variety of circumstances, to adapt it to all those cases to which it should apply. It refers simply to these questions: How far can the moral evil of the parent be extended to his offspring? And, Are the faults and evil propensities of the parents, not only transferred to the children, but punished in them? Do parents transfer their evil nature, and are their children punished for their offenses?
Albert Barnes: Notes on the Bible - 1834
18:2: Concerning the land of Israel - Rather, "in the land of Israel," i. e., upon Israel's soil, the last place where such a paganish saying should be expected. The saying was general among the people both in Palestine and in exile; and expressed the excuse wherewith they ascribed their miserable condition to anyone's fault but their own - to a blind fate such as the pagan recognized, instead of the discriminating judgment of an All-holy God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:2: mean: Eze 17:12; Isa 3:15; Rom 9:20
the land: Eze 6:2, Eze 6:3, Eze 7:2, Eze 25:3, Eze 36:1-6, Eze 37:11, Eze 37:19, Eze 37:25
The fathers: Jer 15:4, Jer 31:29, Jer 31:30; Lam 5:7; Mat 23:36
Geneva 1599
18:2 What mean ye, that ye use this proverb concerning the land of Israel, saying, (a) The fathers have eaten sour grapes, and the children's teeth are set on edge?
(a) The people murmured at the chastising of the Lord, and therefore used this proverb meaning that their fathers had sinned and their children were punished for their transgressions. See Jer 31:29
John Gill
18:2 What mean ye, that ye use this proverb concerning the land of Israel,.... This is spoken to the Jews in Babylon, who used the following proverb concerning the land of Israel; not the ten tribes, but the two tribes of Judah and Benjamin, concerning the desolation of the land, and the hardships the Jews laboured under, since the captivity of Jeconiah, and they became subject to the yoke of Nebuchadnezzar: this expostulation with them suggests that they had no just cause, or true reason, to make use of the proverb; that it was impious, impudent, and insolent in them, and daring and dangerous; and that they did not surely well consider what they said. The proverb follows:
saying, the fathers have eaten sour grapes, and the children's teeth are set on edge? that is, as the Targum explains it,
"the fathers have sinned, and the children are smitten,''
or punished, as the ten tribes for the sins of Jeroboam, and the two tribes of Judah and Benjamin for the sins of Manasseh; hereby wiping themselves clean; and as if they were innocent persons, and free from sin, and were only punished for their forefathers' sins, and so charging God with injustice and cruelty; whereas, though the Lord threatened to visit the iniquity of parents upon their children, and sometimes did so, to deter parents from sinning, lest they should entail a curse, and bring ruin upon their posterity; yet he never did this but when children followed their fathers' practices, and committed the same sins, or worse; so that this was no act of unrighteousness in God, but rather an instance of his patience and long suffering; see Jer 31:29.
John Wesley
18:2 The land of Israel - The two tribes, not the ten. The fathers - Our fore - fathers. Have eaten - Have sinned. The childrens - We their children, who were unborn, suffer for their sins.
Robert Jamieson, A. R. Fausset and David Brown
18:2 THE PARABLE OF THE SOUR GRAPES REPROVED. (Eze. 18:1-32)
fathers . . . eaten sour grapes, . . . children's teeth . . . set on edge--Their unbelieving calumnies on God's justice had become so common as to have assumed a proverbial form. The sin of Adam in eating the forbidden fruit, visited on his posterity, seems to have suggested the peculiar form; noticed also by Jeremiah (Jer 31:29); and explained in Lam 5:7, "Our fathers have sinned, and are not; and we have borne their iniquities." They mean by "the children," themselves, as though they were innocent, whereas they were far from being so. The partial reformation effected since Manasseh's wicked reign, especially among the exiles at Chebar, was their ground for thinking so; but the improvement was only superficial and only fostered their self-righteous spirit, which sought anywhere but in themselves the cause of their calamities; just as the modern Jews attribute their present dispersion, not to their own sins, but to those of their forefathers. It is a universal mark of corrupt nature to lay the blame, which belongs to ourselves, on others and to arraign the justice of God. Compare Gen 3:12, where Adam transfers the blame of his sin to Eve, and even to God, "The woman whom thou gavest to be with me, she gave me of the tree, and I did eat."
18:318:3: Կենդանի՛ եմ ես՝ ասէ Ադովնայի Տէր, եթէ լինիցի առակդ այդ որ ասի ՚ի մէջ Իսրայէլի[12546]։ [12546] Բազումք. Եթէ լիցի առակդ։
3 Վկայ եմ ես, - ասում է Ամենակալ Տէրը, - Իսրայէլում այդ առածն այլեւս չի ասուելու,
3 Ես կենդանի եմ, կ’ըսէ Տէր Եհովան, որ Իսրայէլի մէջ այս առածը անգամ մըն ալ պիտի չըսէք։
Կենդանի եմ ես, ասէ Ադոնայի Տէր, եթէ լինիցի առակդ այդ որ ասի ի մէջ Իսրայելի:

18:3: Կենդանի՛ եմ ես՝ ասէ Ադովնայի Տէր, եթէ լինիցի առակդ այդ որ ասի ՚ի մէջ Իսրայէլի[12546]։
[12546] Բազումք. Եթէ լիցի առակդ։
3 Վկայ եմ ես, - ասում է Ամենակալ Տէրը, - Իսրայէլում այդ առածն այլեւս չի ասուելու,
3 Ես կենդանի եմ, կ’ըսէ Տէր Եհովան, որ Իսրայէլի մէջ այս առածը անգամ մըն ալ պիտի չըսէք։
zohrab-1805▾ eastern-1994▾ western am▾
18:318:3 Живу Я! говорит Господь Бог, не будут вперед говорить пословицу эту в Израиле.
18:3 ζῶ ζαω live; alive ἐγώ εγω I λέγει λεγω tell; declare κύριος κυριος lord; master ἐὰν εαν and if; unless γένηται γινομαι happen; become ἔτι ετι yet; still λεγομένη λεγω tell; declare ἡ ο the παραβολὴ παραβολη parable αὕτη ουτος this; he ἐν εν in τῷ ο the Ισραηλ ισραηλ.1 Israel
18:3 חַי־ ḥay- חַי alive אָ֕נִי ʔˈānî אֲנִי i נְאֻ֖ם nᵊʔˌum נְאֻם speech אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֑ה [yᵊhwˈih] יְהוָה YHWH אִם־ ʔim- אִם if יִֽהְיֶ֨ה yˈihyˌeh היה be לָכֶ֜ם lāḵˈem לְ to עֹ֗וד ʕˈôḏ עֹוד duration מְשֹׁ֛ל mᵊšˈōl משׁל say proverb הַ ha הַ the מָּשָׁ֥ל mmāšˌāl מָשָׁל proverb הַ ha הַ the זֶּ֖ה zzˌeh זֶה this בְּ bᵊ בְּ in יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
18:3. vivo ego dicit Dominus Deus si erit vobis ultra parabola haec in proverbium in IsrahelAs I live, saith the Lord God, this parable shall be no more to you a proverb in Israel.
3. As I live, saith the Lord GOD, ye shall not have any more to use this proverb in Israel.
18:3. As I live, says the Lord God, this parable shall no longer be a proverb for you in Israel.
18:3. [As] I live, saith the Lord GOD, ye shall not have [occasion] any more to use this proverb in Israel.
As I live, saith the Lord GOD, ye shall not have [occasion] any more to use this proverb in Israel:

18:3 Живу Я! говорит Господь Бог, не будут вперед говорить пословицу эту в Израиле.
18:3
ζῶ ζαω live; alive
ἐγώ εγω I
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἐὰν εαν and if; unless
γένηται γινομαι happen; become
ἔτι ετι yet; still
λεγομένη λεγω tell; declare
ο the
παραβολὴ παραβολη parable
αὕτη ουτος this; he
ἐν εν in
τῷ ο the
Ισραηλ ισραηλ.1 Israel
18:3
חַי־ ḥay- חַי alive
אָ֕נִי ʔˈānî אֲנִי i
נְאֻ֖ם nᵊʔˌum נְאֻם speech
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֑ה [yᵊhwˈih] יְהוָה YHWH
אִם־ ʔim- אִם if
יִֽהְיֶ֨ה yˈihyˌeh היה be
לָכֶ֜ם lāḵˈem לְ to
עֹ֗וד ʕˈôḏ עֹוד duration
מְשֹׁ֛ל mᵊšˈōl משׁל say proverb
הַ ha הַ the
מָּשָׁ֥ל mmāšˌāl מָשָׁל proverb
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
בְּ bᵊ בְּ in
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
18:3. vivo ego dicit Dominus Deus si erit vobis ultra parabola haec in proverbium in Israhel
As I live, saith the Lord God, this parable shall be no more to you a proverb in Israel.
18:3. As I live, says the Lord God, this parable shall no longer be a proverb for you in Israel.
18:3. [As] I live, saith the Lord GOD, ye shall not have [occasion] any more to use this proverb in Israel.
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
3. “Живу Я” - клятва свидетельствует о важности предмета: дело идет о чести имени Божия. - “Не будут вперед говорить пословицу эту в Израиле”. Бог убедит своими судами в правде Своего мироправления. Пророк Иеремия обещает уничтожение этой пословицы только в дни нового завета (XXXI:29, 31).
Adam Clarke: Commentary on the Bible - 1831
18:3: As I live, saith the Lord God, ye shall not have occasion any more to use this proverb in Israel - I will now, by this present declaration, settle this question for ever. And hence God has sworn to what follows. After this, who will dare to doubt the judgment pronounced?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:3: Eze 18:19, Eze 18:20, Eze 18:30, Eze 33:11-20, Eze 36:31, Eze 36:32; Rom 3:19
John Gill
18:3 As I live, saith the Lord God,.... This is a form of an oath; the Lord here swears by his life, by himself, because he could swear by no greater, Heb 6:13; and it expresses how displeased he was with the above proverb, and how much he resented it, as well as the certainty of what follows; which, it might be depended on, would be assuredly done, since the Lord not only said it, but swore unto it:
ye shall not have occasion any more to use this proverb in Israel; signifying that he would no longer defer the execution of his judgments, but immediately bring them upon them; so that or the future there would be no use of the proverb; no occasion to make mention of it in the next generation; and, moreover, that he would make it so manifest to themselves and others, by his dealings with them, that it should be seen, and known, and acknowledged by all, that it was for their own sins and transgressions that they were visited and corrected.
Robert Jamieson, A. R. Fausset and David Brown
18:3 ye shall not have occasion any more to use this proverb--because I will let it be seen by the whole world in the very fact that you are not righteous, as ye fancy yourselves, but wicked, and that you suffer only the just penalty of your guilt; while the elect righteous remnant alone escapes.
18:418:4: Զի ամենայն անձինք ի՛մ են. որպէս անձն հօր՝ նո՛յնպէս եւ անձն որդւոյ. անձն որ մեղիցէ՝ նո՛յն եւ մեռցի։
4 որովհետեւ բոլորի հոգիներն էլ իմն են՝ ինչպէս հօրը, այնպէս էլ զաւակինը. ով որ մեղանչի, նա էլ պիտի մեռնի:
4 Ահա բոլոր հոգիները իմս են. ինչպէս հօրը հոգին՝ նոյնպէս որդիին հոգին իմս է։ Այն անձը, որ մեղք կը գործէ, պիտի մեռնի։
Զի ամենայն անձինք` իմ են, որպէս անձն հօր` նոյնպէս եւ անձն [360]որդւոյ. անձն որ մեղիցէ` նոյն եւ մեռցի:

18:4: Զի ամենայն անձինք ի՛մ են. որպէս անձն հօր՝ նո՛յնպէս եւ անձն որդւոյ. անձն որ մեղիցէ՝ նո՛յն եւ մեռցի։
4 որովհետեւ բոլորի հոգիներն էլ իմն են՝ ինչպէս հօրը, այնպէս էլ զաւակինը. ով որ մեղանչի, նա էլ պիտի մեռնի:
4 Ահա բոլոր հոգիները իմս են. ինչպէս հօրը հոգին՝ նոյնպէս որդիին հոգին իմս է։ Այն անձը, որ մեղք կը գործէ, պիտի մեռնի։
zohrab-1805▾ eastern-1994▾ western am▾
18:418:4 Ибо вот, все души Мои: как душа отца, так и душа сына Мои: душа согрешающая, та умрет.
18:4 ὅτι οτι since; that πᾶσαι πας all; every αἱ ο the ψυχαὶ ψυχη soul ἐμαί εμος mine; my own εἰσιν ειμι be ὃν ος who; what τρόπον τροπος manner; by means ἡ ο the ψυχὴ ψυχη soul τοῦ ο the πατρός πατηρ father οὕτως ουτως so; this way καὶ και and; even ἡ ο the ψυχὴ ψυχη soul τοῦ ο the υἱοῦ υιος son ἐμαί εμος mine; my own εἰσιν ειμι be ἡ ο the ψυχὴ ψυχη soul ἡ ο the ἁμαρτάνουσα αμαρτανω sin αὕτη ουτος this; he ἀποθανεῖται αποθνησκω die
18:4 הֵ֤ן hˈēn הֵן behold כָּל־ kol- כֹּל whole הַ ha הַ the נְּפָשֹׁות֙ nnᵊfāšôṯ נֶפֶשׁ soul לִ֣י lˈî לְ to הֵ֔נָּה hˈēnnā הֵנָּה they כְּ kᵊ כְּ as נֶ֧פֶשׁ nˈefeš נֶפֶשׁ soul הָ hā הַ the אָ֛ב ʔˈāv אָב father וּ û וְ and כְ ḵᵊ כְּ as נֶ֥פֶשׁ nˌefeš נֶפֶשׁ soul הַ ha הַ the בֵּ֖ן bbˌēn בֵּן son לִי־ lî- לְ to הֵ֑נָּה hˈēnnā הֵנָּה they הַ ha הַ the נֶּ֥פֶשׁ nnˌefeš נֶפֶשׁ soul הַ ha הַ the חֹטֵ֖את ḥōṭˌēṯ חטא miss הִ֥יא hˌî הִיא she תָמֽוּת׃ ס ṯāmˈûṯ . s מות die
18:4. ecce omnes animae meae sunt ut anima patris ita et anima filii mea est anima quae peccaverit ipsa morieturBehold all souls are mine: as the soul of the father, so also the soul of the son is mine: the soul that sinneth, the same shall die.
4. Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die.
18:4. Behold, all souls are mine. Just as the soul of the father is mine, so also is the soul of the son. The soul that sins, the same shall die.
18:4. Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die.
Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die:

18:4 Ибо вот, все души Мои: как душа отца, так и душа сына Мои: душа согрешающая, та умрет.
18:4
ὅτι οτι since; that
πᾶσαι πας all; every
αἱ ο the
ψυχαὶ ψυχη soul
ἐμαί εμος mine; my own
εἰσιν ειμι be
ὃν ος who; what
τρόπον τροπος manner; by means
ο the
ψυχὴ ψυχη soul
τοῦ ο the
πατρός πατηρ father
οὕτως ουτως so; this way
καὶ και and; even
ο the
ψυχὴ ψυχη soul
τοῦ ο the
υἱοῦ υιος son
ἐμαί εμος mine; my own
εἰσιν ειμι be
ο the
ψυχὴ ψυχη soul
ο the
ἁμαρτάνουσα αμαρτανω sin
αὕτη ουτος this; he
ἀποθανεῖται αποθνησκω die
18:4
הֵ֤ן hˈēn הֵן behold
כָּל־ kol- כֹּל whole
הַ ha הַ the
נְּפָשֹׁות֙ nnᵊfāšôṯ נֶפֶשׁ soul
לִ֣י lˈî לְ to
הֵ֔נָּה hˈēnnā הֵנָּה they
כְּ kᵊ כְּ as
נֶ֧פֶשׁ nˈefeš נֶפֶשׁ soul
הָ הַ the
אָ֛ב ʔˈāv אָב father
וּ û וְ and
כְ ḵᵊ כְּ as
נֶ֥פֶשׁ nˌefeš נֶפֶשׁ soul
הַ ha הַ the
בֵּ֖ן bbˌēn בֵּן son
לִי־ lî- לְ to
הֵ֑נָּה hˈēnnā הֵנָּה they
הַ ha הַ the
נֶּ֥פֶשׁ nnˌefeš נֶפֶשׁ soul
הַ ha הַ the
חֹטֵ֖את ḥōṭˌēṯ חטא miss
הִ֥יא hˌî הִיא she
תָמֽוּת׃ ס ṯāmˈûṯ . s מות die
18:4. ecce omnes animae meae sunt ut anima patris ita et anima filii mea est anima quae peccaverit ipsa morietur
Behold all souls are mine: as the soul of the father, so also the soul of the son is mine: the soul that sinneth, the same shall die.
18:4. Behold, all souls are mine. Just as the soul of the father is mine, so also is the soul of the son. The soul that sins, the same shall die.
18:4. Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die.
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
4. “Все души - Мои”. Следовательно, Богу не представляется необходимости мстить на одном грехи другого: Он всегда может покарать грехи каждого и на самом виновнике их. “Самоценность души человеческой здесь выражена, как никогда ранее: каждая душа принадлежит Богу, т. е. Бог стоит к каждой душе в одинаковом отношении и относится к ней, как она относится к нему” (Берт.). - “Душа согрешающая, та умрет”. См. обьясн. III:18. Смерть составляет противоположность той жизни, которая обещана праведнику в ст. 9: (см. там), следовательно, означает главным образом погибель в предстоящей катастрофе; и связанное с нею исключение из будущего мессианского царства. Здесь впервые в В. З. речь о душевной смерти, но под душою разумеется скорее вообще человек, живой человек.
Adam Clarke: Commentary on the Bible - 1831
18:4: All souls are mine - Equally so; I am the Father of the spirits of all flesh, and shall deal impartially with the whole.
The soul that sinneth, it shall die - None shall die for another's crimes, none shall be saved by another's righteousness. Here is the general judgment relative to the righteousness and unrighteousness of men, and the influence of one man's state on that of another; particularly in respect to their moral conduct.
Albert Barnes: Notes on the Bible - 1834
18:4: All souls are mine - Man is not simply to ascribe his existence to earthly parents, but to acknowledge as his Father Him who created man in His own image, and who gave and gives him the spirit of life. The relation of father to son is merged in the common relation of all (father and son alike) as sons to their heavenly Father.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:4: all souls: Num 16:22, Num 27:16; Zac 12:1; Heb 12:9
the soul that: Eze 18:20; Rom 6:23; Gal 3:10-13, Gal 3:22
John Gill
18:4 Behold, all souls are mine,.... By creation; they being the immediate produce of his power; hence he is called "the Father of spirits", Heb 12:9, or the souls of men; these he has an apparent right unto; a property in; a dominion over; they are accountable to him, and will be judged impartially by him:
as the soul of the father, so also the soul of the son is mine; and therefore must be thought to have as great a respect and affection for the one as for the other; for the soul of a son as for the soul of a father; and not deal partially in favour of the one, and cruelly and unrighteously with the other:
the soul that sinneth, it shall die; the soul that continues in sin, without repentance towards God, and faith in Christ, shall die the second death; shall be separated from the presence of God, and endure his wrath to all eternity: or the meaning is, that a person that is guilty of gross sins, and continues in them, shall personally suffer; he shall endure one calamity or another, as the famine, sword, pestilence, or be carried into captivity, which is the death all along spoken of in this chapter; the Lord will exercise no patience towards him, or defer punishment to a future generation, his offspring; but shall immediately execute it upon himself.
John Wesley
18:4 Behold - There can be no colour of partial judgment in the proceedings of God, who is equally God to all. All souls - All persons. The soul - The person, whether father or son, shall die, shall bear his own punishment.
Robert Jamieson, A. R. Fausset and David Brown
18:4 all souls are mine--Therefore I can deal with all, being My own creation, as I please (Jer 18:6). As the Creator of all alike I can have no reason, but the principle of equity, according to men's works, to make any difference, so as to punish some, and to save others (Gen 18:25). "The soul that sinneth it shall die." The curse descending from father to son assumes guilt shared in by the son; there is a natural tendency in the child to follow the sin of his father, and so he shares in the father's punishment: hence the principles of God's government, involved in Ex 20:5 and Jer 15:4, are justified. The sons, therefore (as the Jews here), cannot complain of being unjustly afflicted by God (Lam 5:7); for they filled up the guilt of their fathers (Mt 23:32, Mt 23:34-36). The same God who "recompenses the iniquity of the fathers into the bosom of their children," is immediately after set forth as "giving to every man according to his ways" (Jer 32:18-19) which "visited the iniquities of the fathers upon the children unto the third and fourth generation" (where the explanation is added, "of them that hate me," that is, the children hating God, as well as their fathers: the former being too likely to follow their parents, sin going down with cumulative force from parent to child), we find (Deut 24:16), "the fathers shall not be put to death for the children, neither the children for the fathers: every man shall be put to death for his own sin." The inherited guilt of sin in infants (Rom 5:14) is an awful fact, but one met by the atonement of Christ; but it is of adults that he speaks here. Whatever penalties fall on communities for connection with sins of their fathers, individual adults who repent shall escape (4Kings 23:25-26). This was no new thing, as some misinterpret the passage here; it had been always God's principle to punish only the guilty, and not also the innocent, for the sins of their fathers. God does not here change the principle of His administration, but is merely about to manifest it so personally to each that the Jews should no longer throw on God and on their fathers the blame which was their own.
soul that sinneth, it shall die--and it alone (Rom 6:23); not also the innocent.
18:518:5: Այլ մարդն որ արդա՛ր իցէ, եւ առնիցէ զիրաւունս եւ զարդարութիւն.
5 Բայց եթէ մէկն արդար է, գործադրում է օրէնքներս ու արդարութիւնը,
5 Իսկ եթէ մարդ մը արդար ըլլայ, իրաւունք ու արդարութիւն ընէ,
Այլ մարդն որ արդար իցէ, եւ առնիցէ զիրաւունս եւ զարդարութիւն:

18:5: Այլ մարդն որ արդա՛ր իցէ, եւ առնիցէ զիրաւունս եւ զարդարութիւն.
5 Բայց եթէ մէկն արդար է, գործադրում է օրէնքներս ու արդարութիւնը,
5 Իսկ եթէ մարդ մը արդար ըլլայ, իրաւունք ու արդարութիւն ընէ,
zohrab-1805▾ eastern-1994▾ western am▾
18:518:5 Если кто праведен и творит суд и правду,
18:5 ὁ ο the δὲ δε though; while ἄνθρωπος ανθρωπος person; human ὃς ος who; what ἔσται ειμι be δίκαιος δικαιος right; just ὁ ο the ποιῶν ποιεω do; make κρίμα κριμα judgment καὶ και and; even δικαιοσύνην δικαιοσυνη rightness; right standing
18:5 וְ wᵊ וְ and אִ֖ישׁ ʔˌîš אִישׁ man כִּי־ kî- כִּי that יִהְיֶ֣ה yihyˈeh היה be צַדִּ֑יק ṣaddˈîq צַדִּיק just וְ wᵊ וְ and עָשָׂ֥ה ʕāśˌā עשׂה make מִשְׁפָּ֖ט mišpˌāṭ מִשְׁפָּט justice וּ û וְ and צְדָקָֽה׃ ṣᵊḏāqˈā צְדָקָה justice
18:5. et vir si fuerit iustus et fecerit iudicium et iustitiamAnd if a man be just, and do judgment and justice,
5. But if a man be just, and do that which is lawful and right,
18:5. And if a man is just, and he accomplishes judgment and justice,
18:5. But if a man be just, and do that which is lawful and right,
But if a man be just, and do that which is lawful and right:

18:5 Если кто праведен и творит суд и правду,
18:5
ο the
δὲ δε though; while
ἄνθρωπος ανθρωπος person; human
ὃς ος who; what
ἔσται ειμι be
δίκαιος δικαιος right; just
ο the
ποιῶν ποιεω do; make
κρίμα κριμα judgment
καὶ και and; even
δικαιοσύνην δικαιοσυνη rightness; right standing
18:5
וְ wᵊ וְ and
אִ֖ישׁ ʔˌîš אִישׁ man
כִּי־ kî- כִּי that
יִהְיֶ֣ה yihyˈeh היה be
צַדִּ֑יק ṣaddˈîq צַדִּיק just
וְ wᵊ וְ and
עָשָׂ֥ה ʕāśˌā עשׂה make
מִשְׁפָּ֖ט mišpˌāṭ מִשְׁפָּט justice
וּ û וְ and
צְדָקָֽה׃ ṣᵊḏāqˈā צְדָקָה justice
18:5. et vir si fuerit iustus et fecerit iudicium et iustitiam
And if a man be just, and do judgment and justice,
18:5. And if a man is just, and he accomplishes judgment and justice,
18:5. But if a man be just, and do that which is lawful and right,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. Чтобы наглядно доказать положение ст. 4, пророк представляет в ст. 5-9: пример полной противоположности между поведением благочестивого отца, нечестивого сына и благочестивого внука, причем, как думают, пророку предносились из исторических личностей Езекия, Манассия и Иосия. “Творит суд и правду”. Этими двумя понятиями обнимаются обычно все постановления закона, причем под первым м. б. разумеются более этические и юридические обязанности, а под вторым религиозные.
Adam Clarke: Commentary on the Bible - 1831
18:5: If a man be just, and do that which is lawful and right - If he be just or holy within, and do what is according to law and equity. What is meant by this, is immediately specified.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:5: if: Psa 15:2-5, Psa 24:4-6; Mat 7:21-27; Rom 2:7-10; Jam 1:22-25, Jam 2:14-26; Jo1 2:3, Jo1 2:29, Jo1 3:7, Jo1 5:2-5; Rev 22:14
that: etc. Heb. judgment and justice, Eze 33:14; Gen 18:19; Pro 21:3; Jer 22:15
Carl Friedrich Keil and Franz Delitzsch
18:5
The Righteous Man Shall Not Die
Ezek 18:5. If a man is righteous, and doeth right and righteousness, Ezek 18:6. And doth not eat upon the mountains, and doth not lift up his eyes to the idols of the house of Israel, and doth not defile his neighbour's wife, and doth not approach his wife in her uncleanness, Ezek 18:7. Oppresseth no one, restoreth his security (lit., debt-pledge), committeth no robbery, giveth his bread to the hungry, and covereth the naked with clothes, Ezek 18:8. Doth not give upon usury, and taketh not interest, withholdeth his hand from wrong, executeth judgment of truth between one and another, Ezek 18:9. Walketh in my statutes, and keepeth my rights to execute truth; he is righteous, he shall live, is the saying of the Lord "Jehovah." - The exposition of the assertion, that God only punishes the sinner, not the innocent, commences with a picture of the righteousness which has the promise of life. The righteousness consists in the fulfilment of the commandments of the law: viz., (1) those relating to religious duties, such as the avoidance of idolatry, whether of the grosser kind, such as eating upon the mountains, i.e., observing sacrificial festivals, and therefore sacrificing to idols (cf. Deut 12:2.), or of a more refined description, e.g., lifting up the eyes to idols, to look to them, or make them the object of trust, and offer supplication to them (cf. Ps 121:1; Deut 4:19), as Israel had done, and was doing still (cf. Ezek 6:13); and (2) those relating to moral obligations, such as the avoidance of adultery (compare Ex 20:14; Lev 20:10; Deut 22:22; and for טמּא, Gen 34:5), and of conjugal intercourse with a wife during menstruation, which was a defilement of the marriage relation (cf. Lev 18:19; Lev 20:18). All these sins were forbidden in the law on pain of death. To these there are appended duties to a neighbour (Ezek 18:7.), viz., to abstain from oppressing any one (Ex 22:28; Lev 15:14, Lev 15:17), to restore the pledge to a debtor (Ex 22:25; Deut 24:6, Deut 24:10.). חוב is hardly to be taken in any other sense than as in apposition to חבלתו, "his pledge, which is debt," equivalent to his debt-pledge or security, like דּרכּך זמּה in Ezek 16:27. The supposition of Hitzig, that חוב is a participle, like קום in 4Kings 16:7, in the sense of debtor, is a far less natural one, and has no valid support in the free rendering of the lxx, ἐνεχυρασμὸν ὀφείλοντος. The further duties are to avoid taking unlawful possession of the property of another (cf. Lev. 5:23); to feed the hungry, clothe the naked (cf. Is 58:5; Mt 25:26; Jas 2:15-16); to abstain from practising usury (Deut 23:20; cf. Ex 22:24) and taking interest (Lev 25:36-37); in judicial sentences, to draw back the hand from wrong, and promote judgment of truth, - a sentence in accordance with the true nature of the case (see the comm. on Zech 7:9); and, lastly, to walk in the statutes and rights of the Lord, - an expression which embraces, in conclusion, all that is essential to the righteousness required by the law. - This definition of the idea of true righteousness, which preserves from death and destruction, and ensures life to the possessor, is followed in Ezek 18:10. by a discussion of the attitude which God sustains towards the sons.
John Gill
18:5 But if a man be just,.... Not legally, as to be wholly free from sin, for there is no such just man, Eccles 7:20; but evangelically, through the imputation of the righteousness of Christ unto him; and who has a principle of grace and holiness wrought in him; a man of a just principle and good conscience; who is disposed by the grace of God to that which is just and right; for this seems to refer to the inward frame of the mind, as distinct from actions, and as the source of them, as follows:
and do that which is lawful and right; or "judgment" (c) and "justice"; true judgment and justice, as the Targum; that which is just and right by the law of God, and is so between man and man; the particulars of which follow:
(c) "judiciam et justitiam", V. L. Pagninus, Montanus, &c.
Robert Jamieson, A. R. Fausset and David Brown
18:5 Here begins the illustration of God's impartiality in a series of supposed cases. The first case is given in Ezek 18:5-9, the just man. The excellencies are selected in reference to the prevailing sins of the age, from which such a one stood aloof; hence arises the omission of some features of righteousness, which, under different circumstances, would have been desirable to be enumerated. Each age has its own besetting temptations, and the just man will be distinguished by his guarding against the peculiar defilements, inward and outward, of his age.
just . . . lawful . . . right--the duties of the second table of the law, which flow from the fear of God. Piety is the root of all charity; to render to each his own, as well to our neighbor, as to God.
18:618:6: ՚ի վերայ լերանց զոհեալ՝ ո՛չ ուտիցէ. եւ զաչս իւր ՚ի կուռս տանն Իսրայէլի ո՛չ արձակիցէ. եւ զկին ընկերի իւրոյ ո՛չ ապականիցէ. եւ ՚ի կին իւր ապարահ ո՛չ մերձենայցէ[12547]։ [12547] Երկու նոր օրինակք համաձայնք իրերաց. Եւ ՚ի կին իւր ապահար ոչ։
6 լեռների վրայ զոհաբերուածը չի ուտում, աչքը չի գցում Իսրայէլի տան կուռքերին, չի պղծում իր ընկերոջ կնոջը, իր կնոջն էլ դաշտանի ժամանակ չի մօտենում, ոչ մի մարդու հանդէպ բռնութիւն չի գործադրում,
6 Լեռներու վրայ չուտէ ու աչքերը դէպի Իսրայէլի տանը կուռքերը չվերցնէ ու իր դրացիին կինը չպղծէ եւ իր դաշտանին մէջ եղող կնոջ չմօտենայ
ի վերայ լերանց [361]զոհեալ ոչ ուտիցէ, եւ զաչս իւր ի կուռս տանն Իսրայելի ոչ արձակիցէ, եւ զկին ընկերի իւրոյ ոչ ապականիցէ, եւ ի կին իւր ապարահ ոչ մերձենայցէ:

18:6: ՚ի վերայ լերանց զոհեալ՝ ո՛չ ուտիցէ. եւ զաչս իւր ՚ի կուռս տանն Իսրայէլի ո՛չ արձակիցէ. եւ զկին ընկերի իւրոյ ո՛չ ապականիցէ. եւ ՚ի կին իւր ապարահ ո՛չ մերձենայցէ[12547]։
[12547] Երկու նոր օրինակք համաձայնք իրերաց. Եւ ՚ի կին իւր ապահար ոչ։
6 լեռների վրայ զոհաբերուածը չի ուտում, աչքը չի գցում Իսրայէլի տան կուռքերին, չի պղծում իր ընկերոջ կնոջը, իր կնոջն էլ դաշտանի ժամանակ չի մօտենում, ոչ մի մարդու հանդէպ բռնութիւն չի գործադրում,
6 Լեռներու վրայ չուտէ ու աչքերը դէպի Իսրայէլի տանը կուռքերը չվերցնէ ու իր դրացիին կինը չպղծէ եւ իր դաշտանին մէջ եղող կնոջ չմօտենայ
zohrab-1805▾ eastern-1994▾ western am▾
18:618:6 на горах жертвенного не ест и к идолам дома Израилева не обращает глаз своих, жены ближнего своего не оскверняет и к своей жене во время очищения нечистот ее не приближается,
18:6 ἐπὶ επι in; on τῶν ο the ὀρέων ορος mountain; mount οὐ ου not φάγεται φαγω swallow; eat καὶ και and; even τοὺς ο the ὀφθαλμοὺς οφθαλμος eye; sight αὐτοῦ αυτος he; him οὐ ου not μὴ μη not ἐπάρῃ επαιρω lift up; rear up πρὸς προς to; toward τὰ ο the ἐνθυμήματα ενθυμημα home; household Ισραηλ ισραηλ.1 Israel καὶ και and; even τὴν ο the γυναῖκα γυνη woman; wife τοῦ ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him οὐ ου not μὴ μη not μιάνῃ μιαινω taint; defile καὶ και and; even πρὸς προς to; toward γυναῖκα γυνη woman; wife ἐν εν in ἀφέδρῳ αφεδρος be οὐ ου not προσεγγιεῖ προσεγγιζω get close to
18:6 אֶל־ ʔel- אֶל to הֶֽ hˈe הַ the הָרִים֙ hārîm הַר mountain לֹ֣א lˈō לֹא not אָכָ֔ל ʔāḵˈāl אכל eat וְ wᵊ וְ and עֵינָיו֙ ʕênāʸw עַיִן eye לֹ֣א lˈō לֹא not נָשָׂ֔א nāśˈā נשׂא lift אֶל־ ʔel- אֶל to גִּלּוּלֵ֖י gillûlˌê גִּלּוּלִים idols בֵּ֣ית bˈêṯ בַּיִת house יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אֵ֤שֶׁת ʔˈēšeṯ אִשָּׁה woman רֵעֵ֨הוּ֙ rēʕˈēhû רֵעַ fellow לֹ֣א lˈō לֹא not טִמֵּ֔א ṭimmˈē טמא be unclean וְ wᵊ וְ and אֶל־ ʔel- אֶל to אִשָּׁ֥ה ʔiššˌā אִשָּׁה woman נִדָּ֖ה niddˌā נִדָּה menstruation לֹ֥א lˌō לֹא not יִקְרָֽב׃ yiqrˈāv קרב approach
18:6. in montibus non comederit et oculos suos non levaverit ad idola domus Israhel et uxorem proximi sui non violaverit et ad mulierem menstruatam non accesseritAnd hath not eaten upon the mountains, nor lifted up his eyes to the idols of the house of Israel: and hath not defiled his neighbour's wife, nor come near to a menstruous woman:
6. and hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, neither hath defiled his neighbour’s wife, neither hath come near to a woman in her separation;
18:6. and if he does not eat upon the mountains, nor lifted up his eyes to the idols of the house of Israel, and if he has not violated the wife of his neighbor, nor approached a menstruating woman,
18:6. [And] hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, neither hath defiled his neighbour’s wife, neither hath come near to a menstruous woman,
And hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, neither hath defiled his neighbour' s wife, neither hath come near to a menstruous woman:

18:6 на горах жертвенного не ест и к идолам дома Израилева не обращает глаз своих, жены ближнего своего не оскверняет и к своей жене во время очищения нечистот ее не приближается,
18:6
ἐπὶ επι in; on
τῶν ο the
ὀρέων ορος mountain; mount
οὐ ου not
φάγεται φαγω swallow; eat
καὶ και and; even
τοὺς ο the
ὀφθαλμοὺς οφθαλμος eye; sight
αὐτοῦ αυτος he; him
οὐ ου not
μὴ μη not
ἐπάρῃ επαιρω lift up; rear up
πρὸς προς to; toward
τὰ ο the
ἐνθυμήματα ενθυμημα home; household
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
τὴν ο the
γυναῖκα γυνη woman; wife
τοῦ ο the
πλησίον πλησιον near; neighbor
αὐτοῦ αυτος he; him
οὐ ου not
μὴ μη not
μιάνῃ μιαινω taint; defile
καὶ και and; even
πρὸς προς to; toward
γυναῖκα γυνη woman; wife
ἐν εν in
ἀφέδρῳ αφεδρος be
οὐ ου not
προσεγγιεῖ προσεγγιζω get close to
18:6
אֶל־ ʔel- אֶל to
הֶֽ hˈe הַ the
הָרִים֙ hārîm הַר mountain
לֹ֣א lˈō לֹא not
אָכָ֔ל ʔāḵˈāl אכל eat
וְ wᵊ וְ and
עֵינָיו֙ ʕênāʸw עַיִן eye
לֹ֣א lˈō לֹא not
נָשָׂ֔א nāśˈā נשׂא lift
אֶל־ ʔel- אֶל to
גִּלּוּלֵ֖י gillûlˌê גִּלּוּלִים idols
בֵּ֣ית bˈêṯ בַּיִת house
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אֵ֤שֶׁת ʔˈēšeṯ אִשָּׁה woman
רֵעֵ֨הוּ֙ rēʕˈēhû רֵעַ fellow
לֹ֣א lˈō לֹא not
טִמֵּ֔א ṭimmˈē טמא be unclean
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
אִשָּׁ֥ה ʔiššˌā אִשָּׁה woman
נִדָּ֖ה niddˌā נִדָּה menstruation
לֹ֥א lˌō לֹא not
יִקְרָֽב׃ yiqrˈāv קרב approach
18:6. in montibus non comederit et oculos suos non levaverit ad idola domus Israhel et uxorem proximi sui non violaverit et ad mulierem menstruatam non accesserit
And hath not eaten upon the mountains, nor lifted up his eyes to the idols of the house of Israel: and hath not defiled his neighbour's wife, nor come near to a menstruous woman:
18:6. and if he does not eat upon the mountains, nor lifted up his eyes to the idols of the house of Israel, and if he has not violated the wife of his neighbor, nor approached a menstruating woman,
18:6. [And] hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, neither hath defiled his neighbour’s wife, neither hath come near to a menstruous woman,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. Перечисляя частные признаки праведника и грешника, пророк явно хочет дать как бы катехизический свод необходимейших нравственных правил. Он говорит здесь не с точки зрения недосягаемого, хотя и прекрасного идеала (ср. напр. Ис XXXIII:15), а о практически легко осуществимом (ср. Пс XIV, XXIII). Такое нравоучение было для сопленников пророка, едва лишь начинавших, свое религиозно-нравственное исправление и образование, полезнее самой возвышенной морали. С этой целью черты праведника указываются почти все отрицательными. Скачала называются поступки религиозные, а потом этические. Религиозные: 1) “На горах жертвенного не ест”. Из целого обряда жертвоприношений указывается его заключительная часть, м. б. как наиболее приятная и привлекавшая к язычеству или потому, что древнейшее жертвоприношение было ядением пред божеством в качестве его гостя. Жертвы на высотах были полуязыческие: совершались, хотя незаконно, Иегове; посему они названы сначала; 2) “К идолам дома Израилева не обращает глаз своих”, т. е. с молитвою и надеждою на помощь. Под идолами Израиля разумеется не только культ золотых тельцов, но и все иноземные идолы, когда-либо чтившиеся Израилем. Вот и все, что можно было требовать в отношении богопочитания от пленного израильтянина: удаленный от святилища, он не мог совершать почти никаких религиозных обрядов; верность Иегове он мог проявить только отрицательным образом - удалением от идолослужения. Но тем шире была пред ним область чисто-нравственных обязанностей. Из этических обязанностей указываются прежде всего имеющие близкое отношение к религиозным, именно соблюдение от всякого осквернения крови; а таковое производится 1) прелюбодейством, 2) супружеским сожитием во время месячного очищения жены, - проступок, который в кн. Левит ставится на ряду с кровосмешением, ското- и мужеложством и карается истреблением обоих виновных из народа (Лев XVIII:19, 23; ср. ст. 6-18, 29, XX:18).
Adam Clarke: Commentary on the Bible - 1831
18:6: 1.
Hath not eaten upon the mountains - Idolatrous worship was generally performed on mountains and hills; and those who offered sacrifices feasted on the sacrifice, and thus held communion with the idol.
2.
Neither hath lifted up his eyes to the idols - Has paid them no religious adoration; has trusted in them for nothing, and has not made prayer nor supplication before them.
3.
Neither hath defiled his neighbor's wife - Has had no adulterous connection with any woman; to which idolatrous feasts and worship particularly led.
4.
Neither hath come nigh to a menstruous woman - Has abstained from the use of the marriage-bed during the periodical indisposition of his wife. This was absolutely forbidden by the law; and both the man and the woman who disobeyed the command were to be put to death, Lev 20:18. For which Calmet gives this reason: "It has been believed, and experience confirms it, that the children conceived at such times are either leprous, or monsters, or deformed by their diminutiveness, or by the disproportion of their members." There are other reasons for this law, should those of the learned commentator be found invalid.
Albert Barnes: Notes on the Bible - 1834
18:6: Eaten, upon the mountains - At the feast of idols, in contradiction to the command of Deu 12:17.
Idols of the house of Israel - Idolatry was so popular that certain idols were counted as belonging to the people of Israel, of whom Yahweh was the true God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:6: not: Eze 18:11, Eze 18:15, Eze 6:13, Eze 20:28, Eze 22:9; Exo 34:15; Num 25:2; Co1 10:20
neither hath lifted: Eze 18:12, Eze 18:15, Eze 20:7, Eze 20:24, Eze 33:25, Eze 33:26; Deu 4:19; Psa 121:1, Psa 123:1, Psa 123:2
neither hath defiled: Eze 22:10, Eze 22:11; Lev 18:19, Lev 18:20, Lev 20:10, Lev 20:18; Deu 22:22-30; Jer 5:8, Jer 5:9; Mat 5:28; Co1 6:9-11; Gal 5:19-21; Heb 13:4
Geneva 1599
18:6 [And] hath not eaten (b) upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, neither hath defiled his neighbour's wife, neither hath come near to a polluted woman,
(b) If he has not eaten flesh that has been offered up to idols, to honour them by it.
John Gill
18:6 And hath not eaten upon the mountains,.... Where temples and altars were built for idols, and sacrifices offered up to them; and where feasts were kept to the honour of them, and the sacrifices to them eaten; see Ezek 6:13; for otherwise it was not unlawful to eat common food on mountains, as well as on other places; but here it denotes idolatrous practices; and the Targum is,
"and hath not served idols on the mountains:''
neither hath lifted up his eyes to the idols of the house of Israel; their "dunghill gods" (d) as the word signifies; as not to the idols of the Gentiles, so not to those of Israel, as the calves at Dan and Bethel; these he does not worship, nor pray unto, or invoke, nor even give a pleasant and favourable look unto; but turned from them with abhorrence and contempt:
neither hath defiled his neighbour's wife; been guilty of adultery, by lying with another man's wife; or by marrying one divorced, not having committed fornication; which divorces were common among the Jews, and marrying such so divorced, Mt 19:19;
neither hath come near to a menstruous woman: a woman in her monthly courses, even his own wife; who, according to the law, was set apart for her uncleanness for a certain term of time; during which she was not to be touched, nor anything she sat or lay upon; and all conjugal acts to be abstained from, Lev 15:19.
(d) "ad stercoreos deos", Junius & Tremellius, Polanus; "ad stercora", Piscator, Cocceius.
John Wesley
18:6 Hath not eaten - Hath not committed idolatry, offering sacrifice, and eating of the things sacrificed to idols; whose temples and altars were on mountains, chap. 20. & 28. Hos 4:13.
Robert Jamieson, A. R. Fausset and David Brown
18:6 not eaten upon . . . mountains--the high places, where altars were reared. A double sin: sacrificing elsewhere than at the temple, where only God sanctioned sacrifice (Deut 12:13-14); and this to idols instead of to Jehovah. "Eaten" refers to the feasts which were connected with the sacrifices (see Ex 32:6; Deut 32:38; Judg 9:27; 1Cor 8:4, 1Cor 8:10; 1Cor 10:7).
lifted . . . eyes to--namely, in adoration (Ps 121:1). The superstitious are compared to harlots; their eyes go eagerly after spiritual lusts. The righteous man not merely refrains from the act, but from the glance of spiritual lust (Job 31:1; Mt 5:28).
idols of . . . Israel--not merely those of the Gentiles, but even those of Israel. The fashions of his countrymen could not lead him astray.
defiled . . . neighbour's wife--Not only does he shrink from spiritual, but also from carnal, adultery (compare 1Cor 6:18).
neither . . . menstruous woman--Leprosy and elephantiasis were said to be the fruit of such a connection [JEROME]. Chastity is to be observed even towards one's own wife (Lev 18:19; Lev 20:18).
18:718:7: Եւ մարդոյ՝ բուռն ո՛չ լինիցի. զգրաւ պարտապանի դարձուցանիցէ. յափշտակութիւն ո՛չ յափշտակիցէ. զհաց իւր տացէ քաղցելոց, եւ զմերկն զգեցուցանիցէ.
7 պարտապանի աւանդը վերադարձնում է, յափշտակութիւն չի կատարում, իր հացը տալիս է քաղցածներին ու մերկին հագցնում է,
7 Ու մարդո՛ւ մը զրկանք չընէ ու պարտականին գրաւը ետ տայ, բռնութեամբ բան մը չյափշտակէ եւ իր հացը անօթիին տայ ու մերկը հանդերձով ծածկէ,
եւ մարդոյ բուռն ոչ լինիցի, զգրաւ պարտապանի դարձուցանիցէ, յափշտակութիւն ոչ յափշտակիցէ, զհաց իւր տացէ քաղցելոց եւ զմերկն զգեցուցանիցէ:

18:7: Եւ մարդոյ՝ բուռն ո՛չ լինիցի. զգրաւ պարտապանի դարձուցանիցէ. յափշտակութիւն ո՛չ յափշտակիցէ. զհաց իւր տացէ քաղցելոց, եւ զմերկն զգեցուցանիցէ.
7 պարտապանի աւանդը վերադարձնում է, յափշտակութիւն չի կատարում, իր հացը տալիս է քաղցածներին ու մերկին հագցնում է,
7 Ու մարդո՛ւ մը զրկանք չընէ ու պարտականին գրաւը ետ տայ, բռնութեամբ բան մը չյափշտակէ եւ իր հացը անօթիին տայ ու մերկը հանդերձով ծածկէ,
zohrab-1805▾ eastern-1994▾ western am▾
18:718:7 никого не притесняет, должнику возвращает залог его, хищения не производит, хлеб свой дает голодному и нагого покрывает одеждою,
18:7 καὶ και and; even ἄνθρωπον ανθρωπος person; human οὐ ου not μὴ μη not καταδυναστεύσῃ καταδυναστευω tyrannize ἐνεχυρασμὸν ενεχυρασμος owe; ought ἀποδώσει αποδιδωμι render; surrender καὶ και and; even ἅρπαγμα αρπαγμα not ἁρπᾶται αρπαζω snatch τὸν ο the ἄρτον αρτος bread; loaves αὐτοῦ αυτος he; him τῷ ο the πεινῶντι πειναω hungry δώσει διδωμι give; deposit καὶ και and; even γυμνὸν γυμνος naked περιβαλεῖ περιβαλλω drape; clothe
18:7 וְ wᵊ וְ and אִישׁ֙ ʔîš אִישׁ man לֹ֣א lˈō לֹא not יֹונֶ֔ה yônˈeh ינה oppress חֲבֹלָתֹ֥ו ḥᵃvōlāṯˌô חֲבֹלָה pledge חֹוב֙ ḥôv חֹוב guilt יָשִׁ֔יב yāšˈîv שׁוב return גְּזֵלָ֖ה gᵊzēlˌā גְּזֵלָה what is robbed לֹ֣א lˈō לֹא not יִגְזֹ֑ל yiḡzˈōl גזל tear away לַחְמֹו֙ laḥmˌô לֶחֶם bread לְ lᵊ לְ to רָעֵ֣ב rāʕˈēv רָעֵב hungry יִתֵּ֔ן yittˈēn נתן give וְ wᵊ וְ and עֵירֹ֖ם ʕêrˌōm עֵירֹם naked יְכַסֶּה־ yᵊḵasseh- כסה cover בָּֽגֶד׃ bˈāḡeḏ בֶּגֶד garment
18:7. et hominem non contristaverit pignus debitori reddiderit per vim nihil rapuerit panem suum esurienti dederit et nudum operuerit vestimentoAnd hath not wronged any man: but hath restored the pledge to the debtor, hath taken nothing away by violence: hath given his bread to the hungry, and hath covered the naked with a garment:
7. and hath not wronged any, but hath restored to the debtor his pledge, hath spoiled none by violence, hath given his bread to the hungry, and hath covered the naked with a garment;
18:7. and if he has not grieved any man, but has restored the collateral to the debtor, if he has seized nothing by violence, has given his bread to the hungry, and has covered the naked with a garment,
18:7. And hath not oppressed any, [but] hath restored to the debtor his pledge, hath spoiled none by violence, hath given his bread to the hungry, and hath covered the naked with a garment;
And hath not oppressed any, [but] hath restored to the debtor his pledge, hath spoiled none by violence, hath given his bread to the hungry, and hath covered the naked with a garment:

18:7 никого не притесняет, должнику возвращает залог его, хищения не производит, хлеб свой дает голодному и нагого покрывает одеждою,
18:7
καὶ και and; even
ἄνθρωπον ανθρωπος person; human
οὐ ου not
μὴ μη not
καταδυναστεύσῃ καταδυναστευω tyrannize
ἐνεχυρασμὸν ενεχυρασμος owe; ought
ἀποδώσει αποδιδωμι render; surrender
καὶ και and; even
ἅρπαγμα αρπαγμα not
ἁρπᾶται αρπαζω snatch
τὸν ο the
ἄρτον αρτος bread; loaves
αὐτοῦ αυτος he; him
τῷ ο the
πεινῶντι πειναω hungry
δώσει διδωμι give; deposit
καὶ και and; even
γυμνὸν γυμνος naked
περιβαλεῖ περιβαλλω drape; clothe
18:7
וְ wᵊ וְ and
אִישׁ֙ ʔîš אִישׁ man
לֹ֣א lˈō לֹא not
יֹונֶ֔ה yônˈeh ינה oppress
חֲבֹלָתֹ֥ו ḥᵃvōlāṯˌô חֲבֹלָה pledge
חֹוב֙ ḥôv חֹוב guilt
יָשִׁ֔יב yāšˈîv שׁוב return
גְּזֵלָ֖ה gᵊzēlˌā גְּזֵלָה what is robbed
לֹ֣א lˈō לֹא not
יִגְזֹ֑ל yiḡzˈōl גזל tear away
לַחְמֹו֙ laḥmˌô לֶחֶם bread
לְ lᵊ לְ to
רָעֵ֣ב rāʕˈēv רָעֵב hungry
יִתֵּ֔ן yittˈēn נתן give
וְ wᵊ וְ and
עֵירֹ֖ם ʕêrˌōm עֵירֹם naked
יְכַסֶּה־ yᵊḵasseh- כסה cover
בָּֽגֶד׃ bˈāḡeḏ בֶּגֶד garment
18:7. et hominem non contristaverit pignus debitori reddiderit per vim nihil rapuerit panem suum esurienti dederit et nudum operuerit vestimento
And hath not wronged any man: but hath restored the pledge to the debtor, hath taken nothing away by violence: hath given his bread to the hungry, and hath covered the naked with a garment:
18:7. and if he has not grieved any man, but has restored the collateral to the debtor, if he has seized nothing by violence, has given his bread to the hungry, and has covered the naked with a garment,
18:7. And hath not oppressed any, [but] hath restored to the debtor his pledge, hath spoiled none by violence, hath given his bread to the hungry, and hath covered the naked with a garment;
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
7. “Никого не притесняет”, т. е. чужеземцев, наемников, бедных, вдов. Имеется в виду предписание Исх XXII:20: и д. Втор XXII:7, 29. “Должнику возвращает залог”, т. е. если заложена вещь необходимая, напр. одежда. Имеется в виду предписание Исх XXII:20: и д. и т. п. - “Хищения не производит” - усиление предшествующей мысли. После отрицательных признаков праведника указываются положительные черты - благотворительность: “хлеб свой дает…”
Adam Clarke: Commentary on the Bible - 1831
18:7: 5.
Hath not oppressed any - Has not used his power or influence to oppress, pain, or injure another.
6.
Hath restored to the debtor his pledge - Has carefully surrendered the pawn or pledge when its owner came to redeem it. As the pledge is generally of more worth than that for which it is pledged, an unprincipled man will make some pretense to keep it; which is highly abominable in the sight of God.
7.
Hath spoiled none by violence - Either by robbery or personal insult. For a man may be spoiled both ways.
8.
Hath given his bread to the hungry - Has been kind-hearted and charitable; especially to them that are in the deepest want.
9.
Hath covered the naked with a garment - Has divided both his bread and his clothing with the necessitous. These are two branches of the same root.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:7: hath not: Eze 18:12, Eze 18:16, Eze 18:18, Eze 22:12, Eze 22:13, Eze 22:27-29; Exo 22:21-24, Exo 23:9; Lev 19:15, Lev 25:14; Sa1 12:3, Sa1 12:4; Job 31:13-22; Pro 3:31, Pro 14:31, Pro 22:22, Pro 22:23; Isa 1:17; Isa 5:7, Isa 33:15, Isa 58:6; Jer 7:6, Jer 7:7; Amo 2:6, Amo 8:4-6; Mic 2:1, Mic 3:2; Zac 7:9-11; Mal 3:5; Jam 5:1-6
hath restored: Eze 33:15; Exo 22:26; Deu 24:12, Deu 24:13, Deu 24:17; Job 22:6, Job 24:3, Job 24:9; Amo 2:8
hath spoiled: Eze 7:23; Gen 6:11, Gen 6:12; Isa 59:6, Isa 59:7; Jer 22:3, Jer 22:16, Jer 22:17; Amo 3:10, Amo 5:11, Amo 5:12, Amo 6:3; Zep 1:9
hath given: Eze 18:16; Deu 15:7-11; Job 31:16-20; Psa 41:1, Psa 112:4, Psa 112:9; Pro 11:24, Pro 11:25; Pro 28:8, Pro 28:27; Isa 58:7-11; Mat 25:34-46; Luk 3:11; Co2 8:7-9, Co2 9:6-14; Jam 2:13-17; Jo1 3:16-19
John Gill
18:7 And hath not oppressed any,.... By fraud or force, particularly the poor, to the great grief and hurt of them:
but hath restored to the debtor his pledge; which was pawned; not embezzling it, or keeping it beyond the time fixed by the law of God, Deut 24:12;
hath spoiled none by violence; has not committed theft and robbery, or done injury to any man's person and property:
hath given his bread to the hungry; which was his own; what he had laboured for, and come by honestly, and so had a right to dispose of; and being merciful, as well as just, eats not his morsel alone, but distributes it to the poor and hungry, Is 58:7;
and hath covered the naked with a garment; as Job did, as well as the former, and for which Dorcas is commended, Job 31:17.
Robert Jamieson, A. R. Fausset and David Brown
18:7 restored . . . pledge--that which the poor debtor absolutely needed; as his raiment, which the creditor was bound to restore before sunset (Ex 22:26-27), and his millstone, which was needed for preparing his food (Deut 24:6, Deut 24:10-13).
bread to . . . hungry . . . covered . . . naked-- (Is 58:7; Mt 25:35-36). After duties of justice come those of benevolence. It is not enough to refrain from doing a wrong to our neighbor, we must also do him good. The bread owned by a man, though "his," is given to him, not to keep to himself, but to impart to the needy.
18:818:8: զարծաթ իւր ՚ի վարձու ո՛չ տացէ, եւ տոկոսեօք անդրէն ո՛չ պահանջիցէ. յանիրաւութենէ զձեռս իւր դարձուցանիցէ. դատաստան արդար առնիցէ ընդ այր եւ ընդ ընկեր իւր[12548]։ [12548] Ոմանք. Եւ զարծաթ իւր ՚ի վարձ ոչ տայցէ, եւ տոկոսիւք։ Ոսկան. Յանիրաւութենէ զաչս իւր դար՛՛։ Օրինակ մի. Ընդ այր եւ ընդ կին իւր։
8 իր դրամը փոխ չի տալիս ու տոկոսով յետ չի պահանջում, ձեռք է քաշում անիրաւութիւնից, արդար դատաստան է տեսնում մարդու եւ նրա ընկերոջ միջեւ,
8 Ստակը վաշխով չտայ ու տոկոս չառնէ, իր ձեռքը անօրէնութենէ ետ պահէ, երկու մարդու մէջ ուղիղ դատաստան տեսնէ,
զարծաթ իւր ի վարձու ոչ տացէ, եւ տոկոսեօք անդրէն ոչ պահանջիցէ, յանիրաւութենէ զձեռս իւր դարձուցանիցէ, դատաստան արդար առնիցէ ընդ այր եւ ընդ ընկեր իւր:

18:8: զարծաթ իւր ՚ի վարձու ո՛չ տացէ, եւ տոկոսեօք անդրէն ո՛չ պահանջիցէ. յանիրաւութենէ զձեռս իւր դարձուցանիցէ. դատաստան արդար առնիցէ ընդ այր եւ ընդ ընկեր իւր[12548]։
[12548] Ոմանք. Եւ զարծաթ իւր ՚ի վարձ ոչ տայցէ, եւ տոկոսիւք։ Ոսկան. Յանիրաւութենէ զաչս իւր դար՛՛։ Օրինակ մի. Ընդ այր եւ ընդ կին իւր։
8 իր դրամը փոխ չի տալիս ու տոկոսով յետ չի պահանջում, ձեռք է քաշում անիրաւութիւնից, արդար դատաստան է տեսնում մարդու եւ նրա ընկերոջ միջեւ,
8 Ստակը վաշխով չտայ ու տոկոս չառնէ, իր ձեռքը անօրէնութենէ ետ պահէ, երկու մարդու մէջ ուղիղ դատաստան տեսնէ,
zohrab-1805▾ eastern-1994▾ western am▾
18:818:8 в рост не отдает и лихвы не берет, от неправды удерживает руку свою, суд человеку с человеком производит правильный,
18:8 καὶ και and; even τὸ ο the ἀργύριον αργυριον silver piece; money αὐτοῦ αυτος he; him ἐπὶ επι in; on τόκῳ τοκος interest οὐ ου not δώσει διδωμι give; deposit καὶ και and; even πλεονασμὸν πλεονασμος not λήμψεται λαμβανω take; get καὶ και and; even ἐξ εκ from; out of ἀδικίας αδικια injury; injustice ἀποστρέψει αποστρεφω turn away; alienate τὴν ο the χεῖρα χειρ hand αὐτοῦ αυτος he; him κρίμα κριμα judgment δίκαιον δικαιος right; just ποιήσει ποιεω do; make ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἀνδρὸς ανηρ man; husband καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τοῦ ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him
18:8 בַּ ba בְּ in † הַ the נֶּ֣שֶׁךְ nnˈešeḵ נֶשֶׁךְ interest לֹֽא־ lˈō- לֹא not יִתֵּ֗ן yittˈēn נתן give וְ wᵊ וְ and תַרְבִּית֙ ṯarbîṯ תַּרְבִּית interest לֹ֣א lˈō לֹא not יִקָּ֔ח yiqqˈāḥ לקח take מֵ mē מִן from עָ֖וֶל ʕˌāwel עָוֶל injustice יָשִׁ֣יב yāšˈîv שׁוב return יָדֹ֑ו yāḏˈô יָד hand מִשְׁפַּ֤ט mišpˈaṭ מִשְׁפָּט justice אֱמֶת֙ ʔᵉmˌeṯ אֶמֶת trustworthiness יַֽעֲשֶׂ֔ה yˈaʕᵃśˈeh עשׂה make בֵּ֥ין bˌên בַּיִן interval אִ֖ישׁ ʔˌîš אִישׁ man לְ lᵊ לְ to אִֽישׁ׃ ʔˈîš אִישׁ man
18:8. ad usuram non commodaverit et amplius non acceperit ab iniquitate averterit manum suam iudicium verum fecerit inter virum et virumHath not lent upon usury, nor taken any increase: hath withdrawn his hand from iniquity, and hath executed true judgment between man and man:
8. he that hath not given forth upon usury, neither hath taken any increase, that hath withdrawn his hand from iniquity, hath executed true judgment between man and man,
18:8. if he has not lent upon usury, nor taken any increase, if he has averted his hand from iniquity, and has executed true judgment between man and man,
18:8. He [that] hath not given forth upon usury, neither hath taken any increase, [that] hath withdrawn his hand from iniquity, hath executed true judgment between man and man,
He [that] hath not given forth upon usury, neither hath taken any increase, [that] hath withdrawn his hand from iniquity, hath executed true judgment between man and man:

18:8 в рост не отдает и лихвы не берет, от неправды удерживает руку свою, суд человеку с человеком производит правильный,
18:8
καὶ και and; even
τὸ ο the
ἀργύριον αργυριον silver piece; money
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
τόκῳ τοκος interest
οὐ ου not
δώσει διδωμι give; deposit
καὶ και and; even
πλεονασμὸν πλεονασμος not
λήμψεται λαμβανω take; get
καὶ και and; even
ἐξ εκ from; out of
ἀδικίας αδικια injury; injustice
ἀποστρέψει αποστρεφω turn away; alienate
τὴν ο the
χεῖρα χειρ hand
αὐτοῦ αυτος he; him
κρίμα κριμα judgment
δίκαιον δικαιος right; just
ποιήσει ποιεω do; make
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
ἀνδρὸς ανηρ man; husband
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τοῦ ο the
πλησίον πλησιον near; neighbor
αὐτοῦ αυτος he; him
18:8
בַּ ba בְּ in
הַ the
נֶּ֣שֶׁךְ nnˈešeḵ נֶשֶׁךְ interest
לֹֽא־ lˈō- לֹא not
יִתֵּ֗ן yittˈēn נתן give
וְ wᵊ וְ and
תַרְבִּית֙ ṯarbîṯ תַּרְבִּית interest
לֹ֣א lˈō לֹא not
יִקָּ֔ח yiqqˈāḥ לקח take
מֵ מִן from
עָ֖וֶל ʕˌāwel עָוֶל injustice
יָשִׁ֣יב yāšˈîv שׁוב return
יָדֹ֑ו yāḏˈô יָד hand
מִשְׁפַּ֤ט mišpˈaṭ מִשְׁפָּט justice
אֱמֶת֙ ʔᵉmˌeṯ אֶמֶת trustworthiness
יַֽעֲשֶׂ֔ה yˈaʕᵃśˈeh עשׂה make
בֵּ֥ין bˌên בַּיִן interval
אִ֖ישׁ ʔˌîš אִישׁ man
לְ lᵊ לְ to
אִֽישׁ׃ ʔˈîš אִישׁ man
18:8. ad usuram non commodaverit et amplius non acceperit ab iniquitate averterit manum suam iudicium verum fecerit inter virum et virum
Hath not lent upon usury, nor taken any increase: hath withdrawn his hand from iniquity, and hath executed true judgment between man and man:
18:8. if he has not lent upon usury, nor taken any increase, if he has averted his hand from iniquity, and has executed true judgment between man and man,
18:8. He [that] hath not given forth upon usury, neither hath taken any increase, [that] hath withdrawn his hand from iniquity, hath executed true judgment between man and man,
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
8. “Рост” - м. б. большие проценты, чем “лихва”. Безусловное воспрещение отдавать деньги в рост, часто повторяемое и Моисеем (Исх XXII:24: и др.; но Втор XXIII:21: позволяет давать в рост иноплеменнику), ставит еврейскую древность на недосягаемую для нашею коммерческого времени высоту. - “От неправды удерживает руку свою” - от всякой несправедливости, напр., как указывается дальше, от несправедливого суда. - “Суд человеку производит”. Разумеется третейский суд, где судьею может оказаться каждый взрослый.
Adam Clarke: Commentary on the Bible - 1831
18:8: 10.
Hath not given forth upon usury - בנשך לא יתן beneshech lo yitten. נשך nasach signifies to bite; usury is properly so termed, because it bites into and devours the principal. Usury signifies, with us, exacting unlawful interest for money; and taking the advantage of a man's necessities to advance him cash on exorbitant profit. This bites the receiver in his property, and the lender in his salvation.
11.
Neither hath taken any increase - In lending has not required more than was lent; and has not taken that product of the cash lent, which was more than the value for its use. This may be a part of the tenth article.
12.
That hath withdrawn his hand from iniquity - Never associates with those who act contrary to justice and equity; his hand or influence being never found among evil workers.
13.
Hath executed true judgment between man and man - Being neither swayed by prejudice, fear, nor favor.
These thirteen points concern his social and civil relations.
Albert Barnes: Notes on the Bible - 1834
18:8: Usury - is the profit exacted for the loan of money, "increase" that which is taken for goods; both are forbidden Lev 25:36; Deu 23:19. The placing out of capital at interest for commercial purposes is not taken into consideration. The case is that of money lent to a brother in distress.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:8: hath not: Eze 18:13, Eze 18:17, Eze 22:12; Exo 22:25; Lev 25:35-37; Deu 23:19, Deu 23:20; Neh 5:1-11; Psa 15:5; Pro 28:8; Jer 15:10
hath withdrawn: Sa2 22:24; Neh 5:15; Isa 33:15
hath executed: Lev 19:15, Lev 19:35; Deu 1:16, Deu 1:17, Deu 16:18-20; Job 29:7-17; Pro 31:8, Pro 31:9; Isa 1:17; Jer 22:15, Jer 22:16; Zac 7:9, Zac 7:10, Zac 8:16
John Gill
18:8 He that hath not given forth upon usury,.... Money, victuals, or any other thing, which was forbidden the Jews to take of their brethren, though they might of strangers, Deut 23:19;
neither hath taken any increase: or interest; or rather something over and above the interest money or use, as a gratuity for lending it upon the said interest:
that hath withdrawn his hand from iniquity; not only that now mentioned, but all others; who, having inadvertently engaged in that which is sinful, as soon as it appears to him to be so, gets out of it, and abstains from it as soon as possible:
hath executed true judgment between man and man; whether in office as a judge, who sits on the bench for that purpose; or as an arbitrator chosen to decide matters in controversy between one man and another, and that does everything just and right between man and man.
John Wesley
18:8 Increase - Illegal interest. Iniquity - Injustice of every kind.
Robert Jamieson, A. R. Fausset and David Brown
18:8 usury--literally, "biting." The law forbade the Jew to take interest from brethren but permitted him to do so from a foreigner (Ex 22:25; Deut 23:19-20; Neh 5:7; Ps 15:5). The letter of the law was restricted to the Jewish polity, and is not binding now; and indeed the principle of taking interest was even then sanctioned, by its being allowed in the case of a foreigner. The spirit of the law still binds us, that we are not to take advantage of our neighbor's necessities to enrich ourselves, but be satisfied with moderate, or even no, interest, in the case of the needy.
increase--in the case of other kinds of wealth; as "usury" refers to money (Lev 25:36).
withdrawn . . . hand, &c.--Where he has the opportunity and might find a plausible plea for promoting his own gain at the cost of a wrong to his neighbor, he keeps back his hand from what selfishness prompts.
judgment--justice.
18:918:9: Ըստ հրամանաց իմոց գնայցէ, զիրաւունս իմ պահիցէ եւ առնիցէ զնոսա. արդա՛ր է նա՝ կելով կեցցէ, ասէ Ադովնայի Տէր։
9 իմ հրամաններով է շարժւում, որպէսզի օրէնքներս պահի ու գործադրի, - այդպիսին արդար է, ապրելով պիտի ապրի, - ասում է Ամենակալ Տէրը:
9 Ճշմարտութիւն ընելով՝ իմ օրէնքներուս մէջ քալէ ու իմ իրաւունքներս պահէ. անիկա արդար է, անշո՛ւշտ պիտի ապրի», կ’ըսէ Տէր Եհովան։
ըստ հրամանաց իմոց գնայցէ, զիրաւունս իմ պահիցէ [362]եւ առնիցէ զնոսա``, արդար է նա` կելով կեցցէ, ասէ Ադոնայի Տէր:

18:9: Ըստ հրամանաց իմոց գնայցէ, զիրաւունս իմ պահիցէ եւ առնիցէ զնոսա. արդա՛ր է նա՝ կելով կեցցէ, ասէ Ադովնայի Տէր։
9 իմ հրամաններով է շարժւում, որպէսզի օրէնքներս պահի ու գործադրի, - այդպիսին արդար է, ապրելով պիտի ապրի, - ասում է Ամենակալ Տէրը:
9 Ճշմարտութիւն ընելով՝ իմ օրէնքներուս մէջ քալէ ու իմ իրաւունքներս պահէ. անիկա արդար է, անշո՛ւշտ պիտի ապրի», կ’ըսէ Տէր Եհովան։
zohrab-1805▾ eastern-1994▾ western am▾
18:918:9 поступает по заповедям Моим и соблюдает постановления Мои искренно: то он праведник, он непременно будет жив, говорит Господь Бог.
18:9 καὶ και and; even τοῖς ο the προστάγμασίν προσταγμα of me; mine πεπόρευται πορευομαι travel; go καὶ και and; even τὰ ο the δικαιώματά δικαιωμα justification μου μου of me; mine πεφύλακται φυλασσω guard; keep τοῦ ο the ποιῆσαι ποιεω do; make αὐτά αυτος he; him δίκαιος δικαιος right; just οὗτός ουτος this; he ἐστιν ειμι be ζωῇ ζωη life; vitality ζήσεται ζαω live; alive λέγει λεγω tell; declare κύριος κυριος lord; master
18:9 בְּ bᵊ בְּ in חֻקֹּותַ֧י ḥuqqôṯˈay חֻקָּה regulation יְהַלֵּ֛ךְ yᵊhallˈēḵ הלך walk וּ û וְ and מִשְׁפָּטַ֥י mišpāṭˌay מִשְׁפָּט justice שָׁמַ֖ר šāmˌar שׁמר keep לַ la לְ to עֲשֹׂ֣ות ʕᵃśˈôṯ עשׂה make אֱמֶ֑ת ʔᵉmˈeṯ אֶמֶת trustworthiness צַדִּ֥יק ṣaddˌîq צַדִּיק just הוּא֙ hû הוּא he חָיֹ֣ה ḥāyˈō חיה be alive יִֽחְיֶ֔ה yˈiḥyˈeh חיה be alive נְאֻ֖ם nᵊʔˌum נְאֻם speech אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִֽה׃ [yᵊhwˈih] יְהוָה YHWH
18:9. in praeceptis meis ambulaverit et iudicia mea custodierit ut faciat veritatem hic iustus est vita vivet ait Dominus DeusHath walked in my commandments, and kept my judgments, to do truth: he is just, he shall surely live, saith the Lord God.
9. hath walked in my statutes, and hath kept my judgments, to deal truly; he is just, he shall surely live, saith the Lord GOD.
18:9. if he has walked in my precepts and kept my judgments, so that he acts in accord with truth, then he is just; he shall certainly live, says the Lord God.
18:9. Hath walked in my statutes, and hath kept my judgments, to deal truly; he [is] just, he shall surely live, saith the Lord GOD.
Hath walked in my statutes, and hath kept my judgments, to deal truly; he [is] just, he shall surely live, saith the Lord GOD:

18:9 поступает по заповедям Моим и соблюдает постановления Мои искренно: то он праведник, он непременно будет жив, говорит Господь Бог.
18:9
καὶ και and; even
τοῖς ο the
προστάγμασίν προσταγμα of me; mine
πεπόρευται πορευομαι travel; go
καὶ και and; even
τὰ ο the
δικαιώματά δικαιωμα justification
μου μου of me; mine
πεφύλακται φυλασσω guard; keep
τοῦ ο the
ποιῆσαι ποιεω do; make
αὐτά αυτος he; him
δίκαιος δικαιος right; just
οὗτός ουτος this; he
ἐστιν ειμι be
ζωῇ ζωη life; vitality
ζήσεται ζαω live; alive
λέγει λεγω tell; declare
κύριος κυριος lord; master
18:9
בְּ bᵊ בְּ in
חֻקֹּותַ֧י ḥuqqôṯˈay חֻקָּה regulation
יְהַלֵּ֛ךְ yᵊhallˈēḵ הלך walk
וּ û וְ and
מִשְׁפָּטַ֥י mišpāṭˌay מִשְׁפָּט justice
שָׁמַ֖ר šāmˌar שׁמר keep
לַ la לְ to
עֲשֹׂ֣ות ʕᵃśˈôṯ עשׂה make
אֱמֶ֑ת ʔᵉmˈeṯ אֶמֶת trustworthiness
צַדִּ֥יק ṣaddˌîq צַדִּיק just
הוּא֙ הוּא he
חָיֹ֣ה ḥāyˈō חיה be alive
יִֽחְיֶ֔ה yˈiḥyˈeh חיה be alive
נְאֻ֖ם nᵊʔˌum נְאֻם speech
אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord
יְהוִֽה׃ [yᵊhwˈih] יְהוָה YHWH
18:9. in praeceptis meis ambulaverit et iudicia mea custodierit ut faciat veritatem hic iustus est vita vivet ait Dominus Deus
Hath walked in my commandments, and kept my judgments, to do truth: he is just, he shall surely live, saith the Lord God.
18:9. if he has walked in my precepts and kept my judgments, so that he acts in accord with truth, then he is just; he shall certainly live, says the Lord God.
18:9. Hath walked in my statutes, and hath kept my judgments, to deal truly; he [is] just, he shall surely live, saith the Lord GOD.
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
9. “Заповеди” и “постановления” см. объясн.V:6, где те же евр. слова переведены “уставы” и “постановления”. Здесь под ними разумеются главным образом все вышеперечисленные обязанности. - “Искренно”, слав.: “еже творити та”. - “Непременно будет жив” - слав. точнее: “жизнию жити имат”. Под “жизнью” разумеется, как часто в Ветхом Завете, совокупность всех благ, но главным образом д. б. спасение в предстоящей катастрофе и участие в будущем Мессианском царстве.
Adam Clarke: Commentary on the Bible - 1831
18:9: Hath walked in my statutes - Not only acknowledging them to be right, but acting according to them. Especially in every thing that relates to my worship, changing nothing, neglecting nothing.
And hath kept my judgments, to deal truly - Has attended to my Divine direction, both with respect to things forbidden, and things commanded. These concern men in their religious conduct.
He is just - צדיק הוא tsaddik hu. He is a righteous man; he has given to all their due; he has abstained from every appearance of evil, and done that which was lawful and right in the sight of God.
He shall surely live - He has lived to me, and he shall live with me.
Albert Barnes: Notes on the Bible - 1834
18:9: Live ... die - In the writings of Ezekiel there is a development of the meaning of "life" and "death." In the holy land the sanctions of divine government were in great degree temporal; so that the promise of "life" for "obedience," the threatening of "death" for "disobedience," in the Books of Moses, were regarded simply as temporal and national. In their exile this could not continue in its full extent, and the universality of the misfortune necessarily made men look deeper into the words of God. The word "soul" denotes a "person" viewed as an "individual," possessing the "life" which God breathed into man when he became a "living soul" Gen 2:7; i. e., it distinguishes "personality" from "nationality," and this introduces that fresh and higher idea of "life" and "death," which is not so much "life" and "death" in a future state, as "life" and "death" as equivalent to communion with or separation from God - that idea of life and death which was explained by our Lord in the Gospel of John John 8, and by Paul in Rom. 8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:9: walked: Eze 18:17, Eze 20:13, Eze 33:15, Eze 36:27, Eze 37:24; Deu 4:1, Deu 5:1, Deu 6:1, Deu 6:2, Deu 10:12, Deu 10:13, Deu 11:1; Neh 9:13, Neh 9:14; Psa 19:7-11, Psa 105:44, Psa 105:45, Psa 119:1-6; Luk 1:6; Joh 14:21; Act 24:16; Jam 1:22-25
is just: Psa 24:4-6; Hab 2:4; Rom 1:17; Jam 2:18-26; Jo1 2:29, Jo1 3:7
he shall: Eze 20:11; Amo 5:4, Amo 5:14, Amo 5:24; Luk 10:27-29
John Gill
18:9 Hath walked in my statutes,.... Respecting the worship of God and true religion; being observant of all laws and ordinances relating thereunto:
and hath kept my judgments to deal truly; in things moral and civil among men; regarding all such laws of God as oblige to such things:
he is just; such a man is a just man, at least externally; and if he does all these things from a right principle, without trusting to them for justification before God, and acceptance with him, but looking to the righteousness of Christ for these things, he is truly, and in the sight of God, a just man:
he shall surely live, saith the Lord God; spiritually and comfortably here, and an eternal life hereafter; or rather he shall not be distressed with famine, sword, or plague, or go into captivity; but shall live in his own land, and eat the good things of it; and this shall be his case, let his father have been what he will, ever so great a sinner.
John Wesley
18:9 Shall live - Shall be delivered from famine, pestilence, and sword, and shall see good days.
Robert Jamieson, A. R. Fausset and David Brown
18:9 truly--with integrity.
surely live--literally, "live in life." Prosper in this life, but still more in the life to come (Prov 3:1-2; Amos 5:4).
18:1018:10: Եւ եթէ ծնանիցի որդի խառնագնաց, արիւնահեղ, եւ առնիցէ զմեղս.
10 Իսկ եթէ մէկը այլասերուած, արիւն թափող զաւակ է ծնել, մեղքեր է գործել,
10 «Բայց եթէ անիկա անիրաւ ու արիւնահեղ որդի մը ծնանի, որ ասոնց պէս բան մը չընէ,
Եւ եթէ ծնանիցի որդի խառնագնաց, արիւնահեղ, եւ առնիցէ [363]զմեղս:

18:10: Եւ եթէ ծնանիցի որդի խառնագնաց, արիւնահեղ, եւ առնիցէ զմեղս.
10 Իսկ եթէ մէկը այլասերուած, արիւն թափող զաւակ է ծնել, մեղքեր է գործել,
10 «Բայց եթէ անիկա անիրաւ ու արիւնահեղ որդի մը ծնանի, որ ասոնց պէս բան մը չընէ,
zohrab-1805▾ eastern-1994▾ western am▾
18:1018:10 Но если у него родился сын разбойник, проливающий кровь, и делает что-нибудь из всего того,
18:10 καὶ και and; even ἐὰν εαν and if; unless γεννήσῃ γενναω father; born υἱὸν υιος son λοιμὸν λοιμος pestilence; pest ἐκχέοντα εκχεω pour out; drained αἷμα αιμα blood; bloodstreams καὶ και and; even ποιοῦντα ποιεω do; make ἁμαρτήματα αμαρτημα sinfulness
18:10 וְ wᵊ וְ and הֹולִ֥יד hôlˌîḏ ילד bear בֵּן־ bēn- בֵּן son פָּרִ֖יץ pārˌîṣ פָּרִיץ robber שֹׁפֵ֣ךְ šōfˈēḵ שׁפך pour דָּ֑ם dˈām דָּם blood וְ wᵊ וְ and עָ֣שָׂה ʕˈāśā עשׂה make אָ֔ח ʔˈāḥ אָח alas מֵ mē מִן from אַחַ֖ד ʔaḥˌaḏ אֶחָד one מֵ mē מִן from אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
18:10. quod si genuerit filium latronem effundentem sanguinem et fecerit unum de istisAnd if he beget a son that is a robber, a shedder of blood, and that hath done some one of these things:
10. If he beget a son that is a robber, a shedder of blood, and that doeth any one of these things,
18:10. But if he raises a son who is a robber, who sheds blood, and who does any of these things,
18:10. If he beget a son [that is] a robber, a shedder of blood, and [that] doeth the like to [any] one of these [things],
If he beget a son [that is] a robber, a shedder of blood, and [that] doeth the like to [any] one of these:

18:10 Но если у него родился сын разбойник, проливающий кровь, и делает что-нибудь из всего того,
18:10
καὶ και and; even
ἐὰν εαν and if; unless
γεννήσῃ γενναω father; born
υἱὸν υιος son
λοιμὸν λοιμος pestilence; pest
ἐκχέοντα εκχεω pour out; drained
αἷμα αιμα blood; bloodstreams
καὶ και and; even
ποιοῦντα ποιεω do; make
ἁμαρτήματα αμαρτημα sinfulness
18:10
וְ wᵊ וְ and
הֹולִ֥יד hôlˌîḏ ילד bear
בֵּן־ bēn- בֵּן son
פָּרִ֖יץ pārˌîṣ פָּרִיץ robber
שֹׁפֵ֣ךְ šōfˈēḵ שׁפך pour
דָּ֑ם dˈām דָּם blood
וְ wᵊ וְ and
עָ֣שָׂה ʕˈāśā עשׂה make
אָ֔ח ʔˈāḥ אָח alas
מֵ מִן from
אַחַ֖ד ʔaḥˌaḏ אֶחָד one
מֵ מִן from
אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
18:10. quod si genuerit filium latronem effundentem sanguinem et fecerit unum de istis
And if he beget a son that is a robber, a shedder of blood, and that hath done some one of these things:
18:10. But if he raises a son who is a robber, who sheds blood, and who does any of these things,
18:10. If he beget a son [that is] a robber, a shedder of blood, and [that] doeth the like to [any] one of these [things],
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. “Сын разбойник, проливающий, кровь”. Чем резче противоположность между отцом и сыном, тем сильнее будет доказана мысль пророка. - “Делает что-нибудь из всего того” - букв.: “одно что-нибудь из того”; ср. Иак II:10.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 If he beget a son that is a robber, a shedder of blood, and that doeth the like to any one of these things, 11 And that doeth not any of those duties, but even hath eaten upon the mountains, and defiled his neighbour's wife, 12 Hath oppressed the poor and needy, hath spoiled by violence, hath not restored the pledge, and hath lifted up his eyes to the idols, hath committed abomination, 13 Hath given forth upon usury, and hath taken increase: shall he then live? he shall not live: he hath done all these abominations; he shall surely die; his blood shall be upon him. 14 Now, lo, if he beget a son, that seeth all his father's sins which he hath done, and considereth, and doeth not such like, 15 That hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, hath not defiled his neighbour's wife, 16 Neither hath oppressed any, hath not withholden the pledge, neither hath spoiled by violence, but hath given his bread to the hungry, and hath covered the naked with a garment, 17 That hath taken off his hand from the poor, that hath not received usury nor increase, hath executed my judgments, hath walked in my statutes; he shall not die for the iniquity of his father, he shall surely live. 18 As for his father, because he cruelly oppressed, spoiled his brother by violence, and did that which is not good among his people, lo, even he shall die in his iniquity. 19 Yet say ye, Why? doth not the son bear the iniquity of the father? When the son hath done that which is lawful and right, and hath kept all my statutes, and hath done them, he shall surely live. 20 The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.
God, by the prophet, having laid down the general rule of judgment, that he will render eternal life to those that patiently continue in well-doing, but indignation and wrath to those that do not obey the truth, but obey unrighteousness (Rom. ii. 7, 8), comes, in these verses, to show that men's parentage and relation shall not alter the case either one way or other.
I. He applied it largely and particularly both ways. As it was in the royal line of the kings of Judah, so it often happens in private families, that godly parents have wicked children and wicked parents have godly children. Now here he shows,
1. That a wicked man shall certainly perish in his iniquity, though he be the son of a pious father. If that righteous man before described beget a son whose character is the reverse of his father's, his condition will certainly be so too. (1.) It is supposed as no uncommon case, but a very melancholy one, that the child of a very godly father, notwithstanding all the instructions given him, the good education he has had and the needful rebukes that have been given him, and the restraints he has been laid under, after all the pains taken with him and prayers put up for him, may yet prove notoriously wicked and vile, the grief of his father, the shame of his family, and the curse and plague of his generation. He is here supposed to allow himself in all those enormities which his good father dreaded and carefully avoided, and to shake off all those good duties which his father made conscience of and took satisfaction in; he undoes all that his father did, and goes counter to his example in every thing. He is here described to be a highwayman--a robber and a shedder of blood. He is an idolater: He has eaten upon the mountains (v. 11) and has lifted up his eyes to the idols, which his good father never did, and has come at length not only to feast with the idolaters, but to sacrifice with them, which is here called committing abomination, for the way of sin is down-hill. He is an adulterer, has defiled his neighbour's wife. He is an oppressor even of the poor and needy; he robs the spital, and squeezes those who, he knows, cannot defend themselves, and takes a pride and pleasure in trampling upon the weak and impoverishing those that are poor already. He takes away from those to whom he should give. He has spoiled by violence and open force; he has given forth upon usury, and so spoiled by contract; and he has not restored the pledge, but unjustly detained it even when the debt was paid. Let those good parents that have wicked children not look upon their case as singular; it is a case put here; and by it we see that grace does not run in the blood, nor always attend the means of grace. The race is not always to the swift, nor the battle to the strong, for then the children that are well taught would do well, but God will let us know that his grace is his own and his Spirit a free-agent, and that though we are tied to give our children a good education he is not tied to bless it. In this, as much as any thing, appears the power of original sin and the necessity of special grace. (2.) We are here assured that this wicked man shall perish for ever in his iniquity, notwithstanding his being the son of a good father. He may perhaps prosper awhile in the world, for the sake of the piety of his ancestors, but, having committed all these abominations, and never repented of them, he shall not live, he shall not be happy in the favour of God; though he may escape the sword of men, he shall not escape the curse of God. He shall surely die; he shall be for ever miserable; his blood shall be upon him. He may thank himself; he is his own destroyed. And his relation to a good father will be so far from standing him in stead that it will aggravate his sin and his condemnation. It made his sin the more heinous, nay, it made him really the more vile and profligate, and, consequently, will make his misery hereafter the more intolerable.
2. That a righteous man shall be certainly happy, though he be the son of a wicked father. Though the father did eat the sour grapes, if the children do not meddle with them, they shall fare never the worse for that. Here, (1.) It is supposed (and, blessed be God, it is sometimes a case in fact) that the son of an ungodly father may be godly, that, observing how fatal his father's errors were, he may be so wise as to take warning, and not tread in his father's tests, v. 14. Ordinarily, children partake of the parents' temper and are drawn in to imitate their example; but here the son, instead of seeing his father's sins, and, as is usual, doing the like, sees them and dreads doing the like. Men indeed do not gather grapes of thorns, but God sometimes does, takes a branch from a wild olive and grafts it into a good one. Wicked Ahaz begets a good Hezekiah, who sees all his father's sins which he has done, and though he will not, like Ham, proclaim his father's shame, or make the worst of it, yet he loathes it, and blushes at it, and thinks the worse of sin because it was the reproach and ruin of his own father. He considers and does not such like; he considers how ill it became his father to do such things, what an offence it was to God and all good men, what a wound and dishonour he got by it, and what calamities he brought into his family, and therefore he does not such like. Note, If we did but duly consider the ways of wicked men, we should all dread being associates with them and followers of them. The particulars are here again enumerated almost in the same words with that character given of the just man (v. 6, &c.), to show how good men walk in the same spirit and in the same steps. This just man here, when he took care to avoid his father's sins, took care to imitate his grandfather's virtues; and, if we look back, we shall find some examples for our imitation, as well as others for our admonition. This just man can not only say, as the Pharisee, I am no adulterer, no extortioner, no oppressor, no usurer, no idolater; but he has given his bread to the hungry and covered the naked. He has taken off his hand from the poor; where he found his father had put hardships upon poor servants, tenants, neighbours, he eased their burden. He did not say, "What my father has done I will abide by, and if it was a fault it was his and not mine;" as Rehoboam, who contemned the taxes his father had imposed. No; he takes his hand off from the poor, and restores them to their rights and liberties again, v. 15-17. Thus he has executed God's judgments and walked in his statutes, not only done his duty for once, but one on in a course and way of obedience. (2.) We are assured that the graceless father alone shall die in his iniquity, but his gracious son shall fare never the worse for it. As for his father (v. 18), because he was a cruel oppressor, and did hurt, nay, because, though he had wealth and power, he did not with them do good among his people, lo, even he, great as he is, shall die in his iniquity, and be undone for ever; but he that kept his integrity shall surely live, shall be easy and happy, and he shall not die for the iniquity of his father. Perhaps his father's wickedness has lessened his estate and weakened his interest, but it shall be no prejudice at all to his acceptance with God and his eternal welfare.
II. He appeals to themselves then whether they did not wrong God with their proverb. "Thus plain the case is, and yet you say, Does not the son bear the iniquity of the father? No, he does not; he shall not if he will himself do that which is lawful and right," v. 19. But this people that bore the iniquity of their fathers had not done that which is lawful and right, and therefore justly suffered for their own sin and had no reason to complain of God's proceedings against them as at all unjust, though they had reason to complain of the bad example their fathers had left them as very unkind. Our fathers have sinned and are not, and we have borne their iniquity, Lam. v. 7. It is true that there is a curse entailed upon wicked families, but it is as true that the entail may be cut off by repentance and reformation; let the impenitent and unreformed therefore thank themselves if they fall under it. The settled rule of judgment is therefore repeated (v. 20): The soul that sins shall die, and not another for it. What direction God has given to earthly judges (Deut. xxiv. 16) he will himself pursue: The son shall not die, not die eternally, for the iniquity of the father, if he do not tread in the steps of it, nor the father for the iniquity of the son, if he endeavour to do his duty for the preventing of it. In the day of the revelation of the righteous judgment of God, which is now clouded and eclipsed, the righteousness of the righteous shall appear before all the world to be upon him, to his everlasting comfort and honour, upon him as a robe, upon his as a crown; and the wickedness of the wicked shall be upon him, to his everlasting confusion, upon him as a chain, upon him as a load, as a mountain of lead to sink him to the bottomless pit.
Adam Clarke: Commentary on the Bible - 1831
18:10: If he beget a son - Who is the reverse of the above righteous character, according to the thirteen articles already specified and explained.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:10: that is: Lev 19:13; Mal 3:8, Mal 3:9; Joh 18:40
a robber: or, a breaker up of an house, Exo 22:2
a shedder: Gen 9:5, Gen 9:6; Exo 21:12; Num 35:31; Jo1 3:12
the like to any one of these things: or, to his brother besides any of these
Carl Friedrich Keil and Franz Delitzsch
18:10
The righteousness of the father does not protect the wicked, unrighteous son from death. - Ezek 18:10. If, however, he begetteth a violent son, who sheddeth blood, and doeth only one of these things, Ezek 18:11. But he himself hath not done all this, - if he even eateth upon the mountains, and defileth his neighbour's wife, Ezek 18:12. Oppresseth the suffering and poor, committeth robbery, doth not restore a pledge, lifteth up his eyes to idols, committeth abomination, Ezek 18:13. Giveth upon usury, and taketh interest: should he live? He shall not live! He hath done all these abominations; he shall be put to death; his blood shall be upon him. - The subject to והוליד, in Ezek 18:10, is the righteous man described in the preceding verses. פּריץ, violent, literally, breaking in or through, is rendered more emphatic by the words "shedding blood" (cf. Hos 4:2). We regard אח in the next clause as simply a dialectically different form of writing and pronouncing, for אך, "only," and he doeth only one of these, the sins previously mentioned (Ezek 18:6.). מאחד, with a partitive מן, as in Lev 4:2, where it is used in a similar connection; the form מאחד is also met with in Deut 15:7. The explanation given by the Targum, "and doeth one of these to his brother," is neither warranted by the language nor commended by the sense. עשׂה is never construed with the accusative of the person to whom anything is done; and the limitation of the words to sins against a brother is unsuitable in this connection. The next clause, לא עשׂה...והוּא, which has also been variously rendered, we regard as an adversative circumstantial clause, and agree with Kliefoth in referring it to the begetter (father): "and he (the father) has not committed any of these sins." For it yields no intelligible sense to refer this clause also to the son, since כּל־אלּה cannot possibly refer to different things from the preceding מאלּה, and a man cannot at the same time both do and not do the same thing. The כּי which follows signifies "if," as is frequently the case in the enumeration of particular precepts or cases; compare, for example, Ex 21:1, Ex 21:7,Ex 21:17, etc., where it is construed with the imperfect, because the allusion is to things that may occur. Here, on the contrary, it is followed by the perfect, because the sins enumerated are regarded as committed. The emphatic גּם (even) forms an antithesis to אח מאחד (אך), or rather an epanorthosis of it, inasmuch as כּי גּם resumes and carries out still further the description of the conduct of the wicked son, which was interrupted by the circumstantial clause; and that not only in a different form, but with a gradation in the thought. The thought, for instance, is as follows: the violent son of a righteous father, even if he has committed only one of the sins which the father has not committed, shall die. And if he has committed even the gross sins named, viz., idolatry, adultery, violent oppression of the poor, robbery, etc., should he then continue to live? The ו in וחי introduces the apodosis, which contains a question, that is simply indicated by the tone, and is immediately denied. The antique form חי for חיּה, 3rd pers. perf., is taken from the Pentateuch (cf. Gen 3:22 and Num 21:8). The formulae מות יוּמת and דּמיו בּו dna are also derived from the language of the law (cf. Lev 20:9, Lev 20:11, Lev 20:13, etc.).
John Gill
18:10 If he beget a son that is a robber, a shedder of blood,.... But if this just man beget a son that is a thief and a murderer, as he may; for grace is not conveyed by natural generation, though sin is: a good man has often bad children, even such as are guilty of capital crimes, as a "robber", a "highwayman", a "breaker up", or "through", as the word (e) signifies; one that breaks through walls, and into houses, and breaks through all the laws of God and man; and sticks not to shed innocent blood in committing his thefts and robberies, as these sins often go together; such an one was Barabbas, whose name signifies the son of a father, and perhaps his father might be a good man:
and that doeth the like to any one of these things; or that does anyone of these things, whether theft or murder.
(e) "effractorem", Montanus, Vatablus, Junius & Tremellius, Polanus, Piscator, Grotius.
Robert Jamieson, A. R. Fausset and David Brown
18:10 The second case is that of an impious son of a pious father. His pious parentage, so far from excusing, aggravates his guilt.
robber--or literally, "a breaker," namely, through all constraints of right.
doeth the like to any one--The Hebrew and the parallel (Ezek 18:18) require us to translate rather, "doeth to his brother any of these things," namely, the things which follow in Ezek 18:11, &c. [MAURER].
18:1118:11: ՚ի ճանապարհս հօրն իւրոյ արդարոյ՝ ո՛չ գնաց. եւ ՚ի վերայ լերանց եկեր զոհեալ. եւ զկին ընկերի իւրոյ պղծեաց.
11 իր արդար հօր ճանապարհով չի ընթացել, լեռների վրայ զոհաբերուածն է կերել,
11 Այսինքն՝ եթէ անիկա այն ամէն աղէկ բաները չընէ, հապա լեռներու վրայ ուտէ ու իր դրացիին կինը պղծէ,
ի ճանապարհս հօրն իւրոյ արդարոյ` ոչ գնաց, եւ`` ի վերայ լերանց եկեր [364]զոհեալ, եւ զկին ընկերի իւրոյ պղծեաց:

18:11: ՚ի ճանապարհս հօրն իւրոյ արդարոյ՝ ո՛չ գնաց. եւ ՚ի վերայ լերանց եկեր զոհեալ. եւ զկին ընկերի իւրոյ պղծեաց.
11 իր արդար հօր ճանապարհով չի ընթացել, լեռների վրայ զոհաբերուածն է կերել,
11 Այսինքն՝ եթէ անիկա այն ամէն աղէկ բաները չընէ, հապա լեռներու վրայ ուտէ ու իր դրացիին կինը պղծէ,
zohrab-1805▾ eastern-1994▾ western am▾
18:1118:11 чего он сам не делал совсем, и на горах ест жертвенное, и жену ближнего своего оскверняет,
18:11 ἐν εν in τῇ ο the ὁδῷ οδος way; journey τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him τοῦ ο the δικαίου δικαιος right; just οὐκ ου not ἐπορεύθη πορευομαι travel; go ἀλλὰ αλλα but καὶ και and; even ἐπὶ επι in; on τῶν ο the ὀρέων ορος mountain; mount ἔφαγεν φαγω swallow; eat καὶ και and; even τὴν ο the γυναῖκα γυνη woman; wife τοῦ ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him ἐμίανεν μιαινω taint; defile
18:11 וְ wᵊ וְ and ה֕וּא hˈû הוּא he אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole אֵ֖לֶּה ʔˌēlleh אֵלֶּה these לֹ֣א lˈō לֹא not עָשָׂ֑ה ʕāśˈā עשׂה make כִּ֣י kˈî כִּי that גַ֤ם ḡˈam גַּם even אֶל־ ʔel- אֶל to הֶֽ hˈe הַ the הָרִים֙ hārîm הַר mountain אָכַ֔ל ʔāḵˈal אכל eat וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אֵ֥שֶׁת ʔˌēšeṯ אִשָּׁה woman רֵעֵ֖הוּ rēʕˌēhû רֵעַ fellow טִמֵּֽא׃ ṭimmˈē טמא be unclean
18:11. et haec quidem omnia non facientem sed in montibus comedentem et uxorem proximi sui polluentemThough he doth not all these things, but that eateth upon the mountains, and that defileth his neighbour's wife:
11. and that doeth not any of those , but even hath eaten upon the mountains, and defiled his neighbour’s wife,
18:11. (even though he himself does not do any of these things,) and who eats upon the mountains, and who defiles the wife of his neighbor,
18:11. And that doeth not any of those [duties], but even hath eaten upon the mountains, and defiled his neighbour’s wife,
And that doeth not any of those [duties], but even hath eaten upon the mountains, and defiled his neighbour' s wife:

18:11 чего он сам не делал совсем, и на горах ест жертвенное, и жену ближнего своего оскверняет,
18:11
ἐν εν in
τῇ ο the
ὁδῷ οδος way; journey
τοῦ ο the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
τοῦ ο the
δικαίου δικαιος right; just
οὐκ ου not
ἐπορεύθη πορευομαι travel; go
ἀλλὰ αλλα but
καὶ και and; even
ἐπὶ επι in; on
τῶν ο the
ὀρέων ορος mountain; mount
ἔφαγεν φαγω swallow; eat
καὶ και and; even
τὴν ο the
γυναῖκα γυνη woman; wife
τοῦ ο the
πλησίον πλησιον near; neighbor
αὐτοῦ αυτος he; him
ἐμίανεν μιαινω taint; defile
18:11
וְ wᵊ וְ and
ה֕וּא hˈû הוּא he
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
לֹ֣א lˈō לֹא not
עָשָׂ֑ה ʕāśˈā עשׂה make
כִּ֣י kˈî כִּי that
גַ֤ם ḡˈam גַּם even
אֶל־ ʔel- אֶל to
הֶֽ hˈe הַ the
הָרִים֙ hārîm הַר mountain
אָכַ֔ל ʔāḵˈal אכל eat
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אֵ֥שֶׁת ʔˌēšeṯ אִשָּׁה woman
רֵעֵ֖הוּ rēʕˌēhû רֵעַ fellow
טִמֵּֽא׃ ṭimmˈē טמא be unclean
18:11. et haec quidem omnia non facientem sed in montibus comedentem et uxorem proximi sui polluentem
Though he doth not all these things, but that eateth upon the mountains, and that defileth his neighbour's wife:
18:11. (even though he himself does not do any of these things,) and who eats upon the mountains, and who defiles the wife of his neighbor,
18:11. And that doeth not any of those [duties], but even hath eaten upon the mountains, and defiled his neighbour’s wife,
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
11. “Чего он сам не делал” - праведный отец. Слав.: “в путь отца своего праведного не ходил”. Перечисление грехов далее дается хотя сходное с ст. 6-8, но изменен порядок, что доказывает, что Иезекииль не любил механически переписывать своих слов, а речь его лилась живо. Вместе с тем сделаны в прежнем перечне некоторые пропуски. Так члены: “хлеб свой дает…”, “нагого покрывает” не имеют соответствующих себе в этом перечне (проливающий кровь может ли делать это?); в третьем же перечне (ст. 15-17), исчисляющем свойства праведника, эти члены опять постановляются.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:11: that: Eze 18:7; Mat 7:21-27; Luk 11:28; Joh 13:17, Joh 15:14; Phi 4:9; Jam 2:17; Jo1 3:22; Rev 22:14
eaten: Eze 18:6, Eze 18:15; Kg1 13:8, Kg1 13:22
John Gill
18:11 And that doeth not any of those duties,.... Before mentioned, which his father did, but the reverse of them; and so the Septuagint and Arabic versions render it, "and in the way of his righteous father does not walk"; does not tread in his steps, and work righteousness as he did:
but even hath eaten upon the mountains, and defiled his neighbour's wife; has been guilty of idolatry and adultery; See Gill on Ezek 18:6.
Robert Jamieson, A. R. Fausset and David Brown
18:11 those duties--which his father did (Ezek 18:5, Ezek 18:9).
18:1218:12: եւ զաղքատն եւ զտնանկն յաղթահարեաց, եւ յափշտակութիւն յափշտակեաց, եւ զգրաւ ո՛չ դարձոյց, եւ ՚ի պաշտօն դից զաչս իւր արձակեաց, անօրէնութիւն գործեաց.
12 պղծել է իր ընկերոջ կնոջը, բռնադատել աղքատին ու տնանկին, յափշտակութիւն կատարել, աւանդը չի վերադարձրել, աչքը գցել է չաստուածների պաշտամունքին,
12 Աղքատին ու տնանկին զրկանք ընէ, բռնութեամբ բան մը յափշտակէ, գրաւը ետ չտայ ու իր աչքերը կուռքերուն վերցնելով՝ պղծութիւն գործէ,
եւ զաղքատն եւ զտնանկն յաղթահարեաց, եւ յափշտակութիւն յափշտակեաց, եւ զգրաւ ոչ դարձոյց, եւ ի պաշտօն դից զաչս իւր արձակեալ անօրէնութիւն գործեաց:

18:12: եւ զաղքատն եւ զտնանկն յաղթահարեաց, եւ յափշտակութիւն յափշտակեաց, եւ զգրաւ ո՛չ դարձոյց, եւ ՚ի պաշտօն դից զաչս իւր արձակեաց, անօրէնութիւն գործեաց.
12 պղծել է իր ընկերոջ կնոջը, բռնադատել աղքատին ու տնանկին, յափշտակութիւն կատարել, աւանդը չի վերադարձրել, աչքը գցել է չաստուածների պաշտամունքին,
12 Աղքատին ու տնանկին զրկանք ընէ, բռնութեամբ բան մը յափշտակէ, գրաւը ետ չտայ ու իր աչքերը կուռքերուն վերցնելով՝ պղծութիւն գործէ,
zohrab-1805▾ eastern-1994▾ western am▾
18:1218:12 бедного и нищего притесняет, насильно отнимает, залога не возвращает, и к идолам обращает глаза свои, делает мерзость,
18:12 καὶ και and; even πτωχὸν πτωχος bankrupt; beggarly καὶ και and; even πένητα πενης poor κατεδυνάστευσεν καταδυναστευω tyrannize καὶ και and; even ἅρπαγμα αρπαγμα snatch καὶ και and; even ἐνεχυρασμὸν ενεχυρασμος not ἀπέδωκεν αποδιδωμι render; surrender καὶ και and; even εἰς εις into; for τὰ ο the εἴδωλα ειδωλον idol ἔθετο τιθημι put; make τοὺς ο the ὀφθαλμοὺς οφθαλμος eye; sight αὐτοῦ αυτος he; him ἀνομίαν ανομια lawlessness πεποίηκεν ποιεω do; make
18:12 עָנִ֤י ʕānˈî עָנִי humble וְ wᵊ וְ and אֶבְיֹון֙ ʔevyôn אֶבְיֹון poor הֹונָ֔ה hônˈā ינה oppress גְּזֵלֹ֣ות gᵊzēlˈôṯ גְּזֵלָה what is robbed גָּזָ֔ל gāzˈāl גזל tear away חֲבֹ֖ל ḥᵃvˌōl חֲבֹל pledge לֹ֣א lˈō לֹא not יָשִׁ֑יב yāšˈîv שׁוב return וְ wᵊ וְ and אֶל־ ʔel- אֶל to הַ ha הַ the גִּלּוּלִים֙ ggillûlîm גִּלּוּלִים idols נָשָׂ֣א nāśˈā נשׂא lift עֵינָ֔יו ʕênˈāʸw עַיִן eye תֹּועֵבָ֖ה tôʕēvˌā תֹּועֵבָה abomination עָשָֽׂה׃ ʕāśˈā עשׂה make
18:12. egenum et pauperem contristantem rapientem rapinas pignus non reddentem et ad idola levantem oculos suos abominationem facientemThat grieveth the needy and the poor, that taketh away by violence, that restoreth not the pledge, and that lifteth up his eyes to idols, that comitteth abomination:
12. hath wronged the poor and needy, hath spoiled by violence, hath not restored the pledge, and hath lifted up his eyes to the idols, hath committed abomination,
18:12. who grieves the needy and the poor, who seizes with violence, who does not restore the collateral, and who lifts up his eyes to idols, committing abomination,
18:12. Hath oppressed the poor and needy, hath spoiled by violence, hath not restored the pledge, and hath lifted up his eyes to the idols, hath committed abomination,
Hath oppressed the poor and needy, hath spoiled by violence, hath not restored the pledge, and hath lifted up his eyes to the idols, hath committed abomination:

18:12 бедного и нищего притесняет, насильно отнимает, залога не возвращает, и к идолам обращает глаза свои, делает мерзость,
18:12
καὶ και and; even
πτωχὸν πτωχος bankrupt; beggarly
καὶ και and; even
πένητα πενης poor
κατεδυνάστευσεν καταδυναστευω tyrannize
καὶ και and; even
ἅρπαγμα αρπαγμα snatch
καὶ και and; even
ἐνεχυρασμὸν ενεχυρασμος not
ἀπέδωκεν αποδιδωμι render; surrender
καὶ και and; even
εἰς εις into; for
τὰ ο the
εἴδωλα ειδωλον idol
ἔθετο τιθημι put; make
τοὺς ο the
ὀφθαλμοὺς οφθαλμος eye; sight
αὐτοῦ αυτος he; him
ἀνομίαν ανομια lawlessness
πεποίηκεν ποιεω do; make
18:12
עָנִ֤י ʕānˈî עָנִי humble
וְ wᵊ וְ and
אֶבְיֹון֙ ʔevyôn אֶבְיֹון poor
הֹונָ֔ה hônˈā ינה oppress
גְּזֵלֹ֣ות gᵊzēlˈôṯ גְּזֵלָה what is robbed
גָּזָ֔ל gāzˈāl גזל tear away
חֲבֹ֖ל ḥᵃvˌōl חֲבֹל pledge
לֹ֣א lˈō לֹא not
יָשִׁ֑יב yāšˈîv שׁוב return
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
הַ ha הַ the
גִּלּוּלִים֙ ggillûlîm גִּלּוּלִים idols
נָשָׂ֣א nāśˈā נשׂא lift
עֵינָ֔יו ʕênˈāʸw עַיִן eye
תֹּועֵבָ֖ה tôʕēvˌā תֹּועֵבָה abomination
עָשָֽׂה׃ ʕāśˈā עשׂה make
18:12. egenum et pauperem contristantem rapientem rapinas pignus non reddentem et ad idola levantem oculos suos abominationem facientem
That grieveth the needy and the poor, that taketh away by violence, that restoreth not the pledge, and that lifteth up his eyes to idols, that comitteth abomination:
18:12. who grieves the needy and the poor, who seizes with violence, who does not restore the collateral, and who lifts up his eyes to idols, committing abomination,
18:12. Hath oppressed the poor and needy, hath spoiled by violence, hath not restored the pledge, and hath lifted up his eyes to the idols, hath committed abomination,
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
12. “Делает мерзость”; м. б. названную в конце 6: ст.; ср. XXII:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:12: oppressed: Eze 18:7, Eze 18:16; Hos 12:7; Amo 4:1; Zac 7:10; Jam 2:6
hath committed: Eze 18:6, Eze 8:6, Eze 8:17; Lev 18:22, Lev 18:26-30; Kg2 21:11, Kg2 23:13
John Gill
18:12 Hath oppressed the poor and needy,.... Who are weak, and have none to help them, and stand by them, and so are oppressed by such a man. This serves to explain the clause, in Ezek 18:7;
hath spoiled by violence; his neighbour's goods; taken them away from him by force:
hath not restored the pledge; to the borrower before sunset, but kept it for his own use; taking the advantage of the poverty of him that borrowed of him:
and hath lifted up his eyes to the idols; whether of the Gentiles, or of the house of Israel:
hath committed abomination; either idolatry, the sin just before mentioned, which was an abomination to the Lord; or else approaching to a menstruous woman, since this follows the other in Ezek 18:6; and is not mentioned, unless it is designed here; and so Kimchi interprets it; but Jarchi understands it of the abominable and detestable sin of sodomy: it may regard any and every sin that is abominable in the sight of God.
Robert Jamieson, A. R. Fausset and David Brown
18:12 oppressed the poor--an aggravation to his oppressions, that they were practised against the poor; whereas in Ezek 18:7 the expression is simply "oppressed any."
abomination--singular number referring to the particular one mentioned at the end of Ezek 18:6.
18:1318:13: զարծաթ իւր ՚ի վարձո՛ւ ետ, եւ վաշխիւ եւ տոկոսեօք պահանջեաց. նա՝ մի՛ կեցցէ որ զայն ամենայն անօրէնութիւնս արար՝ մահո՛ւ մեռցի. եւ արիւն նորա ՚ի վերայ նորի՛ն եղիցի[12549]։ [12549] Ոմանք. Անօրէնութիւն արար... եւ արիւն նորին ՚ի վերայ նորին։
13 անօրէնութիւն է գործել, իր դրամը փոխ է տուել եւ վաշխով ու տոկոսով յետ պահանջել, - այդպիսին, որ այս բոլոր անօրէնութիւններն է գործել, անշուշտ մեռնելու է, եւ նրա արիւնն իր գլխին է գալու:
13 Վաշխով ստակ տայ ու տոկոս առնէ. անիկա պիտի ապրի՞։ Ո՛չ, պիտի չապրի. անիկա այս բոլոր գարշութիւնները ընելուն համար՝ անշո՛ւշտ պիտի մեռնի. անոր արիւնը իր վրայ պիտի ըլլայ»։
զարծաթ իւր ի վարձու ետ, եւ վաշխիւ եւ տոկոսեօք [365]պահանջեաց. նա մի՛ կեցցէ որ զայն ամենայն անօրէնութիւնս արար, մահու մեռցի, եւ արիւն նորա ի վերայ նորին եղիցի:

18:13: զարծաթ իւր ՚ի վարձո՛ւ ետ, եւ վաշխիւ եւ տոկոսեօք պահանջեաց. նա՝ մի՛ կեցցէ որ զայն ամենայն անօրէնութիւնս արար՝ մահո՛ւ մեռցի. եւ արիւն նորա ՚ի վերայ նորի՛ն եղիցի[12549]։
[12549] Ոմանք. Անօրէնութիւն արար... եւ արիւն նորին ՚ի վերայ նորին։
13 անօրէնութիւն է գործել, իր դրամը փոխ է տուել եւ վաշխով ու տոկոսով յետ պահանջել, - այդպիսին, որ այս բոլոր անօրէնութիւններն է գործել, անշուշտ մեռնելու է, եւ նրա արիւնն իր գլխին է գալու:
13 Վաշխով ստակ տայ ու տոկոս առնէ. անիկա պիտի ապրի՞։ Ո՛չ, պիտի չապրի. անիկա այս բոլոր գարշութիւնները ընելուն համար՝ անշո՛ւշտ պիտի մեռնի. անոր արիւնը իր վրայ պիտի ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
18:1318:13 в рост дает, и берет лихву; то будет ли он жив? {Нет}, он не будет жив. Кто делает все такие мерзости, тот непременно умрет, кровь его будет на нем.
18:13 μετὰ μετα with; amid τόκου τοκος interest ἔδωκε διδωμι give; deposit καὶ και and; even πλεονασμὸν πλεονασμος take; get οὗτος ουτος this; he ζωῇ ζωη life; vitality οὐ ου not ζήσεται ζαω live; alive πάσας πας all; every τὰς ο the ἀνομίας ανομια lawlessness ταύτας ουτος this; he ἐποίησεν ποιεω do; make θανάτῳ θανατος death θανατωθήσεται θανατοω put to death τὸ ο the αἷμα αιμα blood; bloodstreams αὐτοῦ αυτος he; him ἐπ᾿ επι in; on αὐτὸν αυτος he; him ἔσται ειμι be
18:13 בַּ ba בְּ in † הַ the נֶּ֧שֶׁךְ nnˈešeḵ נֶשֶׁךְ interest נָתַ֛ן nāṯˈan נתן give וְ wᵊ וְ and תַרְבִּ֥ית ṯarbˌîṯ תַּרְבִּית interest לָקַ֖ח lāqˌaḥ לקח take וָ wā וְ and חָ֑י ḥˈāy חיה be alive לֹ֣א lˈō לֹא not יִֽחְיֶ֗ה yˈiḥyˈeh חיה be alive אֵ֣ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the תֹּועֵבֹ֤ות ttôʕēvˈôṯ תֹּועֵבָה abomination הָ hā הַ the אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these עָשָׂ֔ה ʕāśˈā עשׂה make מֹ֣ות mˈôṯ מות die יוּמָ֔ת yûmˈāṯ מות die דָּמָ֖יו dāmˌāʸw דָּם blood בֹּ֥ו bˌô בְּ in יִהְיֶֽה׃ yihyˈeh היה be
18:13. ad usuram dantem et amplius accipientem numquid vivet non vivet cum universa detestanda haec fecerit morte morietur sanguis eius in ipso eritThat giveth upon usury, and that taketh an increase: shall such a one live? he shall not live. Seeing he hath done all these detestable things, he shall surely die, his blood shall be upon him.
13. hath given forth upon usury, and hath taken increase: shall he then live? he shall not live: he hath done all these abominations: he shall surely die; his blood shall be upon him.
18:13. who lends upon usury, and who takes an increase, then shall he live? He shall not live. Since he has done all these detestable things, he shall certainly die. His blood shall be upon him.
18:13. Hath given forth upon usury, and hath taken increase: shall he then live? he shall not live: he hath done all these abominations; he shall surely die; his blood shall be upon him.
Hath given forth upon usury, and hath taken increase: shall he then live? he shall not live: he hath done all these abominations; he shall surely die; his blood shall be upon him:

18:13 в рост дает, и берет лихву; то будет ли он жив? {Нет}, он не будет жив. Кто делает все такие мерзости, тот непременно умрет, кровь его будет на нем.
18:13
μετὰ μετα with; amid
τόκου τοκος interest
ἔδωκε διδωμι give; deposit
καὶ και and; even
πλεονασμὸν πλεονασμος take; get
οὗτος ουτος this; he
ζωῇ ζωη life; vitality
οὐ ου not
ζήσεται ζαω live; alive
πάσας πας all; every
τὰς ο the
ἀνομίας ανομια lawlessness
ταύτας ουτος this; he
ἐποίησεν ποιεω do; make
θανάτῳ θανατος death
θανατωθήσεται θανατοω put to death
τὸ ο the
αἷμα αιμα blood; bloodstreams
αὐτοῦ αυτος he; him
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
ἔσται ειμι be
18:13
בַּ ba בְּ in
הַ the
נֶּ֧שֶׁךְ nnˈešeḵ נֶשֶׁךְ interest
נָתַ֛ן nāṯˈan נתן give
וְ wᵊ וְ and
תַרְבִּ֥ית ṯarbˌîṯ תַּרְבִּית interest
לָקַ֖ח lāqˌaḥ לקח take
וָ וְ and
חָ֑י ḥˈāy חיה be alive
לֹ֣א lˈō לֹא not
יִֽחְיֶ֗ה yˈiḥyˈeh חיה be alive
אֵ֣ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
תֹּועֵבֹ֤ות ttôʕēvˈôṯ תֹּועֵבָה abomination
הָ הַ the
אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these
עָשָׂ֔ה ʕāśˈā עשׂה make
מֹ֣ות mˈôṯ מות die
יוּמָ֔ת yûmˈāṯ מות die
דָּמָ֖יו dāmˌāʸw דָּם blood
בֹּ֥ו bˌô בְּ in
יִהְיֶֽה׃ yihyˈeh היה be
18:13. ad usuram dantem et amplius accipientem numquid vivet non vivet cum universa detestanda haec fecerit morte morietur sanguis eius in ipso erit
That giveth upon usury, and that taketh an increase: shall such a one live? he shall not live. Seeing he hath done all these detestable things, he shall surely die, his blood shall be upon him.
18:13. who lends upon usury, and who takes an increase, then shall he live? He shall not live. Since he has done all these detestable things, he shall certainly die. His blood shall be upon him.
18:13. Hath given forth upon usury, and hath taken increase: shall he then live? he shall not live: he hath done all these abominations; he shall surely die; his blood shall be upon him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. “Будет ли он жив?” Вопрос указывает на всю невозможность такого предположения. - “Кровь его”, им пролитая, хотя бы не в собственном смысле (напр., при угнетении ближнего лихвою).
Adam Clarke: Commentary on the Bible - 1831
18:13: Shall he then live? - Because his father was a righteous man, shall the father's holiness be imputed to him? No!
He shad surely die; his blood shall be upon him - He shall suffer for his own crimes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:13: given: Eze 18:8, Eze 18:17
shall he: Eze 18:24, Eze 18:28, Eze 18:32
blood: Heb. bloods, Eze 3:18, Eze 33:4; Lev 20:9, Lev 20:11-13, Lev 20:27; Act 18:6
Geneva 1599
18:13 Hath given forth upon interest, and hath taken increase: shall he then live? he shall not live: he hath done all these abominations; (c) he shall surely die; his blood shall be upon him.
(c) He shows how the son is punished for his father's sin: that is, if he is wicked as his father was and does not repent, he will be punished as his father was, or else not.
John Gill
18:13 Hath given forth upon usury, and hath taken increase,.... Contrary to the law of God; See Gill on Ezek 18:8;
shall he then live? by virtue of his father's righteousness and goodness, free from calamities, and in the quiet possession of the land of Israel, and the good things of it:
he shall not live; but go into captivity, and be destitute of the good things of life he has enjoyed; and, without repentance, shall never have eternal life:
he hath done all these abominations; before mentioned; theft, murder, idolatry, adultery, oppression of the poor, and usury, sins against both tables of the law:
he shall surely die; the death of affliction, or undergo temporal punishment; and not only die corporeally, but eternally too, if grace prevent not: "in dying he shall die" (f); as in the Hebrew text; he shall die both the first and second death; his father's goodness shall not save him from either:
his blood shall be upon him; or "bloods" (g); the innocent blood he has shed, which he must answer for being guilty of, and shall not escape righteous judgment, and his own blood, the destruction of himself; he shall be the cause of his own ruin, and bring just punishment on his own head.
(f) "moriendo morietur", Pagninus, Montanus. (g) "sanguines ejus", Montanus.
John Wesley
18:13 His blood - Heb. 'Tis plural, bloods; both the blood of the innocent which he murdered, and his own blood which thereby he forfeited; the blood of his own soul and life: that is the whole blame of his misery in time and eternity, shall lie upon himself.
Robert Jamieson, A. R. Fausset and David Brown
18:13 shall he . . . live?--because of the merits of his father; answering, by contrast, to "die for the iniquity of his father" (Ezek 18:17).
his blood shall be upon him--The cause of his bloody death shall rest with himself; God is not to blame, but is vindicated as just in punishing him.
18:1418:14: Եւ եթէ ծնանիցի որդի՝ եւ տեսանիցէ զամենայն մեղս հօր իւրոյ զոր գործեաց. եւ երկիցէ՝ եւ ո՛չ արասցէ զնոյնս։
14 Եւ եթէ զաւակը ծնուի, տեսնի իր հօր գործած բոլոր մեղքերը, վախենայ եւ նոյն բաները չանի՝
14 «Եթէ անիկա որդի ծնանի ու անիկա իր հօրը ըրած բոլոր մեղքերը տեսնելով՝ վախնայ ու անոնց պէս չընէ,
Եւ եթէ ծնանիցի որդի, եւ տեսանիցէ զամենայն մեղս հօր իւրոյ զոր գործեաց, եւ երկիցէ` եւ ոչ արասցէ զնոյնս:

18:14: Եւ եթէ ծնանիցի որդի՝ եւ տեսանիցէ զամենայն մեղս հօր իւրոյ զոր գործեաց. եւ երկիցէ՝ եւ ո՛չ արասցէ զնոյնս։
14 Եւ եթէ զաւակը ծնուի, տեսնի իր հօր գործած բոլոր մեղքերը, վախենայ եւ նոյն բաները չանի՝
14 «Եթէ անիկա որդի ծնանի ու անիկա իր հօրը ըրած բոլոր մեղքերը տեսնելով՝ վախնայ ու անոնց պէս չընէ,
zohrab-1805▾ eastern-1994▾ western am▾
18:1418:14 Но если у кого родился сын, который, видя все грехи отца своего, какие он делает, видит и не делает подобного им:
18:14 ἐὰν εαν and if; unless δὲ δε though; while γεννήσῃ γενναω father; born υἱόν υιος son καὶ και and; even ἴδῃ οραω view; see πάσας πας all; every τὰς ο the ἁμαρτίας αμαρτια sin; fault τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him ἃς ος who; what ἐποίησεν ποιεω do; make καὶ και and; even φοβηθῇ φοβεω afraid; fear καὶ και and; even μὴ μη not ποιήσῃ ποιεω do; make κατὰ κατα down; by ταύτας ουτος this; he
18:14 וְ wᵊ וְ and הִנֵּה֙ hinnˌē הִנֵּה behold הֹולִ֣יד hôlˈîḏ ילד bear בֵּ֔ן bˈēn בֵּן son וַ wa וְ and יַּ֕רְא yyˈar ראה see אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole חַטֹּ֥את ḥaṭṭˌōṯ חַטָּאת sin אָבִ֖יו ʔāvˌiʸw אָב father אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשָׂ֑ה ʕāśˈā עשׂה make וַ wa וְ and יִּרְאֶ֕ה yyirʔˈeh ראה see וְ wᵊ וְ and לֹ֥א lˌō לֹא not יַעֲשֶׂ֖ה yaʕᵃśˌeh עשׂה make כָּהֵֽן׃ kāhˈēn כְּ as
18:14. quod si genuerit filium qui videns omnia peccata patris sui quae fecit timuerit et non fecerit simile eisBut if he beget a son, who, seeing all his father's sins, which he hath done, is afraid, and shall not do the like to them:
14. Now, lo, if he beget a son, that seeth all his father’s sins, which he hath done, and feareth, and doth not such like,
18:14. But if he raises a son, who, seeing all his father’s sins that he has done, is afraid and so does not act in a way similar to him,
18:14. Now, lo, [if] he beget a son, that seeth all his father’s sins which he hath done, and considereth, and doeth not such like,
Now, lo, [if] he beget a son, that seeth all his father' s sins which he hath done, and considereth, and doeth not such like:

18:14 Но если у кого родился сын, который, видя все грехи отца своего, какие он делает, видит и не делает подобного им:
18:14
ἐὰν εαν and if; unless
δὲ δε though; while
γεννήσῃ γενναω father; born
υἱόν υιος son
καὶ και and; even
ἴδῃ οραω view; see
πάσας πας all; every
τὰς ο the
ἁμαρτίας αμαρτια sin; fault
τοῦ ο the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
ἃς ος who; what
ἐποίησεν ποιεω do; make
καὶ και and; even
φοβηθῇ φοβεω afraid; fear
καὶ και and; even
μὴ μη not
ποιήσῃ ποιεω do; make
κατὰ κατα down; by
ταύτας ουτος this; he
18:14
וְ wᵊ וְ and
הִנֵּה֙ hinnˌē הִנֵּה behold
הֹולִ֣יד hôlˈîḏ ילד bear
בֵּ֔ן bˈēn בֵּן son
וַ wa וְ and
יַּ֕רְא yyˈar ראה see
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
חַטֹּ֥את ḥaṭṭˌōṯ חַטָּאת sin
אָבִ֖יו ʔāvˌiʸw אָב father
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָשָׂ֑ה ʕāśˈā עשׂה make
וַ wa וְ and
יִּרְאֶ֕ה yyirʔˈeh ראה see
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יַעֲשֶׂ֖ה yaʕᵃśˌeh עשׂה make
כָּהֵֽן׃ kāhˈēn כְּ as
18:14. quod si genuerit filium qui videns omnia peccata patris sui quae fecit timuerit et non fecerit simile eis
But if he beget a son, who, seeing all his father's sins, which he hath done, is afraid, and shall not do the like to them:
18:14. But if he raises a son, who, seeing all his father’s sins that he has done, is afraid and so does not act in a way similar to him,
18:14. Now, lo, [if] he beget a son, that seeth all his father’s sins which he hath done, and considereth, and doeth not such like,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14. Случай, представленный здесь в качестве 3-го примера, очень возможен: беззаконие отца, созерцаемое постоянно сыном во всей его наготе и особенно понесшее достойную кару, иногда может вразумить и предостеречь сына. Замечательно, что середины между праведником и беззаконником пророк не допускает. - “Видит” LXX “убоится”, что в евр. тожественно по начертанию.
Adam Clarke: Commentary on the Bible - 1831
18:14: Now, lo, if he beget a son that seeth all his father's sins - and considereth - Lays to heart the evil of his father's life, and the dreadful consequences of a life of rebellion against God.
And doeth not such like - Is quite a different man in moral feeling and character; and acts up to the thirteen points already laid down.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:14: if he: Eze 18:10; Pro 17:21, Pro 23:24
that seeth: Eze 20:18; Ch2 29:3-11, Ch2 34:21; Jer 9:14, Jer 44:17; Mat 23:32; Pe1 1:18
considereth: Eze 18:28; Psa 119:59, Psa 119:60; Isa 44:19; Jer 8:6; Hos 7:2; Hag 1:5, Hag 1:7, Hag 2:18; Luk 15:17-19
Carl Friedrich Keil and Franz Delitzsch
18:14
The son who avoids his father's sin will live; but the father will die for his own sins. - Ezek 18:14. And behold, he begetteth a son, who seeth all his father's sins which he doeth; he seeth them, and doeth not such things. Ezek 18:15. He eateth not upon the mountains, and lifteth not up his eyes to the idols of the house of Israel; he defileth not his neighbour's wife, Ezek 18:16. And oppresseth no one; he doth not withhold a pledge, and committeth not robbery; giveth his bread to the hungry, and covereth the naked with clothes. Ezek 18:17. He holdeth back his hand from the distressed one, taketh not usury and interest, doeth my rights, walketh in my statutes; he will not die for the sin of his father; he shall live. Ezek 18:18. His father, because he hath practised oppression, committed robbery upon his brother, and hath done that which is not good in the midst of his people; behold, he shall die for his sin. Ezek 18:19. And do ye say, Why doth the son not help to bear the father's sin? But the son hath done right and righteousness, hath kept all my statutes, and done them; he shall live. Ezek 18:20. The soul that sinneth, it shall die. A son shall not help to bear the father's sin, and a father shall not help to bear the sin of the son. The righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him. - The case supposed in these verses forms the antithesis to the preceding one; the father is the transgressor in this instance, and the son a keeper of the law. The subject to הוליד in Ezek 18:14 is not the righteous man described in Ezek 18:15, but a man who is described immediately afterwards as a transgressor of the commandments of God. The Chetib וירא bite in the last clause of Ezek 18:14 is not to be read ויּרא, καὶ φοβηθῇ, et timuerit, as it has been by the translators of the Septuagint and Vulgate; nor is it to be altered into ויּראה, as it has been by the Masoretes, to make it accord with Ezek 18:28; but it is the apocopated form ויּרא, as in the preceding clause, and the object is to be repeated from what precedes, as in the similar case which we find in Ex 20:15, (18). Ewald and Hitzig propose to alter מעני in Ezek 18:17 into מעול after Ezek 18:8, but without the slightest necessity. The lxx are not to be taken as an authority for this, since the Chaldee and Syriac have both read and rendered עני; and Ezekiel, when repeating the same sentences, is accustomed to make variations in particular words. Holding back the hand from the distressed, is equivalent to abstaining from seizing upon him for the purpose of crushing him (compare Ezek 18:12); בּתוך, in the midst of his countrymen = בּתוך עמּו, is adopted from the language of the Pentateuch. מת after הנּה is a participle. The question, "Why does the son not help to bear?" is not a direct objection on the part of the people, but is to be taken as a pretext, which the people might offer on the ground of the law, that God would visit the sin of the fathers upon the sons in justification of their proverb. Ezekiel cites this pretext for the purpose of meeting it by stating the reason why this does not occur. נשׂא ב, to carry, near or with, to join in carrying, or help to carry (cf. Num 11:17). This proved the proverb to be false, and confirmed the assertion made in Ezek 18:4, to which the address therefore returns (Ezek 18:20). The righteousness of the righteous man will come upon him, i.e., upon the righteous man, namely, in its consequences. The righteous man will receive the blessing of righteousness, but the unrighteous man the curse of his wickedness. There is no necessity for the article, which the Keri proposes to insert before רשׁע.
John Gill
18:14 Now, lo, if he beget a son,.... That is, the wicked man before mentioned; if he begets a son who proves a good man, which sometimes is the case, as Hezekiah the son of Ahaz, and Josiah the son of Amon:
that seeth all his father's sins which he hath done; not every particular action, but the principal of them; however, the several sorts and kinds of sin he was addicted to, and which were done publicly enough, and obvious to view; and yet does not imitate them, as children are apt to do:
and considereth: the evil nature and tendency of them; how abominable to God; how contrary to his law; how scandalous and reproachful in themselves, and how pernicious and destructive in their effects and consequences. The Septuagint, Vulgate Latin, and Arabic versions, read, "and feareth":
and doeth not such like; he fears God; and because the fear of God is before his eyes, and on his heart, which was wanting in his father, therefore he cannot do the things he did; the fear of offending him, the fear of his goodness, and of his judgments, both have an influence to restrain from sin.
Robert Jamieson, A. R. Fausset and David Brown
18:14 The third case: a son who walks not in the steps of an unrighteous father, but in the ways of God; for example, Josiah, the pious son of guilty Amon; Hezekiah, of Ahaz (2Ki. 16:1-20; 18:1-37; 21:1-22:20).
seeth . . . and considereth--The same Hebrew stands for both verbs, "seeth . . . yea, seeth." The repetition implies the attentive observation needed, in order that the son may not be led astray by his father's bad example; as sons generally are blind to parents sins, and even imitate them as if they were virtues.
18:1518:15: ՚Ի վերայ լերանց զոհեալ ո՛չ եկեր. եւ զաչս իւր ՚ի խորհուրդս տանն Իսրայէլի ո՛չ արձակեաց. եւ զկին ընկերի իւրոյ ո՛չ ապականեաց.
15 լեռների վրայ զոհաբերուածը չուտի, աչքը Իսրայէլի տան կուռքերին չգցի,
15 Լեռներու վրայ չուտէ ու իր աչքերը դէպի Իսրայէլի տանը կուռքերը չվերցնէ, իր դրացիին կինը չպղծէ
ի վերայ լերանց [366]զոհեալ ոչ եկեր, եւ զաչս իւր [367]ի խորհուրդս տանն Իսրայելի ոչ արձակեաց, եւ զկին ընկերի իւրոյ ոչ ապականեաց:

18:15: ՚Ի վերայ լերանց զոհեալ ո՛չ եկեր. եւ զաչս իւր ՚ի խորհուրդս տանն Իսրայէլի ո՛չ արձակեաց. եւ զկին ընկերի իւրոյ ո՛չ ապականեաց.
15 լեռների վրայ զոհաբերուածը չուտի, աչքը Իսրայէլի տան կուռքերին չգցի,
15 Լեռներու վրայ չուտէ ու իր աչքերը դէպի Իսրայէլի տանը կուռքերը չվերցնէ, իր դրացիին կինը չպղծէ
zohrab-1805▾ eastern-1994▾ western am▾
18:1518:15 на горах жертвенного не ест, к идолам дома Израилева не обращает глаз своих, жены ближнего своего не оскверняет,
18:15 ἐπὶ επι in; on τῶν ο the ὀρέων ορος mountain; mount οὐ ου not βέβρωκεν βιβρωσκω eat καὶ και and; even τοὺς ο the ὀφθαλμοὺς οφθαλμος eye; sight αὐτοῦ αυτος he; him οὐκ ου not ἔθετο τιθημι put; make εἰς εις into; for τὰ ο the ἐνθυμήματα ενθυμημα home; household Ισραηλ ισραηλ.1 Israel καὶ και and; even τὴν ο the γυναῖκα γυνη woman; wife τοῦ ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him οὐκ ου not ἐμίανεν μιαινω taint; defile
18:15 עַל־ ʕal- עַל upon הֶֽ hˈe הַ the הָרִים֙ hārîm הַר mountain לֹ֣א lˈō לֹא not אָכָ֔ל ʔāḵˈāl אכל eat וְ wᵊ וְ and עֵינָיו֙ ʕênāʸw עַיִן eye לֹ֣א lˈō לֹא not נָשָׂ֔א nāśˈā נשׂא lift אֶל־ ʔel- אֶל to גִּלּוּלֵ֖י gillûlˌê גִּלּוּלִים idols בֵּ֣ית bˈêṯ בַּיִת house יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֶת־ ʔeṯ- אֵת [object marker] אֵ֥שֶׁת ʔˌēšeṯ אִשָּׁה woman רֵעֵ֖הוּ rēʕˌēhû רֵעַ fellow לֹ֥א lˌō לֹא not טִמֵּֽא׃ ṭimmˈē טמא be unclean
18:15. super montes non comederit et oculos suos non levaverit ad idola domus Israhel et uxorem proximi sui non violaveritThat hath not eaten upon the mountains, nor lifted up his eyes to the idols of the house of Israel, and hath not defiled his neighbour's wife:
15. that hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, hath not defiled his neighbour’s wife,
18:15. who does not eat upon the mountains, nor lift up his eyes to the idols of the house of Israel, and who does not violate the wife of his neighbor,
18:15. [That] hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, hath not defiled his neighbour’s wife,
That hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, hath not defiled his neighbour' s wife:

18:15 на горах жертвенного не ест, к идолам дома Израилева не обращает глаз своих, жены ближнего своего не оскверняет,
18:15
ἐπὶ επι in; on
τῶν ο the
ὀρέων ορος mountain; mount
οὐ ου not
βέβρωκεν βιβρωσκω eat
καὶ και and; even
τοὺς ο the
ὀφθαλμοὺς οφθαλμος eye; sight
αὐτοῦ αυτος he; him
οὐκ ου not
ἔθετο τιθημι put; make
εἰς εις into; for
τὰ ο the
ἐνθυμήματα ενθυμημα home; household
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
τὴν ο the
γυναῖκα γυνη woman; wife
τοῦ ο the
πλησίον πλησιον near; neighbor
αὐτοῦ αυτος he; him
οὐκ ου not
ἐμίανεν μιαινω taint; defile
18:15
עַל־ ʕal- עַל upon
הֶֽ hˈe הַ the
הָרִים֙ hārîm הַר mountain
לֹ֣א lˈō לֹא not
אָכָ֔ל ʔāḵˈāl אכל eat
וְ wᵊ וְ and
עֵינָיו֙ ʕênāʸw עַיִן eye
לֹ֣א lˈō לֹא not
נָשָׂ֔א nāśˈā נשׂא lift
אֶל־ ʔel- אֶל to
גִּלּוּלֵ֖י gillûlˌê גִּלּוּלִים idols
בֵּ֣ית bˈêṯ בַּיִת house
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֶת־ ʔeṯ- אֵת [object marker]
אֵ֥שֶׁת ʔˌēšeṯ אִשָּׁה woman
רֵעֵ֖הוּ rēʕˌēhû רֵעַ fellow
לֹ֥א lˌō לֹא not
טִמֵּֽא׃ ṭimmˈē טמא be unclean
18:15. super montes non comederit et oculos suos non levaverit ad idola domus Israhel et uxorem proximi sui non violaverit
That hath not eaten upon the mountains, nor lifted up his eyes to the idols of the house of Israel, and hath not defiled his neighbour's wife:
18:15. who does not eat upon the mountains, nor lift up his eyes to the idols of the house of Israel, and who does not violate the wife of his neighbor,
18:15. [That] hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, hath not defiled his neighbour’s wife,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-17. Повторяют 6-9: с опущением менее важного (6b) и сокращением выражений (8а ср. с 17: ст.): вместо “должнику возвращает залог” - “залога не берет”, что еще лучше (но по-слав.: “не удержт”); вместо “от неправды удерживает руку свою” - “от (обиды) бедному…”, но в слав. тожественно с 8: ст.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:15: Eze 18:6, Eze 18:7, Eze 18:11-13
John Gill
18:15 That hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, hath not defiled his neighbour's wife. See Gill on Ezek 18:6; where the same things are mentioned as here, and in the same order; only that clause, "neither hath come near to a menstruous woman", is here omitted.
18:1618:16: եւ զմարդ ոք ո՛չ յաղթահարեաց. եւ զգրաւ ո՛չ գրաւեաց. եւ յափշտակութիւն ո՛չ յափշտակեաց. զհաց իւր ետ քաղցելոց, եւ զմերկն զգեցոյց.
16 իր ընկերոջ կնոջը չպղծի, ոչ ոքի չբռնադատի, աւանդը չիւրացնի, յափշտակութիւն չկատարի, իր հացը տայ քաղցածներին ու մերկերին հագցնի,
16 Եւ մարդո՛ւ մը զրկանք չընէ, գրաւը չպահէ ու բռնութեամբ բան մը չյափշտակէ, իր հացը անօթիին տայ ու մերկը հանդերձով ծածկէ,
եւ զմարդ ոք ոչ յաղթահարեաց, եւ զգրաւ ոչ գրաւեաց, եւ յափշտակութիւն ոչ յափշտակեաց, զհաց իւր ետ քաղցելոց եւ զմերկն զգեցոյց:

18:16: եւ զմարդ ոք ո՛չ յաղթահարեաց. եւ զգրաւ ո՛չ գրաւեաց. եւ յափշտակութիւն ո՛չ յափշտակեաց. զհաց իւր ետ քաղցելոց, եւ զմերկն զգեցոյց.
16 իր ընկերոջ կնոջը չպղծի, ոչ ոքի չբռնադատի, աւանդը չիւրացնի, յափշտակութիւն չկատարի, իր հացը տայ քաղցածներին ու մերկերին հագցնի,
16 Եւ մարդո՛ւ մը զրկանք չընէ, գրաւը չպահէ ու բռնութեամբ բան մը չյափշտակէ, իր հացը անօթիին տայ ու մերկը հանդերձով ծածկէ,
zohrab-1805▾ eastern-1994▾ western am▾
18:1618:16 и человека не притесняет, залога не берет, и насильно не отнимает, хлеб свой дает голодному, и нагого покрывает одеждою,
18:16 καὶ και and; even ἄνθρωπον ανθρωπος person; human οὐ ου not κατεδυνάστευσεν καταδυναστευω tyrannize καὶ και and; even ἐνεχυρασμὸν ενεχυρασμος not ἐνεχύρασεν ενεχυραζω and; even ἅρπαγμα αρπαγμα not ἥρπασεν αρπαζω snatch τὸν ο the ἄρτον αρτος bread; loaves αὐτοῦ αυτος he; him τῷ ο the πεινῶντι πειναω hungry ἔδωκεν διδωμι give; deposit καὶ και and; even γυμνὸν γυμνος naked περιέβαλεν περιβαλλω drape; clothe
18:16 וְ wᵊ וְ and אִישׁ֙ ʔîš אִישׁ man לֹ֣א lˈō לֹא not הֹונָ֔ה hônˈā ינה oppress חֲבֹל֙ ḥᵃvˌōl חֲבֹל pledge לֹ֣א lˈō לֹא not חָבָ֔ל ḥāvˈāl חבל take a pledge וּ û וְ and גְזֵלָ֖ה ḡᵊzēlˌā גְּזֵלָה what is robbed לֹ֣א lˈō לֹא not גָזָ֑ל ḡāzˈāl גזל tear away לַחְמֹו֙ laḥmˌô לֶחֶם bread לְ lᵊ לְ to רָעֵ֣ב rāʕˈēv רָעֵב hungry נָתָ֔ן nāṯˈān נתן give וְ wᵊ וְ and עֵרֹ֖ום ʕērˌôm עֵירֹם naked כִּסָּה־ kissā- כסה cover בָֽגֶד׃ vˈāḡeḏ בֶּגֶד garment
18:16. et virum non contristaverit pignus non retinuerit et rapinam non rapuerit panem suum esurienti dederit et nudum operuerit vestimentoAnd hath not grieved any man, nor withholden the pledge, nor taken away with violence, but hath given his bread to the hungry, and covered the naked with a garment:
16. neither hath wronged any, hath not taken aught to pledge, neither hath spoiled by violence, but hath given his bread to the hungry, and hath covered the naked with a garment,
18:16. and who has not grieved any man, nor withheld the collateral, nor seized by violence, but instead has given his bread to the hungry, and has covered the naked with a garment,
18:16. Neither hath oppressed any, hath not withholden the pledge, neither hath spoiled by violence, [but] hath given his bread to the hungry, and hath covered the naked with a garment,
Neither hath oppressed any, hath not withholden the pledge, neither hath spoiled by violence, [but] hath given his bread to the hungry, and hath covered the naked with a garment:

18:16 и человека не притесняет, залога не берет, и насильно не отнимает, хлеб свой дает голодному, и нагого покрывает одеждою,
18:16
καὶ και and; even
ἄνθρωπον ανθρωπος person; human
οὐ ου not
κατεδυνάστευσεν καταδυναστευω tyrannize
καὶ και and; even
ἐνεχυρασμὸν ενεχυρασμος not
ἐνεχύρασεν ενεχυραζω and; even
ἅρπαγμα αρπαγμα not
ἥρπασεν αρπαζω snatch
τὸν ο the
ἄρτον αρτος bread; loaves
αὐτοῦ αυτος he; him
τῷ ο the
πεινῶντι πειναω hungry
ἔδωκεν διδωμι give; deposit
καὶ και and; even
γυμνὸν γυμνος naked
περιέβαλεν περιβαλλω drape; clothe
18:16
וְ wᵊ וְ and
אִישׁ֙ ʔîš אִישׁ man
לֹ֣א lˈō לֹא not
הֹונָ֔ה hônˈā ינה oppress
חֲבֹל֙ ḥᵃvˌōl חֲבֹל pledge
לֹ֣א lˈō לֹא not
חָבָ֔ל ḥāvˈāl חבל take a pledge
וּ û וְ and
גְזֵלָ֖ה ḡᵊzēlˌā גְּזֵלָה what is robbed
לֹ֣א lˈō לֹא not
גָזָ֑ל ḡāzˈāl גזל tear away
לַחְמֹו֙ laḥmˌô לֶחֶם bread
לְ lᵊ לְ to
רָעֵ֣ב rāʕˈēv רָעֵב hungry
נָתָ֔ן nāṯˈān נתן give
וְ wᵊ וְ and
עֵרֹ֖ום ʕērˌôm עֵירֹם naked
כִּסָּה־ kissā- כסה cover
בָֽגֶד׃ vˈāḡeḏ בֶּגֶד garment
18:16. et virum non contristaverit pignus non retinuerit et rapinam non rapuerit panem suum esurienti dederit et nudum operuerit vestimento
And hath not grieved any man, nor withholden the pledge, nor taken away with violence, but hath given his bread to the hungry, and covered the naked with a garment:
18:16. and who has not grieved any man, nor withheld the collateral, nor seized by violence, but instead has given his bread to the hungry, and has covered the naked with a garment,
18:16. Neither hath oppressed any, hath not withholden the pledge, neither hath spoiled by violence, [but] hath given his bread to the hungry, and hath covered the naked with a garment,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:16: withholden the pledge: Heb. pledged the pledge, or taken to pledge, Eze 18:7
but hath: Job 22:7, Job 31:19; Pro 22:9, Pro 25:21, Pro 31:20; Ecc 11:1, Ecc 11:2; Isa 58:7-10; Luk 11:41, Luk 14:13
John Gill
18:16 Neither hath oppressed any,.... See Gill on Ezek 18:7.
hath not withholden the pledge; or, hath not pledged the pledge (h). The meaning is, not that he had not given one, but had not taken one. So the Targum,
"the pledge he hath not taken;''
or, if he did, he did not keep it beyond the time the law directs, but restored it to him whose it was;
neither hath spoiled by violence, but hath given his bread to the hungry, and hath covered the naked with a garment. The rest of the verse is the same with Ezek 18:7.
(h) "pignus non pignoravit", Vatablus; "pignus non acceperit in pignus", Pagninus; "pignori", Montanus.
18:1718:17: եւ յանիրաւութենէ դարձո՛յց զձեռս իւր. վաշխս եւ տոկոսիս ո՛չ առ. արդարութիւն գործեաց. եւ ըստ հրամանաց իմոց գնաց. նա՝ մի՛ վախճանեսցի յանիրաւութիւնս հօր իւրոյ, այլ կելո՛վ կեցցէ[12550]։ [12550] Ոմանք. Դարձոյց զձեռն իւր։ ՚Ի լուս՛՛. Յանօրէնութիւնս հօր իւր՛՛. համաձայն ոմանց ՚ի բնաբ՛՛։
17 անիրաւութիւնից ձեռք քաշի, վաշխ ու տոկոս չառնի, արդարութիւն գործի, իմ հրամաններով շարժուի, - այդպիսին իր հօր անիրաւութիւնների համար չի՛ մեռնելու, այլ ապրելով ապրելու է:
17 Աղքատին անիրաւութիւն ընելէն իր ձեռքը ետ քաշէ, վաշխ ու տոկոս չառնէ, իմ դատաստաններս գործադրէ ու իմ օրէնքներուս մէջ քալէ. անիկա իր հօրը անօրէնութեանը համար պիտի չմեռնի, անիկա անշո՛ւշտ պիտի ապրի։
եւ յանիրաւութենէ դարձոյց զձեռս իւր, վաշխս եւ տոկոսիս ոչ առ, [368]արդարութիւն գործեաց, եւ ըստ հրամանաց իմոց գնաց. նա մի՛ վախճանեսցի յանիրաւութիւնս հօր իւրոյ, այլ կելով կեցցէ:

18:17: եւ յանիրաւութենէ դարձո՛յց զձեռս իւր. վաշխս եւ տոկոսիս ո՛չ առ. արդարութիւն գործեաց. եւ ըստ հրամանաց իմոց գնաց. նա՝ մի՛ վախճանեսցի յանիրաւութիւնս հօր իւրոյ, այլ կելո՛վ կեցցէ[12550]։
[12550] Ոմանք. Դարձոյց զձեռն իւր։ ՚Ի լուս՛՛. Յանօրէնութիւնս հօր իւր՛՛. համաձայն ոմանց ՚ի բնաբ՛՛։
17 անիրաւութիւնից ձեռք քաշի, վաշխ ու տոկոս չառնի, արդարութիւն գործի, իմ հրամաններով շարժուի, - այդպիսին իր հօր անիրաւութիւնների համար չի՛ մեռնելու, այլ ապրելով ապրելու է:
17 Աղքատին անիրաւութիւն ընելէն իր ձեռքը ետ քաշէ, վաշխ ու տոկոս չառնէ, իմ դատաստաններս գործադրէ ու իմ օրէնքներուս մէջ քալէ. անիկա իր հօրը անօրէնութեանը համար պիտի չմեռնի, անիկա անշո՛ւշտ պիտի ապրի։
zohrab-1805▾ eastern-1994▾ western am▾
18:1718:17 от {обиды} бедному удерживает руку свою, роста и лихвы не берет, исполняет Мои повеления и поступает по заповедям Моим, то сей не умрет за беззаконие отца своего; он будет жив.
18:17 καὶ και and; even ἀπ᾿ απο from; away ἀδικίας αδικια injury; injustice ἀπέστρεψε αποστρεφω turn away; alienate τὴν ο the χεῖρα χειρ hand αὐτοῦ αυτος he; him τόκον τοκος interest οὐδὲ ουδε not even; neither πλεονασμὸν πλεονασμος not ἔλαβεν λαμβανω take; get δικαιοσύνην δικαιοσυνη rightness; right standing ἐποίησεν ποιεω do; make καὶ και and; even ἐν εν in τοῖς ο the προστάγμασίν προσταγμα of me; mine ἐπορεύθη πορευομαι travel; go οὐ ου not τελευτήσει τελευταω meet an end ἐν εν in ἀδικίαις αδικια injury; injustice πατρὸς πατηρ father αὐτοῦ αυτος he; him ζωῇ ζωη life; vitality ζήσεται ζαω live; alive
18:17 מֵ mē מִן from עָנִ֞י ʕānˈî עָנִי humble הֵשִׁ֣יב hēšˈîv שׁוב return יָדֹ֗ו yāḏˈô יָד hand נֶ֤שֶׁךְ nˈešeḵ נֶשֶׁךְ interest וְ wᵊ וְ and תַרְבִּית֙ ṯarbîṯ תַּרְבִּית interest לֹ֣א lˈō לֹא not לָקָ֔ח lāqˈāḥ לקח take מִשְׁפָּטַ֣י mišpāṭˈay מִשְׁפָּט justice עָשָׂ֔ה ʕāśˈā עשׂה make בְּ bᵊ בְּ in חֻקֹּותַ֖י ḥuqqôṯˌay חֻקָּה regulation הָלָ֑ךְ hālˈāḵ הלך walk ה֗וּא hˈû הוּא he לֹ֥א lˌō לֹא not יָמ֛וּת yāmˈûṯ מות die בַּ ba בְּ in עֲוֹ֥ן ʕᵃwˌōn עָוֹן sin אָבִ֖יו ʔāvˌiʸw אָב father חָיֹ֥ה ḥāyˌō חיה be alive יִחְיֶֽה׃ yiḥyˈeh חיה be alive
18:17. a pauperis iniuria averterit manum suam usuram et superabundantiam non acceperit iudicia mea fecerit in praeceptis meis ambulaverit hic non morietur in iniquitate patris sui sed vita vivetThat hath turned away his hand from injuring the poor, hath not taken usury and increase, but hath executed my judgments, and hath walked in my commandments: this man shall not die for the iniquity of his father, but living he shall live.
17. that hath withdrawn his hand from the poor, that hath not received usury nor increase, hath executed my judgments, hath walked in my statutes; he shall not die for the iniquity of his father, he shall surely live.
18:17. who has averted his hand from injuring the poor, who has not taken usury and an overabundance, who has acted according to my judgments and walked in my precepts, then this one shall not die for the iniquity of his father; instead, he shall certainly live.
18:17. [That] hath taken off his hand from the poor, [that] hath not received usury nor increase, hath executed my judgments, hath walked in my statutes; he shall not die for the iniquity of his father, he shall surely live.
That hath taken off his hand from the poor, [that] hath not received usury nor increase, hath executed my judgments, hath walked in my statutes; he shall not die for the iniquity of his father, he shall surely live:

18:17 от {обиды} бедному удерживает руку свою, роста и лихвы не берет, исполняет Мои повеления и поступает по заповедям Моим, то сей не умрет за беззаконие отца своего; он будет жив.
18:17
καὶ και and; even
ἀπ᾿ απο from; away
ἀδικίας αδικια injury; injustice
ἀπέστρεψε αποστρεφω turn away; alienate
τὴν ο the
χεῖρα χειρ hand
αὐτοῦ αυτος he; him
τόκον τοκος interest
οὐδὲ ουδε not even; neither
πλεονασμὸν πλεονασμος not
ἔλαβεν λαμβανω take; get
δικαιοσύνην δικαιοσυνη rightness; right standing
ἐποίησεν ποιεω do; make
καὶ και and; even
ἐν εν in
τοῖς ο the
προστάγμασίν προσταγμα of me; mine
ἐπορεύθη πορευομαι travel; go
οὐ ου not
τελευτήσει τελευταω meet an end
ἐν εν in
ἀδικίαις αδικια injury; injustice
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
ζωῇ ζωη life; vitality
ζήσεται ζαω live; alive
18:17
מֵ מִן from
עָנִ֞י ʕānˈî עָנִי humble
הֵשִׁ֣יב hēšˈîv שׁוב return
יָדֹ֗ו yāḏˈô יָד hand
נֶ֤שֶׁךְ nˈešeḵ נֶשֶׁךְ interest
וְ wᵊ וְ and
תַרְבִּית֙ ṯarbîṯ תַּרְבִּית interest
לֹ֣א lˈō לֹא not
לָקָ֔ח lāqˈāḥ לקח take
מִשְׁפָּטַ֣י mišpāṭˈay מִשְׁפָּט justice
עָשָׂ֔ה ʕāśˈā עשׂה make
בְּ bᵊ בְּ in
חֻקֹּותַ֖י ḥuqqôṯˌay חֻקָּה regulation
הָלָ֑ךְ hālˈāḵ הלך walk
ה֗וּא hˈû הוּא he
לֹ֥א lˌō לֹא not
יָמ֛וּת yāmˈûṯ מות die
בַּ ba בְּ in
עֲוֹ֥ן ʕᵃwˌōn עָוֹן sin
אָבִ֖יו ʔāvˌiʸw אָב father
חָיֹ֥ה ḥāyˌō חיה be alive
יִחְיֶֽה׃ yiḥyˈeh חיה be alive
18:17. a pauperis iniuria averterit manum suam usuram et superabundantiam non acceperit iudicia mea fecerit in praeceptis meis ambulaverit hic non morietur in iniquitate patris sui sed vita vivet
That hath turned away his hand from injuring the poor, hath not taken usury and increase, but hath executed my judgments, and hath walked in my commandments: this man shall not die for the iniquity of his father, but living he shall live.
18:17. who has averted his hand from injuring the poor, who has not taken usury and an overabundance, who has acted according to my judgments and walked in my precepts, then this one shall not die for the iniquity of his father; instead, he shall certainly live.
18:17. [That] hath taken off his hand from the poor, [that] hath not received usury nor increase, hath executed my judgments, hath walked in my statutes; he shall not die for the iniquity of his father, he shall surely live.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:17: He shall not die for the iniquity of his father - He shall no more be affected by his father's crimes, than his father was benefited by his grandfather's righteousness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:17: hath taken: Eze 18:8; Job 29:16; Pro 14:31, Pro 29:7, Pro 29:14; Jer 22:16; Dan 4:27; Mat 18:27-35; Luk 19:8
that hath not: Eze 18:8, Eze 18:9, Eze 18:13; Lev 18:4, Lev 18:26, Lev 18:30
he shall not: Eze 18:19, Eze 18:20, Eze 20:18, Eze 20:30; Jer 16:11-13, Jer 16:19; Mal 3:7; Mat 23:29-33
he shall surely: Eze 18:9, Eze 18:19, Eze 18:21, Eze 18:28, Eze 3:21, Eze 33:13, Eze 33:15, Eze 33:16
John Gill
18:17 That hath taken off his hand from the poor,.... When he perceived it lay heavy upon him, withdrew it from hurting him, and forbore to do it when it was in his power, and perhaps eased him of the hardships his father had laid upon him; which was very kind and humane:
that hath not received usury nor increase; See Gill on Ezek 18:8;
hath executed my judgments, hath walked in my statutes; had not only negative, but positive holiness: not only abstained from things sinful, but did that which was just and right, both with respect to God and man; observed the worship of God, and did justice to mankind:
he shall not die for the iniquity of his father; or be punished for his father's sins, with sword, famine, pestilence, or captivity; shall not die a corporeal death, and much less eternal death, on that account:
he shall surely live; in his own land, and in the enjoyment of the good things of life; and having the grace and fear of God, and acting from gracious principles, with a view to the glory of God, he shall live eternally, though the son of a wicked man.
John Wesley
18:17 Hath taken off - Withdrawn his hand from hurting or wronging the poor, tho' he had power to do it securely.
Robert Jamieson, A. R. Fausset and David Brown
18:17 taken off his hand from the poor--that is, abstained from oppressing the poor, when he had the opportunity of doing so with impunity.The different sense of the phrase in Ezek 16:49, in reference to relieving the poor, seems to have suggested the reading followed by FAIRBAIRN, but not sanctioned by the Hebrew, "hath not turned his hand from," &c. But Ezek 20:22 uses the phrase in a somewhat similar sense to English Version here, abstained from hurting.
18:1818:18: Բայց հայրն նորա թէ նեղելով նեղիցէ, եւ յափշտակելով յափշտակիցէ զեղբայր իւր, հակառակութեան գործս գործեաց ՚ի մէջ ժողովրդեան իմոյ. մեռցի՛ յանիրաւութեան իւրում[12551]։ [12551] Ոմանք. Եւ մեռցի յանօրէնութեան իւ՛՛։
18 Բայց նրա հայրը, եթէ սաստիկ նեղել է, յափշտակել է ու կողոպտել եղբօրը, հակառակ գործեր կատարել իմ ժողովրդի մէջ, - մեռնելու է իր անիրաւութեան համար:
18 Բայց անոր հայրը, քանի որ զրկանք ըրաւ ու իր եղբօրմէն բռնութեամբ բան մը յափշտակեց եւ աղէկ չեղածը ըրաւ իր ժողովուրդին մէջ, անիկա իր անօրէնութեանը մէջ պիտի մեռնի»։
Բայց հայրն նորա [369]թէ նեղելով նեղիցէ, եւ յափշտակելով յափշտակիցէ զեղբայր իւր, հակառակութեան գործս`` գործեաց ի մէջ ժողովրդեան [370]իմոյ, մեռցի յանիրաւութեան իւրում:

18:18: Բայց հայրն նորա թէ նեղելով նեղիցէ, եւ յափշտակելով յափշտակիցէ զեղբայր իւր, հակառակութեան գործս գործեաց ՚ի մէջ ժողովրդեան իմոյ. մեռցի՛ յանիրաւութեան իւրում[12551]։
[12551] Ոմանք. Եւ մեռցի յանօրէնութեան իւ՛՛։
18 Բայց նրա հայրը, եթէ սաստիկ նեղել է, յափշտակել է ու կողոպտել եղբօրը, հակառակ գործեր կատարել իմ ժողովրդի մէջ, - մեռնելու է իր անիրաւութեան համար:
18 Բայց անոր հայրը, քանի որ զրկանք ըրաւ ու իր եղբօրմէն բռնութեամբ բան մը յափշտակեց եւ աղէկ չեղածը ըրաւ իր ժողովուրդին մէջ, անիկա իր անօրէնութեանը մէջ պիտի մեռնի»։
zohrab-1805▾ eastern-1994▾ western am▾
18:1818:18 А отец его, так как он жестоко притеснял, грабил брата и недоброе делал среди народа своего, вот, он умрет за свое беззаконие.
18:18 ὁ ο the δὲ δε though; while πατὴρ πατηρ father αὐτοῦ αυτος he; him ἐὰν εαν and if; unless θλίψει θλιψις pressure θλίψῃ θλιβω pressure; press against καὶ και and; even ἁρπάσῃ αρπαζω snatch ἅρπαγμα αρπαγμα contrary; opposite ἐποίησεν ποιεω do; make ἐν εν in μέσῳ μεσος in the midst; in the middle τοῦ ο the λαοῦ λαος populace; population μου μου of me; mine καὶ και and; even ἀποθανεῖται αποθνησκω die ἐν εν in τῇ ο the ἀδικίᾳ αδικια injury; injustice αὐτοῦ αυτος he; him
18:18 אָבִ֞יו ʔāvˈiʸw אָב father כִּֽי־ kˈî- כִּי that עָ֣שַׁק ʕˈāšaq עשׁק oppress עֹ֗שֶׁק ʕˈōšeq עֹשֶׁק oppression גָּזַל֙ gāzˌal גזל tear away גֵּ֣זֶל gˈēzel גֵּזֶל robbing אָ֔ח ʔˈāḥ אָח brother וַ wa וְ and אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹא־ lō- לֹא not טֹ֛וב ṭˈôv טֹוב good עָשָׂ֖ה ʕāśˌā עשׂה make בְּ bᵊ בְּ in תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst עַמָּ֑יו ʕammˈāʸw עַם people וְ wᵊ וְ and הִנֵּה־ hinnē- הִנֵּה behold מֵ֖ת mˌēṯ מות die בַּ ba בְּ in עֲוֹנֹֽו׃ ʕᵃwōnˈô עָוֹן sin
18:18. pater eius quia calumniatus est et vim fecit fratri et malum operatus est in medio populi sui ecce mortuus est in iniquitate suaAs for his father, because he oppressed and offered violence to his brother, and wrought evil in the midst of his people, behold he is dead in his own iniquity.
18. As for his father, because he cruelly oppressed, spoiled his brother by violence, and did that which is not good among his people, behold, he shall die in his iniquity.
18:18. As for his father, because he oppressed and did violence to his brother, and worked evil in the midst of his people, behold, he has died by his own iniquity.
18:18. [As for] his father, because he cruelly oppressed, spoiled his brother by violence, and did [that] which [is] not good among his people, lo, even he shall die in his iniquity.
As for his father, because he cruelly oppressed, spoiled his brother by violence, and did [that] which [is] not good among his people, lo, even he shall die in his iniquity:

