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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Судьба Иерусалима, как показано пророком доселе, решена и погибель его неизбежна. Ему можно уже спеть похоронную песнь, и так как знаком независимого существования государства является самостоятельная царская власть, то песнь эта предлагается в виде плача над князьями, царями Иерусалимскими. Таким образом, эта глава является хорошим заключением к отделу XII-XIX гл.: к этому ряду обширных рассуждений о неизбежной погибели Иерусалима этот художественный и глубоко-прочувствованный плач стоит в приятном контрасте.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The scope of this chapter is much the same with that of the 17th, to foretel and lament the ruin of the house of David, the royal family of Judah, in the calamitous exit of the four sons and grandsons of Josiah--Jehoahaz, Jehoiakim, Jeconiah, and Zedekiah, in whom that illustrious line of kings was cut off, which the prophet is here ordered to lament, ver. 1. And he does it by similitudes. I. The kingdom of Judah and house of David are here compared to a lioness, and those princes to lions, that were fierce and ravenous, but were hunted down and taken in nets, ver. 2-9. II. That kingdom and that house are here compared to a vine, and these princes to branches, which had been strong and flourishing, but were now broken off and burnt, ver. 10-14. This ruin of that monarchy was now in the doing, and this lamentation of it was intended to affect the people with it, that they might not flatter themselves with vain hopes of the lengthening out of their tranquility.
Adam Clarke: Commentary on the Bible - 1831
This chapter contains two beautiful examples of the parabolic kind of writing; the one lamenting the sad catastrophe of Jehoahaz and Jehoiakim, Eze 19:1-9, and the other describing the desolation and captivity of the whole people, Eze 19:10-14. In the first parable, the lioness is Jerusalem. The first of the young lions is Jehoahaz, deposed by the king of Egypt; and the second lion is Jehoiakim, whose rebellion drew on himself the vengeance of the king of Babylon. In the second parable the vine is the Jewish nation, which long prospered, its land being fertile, its princes powerful, and its people flourishing; but the judgments of God, in consequence of their guilt, had now destroyed a great part of the people, and doomed the rest to captivity.
Albert Barnes: Notes on the Bible - 1834
19:0: Ezekiel regarded Zedekiah as an interloper (Eze 17:1 note), therefore he here (in Eze 19:1-14) passes over Jehoiakim and Zedekiah as mere creatures of Egypt and of Babylon, and recognizes Jehoahaz and Jehoiachin as the only legitimate sovereigns since the time of Josiah. This dirge is for them, while it warns the usurper Zedekiah of an approaching fate similar to that of the two earlier kings.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Eze 19:1, A lamentation for the princes of Israel, under the parable of lion's whelps taken in a pit; Eze 19:10, and for Jerusalem, under the parable of a wasted vine.
Carl Friedrich Keil and Franz Delitzsch

Lamentation for the Princes of Israel
Israel, the lioness, brought up young lions in the midst of lions. But when they showed their leonine nature, they were taken captive by the nations and led away, one to Egypt, the other to Babylon (Ezek 19:1-9). The mother herself, once a vine planted by the water with vigorous branches, is torn from the soil, so that her strong tendrils wither, and is transplanted into a dry land. Fire, emanating from a rod of the branches, has devoured the fruit of the vine, so that not a cane is left to form a ruler's sceptre (Ezek 19:10-14). - This lamentation, which bewails the overthrow of the royal house and the banishment of Israel into exile, forms a finale to the preceding prophecies of the overthrow of Judah, and was well adapted to annihilate every hope that things might not come to the worst after all.
John Gill
INTRODUCTION TO EZEKIEL 19
The subject matter of this chapter is a lamentation for the princes and people of the Jews, on account of what had already befallen them, and what was yet to come, Ezek 19:1. The mother of the princes is compared to a lioness, and they to lions; who, one after another, were taken and carried captive, Ezek 19:2; again, their mother is compared to a vine, and they to branches and rods for sceptres, destroyed by an east wind, and consumed by fire, Ezek 19:10.
19:019:1: Ողբ ՚ի վերայ իշխանին Իսրայէլի[12562]։ [12562] Բազումք. Ողբք ՚ի վերայ իշ՛՛։
1 Ողբ Իսրայէլի իշխանի վրայ

Ողբք ի վերայ իշխանին Իսրայելի:

19:1: Ողբ ՚ի վերայ իշխանին Իսրայէլի[12562]։
[12562] Բազումք. Ողբք ՚ի վերայ իշ՛՛։
1 Ողբ Իսրայէլի իշխանի վրայ
zohrab-1805▾ eastern-1994▾ western am▾
19:0
19:1 καὶ και and; even σὺ συ you λαβὲ λαμβανω take; get θρῆνον θρηνος lament ἐπὶ επι in; on τὸν ο the ἄρχοντα αρχων ruling; ruler τοῦ ο the Ισραηλ ισραηλ.1 Israel
19:1 וְ wᵊ וְ and אַתָּה֙ ʔattˌā אַתָּה you שָׂ֣א śˈā נשׂא lift קִינָ֔ה qînˈā קִינָה elegy אֶל־ ʔel- אֶל to נְשִׂיאֵ֖י nᵊśîʔˌê נָשִׂיא chief יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
19:1. et tu adsume planctum super principes IsrahelMoreover take thou up a lamentation for the princes of Israel,
1. Moreover, take thou up a lamentation for the princes of Israel,
19:1. “And as for you, take up a lament over the leaders of Israel,
19:1. Moreover take thou up a lamentation for the princes of Israel,
[400] missing verse:

19:1
καὶ και and; even
σὺ συ you
λαβὲ λαμβανω take; get
θρῆνον θρηνος lament
ἐπὶ επι in; on
τὸν ο the
ἄρχοντα αρχων ruling; ruler
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
19:1
וְ wᵊ וְ and
אַתָּה֙ ʔattˌā אַתָּה you
שָׂ֣א śˈā נשׂא lift
קִינָ֔ה qînˈā קִינָה elegy
אֶל־ ʔel- אֶל to
נְשִׂיאֵ֖י nᵊśîʔˌê נָשִׂיא chief
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
19:1. et tu adsume planctum super principes Israhel
Moreover take thou up a lamentation for the princes of Israel,
19:1. “And as for you, take up a lament over the leaders of Israel,
19:1. Moreover take thou up a lamentation for the princes of Israel,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. “О князьях Израиля”, т. е. как видно из дальнейшего, о 2: иудейских царях, по всей вероятности - Иоахазе и Иехонии. Царей иудейских, в частности, Седекию, “князьями” Иезекииль везде называет, исключая I:2; “израильскими” же называет их здесь, потому что после падения северного десятиколенного царства Иудея являлась единственной представительницей Израиля. Греч. - ед. ч. ton arconta, вероятно, разумея Седекию, к которому плач был как бы адресован.
Adam Clarke: Commentary on the Bible - 1831
19:1: Moreover take thou up a lamentation - Declare what is the great subject of sorrow in Israel. Compose a funeral dirge. Show Be melancholy fate of the kings who proceeded from Josiah. The prophet deplores the misfortune of Jehoahaz and Jehoiakim, under the figure of two lion whelps, which were taken by hunters, and confined in cages. Next he shows the desolation of Jerusalem under Zedekiah, which he compares to a beautiful vine pulled up by the roots, withered, and at last burned. Calmet justly observes, that the style of this song is beautiful, and the allegory well supported throughout.
Albert Barnes: Notes on the Bible - 1834
19:1: Princes of Israel - Israel is the whole nation over which the king of Judah was the rightful sovereign. Compare Eze 2:3; Eze 3:1, Eze 3:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:1: take: Eze 19:14, Eze 2:10, Eze 26:17, Eze 27:2, Eze 32:16, Eze 32:18; Jer 9:1, Jer 9:10, Jer 9:17, Jer 9:18, Jer 13:17, Jer 13:18
the princes: Kg2 23:29, Kg2 23:30, Kg2 23:34, Kg2 24:6, Kg2 24:12, Kg2 25:5-7; Ch2 35:25, Ch2 36:3, Ch2 36:6, Ch2 36:10; Jer 22:10-12, Jer 22:18, Jer 22:19, Jer 22:28, Jer 22:30, Jer 24:1, Jer 24:8, Jer 52:10, Jer 52:11, Jer 52:25-27; Lam 4:20, Lam 5:12
Carl Friedrich Keil and Franz Delitzsch
19:1
Capture and Exile of the Princes
Ezek 19:1. And do thou raise a lamentation for the princes of Israel, Ezek 19:2. And say, Why did thy mother, a lioness, lie down among lionesses; bring up her whelps among young lions? Ezek 19:3. And she brought up one of her whelps: it became a young lion, and he learned to take prey; he devoured man. Ezek 19:4. And nations heard of him; he was caught in their pit, and they brought him with nose-rings into the land of Egypt. Ezek 19:5. And when she saw that her hope was exhausted, overthrown, she took one of her whelps, made it a young lion. Ezek 19:6. And he walked among lionesses, he became a young lion, and learned to take prey. He devoured man. Ezek 19:7. He knew its widows, and laid waste their cities; and the land and its fulness became waste, at the voice of his roaring. Ezek 19:8. Then nations round about from the provinces set up against him, and spread over him their net: he was caught in their pit. Ezek 19:9. And they put him in the cage with nose-rings, and brought him to the king of Babylon: brought him into a fortress, that his voice might not be heard any more on the mountains of Israel.