18:18 А отец его, так как он жестоко притеснял, грабил брата и недоброе делал среди народа своего, вот, он умрет за свое беззаконие.
18:18
ο the
δὲ δε though; while
πατὴρ πατηρ father
αὐτοῦ αυτος he; him
ἐὰν εαν and if; unless
θλίψει θλιψις pressure
θλίψῃ θλιβω pressure; press against
καὶ και and; even
ἁρπάσῃ αρπαζω snatch
ἅρπαγμα αρπαγμα contrary; opposite
ἐποίησεν ποιεω do; make
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τοῦ ο the
λαοῦ λαος populace; population
μου μου of me; mine
καὶ και and; even
ἀποθανεῖται αποθνησκω die
ἐν εν in
τῇ ο the
ἀδικίᾳ αδικια injury; injustice
αὐτοῦ αυτος he; him
18:18
אָבִ֞יו ʔāvˈiʸw אָב father
כִּֽי־ kˈî- כִּי that
עָ֣שַׁק ʕˈāšaq עשׁק oppress
עֹ֗שֶׁק ʕˈōšeq עֹשֶׁק oppression
גָּזַל֙ gāzˌal גזל tear away
גֵּ֣זֶל gˈēzel גֵּזֶל robbing
אָ֔ח ʔˈāḥ אָח brother
וַ wa וְ and
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
טֹ֛וב ṭˈôv טֹוב good
עָשָׂ֖ה ʕāśˌā עשׂה make
בְּ bᵊ בְּ in
תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst
עַמָּ֑יו ʕammˈāʸw עַם people
וְ wᵊ וְ and
הִנֵּה־ hinnē- הִנֵּה behold
מֵ֖ת mˌēṯ מות die
בַּ ba בְּ in
עֲוֹנֹֽו׃ ʕᵃwōnˈô עָוֹן sin
18:18. pater eius quia calumniatus est et vim fecit fratri et malum operatus est in medio populi sui ecce mortuus est in iniquitate sua
As for his father, because he oppressed and offered violence to his brother, and wrought evil in the midst of his people, behold he is dead in his own iniquity.
18:18. As for his father, because he oppressed and did violence to his brother, and worked evil in the midst of his people, behold, he has died by his own iniquity.
18:18. [As for] his father, because he cruelly oppressed, spoiled his brother by violence, and did [that] which [is] not good among his people, lo, even he shall die in his iniquity.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18. Грех отца через его наказание как бы изглажен из мира; посему не может за него страдать и сын.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:18: even: Eze 18:4, Eze 18:20, Eze 18:24, Eze 18:26, Eze 3:18; Isa 3:11; Joh 8:21, Joh 8:24
John Gill
18:18 As for his father,.... It shall be otherwise with him:
because he cruelly oppressed; or, "oppressed an oppression"; or, "with an oppression" (i); oppressed the poor, and had no mercy on them, but used them in the most rigorous manner:
spoiled his brother by violence; took away the spoil of his brother; spoiled him of his substance; did injury to his person and property, and all the mischief that lay in his power:
and did that which is not good among his people; neighbours, citizens, and countrymen; did nothing which was good, as he ought to have done; but everything that was bad, which he should not have done:
lo, even he shall die in his iniquity: and for it; it shall not be forgiven him; he shall be punished for it with death, with the death of affliction; and with corporeal death, as a punishment for sin; and with eternal death, dying in his sins, and in a state of impenitence. These instances, put every way, most clearly show the equity of God; the justness of his proceedings in providence; and how inapplicable the proverb in Ezek 18:2 was to them; and that such that sin, and continue therein, shall die for their own iniquities, and not for the sins of others.
(i) "oppressit oppressionem", Pagninus, Montanus; "oppressit oppressione", Vatablus, Junius & Tremellius.
18:1918:19: Եւ ասէք թէ զի՞ է զի ո՛չ եհաս անիրաւութիւն հօրն՝ որդւոյն. զի որդին ողորմութիւն եւ արդարութիւն արար. զամենայն օրէնս իմ պահեաց եւ արար զնոսա, կելո՛վ կեցցէ[12552]։ [12552] Ոսկան. Եւ ասէ թէ զի՞ է։
19 Ասում էք, թէ՝ “Ինչպէ՞ս է որ հօր անիրաւութիւնը որդուն չի պարտաւորեցնում”: Քանի որ որդին ողորմածութիւն է արել ու արդարութիւն գործել, իմ բոլոր օրէնքները պահել ու գործադրել է, - ապրելով պիտի ապրի:
19 «Դուք կ’ըսէք թէ ‘Ինչո՞ւ համար որդին իր հօրը անօրէնութիւնը չի կրեր’։ Որովհետեւ որդին իրաւունք ու արդարութիւն ըրաւ եւ իմ բոլոր օրէնքներս պահեց ու զանոնք գործադրեց, անշուշտ պիտի ապրի։
Եւ ասէք թէ` Զի՞ է զի ոչ եհաս անիրաւութիւն հօրն` որդւոյն: Զի որդին [371]ողորմութիւն եւ արդարութիւն արար, զամենայն օրէնս իմ պահեաց եւ արար զնոսա, կելով կեցցէ:

18:19: Եւ ասէք թէ զի՞ է զի ո՛չ եհաս անիրաւութիւն հօրն՝ որդւոյն. զի որդին ողորմութիւն եւ արդարութիւն արար. զամենայն օրէնս իմ պահեաց եւ արար զնոսա, կելո՛վ կեցցէ[12552]։
[12552] Ոսկան. Եւ ասէ թէ զի՞ է։
19 Ասում էք, թէ՝ “Ինչպէ՞ս է որ հօր անիրաւութիւնը որդուն չի պարտաւորեցնում”: Քանի որ որդին ողորմածութիւն է արել ու արդարութիւն գործել, իմ բոլոր օրէնքները պահել ու գործադրել է, - ապրելով պիտի ապրի:
19 «Դուք կ’ըսէք թէ ‘Ինչո՞ւ համար որդին իր հօրը անօրէնութիւնը չի կրեր’։ Որովհետեւ որդին իրաւունք ու արդարութիւն ըրաւ եւ իմ բոլոր օրէնքներս պահեց ու զանոնք գործադրեց, անշուշտ պիտի ապրի։
zohrab-1805▾ eastern-1994▾ western am▾
18:1918:19 Вы говорите: > Потому что сын поступает законно и праведно, все уставы Мои соблюдает и исполняет их; он будет жив.
18:19 καὶ και and; even ἐρεῖτε ερεω.1 state; mentioned τί τις.1 who?; what? ὅτι οτι since; that οὐκ ου not ἔλαβεν λαμβανω take; get τὴν ο the ἀδικίαν αδικια injury; injustice ὁ ο the υἱὸς υιος son τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him ὅτι οτι since; that ὁ ο the υἱὸς υιος son δικαιοσύνην δικαιοσυνη rightness; right standing καὶ και and; even ἔλεος ελεος mercy ἐποίησεν ποιεω do; make πάντα πας all; every τὰ ο the νόμιμά νομιμος of me; mine συνετήρησεν συντηρεω keep together; preserve καὶ και and; even ἐποίησεν ποιεω do; make αὐτά αυτος he; him ζωῇ ζωη life; vitality ζήσεται ζαω live; alive
18:19 וַ wa וְ and אֲמַרְתֶּ֕ם ʔᵃmartˈem אמר say מַדֻּ֛עַ maddˈuₐʕ מַדּוּעַ why לֹא־ lō- לֹא not נָשָׂ֥א nāśˌā נשׂא lift הַ ha הַ the בֵּ֖ן bbˌēn בֵּן son בַּ ba בְּ in עֲוֹ֣ן ʕᵃwˈōn עָוֹן sin הָ hā הַ the אָ֑ב ʔˈāv אָב father וְ wᵊ וְ and הַ ha הַ the בֵּ֞ן bbˈēn בֵּן son מִשְׁפָּ֧ט mišpˈāṭ מִשְׁפָּט justice וּ û וְ and צְדָקָ֣ה ṣᵊḏāqˈā צְדָקָה justice עָשָׂ֗ה ʕāśˈā עשׂה make אֵ֣ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole חֻקֹּותַ֥י ḥuqqôṯˌay חֻקָּה regulation שָׁמַ֛ר šāmˈar שׁמר keep וַ wa וְ and יַּעֲשֶׂ֥ה yyaʕᵃśˌeh עשׂה make אֹתָ֖ם ʔōṯˌām אֵת [object marker] חָיֹ֥ה ḥāyˌō חיה be alive יִחְיֶֽה׃ yiḥyˈeh חיה be alive
18:19. et dicitis quare non portavit filius iniquitatem patris videlicet quia filius iudicium et iustitiam operatus est omnia praecepta mea custodivit et fecit illa vita vivetAnd you say: Why hath not the son borne the iniquity of his father? Verily, because the son hath wrought judgment and justice, hath kept all my commandments, and done them, living, he shall live.
19. Yet say ye, Wherefore doth not the son bear the iniquity of the father? When the son hath done that which is lawful and right, and hath kept all my statutes, and hath done them, he shall surely live.
18:19. And you say, ‘Why has not the son borne the iniquity of the father?’ Clearly, since the son has worked judgment and justice, has observed all my precepts, and has done them, he shall certainly live.
18:19. Yet say ye, Why? doth not the son bear the iniquity of the father? When the son hath done that which is lawful and right, [and] hath kept all my statutes, and hath done them, he shall surely live.
Yet say ye, Why? doth not the son bear the iniquity of the father? When the son hath done that which is lawful and right, [and] hath kept all my statutes, and hath done them, he shall surely live:

18:19 Вы говорите: <<почему же сын не несет вины отца своего?>> Потому что сын поступает законно и праведно, все уставы Мои соблюдает и исполняет их; он будет жив.
18:19
καὶ και and; even
ἐρεῖτε ερεω.1 state; mentioned
τί τις.1 who?; what?
ὅτι οτι since; that
οὐκ ου not
ἔλαβεν λαμβανω take; get
τὴν ο the
ἀδικίαν αδικια injury; injustice
ο the
υἱὸς υιος son
τοῦ ο the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
ὅτι οτι since; that
ο the
υἱὸς υιος son
δικαιοσύνην δικαιοσυνη rightness; right standing
καὶ και and; even
ἔλεος ελεος mercy
ἐποίησεν ποιεω do; make
πάντα πας all; every
τὰ ο the
νόμιμά νομιμος of me; mine
συνετήρησεν συντηρεω keep together; preserve
καὶ και and; even
ἐποίησεν ποιεω do; make
αὐτά αυτος he; him
ζωῇ ζωη life; vitality
ζήσεται ζαω live; alive
18:19
וַ wa וְ and
אֲמַרְתֶּ֕ם ʔᵃmartˈem אמר say
מַדֻּ֛עַ maddˈuₐʕ מַדּוּעַ why
לֹא־ lō- לֹא not
נָשָׂ֥א nāśˌā נשׂא lift
הַ ha הַ the
בֵּ֖ן bbˌēn בֵּן son
בַּ ba בְּ in
עֲוֹ֣ן ʕᵃwˈōn עָוֹן sin
הָ הַ the
אָ֑ב ʔˈāv אָב father
וְ wᵊ וְ and
הַ ha הַ the
בֵּ֞ן bbˈēn בֵּן son
מִשְׁפָּ֧ט mišpˈāṭ מִשְׁפָּט justice
וּ û וְ and
צְדָקָ֣ה ṣᵊḏāqˈā צְדָקָה justice
עָשָׂ֗ה ʕāśˈā עשׂה make
אֵ֣ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
חֻקֹּותַ֥י ḥuqqôṯˌay חֻקָּה regulation
שָׁמַ֛ר šāmˈar שׁמר keep
וַ wa וְ and
יַּעֲשֶׂ֥ה yyaʕᵃśˌeh עשׂה make
אֹתָ֖ם ʔōṯˌām אֵת [object marker]
חָיֹ֥ה ḥāyˌō חיה be alive
יִחְיֶֽה׃ yiḥyˈeh חיה be alive
18:19. et dicitis quare non portavit filius iniquitatem patris videlicet quia filius iudicium et iustitiam operatus est omnia praecepta mea custodivit et fecit illa vita vivet
And you say: Why hath not the son borne the iniquity of his father? Verily, because the son hath wrought judgment and justice, hath kept all my commandments, and done them, living, he shall live.
18:19. And you say, ‘Why has not the son borne the iniquity of the father?’ Clearly, since the son has worked judgment and justice, has observed all my precepts, and has done them, he shall certainly live.
18:19. Yet say ye, Why? doth not the son bear the iniquity of the father? When the son hath done that which is lawful and right, [and] hath kept all my statutes, and hath done them, he shall surely live.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-20. Развитый пророком взгляд на личную нравственную вменяемость до того противоречил народным представлениям, что был тотчас же встречен удивленными вопросами и потребовал нового настойчивого изложения сущности его. - “Правда праведника при нем и остается”, т. е. плод, следствия ее.
Albert Barnes: Notes on the Bible - 1834
18:19: Why?... - Rather, "Why doth not the son bear the iniquity of the father?"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:19: Why: Exo 20:5; Deu 5:9; Kg2 23:26, Kg2 24:3, Kg2 24:4; Jer 15:4; Lam 5:7
When: Eze 20:18-20, Eze 20:24, Eze 20:30; Zac 1:3-6
John Gill
18:19 Yet say ye, why?.... Why do you say so? why do you go on to assert that which is not fact, or which is contrary to fact, contrary to what we feel and experience every day, to say that children are not punished for their parents' sins? these are the words of the murmuring, complaining, and blaspheming Jews, quarrelling with the prophet, and with the Lord himself:
doth not the son bear the iniquity of the father? have not we proof of it every day we live? are not our present case and circumstances a full evidence of it? or the words may be rendered, "why does not the son bear the iniquity of the father?" so the Septuagint, Vulgate Latin, and Arabic versions; or, as the Targum,
"why is not the son punished for the sins of the father?''
and so they are an objection, which is foreseen might be made, and is here anticipated, to which an answer is returned; and so the Syriac version introduces it, "but if they said", &c. then adds, "tell them", as follows:
when, or "because"
the son hath done that which is lawful and right, and hath kept all my statutes, and hath done them: this is the reason why he shall not bear his father's sins, or be punished for them; intimating that they had not done these things that made the complaint, or put the, question; but had committed the same sins their fathers had, and so were punished, not for their fathers' sins, but their own: for otherwise the man that does what is just and right with God, and between man and man,
he shall surely live; See Gill on Ezek 18:17.
Robert Jamieson, A. R. Fausset and David Brown
18:19 Here the Jews object to the prophet's word and in their objection seem to seek a continuance of that very thing which they had originally made a matter of complaint. Therefore translate, "Wherefore doth not the son bear the iniquity of his father?" It now would seem a consolation to them to think the son might suffer for his father's misdeeds; for it would soothe their self-love to regard themselves as innocent sufferers for the guilt of others and would justify them in their present course of life, which they did not choose to abandon for a better. In reply, Ezekiel reiterates the truth of each being dealt with according to his own merits [FAIRBAIRN]. But GROTIUS supports English Version, wherein the Jews contradict the prophet, "Why (sayest thou so) doth not the son (often, as in our case, though innocent) bear (that is, suffer for) the iniquity of their father?" Ezekiel replies, It is not as you say, but as I in the name of God say: "When the son hath done," &c. English Version is simpler than that of FAIRBAIRN.
18:2018:20: Անձն որ մեղիցէ, նոյն եւ մեռցի. եւ որդի զհօր մեղս մի՛ առցէ. եւ մի՛ հայր առցէ զանիրաւութիւնս որդւոյ իւրոյ։ Արդարութիւն արդարոյն՝ ՚ի վերայ նորին եղիցի, եւ անօրէնութիւն անօրինին ՚ի վերայ նորի՛ն եղիցի[12553]։ [12553] Ոսկան. Նոյն մեռցի. եւ որդի զհօրն զմեղս։
20 Ով որ մեղանչի, նա էլ պիտի մեռնի, իսկ որդին հօր մեղքը չպիտի կրի, ոչ էլ հայրը՝ իր որդու անիրաւութիւնները: Արդարի արդարութի՛ւնն է իր վրայ ընկնելու, անօրէնի անօրէնութիւնը՝ իր վրայ»:
20 Այն անձը որ մեղք կը գործէ, պիտի մեռնի։ Որդին հօրը անօրէնութիւնը պիտի չկրէ ու հայրը որդիին անօրէնութիւնը պիտի չկրէ։ Արդարին արդարութիւնը իր վրայ պիտի ըլլայ ու ամբարշտին ամբարշտութիւնը իր վրայ պիտի ըլլայ։
Անձն որ մեղիցէ, նոյն եւ մեռցի. եւ որդի զհօր մեղս մի՛ առցէ, եւ մի՛ հայր առցէ զանիրաւութիւնս որդւոյ իւրոյ. արդարութիւն արդարոյն ի վերայ նորին եղիցի, եւ անօրէնութիւն անօրինին ի վերայ նորին եղիցի:

18:20: Անձն որ մեղիցէ, նոյն եւ մեռցի. եւ որդի զհօր մեղս մի՛ առցէ. եւ մի՛ հայր առցէ զանիրաւութիւնս որդւոյ իւրոյ։ Արդարութիւն արդարոյն՝ ՚ի վերայ նորին եղիցի, եւ անօրէնութիւն անօրինին ՚ի վերայ նորի՛ն եղիցի[12553]։
[12553] Ոսկան. Նոյն մեռցի. եւ որդի զհօրն զմեղս։
20 Ով որ մեղանչի, նա էլ պիտի մեռնի, իսկ որդին հօր մեղքը չպիտի կրի, ոչ էլ հայրը՝ իր որդու անիրաւութիւնները: Արդարի արդարութի՛ւնն է իր վրայ ընկնելու, անօրէնի անօրէնութիւնը՝ իր վրայ»:
20 Այն անձը որ մեղք կը գործէ, պիտի մեռնի։ Որդին հօրը անօրէնութիւնը պիտի չկրէ ու հայրը որդիին անօրէնութիւնը պիտի չկրէ։ Արդարին արդարութիւնը իր վրայ պիտի ըլլայ ու ամբարշտին ամբարշտութիւնը իր վրայ պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
18:2018:20 Душа согрешающая, она умрет; сын не понесет вины отца, и отец не понесет вины сына, правда праведного при нем и остается, и беззаконие беззаконного при нем и остается.
18:20 ἡ ο the δὲ δε though; while ψυχὴ ψυχη soul ἡ ο the ἁμαρτάνουσα αμαρτανω sin ἀποθανεῖται αποθνησκω die ὁ ο the δὲ δε though; while υἱὸς υιος son οὐ ου not λήμψεται λαμβανω take; get τὴν ο the ἀδικίαν αδικια injury; injustice τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him οὐδὲ ουδε not even; neither ὁ ο the πατὴρ πατηρ father λήμψεται λαμβανω take; get τὴν ο the ἀδικίαν αδικια injury; injustice τοῦ ο the υἱοῦ υιος son αὐτοῦ αυτος he; him δικαιοσύνη δικαιοσυνη rightness; right standing δικαίου δικαιος right; just ἐπ᾿ επι in; on αὐτὸν αυτος he; him ἔσται ειμι be καὶ και and; even ἀνομία ανομια lawlessness ἀνόμου ανομος lawless ἐπ᾿ επι in; on αὐτὸν αυτος he; him ἔσται ειμι be
18:20 הַ ha הַ the נֶּ֥פֶשׁ nnˌefeš נֶפֶשׁ soul הַ ha הַ the חֹטֵ֖את ḥōṭˌēṯ חטא miss הִ֣יא hˈî הִיא she תָמ֑וּת ṯāmˈûṯ מות die בֵּ֞ן bˈēn בֵּן son לֹא־ lō- לֹא not יִשָּׂ֣א׀ yiśśˈā נשׂא lift בַּ ba בְּ in עֲוֹ֣ן ʕᵃwˈōn עָוֹן sin הָ hā הַ the אָ֗ב ʔˈāv אָב father וְ wᵊ וְ and אָב֙ ʔˌāv אָב father לֹ֤א lˈō לֹא not יִשָּׂא֙ yiśśˌā נשׂא lift בַּ ba בְּ in עֲוֹ֣ן ʕᵃwˈōn עָוֹן sin הַ ha הַ the בֵּ֔ן bbˈēn בֵּן son צִדְקַ֤ת ṣiḏqˈaṯ צְדָקָה justice הַ ha הַ the צַּדִּיק֙ ṣṣaddîq צַדִּיק just עָלָ֣יו ʕālˈāʸw עַל upon תִּֽהְיֶ֔ה tˈihyˈeh היה be וְ wᵊ וְ and רִשְׁעַ֥ת rišʕˌaṯ רִשְׁעָה guilt הָ† *hā הַ the רָשָׁ֖ערשׁע *rāšˌāʕ רָשָׁע guilty עָלָ֥יו ʕālˌāʸw עַל upon תִּֽהְיֶֽה׃ ס tˈihyˈeh . s היה be
18:20. anima quae peccaverit ipsa morietur filius non portabit iniquitatem patris et pater non portabit iniquitatem filii iustitia iusti super eum erit et impietas impii erit super eumThe soul that sinneth, the same shall die: the son shall not bear the iniquity of the father, and the father shall not bear the iniquity of the son: the justice of the just shall be upon him, and the wickedness of the wicked shall be upon him.
20. The soul that sinneth, it shall die: the son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son; the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.
18:20. The soul that sins, the same shall die. The son shall not bear the iniquity of the father, and the father shall not bear the iniquity of the son. The justice of the just man shall be upon himself, but the impiety of the impious man shall be upon himself.
18:20. The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.
The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him:

18:20 Душа согрешающая, она умрет; сын не понесет вины отца, и отец не понесет вины сына, правда праведного при нем и остается, и беззаконие беззаконного при нем и остается.
18:20
ο the
δὲ δε though; while
ψυχὴ ψυχη soul
ο the
ἁμαρτάνουσα αμαρτανω sin
ἀποθανεῖται αποθνησκω die
ο the
δὲ δε though; while
υἱὸς υιος son
οὐ ου not
λήμψεται λαμβανω take; get
τὴν ο the
ἀδικίαν αδικια injury; injustice
τοῦ ο the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
οὐδὲ ουδε not even; neither
ο the
πατὴρ πατηρ father
λήμψεται λαμβανω take; get
τὴν ο the
ἀδικίαν αδικια injury; injustice
τοῦ ο the
υἱοῦ υιος son
αὐτοῦ αυτος he; him
δικαιοσύνη δικαιοσυνη rightness; right standing
δικαίου δικαιος right; just
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
ἔσται ειμι be
καὶ και and; even
ἀνομία ανομια lawlessness
ἀνόμου ανομος lawless
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
ἔσται ειμι be
18:20
הַ ha הַ the
נֶּ֥פֶשׁ nnˌefeš נֶפֶשׁ soul
הַ ha הַ the
חֹטֵ֖את ḥōṭˌēṯ חטא miss
הִ֣יא hˈî הִיא she
תָמ֑וּת ṯāmˈûṯ מות die
בֵּ֞ן bˈēn בֵּן son
לֹא־ lō- לֹא not
יִשָּׂ֣א׀ yiśśˈā נשׂא lift
בַּ ba בְּ in
עֲוֹ֣ן ʕᵃwˈōn עָוֹן sin
הָ הַ the
אָ֗ב ʔˈāv אָב father
וְ wᵊ וְ and
אָב֙ ʔˌāv אָב father
לֹ֤א lˈō לֹא not
יִשָּׂא֙ yiśśˌā נשׂא lift
בַּ ba בְּ in
עֲוֹ֣ן ʕᵃwˈōn עָוֹן sin
הַ ha הַ the
בֵּ֔ן bbˈēn בֵּן son
צִדְקַ֤ת ṣiḏqˈaṯ צְדָקָה justice
הַ ha הַ the
צַּדִּיק֙ ṣṣaddîq צַדִּיק just
עָלָ֣יו ʕālˈāʸw עַל upon
תִּֽהְיֶ֔ה tˈihyˈeh היה be
וְ wᵊ וְ and
רִשְׁעַ֥ת rišʕˌaṯ רִשְׁעָה guilt
הָ
*hā הַ the
רָשָׁ֖ערשׁע
*rāšˌāʕ רָשָׁע guilty
עָלָ֥יו ʕālˌāʸw עַל upon
תִּֽהְיֶֽה׃ ס tˈihyˈeh . s היה be
18:20. anima quae peccaverit ipsa morietur filius non portabit iniquitatem patris et pater non portabit iniquitatem filii iustitia iusti super eum erit et impietas impii erit super eum
The soul that sinneth, the same shall die: the son shall not bear the iniquity of the father, and the father shall not bear the iniquity of the son: the justice of the just shall be upon him, and the wickedness of the wicked shall be upon him.
18:20. The soul that sins, the same shall die. The son shall not bear the iniquity of the father, and the father shall not bear the iniquity of the son. The justice of the just man shall be upon himself, but the impiety of the impious man shall be upon himself.
18:20. The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:20: The soul that sinneth, it shall die - Hitherto we have had to do with the simple cases or the righteous and the wicked; of him who lived and died a holy man, and of him who lived and died a wicked man. But there are two cases behind:
1. That of the wicked man, who repents and turns to God.
2. That of the righteous man, who backslides, and does not return to God by repentance. On both these cases God decides thus: -
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:20: soul that: Eze 18:4, Eze 18:13; Deu 24:16; Kg1 14:13; Kg2 14:6, Kg2 22:18-20; Ch2 25:4; Jer 31:29, Jer 31:30
bear: Eze 4:4; Lev 5:1, Lev 5:17, Lev 10:17, Lev 16:22, Lev 19:8; Num 18:1; Isa 53:11; Heb 9:28; Pe1 2:24
righteousness: Eze 18:30, Eze 33:10; Kg1 8:32; Ch2 6:23, Ch2 6:30; Isa 3:10, Isa 3:11; Mat 16:27; Rom 2:6-9; Rev 2:23, Rev 20:12, Rev 22:12-15
John Gill
18:20 The soul that sinneth, it shall die,.... This is repeated from Ezek 18:4, for the further confirmation of it:
the son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son; that is, as the Targum paraphrases it,
"the son shall not be punished for the sins of the father, nor shall the father be punished for the sins of the son.''
This is to be understood of adult persons, and of actual sins; for of such only the prophet speaks throughout the whole chapter, or of temporal, and not of eternal punishment:
the righteousness of the righteous shall be upon him; he shall be rewarded with temporal good things in this life, according to his righteousness; which, as the Targum says, shall "remain" upon him; see Ps 112:9; he shall eat of the fruit of his own doings, Is 3:10; this is true of a man that is evangelically righteous, or is so through the imputation of Christ's righteousness to him; which is upon him as a robe to clothe him, and will always remain on him, being an everlasting righteousness, and will answer for him in a time to come:
and the wickedness of the wicked shall be upon him; and not another; his sin shall remain on him unatoned for, unexpiated, not taken away or forgiven; the punishment of it shall be on him, and abide upon him.
John Wesley
18:20 Shall not bear - This is a most unquestionable truth; and tho' perhaps it may seem otherwise in some cases, yet could we see perfectly the connexion between persons and persons; could we see the connexion of sins and sins, and how easily, secretly, and undiscerned men become guilty of the same sins, we should see father and son, though perhaps one of them might not do the evil, both guilty, and neither punished for the sin farther than if it was his own: nor do the scriptures, Ex 20:5; Deut 28:18, doom persons to punishment for sins from which they are wholly free; but if children shall follow their fathers in sin, then if they die for those sins, 'tis because these are their own, not as they are their fathers. The righteousness - It shall be well with the righteous, for he shall eat the fruit of his doing, he shall be rewarded as a righteous one. The wickedness - The reward of wickedness. "The son shall not die, not die eternally, for the iniquity of the father, if he do not tread in the steps of it: nor the father for the iniquity of the son, if he do all he can to prevent it.
Robert Jamieson, A. R. Fausset and David Brown
18:20 son shall not bear . . . iniquity of . . . father-- (Deut 24:16; 4Kings 14:6).
righteousness . . . wickedness--that is, the reward for righteousness . . . the punishment of wickedness. "Righteousness" is not used as if any were absolutely righteous; but, of such as have it imputed to them for Christ's sake, though not under the Old Testament themselves understanding the ground on which they were regarded as righteous, but sincerely seeking after it in the way of God's appointment, so far as they then understood this way.
18:2118:21: Եւ անօրէնն եթէ դարձցի յամենայն անօրէնութեանց իւրոց զոր արար. եւ պահիցէ զամենայն պատուիրանս իմ, եւ արասցէ արդարութիւն եւ ողորմութիւն, կելով կեցցէ, եւ մի՛ մեռանիցի[12554]։ [12554] Ոմանք. Եւ պահեսցէ զամենայն... եւ մի՛ մեռցի։
21 «Անօրէնը եթէ յետ կանգնի իր գործած անօրէնութիւններից ու պահի իմ բոլոր պատուիրանները, արդարութիւն գործի ու ողորմածութիւն անի, - ապրելով ապրելու է ու չի մեռնելու:
21 Եթէ ամբարիշտը իր գործած բոլոր մեղքերէն դառնայ ու իմ բոլոր օրէնքներս պահէ եւ իրաւունք ու արդարութիւն ընէ, անիկա անշուշտ պիտի ապրի, պիտի չմեռնի։
Եւ անօրէնն եթէ դարձցի յամենայն անօրէնութեանց իւրոց զոր արար, եւ պահիցէ զամենայն պատուիրանս իմ, եւ արասցէ արդարութիւն եւ [372]ողորմութիւն, կելով կեցցէ, եւ մի՛ մեռանիցի:

18:21: Եւ անօրէնն եթէ դարձցի յամենայն անօրէնութեանց իւրոց զոր արար. եւ պահիցէ զամենայն պատուիրանս իմ, եւ արասցէ արդարութիւն եւ ողորմութիւն, կելով կեցցէ, եւ մի՛ մեռանիցի[12554]։
[12554] Ոմանք. Եւ պահեսցէ զամենայն... եւ մի՛ մեռցի։
21 «Անօրէնը եթէ յետ կանգնի իր գործած անօրէնութիւններից ու պահի իմ բոլոր պատուիրանները, արդարութիւն գործի ու ողորմածութիւն անի, - ապրելով ապրելու է ու չի մեռնելու:
21 Եթէ ամբարիշտը իր գործած բոլոր մեղքերէն դառնայ ու իմ բոլոր օրէնքներս պահէ եւ իրաւունք ու արդարութիւն ընէ, անիկա անշուշտ պիտի ապրի, պիտի չմեռնի։
zohrab-1805▾ eastern-1994▾ western am▾
18:2118:21 И беззаконник, если обратится от всех грехов своих, какие делал, и будет соблюдать все уставы Мои и поступать законно и праведно, жив будет, не умрет.
18:21 καὶ και and; even ὁ ο the ἄνομος ανομος lawless ἐὰν εαν and if; unless ἀποστρέψῃ αποστρεφω turn away; alienate ἐκ εκ from; out of πασῶν πας all; every τῶν ο the ἀνομιῶν ανομια lawlessness αὐτοῦ αυτος he; him ὧν ος who; what ἐποίησεν ποιεω do; make καὶ και and; even φυλάξηται φυλασσω guard; keep πάσας πας all; every τὰς ο the ἐντολάς εντολη direction; injunction μου μου of me; mine καὶ και and; even ποιήσῃ ποιεω do; make δικαιοσύνην δικαιοσυνη rightness; right standing καὶ και and; even ἔλεος ελεος mercy ζωῇ ζωη life; vitality ζήσεται ζαω live; alive οὐ ου not μὴ μη not ἀποθάνῃ αποθνησκω die
18:21 וְ wᵊ וְ and הָ hā הַ the רָשָׁ֗ע rāšˈāʕ רָשָׁע guilty כִּ֤י kˈî כִּי that יָשׁוּב֙ yāšûv שׁוב return מִ mi מִן from כָּל־ kkol- כֹּל whole חַטֹּאתָיו֙חטאתו *ḥaṭṭōṯāʸw חַטָּאת sin אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשָׂ֔ה ʕāśˈā עשׂה make וְ wᵊ וְ and שָׁמַר֙ šāmˌar שׁמר keep אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole חֻקֹותַ֔י ḥuqôṯˈay חֻקָּה regulation וְ wᵊ וְ and עָשָׂ֥ה ʕāśˌā עשׂה make מִשְׁפָּ֖ט mišpˌāṭ מִשְׁפָּט justice וּ û וְ and צְדָקָ֑ה ṣᵊḏāqˈā צְדָקָה justice חָיֹ֥ה ḥāyˌō חיה be alive יִחְיֶ֖ה yiḥyˌeh חיה be alive לֹ֥א lˌō לֹא not יָמֽוּת׃ yāmˈûṯ מות die
18:21. si autem impius egerit paenitentiam ab omnibus peccatis suis quae operatus est et custodierit universa praecepta mea et fecerit iudicium et iustitiam vita vivet non morieturBut if the wicked do penance for all his sins which he hath committed, and keep all my commandments, and do judgment, and justice, living he shall live, and shall not die.
21. But if the wicked turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die.
18:21. But if the impious man does penance for all his sins which he has committed, and if he keeps all my precepts, and accomplishes judgment and justice, then he shall certainly live, and he shall not die.
18:21. But if the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die.
But if the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die:

18:21 И беззаконник, если обратится от всех грехов своих, какие делал, и будет соблюдать все уставы Мои и поступать законно и праведно, жив будет, не умрет.
18:21
καὶ και and; even
ο the
ἄνομος ανομος lawless
ἐὰν εαν and if; unless
ἀποστρέψῃ αποστρεφω turn away; alienate
ἐκ εκ from; out of
πασῶν πας all; every
τῶν ο the
ἀνομιῶν ανομια lawlessness
αὐτοῦ αυτος he; him
ὧν ος who; what
ἐποίησεν ποιεω do; make
καὶ και and; even
φυλάξηται φυλασσω guard; keep
πάσας πας all; every
τὰς ο the
ἐντολάς εντολη direction; injunction
μου μου of me; mine
καὶ και and; even
ποιήσῃ ποιεω do; make
δικαιοσύνην δικαιοσυνη rightness; right standing
καὶ και and; even
ἔλεος ελεος mercy
ζωῇ ζωη life; vitality
ζήσεται ζαω live; alive
οὐ ου not
μὴ μη not
ἀποθάνῃ αποθνησκω die
18:21
וְ wᵊ וְ and
הָ הַ the
רָשָׁ֗ע rāšˈāʕ רָשָׁע guilty
כִּ֤י kˈî כִּי that
יָשׁוּב֙ yāšûv שׁוב return
מִ mi מִן from
כָּל־ kkol- כֹּל whole
חַטֹּאתָיו֙חטאתו
*ḥaṭṭōṯāʸw חַטָּאת sin
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָשָׂ֔ה ʕāśˈā עשׂה make
וְ wᵊ וְ and
שָׁמַר֙ šāmˌar שׁמר keep
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
חֻקֹותַ֔י ḥuqôṯˈay חֻקָּה regulation
וְ wᵊ וְ and
עָשָׂ֥ה ʕāśˌā עשׂה make
מִשְׁפָּ֖ט mišpˌāṭ מִשְׁפָּט justice
וּ û וְ and
צְדָקָ֑ה ṣᵊḏāqˈā צְדָקָה justice
חָיֹ֥ה ḥāyˌō חיה be alive
יִחְיֶ֖ה yiḥyˌeh חיה be alive
לֹ֥א lˌō לֹא not
יָמֽוּת׃ yāmˈûṯ מות die
18:21. si autem impius egerit paenitentiam ab omnibus peccatis suis quae operatus est et custodierit universa praecepta mea et fecerit iudicium et iustitiam vita vivet non morietur
But if the wicked do penance for all his sins which he hath committed, and keep all my commandments, and do judgment, and justice, living he shall live, and shall not die.
18:21. But if the impious man does penance for all his sins which he has committed, and if he keeps all my precepts, and accomplishes judgment and justice, then he shall certainly live, and he shall not die.
18:21. But if the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21. Если до сих пор пророк доказывал личную нравственную вменяемость примерами отдельных лиц и поколений, то теперь он одно лице (индивидуум) разлагает на отдельные периоды его жизни. Один и тот же человек может быть одну часть своей жизни беззаконником, а другую праведником и наоборот. Правда Божия и тут остается неизменна, ценя в человеке то, чем он стал окончательно. Сначала пророк берет тот случай, когда беззаконник становится праведником, так как такой случай и возможнее, и приятнее для него, в его ревностных пастырских заботах об исправлении своих соотечественников.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
21 But if the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die. 22 All his transgressions that he hath committed, they shall not be mentioned unto him: in his righteousness that he hath done he shall live. 23 Have I any pleasure at all that the wicked should die? saith the Lord GOD: and not that he should return from his ways, and live? 24 But when the righteous turneth away from his righteousness, and committeth iniquity, and doeth according to all the abominations that the wicked man doeth, shall he live? All his righteousness that he hath done shall not be mentioned: in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die. 25 Yet ye say, The way of the Lord is not equal. Hear now, O house of Israel; Is not my way equal? are not your ways unequal? 26 When a righteous man turneth away from his righteousness, and committeth iniquity, and dieth in them; for his iniquity that he hath done shall he die. 27 Again, when the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive. 28 Because he considereth, and turneth away from all his transgressions that he hath committed, he shall surely live, he shall not die. 29 Yet saith the house of Israel, The way of the Lord is not equal. O house of Israel, are not my ways equal? are not your ways unequal?
We have here another rule of judgment which God will go by in dealing with us, by which is further demonstrated the equity of his government. The former showed that God will reward or punish according to the change made in the family or succession, for the better or for the worse; here he shows that he will reward or punish according to the change made in the person himself, whether for the better or the worse. While we are in this world we are in a state of probation; the time of trial lasts as long as the time of life, and according as we are found at last it will be with us to eternity. Now see here,
I. The case fairly stated, much as it had been before (ch. iii. 18, &c.), and here it is laid down once (v. 21-24) and again (v. 26-28), because it is a matter of vast importance, a matter of life and death, of life and death eternal. Here we have,
1. A fair invitation given to wicked people, to turn from their wickedness. Assurance is here given us that, if the wicked will turn, he shall surely live, v. 21, 27. Observe,
(1.) What is required to denominate a man a true convert, how he must be qualified that he may be entitled to this act of indemnity. [1.] The first step towards conversion is consideration (v. 28): Because he considers and turns. The reason why sinners go on in their evil ways is because they do not consider what will be in the end thereof; but if the prodigal once come to himself, if he sit down and consider a little how bad his state is and how easily it may be bettered, he will soon return to his father (Luke xv. 17), and the adulteress to her first husband when she considers that then it was better with her than now, Hos. ii. 7. [2.] This consideration must produce an aversion to sin. When he considers he must turn away from his wickedness, which denotes a change in the disposition of the heart; he must turn from his sins and his transgression, which denotes a change in the life; he must break off from all his evil courses, and, wherein he has done iniquity, must resolve to do so no more, and this from a principle of hatred to sin. What have I to do any more with idols? [3.] This aversion to sin must be universal; he must turn from all his sins and all his transgressions, with out a reserve for any Delilah, any house of Rimmon. We do not rightly turn from sin unless we truly hate it, and we do not truly hate sin, as sin, if we do not hate all sin. [4.] This must be accompanied with a conversion to God and duty; he must keep all God's statutes (for the obedience, if it be sincere, will be universal) and must do that which is lawful and right, that which agrees with the word and will of God, which he must take for his rule, and not the will of the flesh and the way of the world.
(2.) What is promised to those that do thus turn from sin to God. [1.] They shall save their souls alive, v. 27. They shall surely live, they shall not die, v. 21 and again v. 28. Whereas it was said, The soul that sins it shall die, yet let not those that have sinned despair but that the threatened death may be prevented if they will but turn and repent in time. When David penitently acknowledges, I have sinned, he is immediately assured of his pardon: "The Lord has taken away thy sin, thou shalt not die (2 Sam. xii. 13), thou shalt not die eternally." He shall surely live; he shall be restored to the favour of God, which is the life of the soul, and shall not lie under his wrath, which is as messengers of death to the soul. [2.] The sins they have repented of and forsaken shall not rise up in judgment against them, nor shall they be so much as upbraided with them: All his transgressions that he has committed, though numerous, though heinous, though very provoking to God, and redounding very much to his dishonour, yet they shall not be mentioned unto him (v. 22), not mentioned against them; not only they shall not be imputed to him to ruin him, but in the great day they shall not be remembered against him to grieve or shame him; they shall be covered, shall be sought for and not found. This intimates the fulness of pardoning mercy; when sin is forgiven it is blotted out, it is remembered no more. [3.] In their righteousness they shall live; not for their righteousness, as if that were the purchase of their pardon and bliss and an atonement for their sins, but in their righteousness, which qualifies them for all the blessings purchased by the Mediator, and is itself one of those blessings.
(3.) What encouragement a repenting returning sinner has to hope for pardon and life according to this promise. He is conscious to himself that his obedience for the future can never be a valuable compensation for his former disobedience; but he has this to support himself with, that God's nature, property, and delight, is to have mercy and to forgive, for he has said (v. 23): "Have I any pleasure at all that the wicked should die? No, by no means; you never had any cause given you to think so." It is true God has determined to punish sinners; his justice calls for their punishment, and, pursuant to that, impenitent sinners will lie for ever under his wrath and curse; that is the will of his decree, his consequent will, but it is not his antecedent will, the will of his delight. Though the righteousness of his government requires that sinners die, yet the goodness of his nature objects against it. How shall I give thee up, Ephraim? It is spoken here comparatively; he has not pleasure in the ruin of sinners, for he would rather they should turn from their ways and live; he is better pleased when his mercy is glorified in their salvation than when his justice is glorified in their damnation.
2. A fair warning given to righteous people not to turn from their righteousness, v. 24-26. Here is, (1.) The character of an apostate, that turns away from his righteousness. He never was in sincerity a righteous man (as appears by that of the apostle, 1 John ii. 19, If they had been of us, they would, no doubt, have continued with us), but he passed for a righteous man. He had the denomination and all the external marks of a righteous man; he thought himself one, and others thought him one. But he throws of his profession, leaves his first love, disowns and forsakes the truth and ways of God, and so turns away from his righteousness as one sick of it, and now shows, what he always had, a secret aversion to it; and, having turned away from his righteousness, he commits iniquity, grows loose, and profane, and sensual, intemperate, unjust, and, in short, does according to all the abominations that the wicked man does; for, when the unclean spirit recovers his possession of the heart, he brings with him seven other spirits more wicked than himself and they enter in and dwell there, Luke xi. 26. (2.) The doom of an apostate: Shall he live because he was once a righteous man? No; factum non dicitur quod non perseverat--that which does not abide is not said to be done. In his trespass (v. 24) and for his iniquity (that is the meritorious cause of his ruin), for the iniquity that he has done, he shall die, shall die eternally, v. 26. The backslider in heart shall be filled with his own ways. But will not his former professions and performances stand him in some stead--will they not avail at least to mitigate his punishment? No: All his righteousness that he has done, though ever so much applauded by men, shall not be mentioned so as to be either a credit or a comfort to him; the righteousness of an apostate is forgotten, as the wickedness of a penitent is. Under the law, if a Nazarite was polluted he lost all the foregoing days of his separation (Num. vi. 12), so those that have begun in the spirit and end in the flesh may reckon all their past services and sufferings in vain (Gal. iii. 3, 4); unless we persevere we lose what we have gained, 2 John 8.
II. An appeal to the consciences even of the house of Israel, though very corrupt, concerning God's equity in all these proceedings; for he will be justified, as well as sinners judged, out of their own mouths. 1. The charge they drew up against God is blasphemous, v. 25, 29. The house of Israel has the impudence to say, The way of the Lord is not equal, than which nothing could be more absurd as well as impious. He that formed the eye, shall he not see? Can his ways be unequal whose will is the eternal rule of good and evil, right and wrong? Shall not the Judge of all the earth do right? No doubt he shall; he cannot do otherwise. 2. God's reasonings with them are very gracious and condescending, for even these blasphemers God would rather have convinced and saved than condemned. One would have expected that God would immediately vindicate the honour of his justice by making those that impeached it eternal monuments of it. Must those be suffered to draw another breath that have once breathed out such wickedness as this? Shall that tongue ever speak again any where but in hell that has once said, The ways of the Lord are not equal? Yes, because this is the day of God's patience, he vouchsafes to argue with them; and he requires them to own, for it is so plain that they cannot deny, (1.) The equity of his ways: Are not my ways equal? No doubt they are. He never lays upon man more than is right. In the present punishments of sinners and the afflictions of his own people, yea, and in the eternal damnation of the impenitent, the ways of the Lord are equal. (2.) The iniquity of their ways: "Are not your ways unequal? It is plain that they are, and the troubles you are in you have brought upon your own heads. God does you no wrong, but you have wronged yourselves." The foolishness of man perverts his way, makes that unequal, and then his heart frets against the Lord, as if his ways were unequal, Prov. xix. 3. In all our disputes with God, and in all his controversies with us, it will be found that his ways are equal, but ours are unequal, that he is in the right and we are in the wrong.
Adam Clarke: Commentary on the Bible - 1831
18:21: But if the wicked will turn from all his sins - And afterwards walk according to the character of the righteous already specified shall he find mercy, and be for ever saved? Yes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:21: if the: Eze 18:27, Eze 18:28, Eze 18:30, Eze 33:11-16, Eze 33:19; Ch2 33:12, Ch2 33:13; Pro 28:13; Isa 1:16-20, Isa 55:6, Isa 55:7; Luk 24:47; Act 3:19, Act 26:18-20; Ti1 1:13-16; Jam 4:8-10
and keep: Eze 18:9, Eze 36:27; Gen 26:5; Psa 119:80, Psa 119:112; Luk 1:6; Jam 2:14, Jam 2:26
and do: Eze 18:5, Eze 18:19, Eze 18:27; Psa 119:1; Gal 5:22-24; Tit 2:11-14
he shall surely: Eze 18:17, Eze 18:28, Eze 3:21; Rom 8:13
Carl Friedrich Keil and Franz Delitzsch
18:21
Turning to good leads to life; turning to evil is followed by death. - Ezek 18:21. But if the wicked man turneth from all his sins which he hath committed, and keepeth all my statutes, and doeth right and righteousness, he shall live, and not die. Ezek 18:22. All his transgressions which he hath committed, shall not be remembered to him: for the sake of the righteousness which he hath done he will live. Ezek 18:23. Have I then pleasure in the death of the wicked? is the saying of Jehovah: and not rather that he turn from his ways, and live? Ezek 18:24. But if the righteous man turn from his righteousness, and doeth wickedness, and acteth according to all the abominations which the ungodly man hath done, should he live? All the righteousness that he hath done shall not be remembered: for his unfaithfulness that he hath committed, and for his sin that he hath sinned, for these he shall die. Ezek 18:25. And ye say, "The way of the Lord is not right." Hear now, O house of Israel: Is my way not right? Is it not your ways that are not right? Ezek 18:26. If a righteous man turneth from his righteousness, and doeth wickedness, and dieth in consequence, he dieth for his wickedness that he hath done. - The proof that every one must bear his sin did not contain an exhaustive reply to the question, in what relation the righteousness of God stood to the sin of men? For the cases supposed in vv. 5-20 took for granted that there was a constant persistence in the course once taken, and overlooked the instances, which are by no means rare, when a man's course of life is entirely changed. It still remained, therefore, to take notice of such cases as these, and they are handled in Ezek 18:21-26. The ungodly man, who repents and turns, shall live; and the righteous man, who turns to the way of sin, shall die. "As the righteous man, who was formerly a sinner, is not crushed down by his past sins; so the sinner, who was once a righteous man, is not supported by his early righteousness. Every one will be judged in that state in which he is found" (Jerome). The motive for the pardon of the repenting sinner is given in Ezek 18:23, in the declaration that God has no pleasure in the death of the wicked man, but desires his conversion, that he may live. God is therefore not only just, but merciful and gracious, and punishes none with death but those who either will not desist from evil, or will not persevere in the way of His commandments. Consequently the complaint, that the way of the Lord, i.e., His conduct toward men, is not weighed (יתּכן, see comm. on 1Kings 2:3), i.e., not just and right, is altogether unfounded, and recoils upon those who make it. It it not God's ways, but the sinner's, that are wrong (Ezek 18:25). The proof of this, which Hitzig overlooks, is contained in the declarations made in Ezek 18:23 and Ezek 18:26, - viz. in the fact that God does not desire the death of the sinner, and in His mercy forgives the penitent all his former sins, and does not lay them to his charge; and also in the fact that He punishes the man who turns from the way of righteousness and gives himself up to wickedness, on account of the sin which he commits; so that He simply judges him according to his deeds. - In Ezek 18:24, ועשׂה is the continuation of the infinitive שׁוּב, and וחי is interrogatory, as in Ezek 18:13.
Geneva 1599
18:21 But if the wicked will turn from all his sins that he hath committed, and keep all my (d) statutes, and do that which is lawful and right, he shall surely live, he shall not die.
(d) He joins the observation of the commandments with repentance; for none can repent indeed, unless he labour to keep the Law.
John Gill
18:21 But if the wicked,.... So far is the Lord from punishing the sins of one man upon another, that he will not punish a man for his own sins: if he
will turn from all his sins that he hath committed: if he truly repents of them, and thoroughly forsakes them; for it must not be one sin only, but all; every sin is to be loathed and mourned over, and sorrow expressed for it, and to be forsaken; not one sin is to cherished and retained, but all to be relinquished: or the repentance and conversion may be justly questioned whether they be sincere:
and keep all my statutes, and do that which is lawful and right; as the repentance and turning from sin must be general, so also obedience to the commands of God, both moral and positive; respect is to be had to all his ordinances, which are all of them to be esteemed as right and lawful, and to be observed: this is bringing forth fruits meet for repentance:
he shall surely live, he shall not die; he shall live in his own land, and not go into captivity. Kimchi's note is, he shall live in this world, and not die in the world to come; so Ben Melech.
Robert Jamieson, A. R. Fausset and David Brown
18:21 Two last cases, showing the equity of God: (1) The penitent sinner is dealt with according to his new obedience, not according to his former sins. (2) The righteous man who turns from righteousness to sin shall be punished for the latter, and his former righteousness will be of no avail to him.
he shall surely live--Despair drives men into hardened recklessness; God therefore allures men to repentance by holding out hope [CALVIN].
To threats the stubborn sinner oft is hard,
Wrapt in his crimes, against the storm prepared,
But when the milder beams of mercy play,
He melts, and throws the cumbrous cloak away.
Hitherto the cases had been of a change from bad to good, or vice versa, in one generation compared with another. Here it is such a change in one and the same individual. This, as practically affecting the persons here addressed, is properly put last. So far from God laying on men the penalty of others' sins, He will not even punish them for their own, if they turn from sin to righteousness; but if they turn from righteousness to sin, they must expect in justice that their former goodness will not atone for subsequent sin (Heb 10:38-39; 2Pet 2:20-22). The exile in Babylon gave a season for repentance of those sins which would have brought death on the perpetrator in Judea while the law could be enforced; so it prepared the way for the Gospel [GROTIUS].
18:2218:22: Ամենայն յանցանք նորա զոր գործեալ իցէ, եւ ամենայն անիրաւութիւնք նորա զոր անիրաւեալ իցէ՝ մի՛ յիշեսցին. այլ արդարութեամբ իւրով զոր արար՝ կեցցէ[12555]։ [12555] Բազումք. Ամենայն մեղք նորա զոր գոր՛՛... անիրաւութիւնք իւր զոր։
22 Նրա գործած բոլոր մեղքերը, կատարած բոլոր անիրաւութիւնները չեն յիշուելու, այլ իր գործած արդարութեան համար նա ապրելու է:
22 Անոր ըրած բոլոր յանցանքները պիտի չյիշուին, հապա անիկա իր ըրած արդարութիւնովը պիտի ապրի։
Ամենայն յանցանք նորա զոր գործեալ իցէ [373]եւ ամենայն անիրաւութիւնք նորա զոր անիրաւեալ իցէ մի՛ յիշեսցին``, այլ արդարութեամբ իւրով զոր արար` կեցցէ:

18:22: Ամենայն յանցանք նորա զոր գործեալ իցէ, եւ ամենայն անիրաւութիւնք նորա զոր անիրաւեալ իցէ՝ մի՛ յիշեսցին. այլ արդարութեամբ իւրով զոր արար՝ կեցցէ[12555]։
[12555] Բազումք. Ամենայն մեղք նորա զոր գոր՛՛... անիրաւութիւնք իւր զոր։
22 Նրա գործած բոլոր մեղքերը, կատարած բոլոր անիրաւութիւնները չեն յիշուելու, այլ իր գործած արդարութեան համար նա ապրելու է:
22 Անոր ըրած բոլոր յանցանքները պիտի չյիշուին, հապա անիկա իր ըրած արդարութիւնովը պիտի ապրի։
zohrab-1805▾ eastern-1994▾ western am▾
18:2218:22 Все преступления его, какие делал он, не припомнятся ему: в правде своей, которую будет делать, он жив будет.
18:22 πάντα πας all; every τὰ ο the παραπτώματα παραπτωμα lapse; setback αὐτοῦ αυτος he; him ὅσα οσος as much as; as many as ἐποίησεν ποιεω do; make οὐ ου not μνησθήσεται μιμνησκω remind; remember ἐν εν in τῇ ο the δικαιοσύνῃ δικαιοσυνη rightness; right standing αὐτοῦ αυτος he; him ᾗ ος who; what ἐποίησεν ποιεω do; make ζήσεται ζαω live; alive
18:22 כָּל־ kol- כֹּל whole פְּשָׁעָיו֙ pᵊšāʕāʸw פֶּשַׁע rebellion אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשָׂ֔ה ʕāśˈā עשׂה make לֹ֥א lˌō לֹא not יִזָּכְר֖וּ yizzāḵᵊrˌû זכר remember לֹ֑ו lˈô לְ to בְּ bᵊ בְּ in צִדְקָתֹ֥ו ṣiḏqāṯˌô צְדָקָה justice אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשָׂ֖ה ʕāśˌā עשׂה make יִֽחְיֶֽה׃ yˈiḥyˈeh חיה be alive
18:22. omnium iniquitatum eius quas operatus est non recordabor in iustitia sua quam operatus est vivetI will not remember all his iniquities that he hath done: in his justice which he hath wrought, he shall live.
22. None of his transgressions that he hath committed shall be remembered against him: in his righteousness that he hath done he shall live.
18:22. I will not remember all his iniquities, which he has worked; by his justice, which he has worked, he shall live.
18:22. All his transgressions that he hath committed, they shall not be mentioned unto him: in his righteousness that he hath done he shall live.
All his transgressions that he hath committed, they shall not be mentioned unto him: in his righteousness that he hath done he shall live:

18:22 Все преступления его, какие делал он, не припомнятся ему: в правде своей, которую будет делать, он жив будет.
18:22
πάντα πας all; every
τὰ ο the
παραπτώματα παραπτωμα lapse; setback
αὐτοῦ αυτος he; him
ὅσα οσος as much as; as many as
ἐποίησεν ποιεω do; make
οὐ ου not
μνησθήσεται μιμνησκω remind; remember
ἐν εν in
τῇ ο the
δικαιοσύνῃ δικαιοσυνη rightness; right standing
αὐτοῦ αυτος he; him
ος who; what
ἐποίησεν ποιεω do; make
ζήσεται ζαω live; alive
18:22
כָּל־ kol- כֹּל whole
פְּשָׁעָיו֙ pᵊšāʕāʸw פֶּשַׁע rebellion
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָשָׂ֔ה ʕāśˈā עשׂה make
לֹ֥א lˌō לֹא not
יִזָּכְר֖וּ yizzāḵᵊrˌû זכר remember
לֹ֑ו lˈô לְ to
בְּ bᵊ בְּ in
צִדְקָתֹ֥ו ṣiḏqāṯˌô צְדָקָה justice
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָשָׂ֖ה ʕāśˌā עשׂה make
יִֽחְיֶֽה׃ yˈiḥyˈeh חיה be alive
18:22. omnium iniquitatum eius quas operatus est non recordabor in iustitia sua quam operatus est vivet
I will not remember all his iniquities that he hath done: in his justice which he hath wrought, he shall live.
18:22. I will not remember all his iniquities, which he has worked; by his justice, which he has worked, he shall live.
18:22. All his transgressions that he hath committed, they shall not be mentioned unto him: in his righteousness that he hath done he shall live.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22. “Не припомнятся” - более, чем “не будут наказаны”: как бы совершенно изгадятся из памяти Божией.
Adam Clarke: Commentary on the Bible - 1831
18:22: All his transgressions - Shall be so completely forgiven by God's mercy, that they shall not be even mentioned to him; and if he live and die in this recovered state, he shall live with God to all eternity. And why? Hear the reason: -
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:22: his transgressions: Eze 18:24, Eze 33:16; Kg1 17:18; Psa 25:7, Psa 32:1, Psa 32:2, Psa 51:1, Psa 103:12; Isa 43:25; Jer 31:34, Jer 50:20; Mic 7:19; Rom 8:1; Heb 8:12, Heb 10:3, Heb 10:4
in his: Ch2 6:23; Psa 18:20-24, Psa 19:11; Rom 2:6, Rom 2:7; Gal 6:7, Gal 6:8; Jam 2:21-26; Pe2 1:5-11; Jo1 3:7
Geneva 1599
18:22 All his transgressions that he hath committed, they shall not be mentioned to him: in his (e) righteousness that he hath done he shall live.
(e) That is, in the fruit of his faith which declares that God accepts him.
John Gill
18:22 All his transgressions that he hath committed,.... Before his repentance, conversion, and obedience:
they shall not be mentioned unto him; they shall not be charged upon his conscience, or brought against him in providence; he shall not be upbraided with them, or punished for them; but they shall be forgiven him, at least in such sense as to prevent temporal calamity and ruin:
in his righteousness that he hath done he shall live; he shall live "in" it, though not "for" it; this will be the fruit and consequence of his obedience and righteousness, that he shall live and not die, in the sense that has been already given, according to the tenor of the law, Lev 18:5.
John Wesley
18:22 Not mentioned - Not to him.
Robert Jamieson, A. R. Fausset and David Brown
18:22 in his righteousness . . . he shah live--in it, not for it, as if that atoned for his former sins; but "in his righteousness" he shall live, as the evidence of his being already in favor with God through the merit of Messiah, who was to come. The Gospel clears up for us many such passages (1Pet 1:12), which were dimly understood at the time, while men, however, had light enough for salvation.
18:2318:23: Միթէ կամելով կամիցի՞մ զմահ մեղաւորին ասէ Տէր Տէր՝ որպէս զդառնալ նորա ՚ի չար ճանապարհէ՝ եւ կեալ[12556]։ [12556] Ոմանք. Զմահ անօրինին, ասէ Տէր Տէր... ՚ի չար ճանապարհէն եւ զկեալն։
23 Մի՞թէ ես մեղաւորի մահն եմ տենչում, - ասում է Տէր Աստուածը, - եւ ոչ թէ այն, որ նա չար ճանապարհից յետ դառնայ ու ապրի:
23 Միթէ ես ամբարշտին մեռնիլը կ’ուզե՞մ, կ’ըսէ Տէր Եհովան։ Չէ՞ որ ես կ’ուզեմ որ անիկա իր ճամբայէն դառնայ ու ապրի։
Միթէ կամելով կամիցի՞մ զմահ մեղաւորին ասէ Տէր Տէր` որպէս զդառնալ նորա ի չար ճանապարհէ եւ կեալ:

18:23: Միթէ կամելով կամիցի՞մ զմահ մեղաւորին ասէ Տէր Տէր՝ որպէս զդառնալ նորա ՚ի չար ճանապարհէ՝ եւ կեալ[12556]։
[12556] Ոմանք. Զմահ անօրինին, ասէ Տէր Տէր... ՚ի չար ճանապարհէն եւ զկեալն։
23 Մի՞թէ ես մեղաւորի մահն եմ տենչում, - ասում է Տէր Աստուածը, - եւ ոչ թէ այն, որ նա չար ճանապարհից յետ դառնայ ու ապրի:
23 Միթէ ես ամբարշտին մեռնիլը կ’ուզե՞մ, կ’ըսէ Տէր Եհովան։ Չէ՞ որ ես կ’ուզեմ որ անիկա իր ճամբայէն դառնայ ու ապրի։
zohrab-1805▾ eastern-1994▾ western am▾
18:2318:23 Разве Я хочу смерти беззаконника? говорит Господь Бог. Не того ли, чтобы он обратился от путей своих и был жив?
18:23 μὴ μη not θελήσει θελησις determination θελήσω θελω determine; will τὸν ο the θάνατον θανατος death τοῦ ο the ἀνόμου ανομος lawless λέγει λεγω tell; declare κύριος κυριος lord; master ὡς ως.1 as; how τὸ ο the ἀποστρέψαι αποστρεφω turn away; alienate αὐτὸν αυτος he; him ἐκ εκ from; out of τῆς ο the ὁδοῦ οδος way; journey τῆς ο the πονηρᾶς πονηρος harmful; malignant καὶ και and; even ζῆν ζαω live; alive αὐτόν αυτος he; him
18:23 הֶ he הֲ [interrogative] חָפֹ֤ץ ḥāfˈōṣ חפץ desire אֶחְפֹּץ֙ ʔeḥpˌōṣ חפץ desire מֹ֣ות mˈôṯ מָוֶת death רָשָׁ֔ע rāšˈāʕ רָשָׁע guilty נְאֻ֖ם nᵊʔˌum נְאֻם speech אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֑ה [yᵊhwˈih] יְהוָה YHWH הֲ hᵃ הֲ [interrogative] לֹ֛וא lˈô לֹא not בְּ bᵊ בְּ in שׁוּבֹ֥ו šûvˌô שׁוב return מִ mi מִן from דְּרָכָ֖יו ddᵊrāḵˌāʸw דֶּרֶךְ way וְ wᵊ וְ and חָיָֽה׃ ס ḥāyˈā . s חיה be alive
18:23. numquid voluntatis meae est mors impii dicit Dominus Deus et non ut convertatur a viis suis et vivatIs it my will that a sinner should die, saith the Lord God, and not that he should be converted from his ways, and live?
23. Have I any pleasure in the death of the wicked? saith the Lord GOD: and not rather that he should return from his way, and live?
18:23. How could it be my will that an impious man should die, says the Lord God, and not that he should be converted from his ways and live?
18:23. Have I any pleasure at all that the wicked should die? saith the Lord GOD: [and] not that he should return from his ways, and live?
Have I any pleasure at all that the wicked should die? saith the Lord GOD: [and] not that he should return from his ways, and live:

18:23 Разве Я хочу смерти беззаконника? говорит Господь Бог. Не того ли, чтобы он обратился от путей своих и был жив?
18:23
μὴ μη not
θελήσει θελησις determination
θελήσω θελω determine; will
τὸν ο the
θάνατον θανατος death
τοῦ ο the
ἀνόμου ανομος lawless
λέγει λεγω tell; declare
κύριος κυριος lord; master
ὡς ως.1 as; how
τὸ ο the
ἀποστρέψαι αποστρεφω turn away; alienate
αὐτὸν αυτος he; him
ἐκ εκ from; out of
τῆς ο the
ὁδοῦ οδος way; journey
τῆς ο the
πονηρᾶς πονηρος harmful; malignant
καὶ και and; even
ζῆν ζαω live; alive
αὐτόν αυτος he; him
18:23
הֶ he הֲ [interrogative]
חָפֹ֤ץ ḥāfˈōṣ חפץ desire
אֶחְפֹּץ֙ ʔeḥpˌōṣ חפץ desire
מֹ֣ות mˈôṯ מָוֶת death
רָשָׁ֔ע rāšˈāʕ רָשָׁע guilty
נְאֻ֖ם nᵊʔˌum נְאֻם speech
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֑ה [yᵊhwˈih] יְהוָה YHWH
הֲ hᵃ הֲ [interrogative]
לֹ֛וא lˈô לֹא not
בְּ bᵊ בְּ in
שׁוּבֹ֥ו šûvˌô שׁוב return
מִ mi מִן from
דְּרָכָ֖יו ddᵊrāḵˌāʸw דֶּרֶךְ way
וְ wᵊ וְ and
חָיָֽה׃ ס ḥāyˈā . s חיה be alive
18:23. numquid voluntatis meae est mors impii dicit Dominus Deus et non ut convertatur a viis suis et vivat
Is it my will that a sinner should die, saith the Lord God, and not that he should be converted from his ways, and live?
18:23. How could it be my will that an impious man should die, says the Lord God, and not that he should be converted from his ways and live?
18:23. Have I any pleasure at all that the wicked should die? saith the Lord GOD: [and] not that he should return from his ways, and live?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23. “Драгоценнейшие слова всей книги” (Кречмар), “высший пункт ветхозаветного богословия” (Берт.). Иезекииль возвышается здесь на высоту новозаветного воззрения на благодать Божию: 1: Тим II:4; 2: Пет III:9. Это место учит нас, как надо понимать и те кажущееся суровыми и безотрадными взгляды Иезекииля на правду Божию, которыми дышит вся первая часть его книги.
Adam Clarke: Commentary on the Bible - 1831
18:23: Have I any pleasure at all that the wicked should die? - No! That is foreign to him whose name is love, and whose nature is mercy. On the contrary he "wills that he should return from his evil ways and live."
And if God can have no pleasure in the death of the wicked, he cannot have made a decree to abandon him to the evil of his nature, and then damn him for what he could not avoid: for as God can do nothing with which he is not pleased, so he can decree nothing with which he is not pleased. But he is "not pleased with the death of a sinner," therefore he cannot have made a decree to bring him to this death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:23: I any: Eze 18:32, Eze 33:11; Lam 3:33; Hos 11:8; Ti1 2:4; Pe2 3:9
not that: Exo 34:6, Exo 34:7; Job 33:27, Job 33:28; Psa 147:11; Jer 31:20; Mic 7:18; Luk 15:4-7, Luk 15:10, Luk 15:22-24, Luk 15:32; Jam 2:13
Geneva 1599
18:23 (f) Have I any pleasure at all that the wicked should die? saith the Lord GOD: [and] not that he should return from his ways, and live?
(f) He speaks this to commend God's mercy to poor sinners, who rather is ready to pardon than to punish, as his long suffering declares, (Ezek 33:11). Though God in his eternal counsel appointed the death and damnation of the reprobate, yet the end of his counsel was not their death only, but chiefly his own glory. Also because he does not approve sin, therefore it is here said that he would have them turn away from it that they might live.
John Gill
18:23 Have I any pleasure at all that the wicked should die? saith the Lord God,.... Perish by sword, famine, or pestilence, or go into captivity; this, though the Lord's will and work, yet is his strange work; mercy is his delight. This is to be understood not absolutely; for the Lord does take pleasure in these things, as they fulfil his word, secure the honour of his truth and holiness, and glorify his justice, and especially when they are the means of reclaiming men from the evil of their ways; but comparatively, as follows:
and not that he should return from his ways, and live? that is, it is more pleasing to God that a man should repent of his sins, and forsake his vicious course of life, and enjoy good things, than to go on in his sins, and bring ruin on himself, here and hereafter.
Robert Jamieson, A. R. Fausset and David Brown
18:23 (Ti1 2:4; 2Pet 3:9). If men perish, it is because they will not come to the Lord for salvation; not that the Lord is not willing to save them (Jn 5:40). They trample on not merely justice, but mercy; what farther hope can there be for them, when even mercy is against them? (Heb 10:26-29).
18:2418:24: ՚Ի դառնալ արդարոյն յարդարութենէ իւրմէ, եւ առնել զանիրաւութիւն, ըստ ամենայն անօրէնութեանց՝ զոր առնիցէ անօրէնն. ամենայն արդարութիւնք նորա զոր արար՝ մի՛ յիշեսցին. ՚ի յանցանսն իւր յոր անկաւ, եւ ՚ի մեղս իւր զոր մեղաւ՝ ՚ի նոսի՛ն մեռցի[12557]։ [12557] Ոմանք. Եւ ՚ի դառնալ ար՛՛... ՚ի յանցանս իւրում յոր անկաւ, եւ ՚ի մեղսն իւրում զոր մե՛՛։
24 Իսկ եթէ արդարն իր արդարութիւնից շեղուի, անարդարութիւն գործի, ըստ անօրէն մարդու կատարած բոլոր անօրէնութիւնների՝ նրա կատարած բոլոր արդար գործերն էլ չեն յիշուելու: Այն մեղքերի համար, որոնց մէջ նա ընկել է, եւ այն յանցանքների համար, որ գործել է, - դրանց մէջ էլ մեռնելու է:
24 Բայց եթէ արդարը իր արդարութենէն դառնայ ու ամբարշտին ըրած բոլոր գարշութիւններուն պէս անօրէնութիւն ընէ, պիտի ապրի՞։ Անոր ըրած արդար գործերէն մէկը պիտի չյիշուի. անիկա իր ըրած յանցանքին ու գործած մեղքին համար պիտի մեռնի»։
Եւ ի դառնալ արդարոյն յարդարութենէ իւրմէ, եւ առնել զանիրաւութիւն, ըստ ամենայն անօրէնութեանց` զոր առնիցէ [374]անօրէնն. ամենայն արդարութիւնք նորա զոր արար` մի՛ յիշեսցին. ի յանցանսն իւր յոր անկաւ, եւ ի մեղս իւր զոր մեղաւ` ի նոսին մեռցի:

18:24: ՚Ի դառնալ արդարոյն յարդարութենէ իւրմէ, եւ առնել զանիրաւութիւն, ըստ ամենայն անօրէնութեանց՝ զոր առնիցէ անօրէնն. ամենայն արդարութիւնք նորա զոր արար՝ մի՛ յիշեսցին. ՚ի յանցանսն իւր յոր անկաւ, եւ ՚ի մեղս իւր զոր մեղաւ՝ ՚ի նոսի՛ն մեռցի[12557]։
[12557] Ոմանք. Եւ ՚ի դառնալ ար՛՛... ՚ի յանցանս իւրում յոր անկաւ, եւ ՚ի մեղսն իւրում զոր մե՛՛։
24 Իսկ եթէ արդարն իր արդարութիւնից շեղուի, անարդարութիւն գործի, ըստ անօրէն մարդու կատարած բոլոր անօրէնութիւնների՝ նրա կատարած բոլոր արդար գործերն էլ չեն յիշուելու: Այն մեղքերի համար, որոնց մէջ նա ընկել է, եւ այն յանցանքների համար, որ գործել է, - դրանց մէջ էլ մեռնելու է:
24 Բայց եթէ արդարը իր արդարութենէն դառնայ ու ամբարշտին ըրած բոլոր գարշութիւններուն պէս անօրէնութիւն ընէ, պիտի ապրի՞։ Անոր ըրած արդար գործերէն մէկը պիտի չյիշուի. անիկա իր ըրած յանցանքին ու գործած մեղքին համար պիտի մեռնի»։
zohrab-1805▾ eastern-1994▾ western am▾
18:2418:24 И праведник, если отступит от правды своей и будет поступать неправедно, будет делать все те мерзости, какие делает беззаконник, будет ли он жив? все добрые дела его, какие он делал, не припомнятся; за беззаконие свое, какое делает, и за грехи свои, в каких грешен, он умрет.
18:24 ἐν εν in δὲ δε though; while τῷ ο the ἀποστρέψαι αποστρεφω turn away; alienate δίκαιον δικαιος right; just ἐκ εκ from; out of τῆς ο the δικαιοσύνης δικαιοσυνη rightness; right standing αὐτοῦ αυτος he; him καὶ και and; even ποιήσῃ ποιεω do; make ἀδικίαν αδικια injury; injustice κατὰ κατα down; by πάσας πας all; every τὰς ο the ἀνομίας ανομια lawlessness ἃς ος who; what ἐποίησεν ποιεω do; make ὁ ο the ἄνομος ανομος lawless πᾶσαι πας all; every αἱ ο the δικαιοσύναι δικαιοσυνη rightness; right standing αὐτοῦ αυτος he; him ἃς ος who; what ἐποίησεν ποιεω do; make οὐ ου not μὴ μη not μνησθῶσιν μιμνησκω remind; remember ἐν εν in τῷ ο the παραπτώματι παραπτωμα lapse; setback αὐτοῦ αυτος he; him ᾧ ος who; what παρέπεσεν παραπιπτω lapse; fall away καὶ και and; even ἐν εν in ταῖς ο the ἁμαρτίαις αμαρτια sin; fault αὐτοῦ αυτος he; him αἷς ος who; what ἥμαρτεν αμαρτανω sin ἐν εν in αὐταῖς αυτος he; him ἀποθανεῖται αποθνησκω die
18:24 וּ û וְ and בְ vᵊ בְּ in שׁ֨וּב šˌûv שׁוב return צַדִּ֤יק ṣaddˈîq צַדִּיק just מִ mi מִן from צִּדְקָתֹו֙ ṣṣiḏqāṯˌô צְדָקָה justice וְ wᵊ וְ and עָ֣שָׂה ʕˈāśā עשׂה make עָ֔וֶל ʕˈāwel עָוֶל injustice כְּ kᵊ כְּ as כֹ֨ל ḵˌōl כֹּל whole הַ ha הַ the תֹּועֵבֹ֜ות ttôʕēvˈôṯ תֹּועֵבָה abomination אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשָׂ֧ה ʕāśˈā עשׂה make הָ hā הַ the רָשָׁ֛ע rāšˈāʕ רָשָׁע guilty יַעֲשֶׂ֖ה yaʕᵃśˌeh עשׂה make וָ wā וְ and חָ֑י ḥˈāy חיה be alive כָּל־ kol- כֹּל whole צִדְקֹתָ֤יוצדקתו *ṣiḏqōṯˈāʸw צְדָקָה justice אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשָׂה֙ ʕāśˌā עשׂה make לֹ֣א lˈō לֹא not תִזָּכַ֔רְנָה ṯizzāḵˈarnā זכר remember בְּ bᵊ בְּ in מַעֲלֹ֧ו maʕᵃlˈô מַעַל unfaithfulness אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] מָעַ֛ל māʕˈal מעל be unfaithful וּ û וְ and בְ vᵊ בְּ in חַטָּאתֹ֥ו ḥaṭṭāṯˌô חַטָּאת sin אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] חָטָ֖א ḥāṭˌā חטא miss בָּ֥ם bˌām בְּ in יָמֽוּת׃ yāmˈûṯ מות die
18:24. si autem averterit se iustus a iustitia sua et fecerit iniquitatem secundum omnes abominationes quas operari solet impius numquid vivet omnes iustitiae eius quas fecerat non recordabuntur in praevaricatione qua praevaricatus est et in peccato suo quod peccavit in ipsis morieturBut if the just man turn himself away from his justice, and do iniquity according to all the abominations which the wicked man useth to work, shall he live? all his justices which he hath done, shall not be remembered: in the prevarication, by which he hath prevaricated, and in his sin, which he hath committed, in them he shall die.
24. But when the righteous turneth away from his righteousness, and committeth iniquity, and doeth according to all the abominations that the wicked man doeth, shall he live? None of his righteous deeds that he hath done shall be remembered: in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die.
18:24. But if a just man turns himself away from his justice, and does iniquity in accord with all the abominations that the impious man so often does, why should he live? All his justices, which he has accomplished, shall not be remembered. By the transgression, in which he has transgressed, and by his sin, in which he has sinned, by these he shall die.
18:24. But when the righteous turneth away from his righteousness, and committeth iniquity, [and] doeth according to all the abominations that the wicked [man] doeth, shall he live? All his righteousness that he hath done shall not be mentioned: in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die.
But when the righteous turneth away from his righteousness, and committeth iniquity, [and] doeth according to all the abominations that the wicked [man] doeth, shall he live? All his righteousness that he hath done shall not be mentioned: in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die:

18:24 И праведник, если отступит от правды своей и будет поступать неправедно, будет делать все те мерзости, какие делает беззаконник, будет ли он жив? все добрые дела его, какие он делал, не припомнятся; за беззаконие свое, какое делает, и за грехи свои, в каких грешен, он умрет.
18:24
ἐν εν in
δὲ δε though; while
τῷ ο the
ἀποστρέψαι αποστρεφω turn away; alienate
δίκαιον δικαιος right; just
ἐκ εκ from; out of
τῆς ο the
δικαιοσύνης δικαιοσυνη rightness; right standing
αὐτοῦ αυτος he; him
καὶ και and; even
ποιήσῃ ποιεω do; make
ἀδικίαν αδικια injury; injustice
κατὰ κατα down; by
πάσας πας all; every
τὰς ο the
ἀνομίας ανομια lawlessness
ἃς ος who; what
ἐποίησεν ποιεω do; make
ο the
ἄνομος ανομος lawless
πᾶσαι πας all; every
αἱ ο the
δικαιοσύναι δικαιοσυνη rightness; right standing
αὐτοῦ αυτος he; him
ἃς ος who; what
ἐποίησεν ποιεω do; make
οὐ ου not
μὴ μη not
μνησθῶσιν μιμνησκω remind; remember
ἐν εν in
τῷ ο the
παραπτώματι παραπτωμα lapse; setback
αὐτοῦ αυτος he; him
ος who; what
παρέπεσεν παραπιπτω lapse; fall away
καὶ και and; even
ἐν εν in
ταῖς ο the
ἁμαρτίαις αμαρτια sin; fault
αὐτοῦ αυτος he; him
αἷς ος who; what
ἥμαρτεν αμαρτανω sin
ἐν εν in
αὐταῖς αυτος he; him
ἀποθανεῖται αποθνησκω die
18:24
וּ û וְ and
בְ vᵊ בְּ in
שׁ֨וּב šˌûv שׁוב return
צַדִּ֤יק ṣaddˈîq צַדִּיק just
מִ mi מִן from
צִּדְקָתֹו֙ ṣṣiḏqāṯˌô צְדָקָה justice
וְ wᵊ וְ and
עָ֣שָׂה ʕˈāśā עשׂה make
עָ֔וֶל ʕˈāwel עָוֶל injustice
כְּ kᵊ כְּ as
כֹ֨ל ḵˌōl כֹּל whole
הַ ha הַ the
תֹּועֵבֹ֜ות ttôʕēvˈôṯ תֹּועֵבָה abomination
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָשָׂ֧ה ʕāśˈā עשׂה make
הָ הַ the
רָשָׁ֛ע rāšˈāʕ רָשָׁע guilty
יַעֲשֶׂ֖ה yaʕᵃśˌeh עשׂה make
וָ וְ and
חָ֑י ḥˈāy חיה be alive
כָּל־ kol- כֹּל whole
צִדְקֹתָ֤יוצדקתו
*ṣiḏqōṯˈāʸw צְדָקָה justice
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָשָׂה֙ ʕāśˌā עשׂה make
לֹ֣א lˈō לֹא not
תִזָּכַ֔רְנָה ṯizzāḵˈarnā זכר remember
בְּ bᵊ בְּ in
מַעֲלֹ֧ו maʕᵃlˈô מַעַל unfaithfulness
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
מָעַ֛ל māʕˈal מעל be unfaithful
וּ û וְ and
בְ vᵊ בְּ in
חַטָּאתֹ֥ו ḥaṭṭāṯˌô חַטָּאת sin
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
חָטָ֖א ḥāṭˌā חטא miss
בָּ֥ם bˌām בְּ in
יָמֽוּת׃ yāmˈûṯ מות die
18:24. si autem averterit se iustus a iustitia sua et fecerit iniquitatem secundum omnes abominationes quas operari solet impius numquid vivet omnes iustitiae eius quas fecerat non recordabuntur in praevaricatione qua praevaricatus est et in peccato suo quod peccavit in ipsis morietur
But if the just man turn himself away from his justice, and do iniquity according to all the abominations which the wicked man useth to work, shall he live? all his justices which he hath done, shall not be remembered: in the prevarication, by which he hath prevaricated, and in his sin, which he hath committed, in them he shall die.
18:24. But if a just man turns himself away from his justice, and does iniquity in accord with all the abominations that the impious man so often does, why should he live? All his justices, which he has accomplished, shall not be remembered. By the transgression, in which he has transgressed, and by his sin, in which he has sinned, by these he shall die.
18:24. But when the righteous turneth away from his righteousness, and committeth iniquity, [and] doeth according to all the abominations that the wicked [man] doeth, shall he live? All his righteousness that he hath done shall not be mentioned: in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24. Пророк берет и обратный, печальный случай, когда праведник совращается. Грехи его не могут не навлечь его погибели; Бог здесь не виновен.
Adam Clarke: Commentary on the Bible - 1831
18:24: When the righteous turneth away from his righteousness - Here is the second case. Can a man who was once holy and pure fall away so as to perish everlastingly? Yes. For God says, "If he turn away from his righteousness;" not his self-righteousness, the gloss of theologians: for God never speaks of turning away from that, for, in his eyes, that is a nonentity. There is no righteousness or holiness but what himself infuses into the soul of man, and as to self-righteousness, i.e., a man's supposing himself to be righteous when he has not the life of God in his soul, it is the delusion of a dark and hardened heart; therefore it is the real righteous principle and righteous practice that God speaks of here. And he tells us, that al man may so "turn away from this," and so "commit iniquity," and "act as the wicked man," that his righteousness shall be no more mentioned to his account, than the sins of the penitent backslider should be mentioned to his condemnation; and "in the sin that he" this once righteous man, "hath sinned, and in the trespass that he hath trespassed, in them shall he die." O, how awful a termination of a life once distinguished for righteousness and true holiness! So then, God himself informs us that a righteous man may not only fall foully, but fall finally. But to such righteous persons the devil will ever preach, "Ye shall not surely die; ye shall be as God." Touch, taste, and handle; ye cannot ultimately fall. Thus we find, by the manner of treating these two cases, that God's way is equal, Eze 18:25; just, merciful, and impartial. And to prove this, he sums up his conduct in the above cases, in the following Eze 18:26-29. And then, that the "wicked may not die in his sins," and that the "backslider may return and find mercy," he thus exhorts: -
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:24: when: Eze 18:26, Eze 3:20, Eze 3:21, Eze 33:12, Eze 33:13, Eze 33:18; Sa1 15:11; Ch2 24:2, Ch2 24:17-22; Psa 36:3, Psa 36:4; Psa 125:5; Zep 1:6; Mat 13:20, Mat 13:21; Joh 6:66-70; Gal 5:7; Heb 10:38, Heb 10:39; Pe2 2:18-22; Jo1 2:19, Jo1 5:16-18; Jde 1:12
and doeth: Eze 18:10-13; Mat 12:43-45; Rom 1:28-31; Co2 12:20, Co2 12:21; Ti2 3:1-5
All his: Eze 18:22; Mar 13:13; Gal 3:4; Heb 6:4-6, Heb 10:26-31; Jo2 1:8; Rev 2:10, Rev 3:11
in his: Eze 18:18; Pro 14:32, Pro 21:16; Mat 7:22, Mat 7:23; Joh 8:21, Joh 8:24
Geneva 1599
18:24 But when the righteous turneth away from his righteousness, and committeth iniquity, [and] doeth according to all the abominations that the wicked [man] doeth, shall he live? All his (g) righteousness that he hath done shall not be mentioned: in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die.
(g) That is, the false opinion that the hypocrites have of their righteousness.
John Gill
18:24 But when the righteous turneth away from his righteousness,.... This is to be understood, not of a truly righteous man; for no man can be so denominated from his own righteousness; but from the righteousness and obedience of Christ; and such a man cannot turn from his righteousness; for that is the righteousness of God, and can never be lost; and is an everlasting one, and will always endure; and with which eternal life is inseparably connected: but this is to be interpreted of one that is reckoned so from his own righteousness, what he himself has done, and not from another, from the righteousness of Christ, which he has wrought out; he is one that is righteous in his own esteem, and in the account of others; who is outwardly righteous before men; who trusts in himself that he is righteous, and trusts to his own righteousness; see Ezek 33:13; whose righteousness is not an evangelical one, but either a ceremonial righteousness, or at most a mere moral one, consisting of some negative holiness, and a few moral performances, as appears from Ezek 18:5; and from such a righteousness as this a man may turn, commit iniquity, sin and die; see 2Pet 2:20; and is no proof or instance of the apostasy of real saints, true believers, or truly righteous men; besides, this man is represented as a transgressor, or "prevaricator", as the word signifies; a hypocrite, a man destitute of the truth of grace, and of true righteousness:
and committeth iniquity; makes a trade of sinning; goes into a vicious course of life, and continues in it; which a truly gracious man, one that is born again, and has true faith in Christ's righteousness, by which he is justified, can never do, 1Jn 3:8;
and doeth according to all the abominations that the wicked man doeth; such as theft, murder, adultery, idolatry, oppression of the poor, and giving upon usury, Ezek 18:10;
shall he live? in his own land, in peace and prosperity, enjoying all manner of good things? he shall not; much less shall he live an eternal life, so living and dying:
all his righteousness that he hath done shall not be mentioned: or, "all his righteousnesses" (k); all the good works which he has done will never come into any account, or be of any avail; as they merited nothing, they will meet with no reward; they will not preserve him from present calamity, which his now sinful life exposes him to, nor secure him from eternal ruin; these may be mentioned and pleaded by himself, but to no purpose; God will not mention them, nor take any notice of them, nor the Judge at the great day of account, Mt 7:22;
in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die; or, for his hypocrisy, "prevarication" (l), and vicious course of life he now lives in, a death of affliction shall come upon him; great calamities and distresses in this world; and, if grace prevent not, eternal death in the other; if he dies in his trespasses and sins, he will die the second death.
(k) "omnes justitiae ejus", V. L. Pagninus, Montanus, Cocceius.
(l) "propter prvevaricationem ipsius, vel suam", Junius & Tremellius, Piscator, Polanus.
Robert Jamieson, A. R. Fausset and David Brown
18:24 righteous--one apparently such; as in Mt 9:13, "I came not to call the righteous," &c., that is, those who fancy themselves righteous. Those alone are true saints who by the grace of God persevere (Mt 24:13; 1Cor 10:12; Jn 10:28-29).
turneth away from . . . righteousness--an utter apostasy; not like the exceptional offenses of the godly through infirmity or heedlessness, which they afterwards mourn over and repent of.
not be mentioned--not be taken into account so as to save them.
his trespass--utter apostasy.
18:2518:25: Եւ ասէք՝ թէ ո՛չ աջո՛ղ է ճանապարհ Տեառն. արդ լուարո՛ւք տունդ Իսրայէլի. միթէ ի՞մ ճանապարհ չիցէ աջող, ոչ ապաքէն ձեր ճանապարհք չե՛ն աջող[12558]։ [12558] Ոմանք. Իմ ճանապարհ ո՞չ իցէ յաջող... ձեր ճանապարհք չիցեն աջողք։
25 Ասում էք, թէ Տիրոջ ճանապարհը ճիշտ չէ: Արդ, լսեցէ՛ք, ո՛վ իսրայէլացիներ: Մի՞թէ իմ ճանապարհն է, որ ճիշտ չէ: Չէ՞ որ ձեր ճանապարհները ճիշտ չեն:
25 «Դուք կ’ըսէք թէ՝ ‘Տէրոջը ճամբան ուղիղ չէ’։ Հիմա մտիկ ըրէք, ո՛վ Իսրայէլի տուն, միթէ ի՞մ ճամբաս ուղիղ չէ։
Եւ ասէք թէ` Ոչ [375]աջող է ճանապարհ Տեառն. արդ լուարուք, տունդ Իսրայելի, միթէ ի՞մ ճանապարհ չիցէ [376]աջող. ո՞չ ապաքէն ձեր ճանապարհք չեն [377]աջող:

18:25: Եւ ասէք՝ թէ ո՛չ աջո՛ղ է ճանապարհ Տեառն. արդ լուարո՛ւք տունդ Իսրայէլի. միթէ ի՞մ ճանապարհ չիցէ աջող, ոչ ապաքէն ձեր ճանապարհք չե՛ն աջող[12558]։
[12558] Ոմանք. Իմ ճանապարհ ո՞չ իցէ յաջող... ձեր ճանապարհք չիցեն աջողք։
25 Ասում էք, թէ Տիրոջ ճանապարհը ճիշտ չէ: Արդ, լսեցէ՛ք, ո՛վ իսրայէլացիներ: Մի՞թէ իմ ճանապարհն է, որ ճիշտ չէ: Չէ՞ որ ձեր ճանապարհները ճիշտ չեն:
25 «Դուք կ’ըսէք թէ՝ ‘Տէրոջը ճամբան ուղիղ չէ’։ Հիմա մտիկ ըրէք, ո՛վ Իսրայէլի տուն, միթէ ի՞մ ճամբաս ուղիղ չէ։
zohrab-1805▾ eastern-1994▾ western am▾
18:2518:25 Но вы говорите: > Послушайте, дом Израилев! Мой ли путь неправ? не ваши ли пути неправы?
18:25 καὶ και and; even εἴπατε επω say; speak οὐ ου not κατευθύνει κατευθυνω straighten out; direct ἡ ο the ὁδὸς οδος way; journey κυρίου κυριος lord; master ἀκούσατε ακουω hear δή δη in fact πᾶς πας all; every οἶκος οικος home; household Ισραηλ ισραηλ.1 Israel μὴ μη not ἡ ο the ὁδός οδος way; journey μου μου of me; mine οὐ ου not κατευθύνει κατευθυνω straighten out; direct οὐχὶ ουχι not; not actually ἡ ο the ὁδὸς οδος way; journey ὑμῶν υμων your οὐ ου not κατευθύνει κατευθυνω straighten out; direct
18:25 וַ wa וְ and אֲמַרְתֶּ֕ם ʔᵃmartˈem אמר say לֹ֥א lˌō לֹא not יִתָּכֵ֖ן yittāḵˌēn תכן estimate דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way אֲדֹנָ֑י ʔᵃḏōnˈāy אֲדֹנָי Lord שִׁמְעוּ־ šimʕû- שׁמע hear נָא֙ nˌā נָא yeah בֵּ֣ית bˈêṯ בַּיִת house יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel הֲ hᵃ הֲ [interrogative] דַרְכִּי֙ ḏarkˌî דֶּרֶךְ way לֹ֣א lˈō לֹא not יִתָּכֵ֔ן yittāḵˈēn תכן estimate הֲ hᵃ הֲ [interrogative] לֹ֥א lˌō לֹא not דַרְכֵיכֶ֖ם ḏarᵊḵêḵˌem דֶּרֶךְ way לֹ֥א lˌō לֹא not יִתָּכֵֽנוּ׃ yittāḵˈēnû תכן estimate
18:25. et dixistis non est aequa via Domini audite domus Israhel numquid via mea non est aequa et non magis viae vestrae pravae suntAnd you have said: The way of the Lord is not right. Hear ye, therefore, O house of Israel: Is it my way that is not right, and are not rather your ways perverse?
25. Yet ye say, The way of the Lord is not equal. Hear now, O house of Israel: Is not my way equal? are not your ways unequal?
18:25. And you have said, ‘The way of the Lord is not fair.’ Therefore, listen, O house of Israel. How could it be that my way is not fair? And is it not instead your ways that are perverse?
18:25. Yet ye say, The way of the Lord is not equal. Hear now, O house of Israel; Is not my way equal? are not your ways unequal?
Yet ye say, The way of the Lord is not equal. Hear now, O house of Israel; Is not my way equal? are not your ways unequal:

18:25 Но вы говорите: <<неправ путь Господа!>> Послушайте, дом Израилев! Мой ли путь неправ? не ваши ли пути неправы?
18:25
καὶ και and; even
εἴπατε επω say; speak
οὐ ου not
κατευθύνει κατευθυνω straighten out; direct
ο the
ὁδὸς οδος way; journey
κυρίου κυριος lord; master
ἀκούσατε ακουω hear
δή δη in fact
πᾶς πας all; every
οἶκος οικος home; household
Ισραηλ ισραηλ.1 Israel
μὴ μη not
ο the
ὁδός οδος way; journey
μου μου of me; mine
οὐ ου not
κατευθύνει κατευθυνω straighten out; direct
οὐχὶ ουχι not; not actually
ο the
ὁδὸς οδος way; journey
ὑμῶν υμων your
οὐ ου not
κατευθύνει κατευθυνω straighten out; direct
18:25
וַ wa וְ and
אֲמַרְתֶּ֕ם ʔᵃmartˈem אמר say
לֹ֥א lˌō לֹא not
יִתָּכֵ֖ן yittāḵˌēn תכן estimate
דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way
אֲדֹנָ֑י ʔᵃḏōnˈāy אֲדֹנָי Lord
שִׁמְעוּ־ šimʕû- שׁמע hear
נָא֙ nˌā נָא yeah
בֵּ֣ית bˈêṯ בַּיִת house
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
הֲ hᵃ הֲ [interrogative]
דַרְכִּי֙ ḏarkˌî דֶּרֶךְ way
לֹ֣א lˈō לֹא not
יִתָּכֵ֔ן yittāḵˈēn תכן estimate
הֲ hᵃ הֲ [interrogative]
לֹ֥א lˌō לֹא not
דַרְכֵיכֶ֖ם ḏarᵊḵêḵˌem דֶּרֶךְ way
לֹ֥א lˌō לֹא not
יִתָּכֵֽנוּ׃ yittāḵˈēnû תכן estimate
18:25. et dixistis non est aequa via Domini audite domus Israhel numquid via mea non est aequa et non magis viae vestrae pravae sunt
And you have said: The way of the Lord is not right. Hear ye, therefore, O house of Israel: Is it my way that is not right, and are not rather your ways perverse?
18:25. And you have said, ‘The way of the Lord is not fair.’ Therefore, listen, O house of Israel. How could it be that my way is not fair? And is it not instead your ways that are perverse?
18:25. Yet ye say, The way of the Lord is not equal. Hear now, O house of Israel; Is not my way equal? are not your ways unequal?
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
25. Приводит другое народное изречение, возмущающее, как и родственная ему по содержанию пословица 2: ст., пророка (ср. ст. 29; XXXIII:17, 20): “неправ путь Господа”. “Неправым”, или как можно переводить евр. выражение, “непостоянным” (слав. “не управится”) “путь (образ действий в отношении к миру) Божий” кажется лишь от того, что этот путь точно сообразуется с путем людским, отвечает бедствием на неправду, и изменяется с изменением пути человеческого, как показано в ст. 21-24: меняет праведник или грешник свой путь, изменяет и Бог свое отношение к ним. “Как для нездорового составляет наказание пища, приятная здоровому, и как для больных глазами ненавистен свет, приятный здоровому зрению, так неприятна неправедным правда Божия, которой кто подчиняется, не возмущается” (блаж. Августин).
Albert Barnes: Notes on the Bible - 1834
18:25: Equal - literally, "weighed out, balanced." Man's ways are arbitrary, God's ways are governed by a self-imposed law, which makes all consistent and harmonious.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:25: way: Eze 18:29, Eze 33:17, Eze 33:20; Job 32:2, Job 34:5-10, Job 35:2, Job 40:8, Job 42:4-6; Mal 2:17; Mal 3:13-15; Mat 20:11-15; Rom 3:5, Rom 3:20, Rom 9:20, Rom 10:3
my: Gen 18:25; Deu 32:4; Psa 50:6, Psa 145:17; Jer 12:1; Zep 3:5; Rom 2:5, Rom 2:6
are: Psa 50:21; Jer 2:17-23, Jer 2:29-37, Jer 16:10-13
Geneva 1599
18:25 Yet ye say, The way of the Lord is not (h) equal. Hear now, O house of Israel; Is not my way equal? are not your ways unequal?
(h) In punishing the father with the children.
John Gill
18:25 Yet ye say,.... Notwithstanding these plain instances, which show the equity of God in his proceedings, and vindicate his justice in the dispensations of his providence; yet such was the blindness and stupidity of these people, or rather their stubbornness, obstinacy, and impudence, that they still insisted upon it that
the way of the Lord is not equal; just and right; is not even, according to the rules of justice and equity; or is not ordered aright, is not steady, and firm, and consistent with himself, and the declaration of his will; a very bold and blasphemous charge, and yet the Lord condescends to reason with them about it:
hear now, O house of Israel; the ten tribes that were now in captivity; or the Jews that were carried captive with Jeconiah, with those that were still in Jerusalem and Judea; these are called upon to hear the Lord, what he had to say in vindication of himself from this charge, as it was but just and reasonable they should:
is not my way equal? plain and even, constant and uniform, according to the obvious rules of justice and truth? can any instance be given to the contrary? what is to be said to support the charge against me? bring forth your strong reasons if you cart, and prove what is asserted:
are not your ways unequal? it is plain they are; your actions, your course of life, are manifest deviations from my law, and from all the rules of righteousness and goodness; it is you that are in the wrong, and I in the right.
John Wesley
18:25 The way - His whole management of affairs. Not equal - Not right, or consistent with his own declaration, and law.
Robert Jamieson, A. R. Fausset and David Brown
18:25 Their plea for saying, "The way of the Lord is not equal," was that God treated different classes in a different way. But it was really their way that was unequal, since living in sin they expected to be dealt with as if they were righteous. God's way was invariably to deal with different men according to their deserts.
18:2618:26: Եւ ՚ի դառնա՛լ արդարոյն յարդարութենէ իւրմէ, եւ առնել զանիրաւութիւն մեռցի յանօրէնութեանն զոր գործեաց[12559]։ [12559] Բազումք. ՚Ի դառնալ ար՛՛։
26 Եթէ արդարն իր ճանապարհից շեղուի ու անիրաւութիւն գործի, մեռնելու է իր գործած անօրէնութեան մէջ:
26 Չէ՞ որ ձեր ճամբան ուղիղ չէ։ Երբ արդարը իր արդարութենէն դառնայ ու անօրէնութիւն ընէ եւ անոր մէջ մեռնի, անիկա իր ըրած անօրէնութեանը համար կը մեռնի։
Ի դառնալ արդարոյն յարդարութենէ իւրմէ` եւ առնել զանիրաւութիւն, մեռցի [378]յանօրէնութեանն զոր գործեաց:

18:26: Եւ ՚ի դառնա՛լ արդարոյն յարդարութենէ իւրմէ, եւ առնել զանիրաւութիւն մեռցի յանօրէնութեանն զոր գործեաց[12559]։
[12559] Բազումք. ՚Ի դառնալ ար՛՛։
26 Եթէ արդարն իր ճանապարհից շեղուի ու անիրաւութիւն գործի, մեռնելու է իր գործած անօրէնութեան մէջ:
26 Չէ՞ որ ձեր ճամբան ուղիղ չէ։ Երբ արդարը իր արդարութենէն դառնայ ու անօրէնութիւն ընէ եւ անոր մէջ մեռնի, անիկա իր ըրած անօրէնութեանը համար կը մեռնի։
zohrab-1805▾ eastern-1994▾ western am▾
18:2618:26 Если праведник отступает от правды своей и делает беззаконие и за то умирает, то он умирает за беззаконие свое, которое сделал.
18:26 ἐν εν in τῷ ο the ἀποστρέψαι αποστρεφω turn away; alienate τὸν ο the δίκαιον δικαιος right; just ἐκ εκ from; out of τῆς ο the δικαιοσύνης δικαιοσυνη rightness; right standing αὐτοῦ αυτος he; him καὶ και and; even ποιήσῃ ποιεω do; make παράπτωμα παραπτωμα lapse; setback καὶ και and; even ἀποθάνῃ αποθνησκω die ἐν εν in τῷ ο the παραπτώματι παραπτωμα lapse; setback ᾧ ος who; what ἐποίησεν ποιεω do; make ἐν εν in αὐτῷ αυτος he; him ἀποθανεῖται αποθνησκω die
18:26 בְּ bᵊ בְּ in שׁוּב־ šûv- שׁוב return צַדִּ֧יק ṣaddˈîq צַדִּיק just מִ mi מִן from צִּדְקָתֹ֛ו ṣṣiḏqāṯˈô צְדָקָה justice וְ wᵊ וְ and עָ֥שָׂה ʕˌāśā עשׂה make עָ֖וֶל ʕˌāwel עָוֶל injustice וּ û וְ and מֵ֣ת mˈēṯ מות die עֲלֵיהֶ֑ם ʕᵃlêhˈem עַל upon בְּ bᵊ בְּ in עַוְלֹ֥ו ʕawlˌô עָוֶל injustice אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשָׂ֖ה ʕāśˌā עשׂה make יָמֽוּת׃ ס yāmˈûṯ . s מות die
18:26. cum enim averterit se iustus a iustitia sua et fecerit iniquitatem morietur in eis in iniustitia quam operatus est morieturFor when the just turneth himself away from his justice, and comitteth iniquity, he shall die therein: in the injustice that he hath wrought he shall die.
26. When the righteous man turneth away from his righteousness, and committeth iniquity, and dieth therein; in his iniquity that he hath done shall he die.
18:26. For when the just man turns himself away from his justice, and commits iniquity, he shall die by this; by the injustice that he has worked, he shall die.
18:26. When a righteous [man] turneth away from his righteousness, and committeth iniquity, and dieth in them; for his iniquity that he hath done shall he die.
When a righteous [man] turneth away from his righteousness, and committeth iniquity, and dieth in them; for his iniquity that he hath done shall he die:

18:26 Если праведник отступает от правды своей и делает беззаконие и за то умирает, то он умирает за беззаконие свое, которое сделал.
18:26
ἐν εν in
τῷ ο the
ἀποστρέψαι αποστρεφω turn away; alienate
τὸν ο the
δίκαιον δικαιος right; just
ἐκ εκ from; out of
τῆς ο the
δικαιοσύνης δικαιοσυνη rightness; right standing
αὐτοῦ αυτος he; him
καὶ και and; even
ποιήσῃ ποιεω do; make
παράπτωμα παραπτωμα lapse; setback
καὶ και and; even
ἀποθάνῃ αποθνησκω die
ἐν εν in
τῷ ο the
παραπτώματι παραπτωμα lapse; setback
ος who; what
ἐποίησεν ποιεω do; make
ἐν εν in
αὐτῷ αυτος he; him
ἀποθανεῖται αποθνησκω die
18:26
בְּ bᵊ בְּ in
שׁוּב־ šûv- שׁוב return
צַדִּ֧יק ṣaddˈîq צַדִּיק just
מִ mi מִן from
צִּדְקָתֹ֛ו ṣṣiḏqāṯˈô צְדָקָה justice
וְ wᵊ וְ and
עָ֥שָׂה ʕˌāśā עשׂה make
עָ֖וֶל ʕˌāwel עָוֶל injustice
וּ û וְ and
מֵ֣ת mˈēṯ מות die
עֲלֵיהֶ֑ם ʕᵃlêhˈem עַל upon
בְּ bᵊ בְּ in
עַוְלֹ֥ו ʕawlˌô עָוֶל injustice
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָשָׂ֖ה ʕāśˌā עשׂה make
יָמֽוּת׃ ס yāmˈûṯ . s מות die
18:26. cum enim averterit se iustus a iustitia sua et fecerit iniquitatem morietur in eis in iniustitia quam operatus est morietur
For when the just turneth himself away from his justice, and comitteth iniquity, he shall die therein: in the injustice that he hath wrought he shall die.
18:26. For when the just man turns himself away from his justice, and commits iniquity, he shall die by this; by the injustice that he has worked, he shall die.
18:26. When a righteous [man] turneth away from his righteousness, and committeth iniquity, and dieth in them; for his iniquity that he hath done shall he die.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26-28. Повторение 24: и 21: ст.. необходимое в виду вновь в ст. 25: поставленного возражения против правды Божией с другой точки зрения. - “К жизни возвратит душу свою” - он сам, а не Я. - “Увидел”. Это первый шаг к обращению: нечестивый не обращает внимания ни на себя, ни на Бога.
John Gill
18:26 When a righteous man turneth away from his righteousness,.... This is repeated for the further confirmation of it, and to raise their attention to it; to make it more plain and manifest to them, and to fix it upon their minds:
and committeth iniquity, and dieth in them: or, "he shall die for them" (m); both for his turning away from his righteousness, and for his committing iniquity:
for his iniquity that he hath done shall he die; in both respects. This is repeated to denote the certainty of it.
(m) "propter illa", Pagninus, Piscator, Grotius, Cocceius; so some in Vatsbins.
Robert Jamieson, A. R. Fausset and David Brown
18:26 The two last instances repeated in inverse order. God's emphatic statement of His principle of government needs no further proof than the simple statement of it.
in them--in the actual sins, which are the manifestations of the principle of "iniquity," mentioned just before.
18:2718:27: Եւ ՚ի դառնալ անօրինին յանօրէնութենէ իւրմէ զոր արար, եւ առնիցէ իրաւունս եւ արդարութիւն, ինքն զանձն իւր ապրեցոյց.
27 Իսկ եթէ անօրէնը յետ կանգնի իր անօրէնութիւնից, օրէնքներս կատարի, արդարութիւն անի, - ինքն իր հոգին փրկելու է,
27 Երբ ամբարիշտը իր ըրած ամբարշտութենէն դառնայ եւ իրաւունք ու արդարութիւն ընէ, անիկա իր անձը պիտի ապրեցնէ։
Եւ ի դառնալ անօրինին յանօրէնութենէ իւրմէ զոր արար, եւ առնիցէ իրաւունս եւ արդարութիւն, ինքն զանձն իւր ապրեցոյց:

18:27: Եւ ՚ի դառնալ անօրինին յանօրէնութենէ իւրմէ զոր արար, եւ առնիցէ իրաւունս եւ արդարութիւն, ինքն զանձն իւր ապրեցոյց.
27 Իսկ եթէ անօրէնը յետ կանգնի իր անօրէնութիւնից, օրէնքներս կատարի, արդարութիւն անի, - ինքն իր հոգին փրկելու է,
27 Երբ ամբարիշտը իր ըրած ամբարշտութենէն դառնայ եւ իրաւունք ու արդարութիւն ընէ, անիկա իր անձը պիտի ապրեցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
18:2718:27 И беззаконник, если обращается от беззакония своего, какое делал, и творит суд и правду, к жизни возвратит душу свою.
18:27 καὶ και and; even ἐν εν in τῷ ο the ἀποστρέψαι αποστρεφω turn away; alienate ἄνομον ανομος lawless ἀπὸ απο from; away τῆς ο the ἀνομίας ανομια lawlessness αὐτοῦ αυτος he; him ἧς ος who; what ἐποίησεν ποιεω do; make καὶ και and; even ποιήσῃ ποιεω do; make κρίμα κριμα judgment καὶ και and; even δικαιοσύνην δικαιοσυνη rightness; right standing οὗτος ουτος this; he τὴν ο the ψυχὴν ψυχη soul αὐτοῦ αυτος he; him ἐφύλαξεν φυλασσω guard; keep
18:27 וּ û וְ and בְ vᵊ בְּ in שׁ֣וּב šˈûv שׁוב return רָשָׁ֗ע rāšˈāʕ רָשָׁע guilty מֵֽ mˈē מִן from רִשְׁעָתֹו֙ rišʕāṯˌô רִשְׁעָה guilt אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשָׂ֔ה ʕāśˈā עשׂה make וַ wa וְ and יַּ֥עַשׂ yyˌaʕaś עשׂה make מִשְׁפָּ֖ט mišpˌāṭ מִשְׁפָּט justice וּ û וְ and צְדָקָ֑ה ṣᵊḏāqˈā צְדָקָה justice ה֖וּא hˌû הוּא he אֶת־ ʔeṯ- אֵת [object marker] נַפְשֹׁ֥ו nafšˌô נֶפֶשׁ soul יְחַיֶּֽה׃ yᵊḥayyˈeh חיה be alive
18:27. et cum averterit se impius ab impietate sua quam operatus est et fecerit iudicium et iustitiam ipse animam suam vivificabitAnd when the wicked turneth himself away from his wickedness, which he hath wrought, and doeth judgment, and justice: he shall save his soul alive.
27. Again, when the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive.
18:27. And when the impious man turns himself away from his impiety, which he has done, and accomplishes judgment and justice, he shall cause his own soul to live.
18:27. Again, when the wicked [man] turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive.
Again, when the wicked [man] turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive:

18:27 И беззаконник, если обращается от беззакония своего, какое делал, и творит суд и правду, к жизни возвратит душу свою.
18:27
καὶ και and; even
ἐν εν in
τῷ ο the
ἀποστρέψαι αποστρεφω turn away; alienate
ἄνομον ανομος lawless
ἀπὸ απο from; away
τῆς ο the
ἀνομίας ανομια lawlessness
αὐτοῦ αυτος he; him
ἧς ος who; what
ἐποίησεν ποιεω do; make
καὶ και and; even
ποιήσῃ ποιεω do; make
κρίμα κριμα judgment
καὶ και and; even
δικαιοσύνην δικαιοσυνη rightness; right standing
οὗτος ουτος this; he
τὴν ο the
ψυχὴν ψυχη soul
αὐτοῦ αυτος he; him
ἐφύλαξεν φυλασσω guard; keep
18:27
וּ û וְ and
בְ vᵊ בְּ in
שׁ֣וּב šˈûv שׁוב return
רָשָׁ֗ע rāšˈāʕ רָשָׁע guilty
מֵֽ mˈē מִן from
רִשְׁעָתֹו֙ rišʕāṯˌô רִשְׁעָה guilt
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָשָׂ֔ה ʕāśˈā עשׂה make
וַ wa וְ and
יַּ֥עַשׂ yyˌaʕaś עשׂה make
מִשְׁפָּ֖ט mišpˌāṭ מִשְׁפָּט justice
וּ û וְ and
צְדָקָ֑ה ṣᵊḏāqˈā צְדָקָה justice
ה֖וּא hˌû הוּא he
אֶת־ ʔeṯ- אֵת [object marker]
נַפְשֹׁ֥ו nafšˌô נֶפֶשׁ soul
יְחַיֶּֽה׃ yᵊḥayyˈeh חיה be alive
18:27. et cum averterit se impius ab impietate sua quam operatus est et fecerit iudicium et iustitiam ipse animam suam vivificabit
And when the wicked turneth himself away from his wickedness, which he hath wrought, and doeth judgment, and justice: he shall save his soul alive.
18:27. And when the impious man turns himself away from his impiety, which he has done, and accomplishes judgment and justice, he shall cause his own soul to live.
18:27. Again, when the wicked [man] turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:27: when: Eze 18:21; Isa 1:18, Isa 55:7; Mat 9:13, Mat 21:28-32; Act 3:19, Act 20:21, Act 26:20
he shall: Eze 33:5; Act 2:40; Ti1 4:16
Carl Friedrich Keil and Franz Delitzsch
18:27
The vindication of the ways of God might have formed a fitting close to this divine oracle. But as the prophet was not merely concerned with the correction of the error contained in the proverb which was current among the people, but still more with the rescue of the people themselves from destruction, he follows up the refutation with another earnest call to repentance. - Ezek 18:27. If a wicked man turneth from his wickedness which he hath done, and doeth right and righteousness, he will keep his soul alive. Ezek 18:28. If he seeth and turneth from all his transgressions which he hath committed, he shall live and not die. Ezek 18:29. And the house of Israel saith, The way of the Lord is not right. Are may ways not right, O house of Israel? Is it not rather your ways that are not right? Ezek 18:30. Therefore, every one according to his ways, will I judge you, O house of Israel, is the saying of the Lord Jehovah. Turn and repent of all your transgressions, that it may not become to you a stumbling-block to guilt. Ezek 18:31. Cast from you all your transgressions which ye have committed, and make yourselves a new heart and a new spirit! And why will ye die, O house of Israel? Ezek 18:32. For I have no pleasure in the death of the dying, is the saying of the Lord Jehovah. Therefore repent, that ye may live. - For the purpose of securing an entrance into their hearts for the call to repentance, the prophet not only repeats, in Ezek 18:27 and Ezek 18:28, the truth declared in Ezek 18:21 and Ezek 18:22, that he who turns from his sin finds life, but refutes once more in Ezek 18:29, as he has already done in Ezek 18:25, the charge that God's ways are not right. The fact that the singular יתּכן is connected with the plural דּרכיכם, does not warrant our altering the plural into דּרכּכם, but may be explained in a very simple manner, by assuming that the ways of the people are all summed up in one, and that the meaning is this: what you say of my way applies to your own ways, - namely, "it is not right; there is just measure therein." לכן, "therefore, etc.;" because my way, and not yours, is right, I will judge you, every one according to his way. Repent, therefore, if ye would escape from death and destruction. שׁוּבוּ is rendered more emphatic by השׁיבוּ, sc. פניכם, as in Ezek 14:6. In the last clause of Ezek 18:30, עון is not to be taken as the subject of the sentence according to the accents, but is a genitive dependent upon מכשׁול, as in Ezek 7:19 and Ezek 14:3; and the subject is to be found in the preceding clause: that it (the sinning) may not become to you a stumbling-block of iniquity, i.e., a stumbling-block through which ye fall into guilt and punishment. - The appeal in Ezek 18:31 points back to the promise in Ezek 11:18-19. השׁליך, to cast away. The application of this word to transgressions may be explained from the fact that they consisted for the most part of idols and idolatrous images, which they had made. - "Make yourselves a new heart and a new spirit:" a man cannot, indeed, create either of these by his own power; God alone can give them (Ezek 11:19). But a man both can and should come to God to receive them: in other words, he can turn to God, and let both heart and spirit be renewed by the Spirit of God. And this God is willing to do; for He has no pleasure בּמות המת, in the death of the dying one. In the repetition of the assurance given in Ezek 18:23, המּת is very appropriately substituted for רשׁע, to indicate to the people that while in sin they are lying in death, and that it is only by conversion and renewal that they can recover life again.
John Gill
18:27 Again, when the wicked man turneth away from his wickedness that he hath committed,.... Repents of his sins, and forsakes the vicious course of life he has lived:
and doeth that which is lawful and right; or "judgment" and "righteousness" (n); that which is agreeable to the law and will of God, and is just and right between man and man:
he shall save his soul alive; from famine, pestilence, the sword, or captivity; he shall be preserved, and not be involved in calamities and distress: or, "shall quicken his own soul" (o); which, in a spiritual sense, is only done by the Spirit and grace of God, and not by man himself; nor is the enjoyment of eternal life by the works of men, but through the grace of God, and righteousness of Christ.
(n) "judicium et justitiam", V. L. Pagninus, Montanus, Calvin, Cocceius. (o) "animam suam vivificabit", V. L. Pagninus, Montanus, Calvin; "vivificat", Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
18:27 he shall save his soul--that is, he shall have it saved upon his repentance.
18:2818:28: զի ետե՛ս եւ դարձաւ յամենայն ամպարշտութեանց իւրոց զոր արար. կելով կեցցէ եւ մի՛ մեռցի։
28 որովհետեւ տեսել ու յետ է դարձել իր կատարած բոլոր ամբարշտութիւններից: Ապրելով ապրելու է ու չի մեռնելու:
28 Որովհետեւ անիկա արթնցաւ ու իր բոլոր յանցանքներէն ետ դարձաւ, ուստի անշուշտ պիտի ապրի, պիտի չմեռնի»։
զի ետես եւ դարձաւ յամենայն ամպարշտութեանց իւրոց զոր արար. կելով կեցցէ եւ մի՛ մեռցի:

18:28: զի ետե՛ս եւ դարձաւ յամենայն ամպարշտութեանց իւրոց զոր արար. կելով կեցցէ եւ մի՛ մեռցի։
28 որովհետեւ տեսել ու յետ է դարձել իր կատարած բոլոր ամբարշտութիւններից: Ապրելով ապրելու է ու չի մեռնելու:
28 Որովհետեւ անիկա արթնցաւ ու իր բոլոր յանցանքներէն ետ դարձաւ, ուստի անշուշտ պիտի ապրի, պիտի չմեռնի»։
zohrab-1805▾ eastern-1994▾ western am▾
18:2818:28 Ибо он увидел и обратился от всех преступлений своих, какие делал; он будет жив, не умрет.
18:28 καὶ και and; even ἀπέστρεψεν αποστρεφω turn away; alienate ἐκ εκ from; out of πασῶν πας all; every τῶν ο the ἀσεβειῶν ασεβεια irreverence αὐτοῦ αυτος he; him ὧν ος who; what ἐποίησεν ποιεω do; make ζωῇ ζωη life; vitality ζήσεται ζαω live; alive οὐ ου not μὴ μη not ἀποθάνῃ αποθνησκω die
18:28 וַ wa וְ and יִּרְאֶ֣ה yyirʔˈeh ראה see וַו *wa וְ and יָּ֔שָׁבישׁוב *yyˈāšov שׁוב return מִ mi מִן from כָּל־ kkol- כֹּל whole פְּשָׁעָ֖יו pᵊšāʕˌāʸw פֶּשַׁע rebellion אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשָׂ֑ה ʕāśˈā עשׂה make חָיֹ֥ו ḥāyˌô חיה be alive יִחְיֶ֖ה yiḥyˌeh חיה be alive לֹ֥א lˌō לֹא not יָמֽוּת׃ yāmˈûṯ מות die
18:28. considerans enim et avertens se ab omnibus iniquitatibus suis quas operatus est vita vivet et non morieturBecause he considereth and turneth away himself from all his iniquities which he hath wrought, he shall surely live, and not die.
28. Because he considereth, and turneth away from all his transgressions that he hath committed, he shall surely live, he shall not die.
18:28. For by considering and turning himself away from all his iniquities, which he has worked, he shall certainly live, and he shall not die.
18:28. Because he considereth, and turneth away from all his transgressions that he hath committed, he shall surely live, he shall not die.
Because he considereth, and turneth away from all his transgressions that he hath committed, he shall surely live, he shall not die:

18:28 Ибо он увидел и обратился от всех преступлений своих, какие делал; он будет жив, не умрет.
18:28
καὶ και and; even
ἀπέστρεψεν αποστρεφω turn away; alienate
ἐκ εκ from; out of
πασῶν πας all; every
τῶν ο the
ἀσεβειῶν ασεβεια irreverence
αὐτοῦ αυτος he; him
ὧν ος who; what
ἐποίησεν ποιεω do; make
ζωῇ ζωη life; vitality
ζήσεται ζαω live; alive
οὐ ου not
μὴ μη not
ἀποθάνῃ αποθνησκω die
18:28
וַ wa וְ and
יִּרְאֶ֣ה yyirʔˈeh ראה see
וַו
*wa וְ and
יָּ֔שָׁבישׁוב
*yyˈāšov שׁוב return
מִ mi מִן from
כָּל־ kkol- כֹּל whole
פְּשָׁעָ֖יו pᵊšāʕˌāʸw פֶּשַׁע rebellion
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָשָׂ֑ה ʕāśˈā עשׂה make
חָיֹ֥ו ḥāyˌô חיה be alive
יִחְיֶ֖ה yiḥyˌeh חיה be alive
לֹ֥א lˌō לֹא not
יָמֽוּת׃ yāmˈûṯ מות die
18:28. considerans enim et avertens se ab omnibus iniquitatibus suis quas operatus est vita vivet et non morietur
Because he considereth and turneth away himself from all his iniquities which he hath wrought, he shall surely live, and not die.
18:28. For by considering and turning himself away from all his iniquities, which he has worked, he shall certainly live, and he shall not die.
18:28. Because he considereth, and turneth away from all his transgressions that he hath committed, he shall surely live, he shall not die.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:28: he considereth: Eze 18:14, Eze 12:3; Deu 32:29; Psa 119:1, Psa 119:6, Psa 119:59; Jer 31:18-20; Luk 15:17, Luk 15:18
turneth: Eze 18:21, Eze 18:31, Eze 33:12; Sa1 7:3, Sa1 7:4; Col 3:5-9; Tit 2:14; Jam 2:10-12
John Gill
18:28 Because he considereth,.... Being come to himself, and in his right mind, he considers the evil of his ways; what they lead to; what they deserve at the hand of God; and what he may expect, should he continue in them; see Ezek 18:14;
and turneth away from all his transgressions that he hath committed; not only repents of them, but reforms from them; and that not from one, or a few of them, but from them "all"; which shows the truth, reality, and sincerity of his repentance; there being a change of mind, a change of actions and conversation follows:
he shall surely live, he shall not die; See Gill on Ezek 18:21. Jerom interprets the just man turning from his righteousness, of the Jews leaving the author of righteousness, denying the son of God, and smiting the heir; and the wicked man turning from his wickedness, of the Gentiles, and of their conversion of faith.
John Wesley
18:28 He shall surely live - "That is, he shall be restored to the favour of God, which is the life of the soul."
Robert Jamieson, A. R. Fausset and David Brown
18:28 considereth--the first step to repentance; for the ungodly do not consider either God or themselves (Deut 32:29; Ps 119:59-60; Lk 15:17-18).
18:2918:29: Եւ ասեն տունդ Իսրայէլի. Ո՛չ ուղիղ է ճանապարհ Տեառն. միթէ ի՞մ ճանապարհ չիցէ ուղիղ տո՛ւնդ Իսրայէլի, ոչ ապաքէն ձեր ճանապարհք չեն ուղիղ։
29 Բայց Իսրայէլի այդ տունն ասում է, թէ Տիրոջ ճանապարհը ճիշտ չէ: Մի՞թէ իմ ճանապարհն է, որ ճիշտ չէ, ո՛վ տունդ Իսրայէլի: Չէ՞ որ քո ճանապարհները ճիշտ չեն:
29 «Բայց Իսրայէլի տունը կ’ըսէ թէ՝ ‘Տէրոջը ճամբան ուղիղ չէ’։ Ո՛վ Իսրայէլի տուն, միթէ ի՞մ ճամբաներս ուղիղ չեն։ Չէ՞ որ ձեր ճամբաները ուղիղ չեն։
Եւ ասեն տունդ Իսրայելի. Ոչ ուղիղ է ճանապարհ Տեառն. միթէ ի՞մ ճանապարհ չիցէ ուղիղ, տունդ Իսրայելի. ո՞չ ապաքէն ձեր ճանապարհք չեն ուղիղ:

18:29: Եւ ասեն տունդ Իսրայէլի. Ո՛չ ուղիղ է ճանապարհ Տեառն. միթէ ի՞մ ճանապարհ չիցէ ուղիղ տո՛ւնդ Իսրայէլի, ոչ ապաքէն ձեր ճանապարհք չեն ուղիղ։
29 Բայց Իսրայէլի այդ տունն ասում է, թէ Տիրոջ ճանապարհը ճիշտ չէ: Մի՞թէ իմ ճանապարհն է, որ ճիշտ չէ, ո՛վ տունդ Իսրայէլի: Չէ՞ որ քո ճանապարհները ճիշտ չեն:
29 «Բայց Իսրայէլի տունը կ’ըսէ թէ՝ ‘Տէրոջը ճամբան ուղիղ չէ’։ Ո՛վ Իսրայէլի տուն, միթէ ի՞մ ճամբաներս ուղիղ չեն։ Չէ՞ որ ձեր ճամբաները ուղիղ չեն։
zohrab-1805▾ eastern-1994▾ western am▾
18:2918:29 А дом Израилев говорит: > Мои ли пути неправы, дом Израилев? не ваши ли пути неправы?
18:29 καὶ και and; even λέγουσιν λεγω tell; declare ὁ ο the οἶκος οικος home; household τοῦ ο the Ισραηλ ισραηλ.1 Israel οὐ ου not κατορθοῖ κατορθοω the ὁδὸς οδος way; journey κυρίου κυριος lord; master μὴ μη not ἡ ο the ὁδός οδος way; journey μου μου of me; mine οὐ ου not κατορθοῖ κατορθοω home; household Ισραηλ ισραηλ.1 Israel οὐχὶ ουχι not; not actually ἡ ο the ὁδὸς οδος way; journey ὑμῶν υμων your οὐ ου not κατορθοῖ κατορθοω set upright
18:29 וְ wᵊ וְ and אָֽמְרוּ֙ ʔˈāmᵊrû אמר say בֵּ֣ית bˈêṯ בַּיִת house יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel לֹ֥א lˌō לֹא not יִתָּכֵ֖ן yittāḵˌēn תכן estimate דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way אֲדֹנָ֑י ʔᵃḏōnˈāy אֲדֹנָי Lord הַ ha הֲ [interrogative] דְּרָכַ֞י ddᵊrāḵˈay דֶּרֶךְ way לֹ֤א lˈō לֹא not יִתָּֽכְנּוּ֙ yittˈāḵᵊnnû תכן estimate בֵּ֣ית bˈêṯ בַּיִת house יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel הֲ hᵃ הֲ [interrogative] לֹ֥א lˌō לֹא not דַרְכֵיכֶ֖ם ḏarᵊḵêḵˌem דֶּרֶךְ way לֹ֥א lˌō לֹא not יִתָּכֵֽן׃ yittāḵˈēn תכן estimate
18:29. et dicunt filii Israhel non est aequa via Domini numquid viae meae non sunt aequae domus Israhel et non magis viae vestrae pravaeAnd the children of Israel say: The way of the Lord is not right. Are not my ways right, O house of Israel, and are not rather your ways perverse?
29. Yet saith the house of Israel, The way of the Lord is not equal. O house of Israel, are not my ways equal? are not your ways unequal?
18:29. And yet the sons of Israel say, ‘The way of the Lord is not fair.’ How could it be that my ways are not fair, O house of Israel? And is it not instead your ways that are perverse?
18:29. Yet saith the house of Israel, The way of the Lord is not equal. O house of Israel, are not my ways equal? are not your ways unequal?
Yet saith the house of Israel, The way of the Lord is not equal. O house of Israel, are not my ways equal? are not your ways unequal:

18:29 А дом Израилев говорит: <<неправ путь Господа!>> Мои ли пути неправы, дом Израилев? не ваши ли пути неправы?
18:29
καὶ και and; even
λέγουσιν λεγω tell; declare
ο the
οἶκος οικος home; household
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
οὐ ου not
κατορθοῖ κατορθοω the
ὁδὸς οδος way; journey
κυρίου κυριος lord; master
μὴ μη not
ο the
ὁδός οδος way; journey
μου μου of me; mine
οὐ ου not
κατορθοῖ κατορθοω home; household
Ισραηλ ισραηλ.1 Israel
οὐχὶ ουχι not; not actually
ο the
ὁδὸς οδος way; journey
ὑμῶν υμων your
οὐ ου not
κατορθοῖ κατορθοω set upright
18:29
וְ wᵊ וְ and
אָֽמְרוּ֙ ʔˈāmᵊrû אמר say
בֵּ֣ית bˈêṯ בַּיִת house
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לֹ֥א lˌō לֹא not
יִתָּכֵ֖ן yittāḵˌēn תכן estimate
דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way
אֲדֹנָ֑י ʔᵃḏōnˈāy אֲדֹנָי Lord
הַ ha הֲ [interrogative]
דְּרָכַ֞י ddᵊrāḵˈay דֶּרֶךְ way
לֹ֤א lˈō לֹא not
יִתָּֽכְנּוּ֙ yittˈāḵᵊnnû תכן estimate
בֵּ֣ית bˈêṯ בַּיִת house
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
הֲ hᵃ הֲ [interrogative]
לֹ֥א lˌō לֹא not
דַרְכֵיכֶ֖ם ḏarᵊḵêḵˌem דֶּרֶךְ way
לֹ֥א lˌō לֹא not
יִתָּכֵֽן׃ yittāḵˈēn תכן estimate
18:29. et dicunt filii Israhel non est aequa via Domini numquid viae meae non sunt aequae domus Israhel et non magis viae vestrae pravae
And the children of Israel say: The way of the Lord is not right. Are not my ways right, O house of Israel, and are not rather your ways perverse?
18:29. And yet the sons of Israel say, ‘The way of the Lord is not fair.’ How could it be that my ways are not fair, O house of Israel? And is it not instead your ways that are perverse?
18:29. Yet saith the house of Israel, The way of the Lord is not equal. O house of Israel, are not my ways equal? are not your ways unequal?
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
29. Повторяется 25: ст. с легким изменением, сообщающим выражению более скорби, чем негодования.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:29: Eze 18:2, Eze 18:25; Pro 19:3
John Gill
18:29 Yet saith the house of Israel, the way of the Lord is not equal,.... Though the case was put so many ways, and the thing was made so clear and plain, by the instances given; as, if a man was a just man, let his father be what he would, he should live; but, if his son was a wicked man, he should die; yet, if his son should do well, he should not die for his father's sins, his father only should suffer for his iniquity; and then again, on the one hand, if a seemingly righteous man become an apostate, he should be treated as such; but, on the other hand, if a wicked man repented and reformed, things would go well with him; by all which it most clearly appeared that God did not, and would not, punish children for the sins of their fathers, unless they themselves were guilty of the same; and that the methods of Providence in dealing with men in this world, as they were good or bad, were equal and right, and to be justified:
O house of Israel, are not my ways equal? are not your ways unequal? This is an appeal to their own consciences, upon the evidence before given.
Robert Jamieson, A. R. Fausset and David Brown
18:29 Though God's justice is so plainly manifested, sinners still object to it because they do not wish to see it (Mic 2:7; Mt 11:18-19).
18:3018:30: Վասն այսորիկ զիւրաքանչիւրոք ըստ իւրում ճանապարհի դատեցայց տունդ Իսրայէլի. ասէ Ադովնայի Տէր։ Դարձա՛յք եւ դարձարուք յամենայն ամպարշտութեանց ձերոց. եւ ո՛չ լինիցի ձեզ ՚ի տանջանս անիրաւութեան[12560]։ [12560] Յօրինակին պակասէր. Յամենայն ամպարշտութեանց ձերոց։
30 Ուստի Իսրայէլի այդ տանը, իւրաքանչիւրին ըստ իր բռնած ճանապարհի եմ դատաստան անելու, - ասում է Ամենակալ Տէրը: - Դարձէ՛ք, յե՛տ կանգնեցէք ձեր բոլոր ամբարշտութիւններից, եւ անիրաւութեան համար տանջանքների չէք մատնուի:
30 Անոր համար, ո՛վ Իսրայէլի տուն, ձեզմէ ամէն մէկը իր ճամբաներուն համեմատ պիտի դատեմ, կ’ըսէ Տէր Եհովան։ Դարձի եկէ՛ք ու ձեր բոլոր յանցանքներէն ետ դարձէ՛ք, որպէս զի անօրէնութիւնը ձեր կորուստին պատճառ* չըլլայ։
Վասն այսորիկ զիւրաքանչիւր ոք ըստ իւրում ճանապարհի դատեցայց, տունդ Իսրայելի, ասէ Ադոնայի Տէր. դարձայք եւ դարձարուք յամենայն ամպարշտութեանց ձերոց, եւ ոչ լինիցի ձեզ [379]ի տանջանս անիրաւութեան:

18:30: Վասն այսորիկ զիւրաքանչիւրոք ըստ իւրում ճանապարհի դատեցայց տունդ Իսրայէլի. ասէ Ադովնայի Տէր։ Դարձա՛յք եւ դարձարուք յամենայն ամպարշտութեանց ձերոց. եւ ո՛չ լինիցի ձեզ ՚ի տանջանս անիրաւութեան[12560]։
[12560] Յօրինակին պակասէր. Յամենայն ամպարշտութեանց ձերոց։
30 Ուստի Իսրայէլի այդ տանը, իւրաքանչիւրին ըստ իր բռնած ճանապարհի եմ դատաստան անելու, - ասում է Ամենակալ Տէրը: - Դարձէ՛ք, յե՛տ կանգնեցէք ձեր բոլոր ամբարշտութիւններից, եւ անիրաւութեան համար տանջանքների չէք մատնուի:
30 Անոր համար, ո՛վ Իսրայէլի տուն, ձեզմէ ամէն մէկը իր ճամբաներուն համեմատ պիտի դատեմ, կ’ըսէ Տէր Եհովան։ Դարձի եկէ՛ք ու ձեր բոլոր յանցանքներէն ետ դարձէ՛ք, որպէս զի անօրէնութիւնը ձեր կորուստին պատճառ* չըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
18:3018:30 Посему Я буду судить вас, дом Израилев, каждого по путям его, говорит Господь Бог; покайтесь и обратитесь от всех преступлений ваших, чтобы нечестие не было вам преткновением.
18:30 ἕκαστον εκαστος each κατὰ κατα down; by τὴν ο the ὁδὸν οδος way; journey αὐτοῦ αυτος he; him κρινῶ κρινω judge; decide ὑμᾶς υμας you οἶκος οικος home; household Ισραηλ ισραηλ.1 Israel λέγει λεγω tell; declare κύριος κυριος lord; master ἐπιστράφητε επιστρεφω turn around; return καὶ και and; even ἀποστρέψατε αποστρεφω turn away; alienate ἐκ εκ from; out of πασῶν πας all; every τῶν ο the ἀσεβειῶν ασεβεια irreverence ὑμῶν υμων your καὶ και and; even οὐκ ου not ἔσονται ειμι be ὑμῖν υμιν you εἰς εις into; for κόλασιν κολασις punishment ἀδικίας αδικια injury; injustice
18:30 לָכֵן֩ lāḵˌēn לָכֵן therefore אִ֨ישׁ ʔˌîš אִישׁ man כִּ ki כְּ as דְרָכָ֜יו ḏᵊrāḵˈāʸw דֶּרֶךְ way אֶשְׁפֹּ֤ט ʔešpˈōṭ שׁפט judge אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker] בֵּ֣ית bˈêṯ בַּיִת house יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel נְאֻ֖ם nᵊʔˌum נְאֻם speech אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֑ה [yᵊhwˈih] יְהוָה YHWH שׁ֤וּבוּ šˈûvû שׁוב return וְ wᵊ וְ and הָשִׁ֨יבוּ֙ hāšˈîvû שׁוב return מִ mi מִן from כָּל־ kkol- כֹּל whole פִּשְׁעֵיכֶ֔ם pišʕêḵˈem פֶּשַׁע rebellion וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִהְיֶ֥ה yihyˌeh היה be לָכֶ֛ם lāḵˈem לְ to לְ lᵊ לְ to מִכְשֹׁ֖ול miḵšˌôl מִכְשֹׁול stumbling block עָוֹֽן׃ ʕāwˈōn עָוֹן sin
18:30. idcirco unumquemque iuxta vias suas iudicabo domus Israhel ait Dominus Deus convertimini et agite paenitentiam ab omnibus iniquitatibus vestris et non erit vobis in ruinam iniquitasTherefore will I judge every man according to his ways, O house of Israel, saith the Lord God. Be converted, and do penance for all your iniquities: and iniquity shall not be your ruin.
30. Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord GOD. Return ye, and turn yourselves from all your transgressions; so iniquity shall not be your ruin.
18:30. Therefore, O house of Israel, I will judge each one according to his ways, says the Lord God. Be converted, and do penance for all your iniquities, and then iniquity will not be your ruin.
18:30. Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord GOD. Repent, and turn [yourselves] from all your transgressions; so iniquity shall not be your ruin.
Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord GOD. Repent, and turn [yourselves] from all your transgressions; so iniquity shall not be your ruin:

18:30 Посему Я буду судить вас, дом Израилев, каждого по путям его, говорит Господь Бог; покайтесь и обратитесь от всех преступлений ваших, чтобы нечестие не было вам преткновением.
18:30
ἕκαστον εκαστος each
κατὰ κατα down; by
τὴν ο the
ὁδὸν οδος way; journey
αὐτοῦ αυτος he; him
κρινῶ κρινω judge; decide
ὑμᾶς υμας you
οἶκος οικος home; household
Ισραηλ ισραηλ.1 Israel
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἐπιστράφητε επιστρεφω turn around; return
καὶ και and; even
ἀποστρέψατε αποστρεφω turn away; alienate
ἐκ εκ from; out of
πασῶν πας all; every
τῶν ο the
ἀσεβειῶν ασεβεια irreverence
ὑμῶν υμων your
καὶ και and; even
οὐκ ου not
ἔσονται ειμι be
ὑμῖν υμιν you
εἰς εις into; for
κόλασιν κολασις punishment
ἀδικίας αδικια injury; injustice
18:30
לָכֵן֩ lāḵˌēn לָכֵן therefore
אִ֨ישׁ ʔˌîš אִישׁ man
כִּ ki כְּ as
דְרָכָ֜יו ḏᵊrāḵˈāʸw דֶּרֶךְ way
אֶשְׁפֹּ֤ט ʔešpˈōṭ שׁפט judge
אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker]
בֵּ֣ית bˈêṯ בַּיִת house
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
נְאֻ֖ם nᵊʔˌum נְאֻם speech
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֑ה [yᵊhwˈih] יְהוָה YHWH
שׁ֤וּבוּ šˈûvû שׁוב return
וְ wᵊ וְ and
הָשִׁ֨יבוּ֙ hāšˈîvû שׁוב return
מִ mi מִן from
כָּל־ kkol- כֹּל whole
פִּשְׁעֵיכֶ֔ם pišʕêḵˈem פֶּשַׁע rebellion
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יִהְיֶ֥ה yihyˌeh היה be
לָכֶ֛ם lāḵˈem לְ to
לְ lᵊ לְ to
מִכְשֹׁ֖ול miḵšˌôl מִכְשֹׁול stumbling block
עָוֹֽן׃ ʕāwˈōn עָוֹן sin
18:30. idcirco unumquemque iuxta vias suas iudicabo domus Israhel ait Dominus Deus convertimini et agite paenitentiam ab omnibus iniquitatibus vestris et non erit vobis in ruinam iniquitas
Therefore will I judge every man according to his ways, O house of Israel, saith the Lord God. Be converted, and do penance for all your iniquities: and iniquity shall not be your ruin.
18:30. Therefore, O house of Israel, I will judge each one according to his ways, says the Lord God. Be converted, and do penance for all your iniquities, and then iniquity will not be your ruin.
18:30. Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord GOD. Repent, and turn [yourselves] from all your transgressions; so iniquity shall not be your ruin.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30. Начинается заключительное увещание, тесно примыкающее к мысли 29: ст. и всей главы: если видимая неравномерность в мздовоздаянии имеет основание не в Боге, но в непостоянстве человеческого поведения, то пусть каждый поймет, что его судьба зависит от него самого. - “Буду судить”, главным образом во время предстоящей Иудее катастрофы “Чтобы нечестие не было вам преткновением”, слав.: “в мучение”, в погибель. Если обратитесь, то все прежние грехи не в состоянии будут погубить вас.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
30 Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord GOD. Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin. 31 Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit: for why will ye die, O house of Israel? 32 For I have no pleasure in the death of him that dieth, saith the Lord GOD: wherefore turn yourselves, and live ye.
We have here the conclusion and application of this whole matter. After a fair trial at the bar of right reason the verdict is brought in on God's side; it appears that his ways are equal. Judgment therefore is next to be given; and one would think it should be a judgment of condemnation, nothing short of Go, you cursed, into everlasting fire. But, behold, a miracle of mercy; the day of grace and divine patience is yet lengthened out; and therefore, though God will at last judge every one according to his ways, yet he waits to be gracious, and closes all with a call to repentance and a promise of pardon upon repentance.
I. Here are four necessary duties that we are called to, all amounting to the same:-- 1. We must repent; we must change our mind and change our ways; we must be sorry for what we have done amiss and ashamed of it, and go as far as we can towards the undoing of it again. 2. We must turn ourselves from all our transgressions, v. 30 and again v. 32. Turn yourselves, face about; turn from sin, nay, turn against it as the enemy you loathe, turn to God as the friend you love. 3. We must cast away from us all our transgressions; we must abandon and forsake them with a resolution never to return to them again, give sin a bill of divorce, break all the leagues we have made with it, throw it overboard, as the mariners did Jonah (for it has raised the storm), cast it out of the soul, and crucify it as a malefactor. 4. We must make us a new heart and a new spirit. This was the matter of a promise, ch. xi. 19. Here it is the matter of a precept. We must do our endeavour, and then God will not be wanting to us to give us his grace. St. Austin well explains this precept. Deus non jubet impossibilia, sed jubendo monet et facere quod possis et petere quod non possis--God does not enjoin impossibilities, but by his commands admonishes us to do what is in our power and to pray for what is not.
II. Here are four good arguments used to enforce these calls to repentance:-- 1. It is the only way, and it is a sure way, to prevent the ruin which our sins have a direct tendency to: So iniquity shall not be your ruin, which implies that, if we do not repent, iniquity will be our ruin, here and for ever, but that, if we do, we are safe, we are snatched as brands out of the burning. 2. If we repent not, we certainly perish, and our blood will be upon our own heads. Why will you die, O house of Israel? What an absurd thing it is for you to choose death and damnation rather than life and salvation. Note, The reason why sinners die is because they will die; they will go down the way that leads to death, and not come up to the terms on which life is offered. Herein sinners, especially sinners of the house of Israel, are most unreasonable and act most unaccountably. 3. The God of heaven has no delight in our ruin, but desires our welfare (v. 32): I have no pleasure in the death of him that dies, which implies that he has pleasure in the recovery of those that repent; and this is both an engagement and an encouragement to us to repent. 4. We are made for ever if we repent: Turn yourselves, and live. He that says to us, Repent, thereby says to us, Live, yea, he says to us, Live; so that life and death are here set before us.
Adam Clarke: Commentary on the Bible - 1831
18:30: Repent, and turn yourselves from all your transgressions - There is still life; still a God that has no pleasure in the death of a sinner. one who is ever ready to give his Holy Spirit to all them that ask him; therefore "repent and turn, so iniquity shall not be your ruin."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:30: I will: Eze 7:3, Eze 7:8, Eze 7:9, Eze 7:27, Eze 33:20, Eze 34:20; Ecc 3:17, Ecc 12:14; Pe1 1:17; Rev 20:12
every: Mal 3:18; Mat 16:27, Mat 25:32; Co2 5:10, Co2 5:11; Gal 6:4, Gal 6:5; Rev 22:12
Repent: Eze 18:21, Eze 14:6, Eze 33:9, Eze 33:11; Dan 9:13; Hos 12:6; Joe 2:12, Joe 2:13; Mat 3:2, Mat 3:8; Act 26:20; Rev 2:5, Rev 2:16
yourselves: or, others, Eze 18:32
so: Eze 18:21; Luk 13:3, Luk 13:5; Rom 2:5; Jam 1:15; Rev 2:21-23
John Gill
18:30 Therefore will I judge you, O house of Israel,.... The case being fairly stated, the charge removed, instances to the contrary given, the Lord, as Judge, proceeds to bring the controversy to an issue, and to pass the definitive sentence, and to deal with them in the way of his providence as they deserved:
everyone according to his ways, saith the Lord God; not according to the ways of their father, but according to their own ways: this refers, not to the last and general judgment, but to some sore temporal punishment, which God, as the righteous Judge, would inflict upon them for their sins, according to the just desert of them; but whereas, notwithstanding all their wickedness, insolence, and blasphemy, the Lord was desirous of showing mercy to them, rather than proceed to strict justice; he exhorts and advises them to the following things:
repent, and turn yourselves from all your transgressions; this is to be understood of a national repentance for national sins, to prevent national judgments, being an address to the whole house of Israel; and not of evangelical repentance, which is the gift of God, and of an external reformation, as the fruit of it; and not of the first work of internal conversion, which is by the powerful and efficacious grace of God; though, were both exhorted to, it would not prove that these are in the power of men, only show the want and necessity of them, and so be the means of God's bringing his chosen people to them. The phrase, "yourselves", is not in the original; both words used signify "to turn"; and may be rendered and explained thus, "turn" yourselves, and "cause others to turn" (p); let every man turn himself from his evil courses, and do all he can to turn his brother, or his neighbour, from the same; so Jarchi, Kimchi, and Ben Melech interpret them. The Targum is,
"turn you to my worship, and remove from you the worship of idols:''
so iniquity shall not be your ruin; meaning temporal ruin, as it deserved, and they were threatened with; and which might be prevented by repentance and reformation: or, "shall not be a stumbling block to you" (q); an hinderance, an obstruction in the way of their enjoyment of temporal blessings.
(p) "convertimini et facite converti", Pagninus, Montanus, "sub. proximos"; so some in Calvin; "quisque suam fratrem", Munster, Vatablus. (q) "et non erit vobis in offendiculum", Pagninus, Montanus, Piscator.
Robert Jamieson, A. R. Fausset and David Brown
18:30 As God is to judge them "according to their ways" (Prov 1:31), their only hope is to "repent"; and this is a sure hope, for God takes no delight in judging them in wrath, but graciously desires their salvation on repentance.
I will judge you--Though ye cavil, it is a sufficient answer that I, your Judge, declare it so, and will judge you according to My will; and then your cavils must end.
Repent--inward conversion (Rev_ 2:5). In the Hebrew there is a play of like sounds, "Turn ye and return."
turn yourselves, &c.--the outward fruits of repentance. Not as the Margin, "turn others"; for the parallel clause (Ezek 18:31) is, "cast away from you all your transgressions." Perhaps, however, the omission of the object after the verb in the Hebrew implies that both are included: Turn alike yourselves and all whom you can influence.
from all . . . transgressions--not as if believers are perfect; but they sincerely aim at perfection, so as to be habitually and wilfully on terms with no sin (1Jn 3:6-9):
your ruin--literally, "your snare," entangling you in ruin.
18:3118:31: Ընկեցէ՛ք յանձանց ձերոց զամենայն ամպարշտութիւնս ձեր զոր ամպարշտեցայք յիս. եւ արարէ՛ք ձեզ սիրտ՝ նոր, եւ ոգի՛ նոր. եւ արարէ՛ք զամենայն զպատուիրանս իմ. եւ ընդէ՞ր մեռանիք տունդ Իսրայէլի, ասէ Տէր։
31 Դէ՛ն նետեցէք ձեզնից ձեր բոլոր ամբարշտութիւնները, որ կատարել էք իմ հանդէպ. ձեր մէջ նոր սիրտ ու նոր հոգի դրէք, կատարեցէ՛ք իմ բոլոր պատուիրանները: Ինչո՞ւ մեռնես, ո՛վ տունդ Իսրայէլի, - ասում է Տէրը:
31 Ձեր ըրած բոլոր յանցանքները ձեր վրայէն նետեցէ՛ք եւ ձեզի նոր սիրտ ու նոր հոգի ստացէք*։ Ինչո՞ւ մեռնիք, ո՛վ Իսրայէլի տուն։
Ընկեցէք յանձանց ձերոց զամենայն ամպարշտութիւնս ձեր զոր ամպարշտեցայք [380]յիս, եւ արարէք ձեզ սիրտ նոր, եւ ոգի նոր. [381]եւ արարէք զամենայն զպատուիրանս իմ.`` եւ ընդէ՞ր մեռանիք, տունդ Իսրայելի, [382]ասէ Տէր:

18:31: Ընկեցէ՛ք յանձանց ձերոց զամենայն ամպարշտութիւնս ձեր զոր ամպարշտեցայք յիս. եւ արարէ՛ք ձեզ սիրտ՝ նոր, եւ ոգի՛ նոր. եւ արարէ՛ք զամենայն զպատուիրանս իմ. եւ ընդէ՞ր մեռանիք տունդ Իսրայէլի, ասէ Տէր։
31 Դէ՛ն նետեցէք ձեզնից ձեր բոլոր ամբարշտութիւնները, որ կատարել էք իմ հանդէպ. ձեր մէջ նոր սիրտ ու նոր հոգի դրէք, կատարեցէ՛ք իմ բոլոր պատուիրանները: Ինչո՞ւ մեռնես, ո՛վ տունդ Իսրայէլի, - ասում է Տէրը:
31 Ձեր ըրած բոլոր յանցանքները ձեր վրայէն նետեցէ՛ք եւ ձեզի նոր սիրտ ու նոր հոգի ստացէք*։ Ինչո՞ւ մեռնիք, ո՛վ Իսրայէլի տուն։
zohrab-1805▾ eastern-1994▾ western am▾
18:3118:31 Отвергните от себя все грехи ваши, которыми согрешали вы, и сотворите себе новое сердце и новый дух; и зачем вам умирать, дом Израилев?
18:31 ἀπορρίψατε απορριπτω toss away ἀπὸ απο from; away ἑαυτῶν εαυτου of himself; his own πάσας πας all; every τὰς ο the ἀσεβείας ασεβεια irreverence ὑμῶν υμων your ἃς ος who; what ἠσεβήσατε ασεβεω irreverent εἰς εις into; for ἐμέ εμε me καὶ και and; even ποιήσατε ποιεω do; make ἑαυτοῖς εαυτου of himself; his own καρδίαν καρδια heart καινὴν καινος innovative; fresh καὶ και and; even πνεῦμα πνευμα spirit; wind καινόν καινος innovative; fresh καὶ και and; even ἵνα ινα so; that τί τις.1 who?; what? ἀποθνῄσκετε αποθνησκω die οἶκος οικος home; household Ισραηλ ισραηλ.1 Israel
18:31 הַשְׁלִ֣יכוּ hašlˈîḵû שׁלך throw מֵ mē מִן from עֲלֵיכֶ֗ם ʕᵃlêḵˈem עַל upon אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole פִּשְׁעֵיכֶם֙ pišʕêḵˌem פֶּשַׁע rebellion אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] פְּשַׁעְתֶּ֣ם pᵊšaʕtˈem פשׁע rebel בָּ֔ם bˈām בְּ in וַ wa וְ and עֲשׂ֥וּ ʕᵃśˌû עשׂה make לָכֶ֛ם lāḵˈem לְ to לֵ֥ב lˌēv לֵב heart חָדָ֖שׁ ḥāḏˌāš חָדָשׁ new וְ wᵊ וְ and ר֣וּחַ rˈûₐḥ רוּחַ wind חֲדָשָׁ֑ה ḥᵃḏāšˈā חָדָשׁ new וְ wᵊ וְ and לָ֥מָּה lˌāmmā לָמָה why תָמֻ֖תוּ ṯāmˌuṯû מות die בֵּ֥ית bˌêṯ בַּיִת house יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
18:31. proicite a vobis omnes praevaricationes vestras in quibus praevaricati estis et facite vobis cor novum et spiritum novum et quare moriemini domus IsrahelCast away from you all your transgressions, by which you have transgressed, and make to yourselves a new heart, and a new spirit: and why will you die, O house of Israel?
31. Cast away from you all your transgressions, whereto ye have transgressed; and make you a new heart and a new spirit: for why will ye die, O house of Israel?
18:31. Cast all your transgressions, by which you have transgressed, away from you, and make for yourselves a new heart and a new spirit. And then why should you die, O house of Israel?
18:31. Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit: for why will ye die, O house of Israel?
Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit: for why will ye die, O house of Israel:

18:31 Отвергните от себя все грехи ваши, которыми согрешали вы, и сотворите себе новое сердце и новый дух; и зачем вам умирать, дом Израилев?
18:31
ἀπορρίψατε απορριπτω toss away
ἀπὸ απο from; away
ἑαυτῶν εαυτου of himself; his own
πάσας πας all; every
τὰς ο the
ἀσεβείας ασεβεια irreverence
ὑμῶν υμων your
ἃς ος who; what
ἠσεβήσατε ασεβεω irreverent
εἰς εις into; for
ἐμέ εμε me
καὶ και and; even
ποιήσατε ποιεω do; make
ἑαυτοῖς εαυτου of himself; his own
καρδίαν καρδια heart
καινὴν καινος innovative; fresh
καὶ και and; even
πνεῦμα πνευμα spirit; wind
καινόν καινος innovative; fresh
καὶ και and; even
ἵνα ινα so; that
τί τις.1 who?; what?
ἀποθνῄσκετε αποθνησκω die
οἶκος οικος home; household
Ισραηλ ισραηλ.1 Israel
18:31
הַשְׁלִ֣יכוּ hašlˈîḵû שׁלך throw
מֵ מִן from
עֲלֵיכֶ֗ם ʕᵃlêḵˈem עַל upon
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
פִּשְׁעֵיכֶם֙ pišʕêḵˌem פֶּשַׁע rebellion
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
פְּשַׁעְתֶּ֣ם pᵊšaʕtˈem פשׁע rebel
בָּ֔ם bˈām בְּ in
וַ wa וְ and
עֲשׂ֥וּ ʕᵃśˌû עשׂה make
לָכֶ֛ם lāḵˈem לְ to
לֵ֥ב lˌēv לֵב heart
חָדָ֖שׁ ḥāḏˌāš חָדָשׁ new
וְ wᵊ וְ and
ר֣וּחַ rˈûₐḥ רוּחַ wind
חֲדָשָׁ֑ה ḥᵃḏāšˈā חָדָשׁ new
וְ wᵊ וְ and
לָ֥מָּה lˌāmmā לָמָה why
תָמֻ֖תוּ ṯāmˌuṯû מות die
בֵּ֥ית bˌêṯ בַּיִת house
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
18:31. proicite a vobis omnes praevaricationes vestras in quibus praevaricati estis et facite vobis cor novum et spiritum novum et quare moriemini domus Israhel
Cast away from you all your transgressions, by which you have transgressed, and make to yourselves a new heart, and a new spirit: and why will you die, O house of Israel?
18:31. Cast all your transgressions, by which you have transgressed, away from you, and make for yourselves a new heart and a new spirit. And then why should you die, O house of Israel?
18:31. Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit: for why will ye die, O house of Israel?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31. “Сердце новое”, “дух новый” - см. объясн. XI:19; но там, как и в XXXVI:26, их творит сам Бог; настоящее же место показывает, что это происходит не без участия самого человека, притом столь же деятельного, как и со стороны Бога. - “Зачем вам умирать” ср. Иер XXVII:13.
Adam Clarke: Commentary on the Bible - 1831
18:31: Cast away - With a holy violence, dash away every transgression and incentive to it.
Make you a new heart - Call upon God for it, and he will give it: for as sure as you earnestly call on God through Christ to save you, so surely you shall be saved; and the effect will so speedily follow, that God is pleased to attribute that in some sort to yourselves, which is done by his grace alone; because ye earnestly call upon him for it, come in the right way to receive it, and are determined never to rest till you have it.
For why will ye die - Who should you go to hell while the kingdom of God is open to receive you? Why should you be the devil's slaves, when ye may be Christ's freemen! Why Will Ye Die? Every word is emphatic.
Why - show God or man one reason. Will - obstinacy alone, - a determination not to be saved, or a voluntary listlessness about salvation, - can prevent you. Ye - children of so many mercies, fed and supported by a kind God all your life; ye, who are redeemed by the blood of Jesus Christ; ye, who have made many promises to give up yourselves to God; ye, who have been dedicated to the ever-blessed Trinity, and promised to renounce the devil and all his works, the pomps and vanities of this wicked world, and all the sinful lusts of the flesh; why will Ye die? Die! - what is this? A separation from God and the glory of his power for ever! Die! - forfeiting all the purposes for which your immortal souls were made! Die - to know what the worm is that never dieth, and what that fire is which is never quenched! Why will ye die?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:31: Cast: Eze 20:7; Psa 34:14; Isa 1:16, Isa 1:17, Isa 30:22, Isa 55:7; Rom 8:13; Eph 4:22-32; Col 3:5-9; Jam 1:21; Pe1 1:14, Pe1 2:1, Pe1 4:2-4
make: Eze 11:19, Eze 36:26; Psa 51:10; Jer 32:39; Mat 12:33, Mat 23:26; Act 3:19; Rom 8:13; Rom 12:2; Jam 4:8; Pe1 1:22
for why: Eze 33:11; Deu 30:15, Deu 30:19; Pro 8:36; Jer 21:8, Jer 27:15; Act 13:46
Geneva 1599
18:31 Cast away from you all your transgressions, by which ye have transgressed; and make (i) you a new heart and a new spirit: for why will ye die, O house of Israel?
(i) He shows that man cannot forsake his wickedness, till his heart is changed which is only the work of God.
John Gill
18:31 Cast away from you all your transgressions whereby ye have transgressed,.... As unprofitable and pernicious, to be abhorred and abstained from, and to be cast off, as loads and burdens upon them. Kimchi interprets it of the punishment of their sins, which might be cast off, or escaped, by repentance; perhaps it is best to interpret it of the casting away of their idols, by which they transgressed; see Ezek 20:7;
and make you a new heart and a new spirit; which the Lord elsewhere promises to give, and he does give to his own elect; See Gill on Ezek 11:19; and if here to be understood of a regenerated heart and spirit, in which are new principles of light, life, and love, grace and holiness, it will not prove that it is in the power of man to make himself such a heart and spirit; since from God's command, to man's power, is no argument; and the design of the exhortation is to convince men of their want of such a heart; of the importance of it: and which, through the efficacious grace of God, may be a means of his people having it, seeing he has in covenant promised it to them. The Targum renders it,
"a fearing heart, and a spirit of fear;''
that is, a heart and spirit to fear, serve, and worship the Lord, and not idols; and so the amount of the exhortation is, yield a hearty reverential obedience to the living God, and not to dumb idols; or that they would be hearty and sincere in their national repentance and reformation they are here pressed unto:
for why will ye die, O house of Israel? which is to be understood, not of an eternal death; since the deaths here spoken of was now upon them, what they were complaining of, and from which they might be recovered, Ezek 18:2; but temporal calamity and affliction, as in 2Cor 1:10; and so in the following words.
John Wesley
18:31 Make you a new heart - Suffer me to do it in you.
Robert Jamieson, A. R. Fausset and David Brown
18:31 Cast away from you--for the cause of your evil rests with yourselves; your sole way of escape is to be reconciled to God (Eph 4:22-23).
make you a new heart--This shows, not what men can do, but what they ought to do: what God requires of us. God alone can make us a new heart (Ezek 11:19; Ezek 36:26-27). The command to do what men cannot themselves do is designed to drive them (instead of laying the blame, as the Jews did, elsewhere rather than on themselves) to feel their own helplessness, and to seek God's Holy Spirit (Ps 51:11-12). Thus the outward exhortation is, as it were, the organ or instrument which God uses for conferring grace. So we may say with AUGUSTINE, "Give what thou requirest, and (then) require what thou wilt." Our strength (which is weakness in itself) shall suffice for whatever He exacts, if only He gives the supply [CALVIN].
spirit--the understanding: as the "heart" means the will and affections. The root must be changed before the fruit can be good.
why will ye die--bring on your own selves your ruin. God's decrees are secret to us; it is enough for us that He invites all, and will reject none that seek Him.
18:3218:32: Զի ո՛չ կամիմ զմահ մեղուցելոյն՝ ասէ Ադովնայի Տէր. այլ զի դարձցի ՚ի ճանապարհաց իւրոց չարեաց, եւ կեցուսցէ զանձն իւր. արդ՝ եկա՛յք դարձարո՛ւք՝ եւ կեցէ՛ք[12561]։[12561] Այլք. ՚Ի ճանապարհաց իւրոց չարաց։
32 Յիրաւի, ես մեղանչածի մահը չեմ տենչում, - ասում է Ամենակալ Տէրը, - այլ նա թող յետ կանգնի իր չար ճանապարհներից ու փրկի իր հոգին: Արդ, եկէք ե՛տ դարձէք եւ ապրեցէ՛ք»:
32 Վասն զի մեռնողին մեռնիլը չեմ ուզեր, կ’ըսէ Տէր Եհովան, ուստի դարձէ՛ք ու ապրեցէ՛ք»։
Զի ոչ կամիմ զմահ [383]մեղուցելոյն, ասէ Ադոնայի Տէր, [384]այլ զի դարձցի ի ճանապարհաց իւրոց չարաց, եւ կեցուսցէ զանձն իւր.`` արդ եկայք դարձարուք, եւ կեցէք:

18:32: Զի ո՛չ կամիմ զմահ մեղուցելոյն՝ ասէ Ադովնայի Տէր. այլ զի դարձցի ՚ի ճանապարհաց իւրոց չարեաց, եւ կեցուսցէ զանձն իւր. արդ՝ եկա՛յք դարձարո՛ւք՝ եւ կեցէ՛ք[12561]։
[12561] Այլք. ՚Ի ճանապարհաց իւրոց չարաց։
32 Յիրաւի, ես մեղանչածի մահը չեմ տենչում, - ասում է Ամենակալ Տէրը, - այլ նա թող յետ կանգնի իր չար ճանապարհներից ու փրկի իր հոգին: Արդ, եկէք ե՛տ դարձէք եւ ապրեցէ՛ք»:
32 Վասն զի մեռնողին մեռնիլը չեմ ուզեր, կ’ըսէ Տէր Եհովան, ուստի դարձէ՛ք ու ապրեցէ՛ք»։
zohrab-1805▾ eastern-1994▾ western am▾
18:3218:32 Ибо Я не хочу смерти умирающего, говорит Господь Бог; но обратитесь, и живите!
18:32 διότι διοτι because; that οὐ ου not θέλω θελω determine; will τὸν ο the θάνατον θανατος death τοῦ ο the ἀποθνῄσκοντος αποθνησκω die λέγει λεγω tell; declare κύριος κυριος lord; master
18:32 כִּ֣י kˈî כִּי that לֹ֤א lˈō לֹא not אֶחְפֹּץ֙ ʔeḥpˌōṣ חפץ desire בְּ bᵊ בְּ in מֹ֣ות mˈôṯ מָוֶת death הַ ha הַ the מֵּ֔ת mmˈēṯ מות die נְאֻ֖ם nᵊʔˌum נְאֻם speech אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֑ה [yᵊhwˈih] יְהוָה YHWH וְ wᵊ וְ and הָשִׁ֖יבוּ hāšˌîvû שׁוב return וִֽ wˈi וְ and חְיֽוּ׃ פ ḥᵊyˈû . f חיה be alive
18:32. quia nolo mortem morientis dicit Dominus Deus revertimini et viviteFor I desire not the death of him that dieth, saith the Lord God, return ye and live.
32. For I have no pleasure in the death of him that dieth, saith the Lord GOD: wherefore turn yourselves, and live.
18:32. For I do not desire the death of one who dies, says the Lord God. So return and live.”
18:32. For I have no pleasure in the death of him that dieth, saith the Lord GOD: wherefore turn [yourselves], and live ye.
For I have no pleasure in the death of him that dieth, saith the Lord GOD: wherefore turn [yourselves], and live ye:

18:32 Ибо Я не хочу смерти умирающего, говорит Господь Бог; но обратитесь, и живите!
18:32
διότι διοτι because; that
οὐ ου not
θέλω θελω determine; will
τὸν ο the
θάνατον θανατος death
τοῦ ο the
ἀποθνῄσκοντος αποθνησκω die
λέγει λεγω tell; declare
κύριος κυριος lord; master
18:32
כִּ֣י kˈî כִּי that
לֹ֤א lˈō לֹא not
אֶחְפֹּץ֙ ʔeḥpˌōṣ חפץ desire
בְּ bᵊ בְּ in
מֹ֣ות mˈôṯ מָוֶת death
הַ ha הַ the
מֵּ֔ת mmˈēṯ מות die
נְאֻ֖ם nᵊʔˌum נְאֻם speech
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֑ה [yᵊhwˈih] יְהוָה YHWH
וְ wᵊ וְ and
הָשִׁ֖יבוּ hāšˌîvû שׁוב return
וִֽ wˈi וְ and
חְיֽוּ׃ פ ḥᵊyˈû . f חיה be alive
18:32. quia nolo mortem morientis dicit Dominus Deus revertimini et vivite
For I desire not the death of him that dieth, saith the Lord God, return ye and live.
18:32. For I do not desire the death of one who dies, says the Lord God. So return and live.”
18:32. For I have no pleasure in the death of him that dieth, saith the Lord GOD: wherefore turn [yourselves], and live ye.
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
32. = 23: ст.; ср. Плач III:33.
Adam Clarke: Commentary on the Bible - 1831
18:32: For I have no pleasure - God repeats what he had so solemnly declared before. Can ye doubt his sincerity? his ability? his willingness? the efficacy of the blood of his covenant?
Wherefore turn yourselves, and live ye - Reader, now give God thy heart.
Though every man comes into the world with a fallen nature - a soul infected with sin, yet no man is damned on that account. He who refuses that grace which pardons sin and heals infected nature, who permits the evil principle to break out into transgression, and continues and dies in his iniquity and sin, and will not come unto Christ that he may have life; he, and he only, goes to perdition. Nor will the righteousness of a parent or relation help his sinful soul: no man can have more grace than is necessary to save himself; and none can have that, who does not receive it through Christ Jesus. It is the mercy of God in Christ which renders the salvation of a sinner possible; and it is that mercy alone which can heal the backslider. The atoning blood blots out all that is past; the same blood cleanses from all unrighteousness. Who believes so as to apply for this redemption? Who properly thanks God for having provided such a Savior?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:32: I have: Eze 18:23; Lam 3:33; Pe2 3:9
yourselves: or, others, Eze 18:30
John Gill
18:32 For I have no pleasure in the death of him that dieth,.... Which is not to be interpreted simply and absolutely, and with respect to all persons afflicted and punished by him; for he does take delight in the exercise of "judgment" and "righteousness", and "laughs" at the "calamity" of wicked men, Jer 9:24; but comparatively, as in Hos 5:6. The sense is, that he takes no pleasure in the afflictions, calamities, and captivity of men, which are meant by death here; but rather that they would repent and reform, and live in their own land, and enjoy the good things of it; which shows the mercy and compassion of God to sinners:
wherefore, he renews his exhortation,
turn yourselves, and live ye; or, "ye shall live" (r); I take no delight in your present deaths, your captivity; it would be more agreeable to me would you turn from your evil ways to the Lord your God, and behave according to the laws I have given you to walk by, and so live in your own land, in the quiet possession of your goods and estates.
(r) "et vivetis", Pagninus, Montanus.
John Wesley
18:32 I have no pleasure - Sinners displease God when they undo themselves; they please him when they return.
Robert Jamieson, A. R. Fausset and David Brown
18:32 (Lam 3:33; 2Pet 3:9). God is "slow to anger"; punishment is "His strange work" (Is 28:21).
There is a tacit antithesis between this lamentation and that of the Jews for their own miseries, into the causes of which, however, they did not inquire.