The princes of Israel, to whom the lamentation applies, are the king (נשׂיא, as in Ezek 12:10), two of whom are so clearly pointed out in Ezek 19:4 and Ezek 19:9, that there is no mistaking Jehoahaz and Jehoiachin. This fact alone is sufficient to protect the plural נשׂיאי against the arbitrary alteration into the singular נשׂיא, proposed by Houbigant and Hitzig, after the reading of the lxx. The lamentation is not addressed to one particular prince, either Zedekiah (Hitzig) or Jehoiachin (Ros., Maurer), but to Israel as a nation; and the mother (Ezek 19:2) is the national community, the theocracy, out of which the kings were born, as is indisputably evident from Ezek 19:10. The words from מה to רבצה form one sentence. It yields no good sense to separate מה אמּך from רבצה, whether we adopt the rendering, "what is thy mother?" or take מה with לביּא and render it, "how is thy mother a lioness?" unless, indeed, we supply the arbitrary clause "now, in comparison with what she was before," or change the interrogative into a preterite: "how has thy mother become a lioness?" The lionesses, among which Israel lay down, are the other kingdoms, the Gentile nations. The words have no connection with Gen 49:9, where Judah is depicted as a warlike lion. The figure is a different one here. It is not so much the strength and courage of the lion as its wildness and ferocity that are the points of resemblance in the passage before us. The mother brings up her young ones among young lions, so that they learn to take prey and devour men. גּוּר is the lion's whelp, catulus; כּפיר, the young lion, which is old enough to go out in search of prey. ותּעל is a Hiphil, in the tropical sense, to cause to spring up, or grow up, i.e., to bring up. The thought is the following: Why has Israel entered into fellowship with the heathen nations? Why, then, has it put itself upon a level with the heathen nations, and adopted the rapacious and tyrannical nature of the powers of the world? The question "why then?" when taken with what follows, involves the reproof that Israel has struck out a course opposed to its divine calling, and will now have to taste the bitter fruits of this assumption of heathen ways. The heathen nations have taken captive its king, and led him away into heathen lands. ישׁמעוּ אליו, they heard of him (אליו for עליו). The fate of Jehoahaz, to which Ezek 19:4 refers, is related in 4Kings 23:31. - Ezek 19:5-7 refer to Jehoiachin, the son of Jehoiakim, and not to Zedekiah, as Hitzig imagines. For the fact that Jehoiachin went out of his own accord to the king of Babylon (4Kings 24:12), is not at variance with the figure contained in Ezek 19:8, according to which he was taken (as a lion) in a net. He simply gave himself up to the king of Babylon because he was unable to escape from the besieged city. Moreover, Jehoahaz and Jehoiachin are simply mentioned as examples, because they both fell into the hands of the world-powers, and their fate showed clearly enough "what the end must inevitably be, when Israelitish kings became ambitious of being lions, like the kings of the nations of the world" (Kliefoth). Jehoiakim was not so suitable an example as the others, because he died in Jerusalem. נוחלה, which has been explained in different ways, we agree with Ewald in regarding as the Niphal of יחל = חוּל, in the sense of feeling vexed, being exhausted or deceived, like the Syriac ̀ewaḥel, viribus defecit, desperavit. For even in Gen 8:12, נוחל simply means to wait; and this is inapplicable here, as waiting is not equivalent to waiting in vain. The change from חוּל to יחל is established by Judg 3:25, where חוּל or חיל occurs in the sense of יחל. In Judg 3:7, the figurative language passes into a literal description of the ungodly course pursued by the king. He knew, i.e., dishonoured, its (Israel's, the nation's) widows. The Targum reads וירע here instead of וידע, and renders it accordingly, "he destroyed its palaces;" and Ewald has adopted the same rendering. But רעע, to break, or smash in pieces, e.g., a vessel (Ps 2:9), is never used for the destruction of buildings; and אלמנות does not mean palaces (ארמנות), but windows. There is nothing in the use of the word in Is 13:22 to support the meaning "palaces," because the palaces are simply called ̀almânōth (widows) there, with a sarcastic side glance at their desolate and widowed condition. Other conjectures are still more inadmissible. The thought is as follows: Jehoiachin went much further than Jehoahaz. He not only devoured men, but laid hands on defenceless widows, and laid the cities waste to such an extent that the land with its inhabitants became perfectly desolate through his rapacity. The description is no doubt equally applicable to his father Jehoiakim, in whose footsteps Jehoiachin walked, since Jehoiakim is described in Jer 22:13. as a grievous despot and tyrant. In Ezek 19:8 the object רשׁתּם also belongs to יתּנוּ: they set up and spread out their net. The plural מצדות is used in a general and indefinite manner: in lofty castles, mountain-fortresses, i.e., in one of them (cf. Judg 12:7).
Geneva 1599
19:1 Moreover take thou up a lamentation for the (a) princes of Israel,
(a) That is, Jehoahaz and Jehoiakim, Josiah's sons, who for their pride and cruelty are compared to lions.
John Gill
19:1 Moreover, take thou up a lamentation,.... These words are directed to the Prophet Ezekiel, to compose a doleful ditty, a mournful song, such as was used at funerals; and by it represent the lamentable state of the nation of the Jews and their governors, in order to affect them with it, with what was past, and present, and yet to come:
for the princes of Israel; or, "concerning them" (s); the princes meant are Jehoahaz, Jehoiakim, Jeconiah, and Zedekiah, who were kings, though called princes, these words being synonymous; or, if so called by way of diminution, the reason might be, because they were tributary, either to the king of Egypt, or king of Babylon.
(s) "de principibus Israel", Junius & Tremellius, Piscator, Polanus, Starckius; so Ben Melech.
John Wesley
19:1 For the princes - Jehoahaz, Jehoiachim, Jehoiachin, and Zedekiah.
Robert Jamieson, A. R. Fausset and David Brown
19:1 ELEGY OVER THE FALL OF DAVID'S HOUSE. (Ezek 19:1-14)
princes of Israel--that is, Judah, whose "princes" alone were recognized by prophecy; those of the ten tribes were, in respect to the theocracy, usurpers.
19:119:1: Եւ դու որդի մարդոյ, ո՛ղբս առ ՚ի վերայ իշխանին Իսրայէլի.
1 «Դո՛ւ էլ, մարդո՛ւ որդի, ո՛ղբ ասա Իսրայէլի իշխանի վրայ: Ասա՛.
19 Եւ դո՛ւն, Իսրայէլի իշխաններուն վրայ ողբա՛
Եւ դու, [386]որդի մարդոյ,`` ողբս առ ի վերայ [387]իշխանին Իսրայելի:

19:1: Եւ դու որդի մարդոյ, ո՛ղբս առ ՚ի վերայ իշխանին Իսրայէլի.
1 «Դո՛ւ էլ, մարդո՛ւ որդի, ո՛ղբ ասա Իսրայէլի իշխանի վրայ: Ասա՛.
19 Եւ դո՛ւն, Իսրայէլի իշխաններուն վրայ ողբա՛
zohrab-1805▾ eastern-1994▾ western am▾
19:119:1 А ты подними плач о князьях Израиля
19:2 καὶ και and; even ἐρεῖς ερεω.1 state; mentioned τί τις.1 who?; what? ἡ ο the μήτηρ μητηρ mother σου σου of you; your σκύμνος σκυμνος in μέσῳ μεσος in the midst; in the middle λεόντων λεων lion ἐγενήθη γινομαι happen; become ἐν εν in μέσῳ μεσος in the midst; in the middle λεόντων λεων lion ἐπλήθυνεν πληθυνω multiply σκύμνους σκυμνος he; him
19:2 וְ wᵊ וְ and אָמַרְתָּ֗ ʔāmartˈā אמר say מָ֤ה mˈā מָה what אִמְּךָ֙ ʔimmᵊḵˌā אֵם mother לְבִיָּ֔א lᵊviyyˈā לְבִיָּא lion בֵּ֥ין bˌên בַּיִן interval אֲרָיֹ֖ות ʔᵃrāyˌôṯ אֲרִי lion רָבָ֑צָה rāvˈāṣā רבץ lie down בְּ bᵊ בְּ in תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst כְּפִרִ֖ים kᵊfirˌîm כְּפִיר young lion רִבְּתָ֥ה ribbᵊṯˌā רבה be many גוּרֶֽיהָ׃ ḡûrˈeʸhā גּוּר lion
19:2. et dices quare mater tua leaena inter leones cubavit in medio leunculorum enutrivit catulos suosAnd say: Why did thy mother the lioness lie down among the lions, and bring up her whelps in the midst of young lions?
2. and say, What was thy mother? A lioness: she couched among lions, in the midst of the young lions she nourished her whelps.
19:2. and you shall say: Why did your mother, the lioness, recline among the male lions, and raise her little ones in the midst of young lions?
19:2. And say, What [is] thy mother? A lioness: she lay down among lions, she nourished her whelps among young lions.
Moreover take thou up a lamentation for the princes of Israel:

19:1 А ты подними плач о князьях Израиля
19:2
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
τί τις.1 who?; what?
ο the
μήτηρ μητηρ mother
σου σου of you; your
σκύμνος σκυμνος in
μέσῳ μεσος in the midst; in the middle
λεόντων λεων lion
ἐγενήθη γινομαι happen; become
ἐν εν in
μέσῳ μεσος in the midst; in the middle
λεόντων λεων lion
ἐπλήθυνεν πληθυνω multiply
σκύμνους σκυμνος he; him
19:2
וְ wᵊ וְ and
אָמַרְתָּ֗ ʔāmartˈā אמר say
מָ֤ה mˈā מָה what
אִמְּךָ֙ ʔimmᵊḵˌā אֵם mother
לְבִיָּ֔א lᵊviyyˈā לְבִיָּא lion
בֵּ֥ין bˌên בַּיִן interval
אֲרָיֹ֖ות ʔᵃrāyˌôṯ אֲרִי lion
רָבָ֑צָה rāvˈāṣā רבץ lie down
בְּ bᵊ בְּ in
תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst
כְּפִרִ֖ים kᵊfirˌîm כְּפִיר young lion
רִבְּתָ֥ה ribbᵊṯˌā רבה be many
גוּרֶֽיהָ׃ ḡûrˈeʸhā גּוּר lion
19:2. et dices quare mater tua leaena inter leones cubavit in medio leunculorum enutrivit catulos suos
And say: Why did thy mother the lioness lie down among the lions, and bring up her whelps in the midst of young lions?
19:2. and you shall say: Why did your mother, the lioness, recline among the male lions, and raise her little ones in the midst of young lions?
19:2. And say, What [is] thy mother? A lioness: she lay down among lions, she nourished her whelps among young lions.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. “Что за львица мать твоя?”. Слав.: “почто мати твоя львица”. Евр. букв.: “что мать твоя? львица”, т. е. с чем можно бы сравнить мать твою? - с львицей. Под матерью, сравниваемою с львицей, разумеют обыкновенно Иудейское царство или Иерусалим, причем пророк, думают, имел в виду сравнение Иаковом Иуды с львенком (Быт XLIX:9) и Ис XXIX:1. Но другие под львицей разумеют царицу, мать Иоахаза и Седекии. Хамуталь, так как под 2: львенками ст. 3: и 5: можно разуметь только таких двух царей иудейских, из которых один должен быть современным Иезекиилю, а другой его братом, и такими могут быть только Иоахаз и Седекия. “Царица-мать занимала при дворе чрезвычайно почетное и влиятельное положение, как показывает уже ее титул государыни (4: Цар X:13): она занимает место по правую сторону царя (4: Цар II:19) и т. п. Правильно понятая эта глава дает, может быть, весьма ценный новый ключ к объяснению нескольких темных пунктов в истории Иудейского царства за последние десятилетия. Как случилось, что после смерти Иосии на престол вступил не старший сын его Иоахим, сын от Зебудды, а Иоахаз, на 2: года моложе? Почему Навуходоносор из иудейских царевичей выбрал в преемники Иехонии именно Матфанию - Седекию? Не было ли то и другое делом рук влиятельной и честолюбивой Хамутали, как в свое время Вирсавия действовала при возведении на престол Соломона?” (3: Цар I. Кречм.). - “Среди львов”, т. е. окружающих могущественных царств, которым Иудея, следовательно, не уступала в могуществе. - “Львенков cвоих” - царей.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Moreover take thou up a lamentation for the princes of Israel, 2 And say, What is thy mother? A lioness: she lay down among lions, she nourished her whelps among young lions. 3 And she brought up one of her whelps: it became a young lion, and it learned to catch the prey; it devoured men. 4 The nations also heard of him; he was taken in their pit, and they brought him with chains unto the land of Egypt. 5 Now when she saw that she had waited, and her hope was lost, then she took another of her whelps, and made him a young lion. 6 And he went up and down among the lions, he became a young lion, and learned to catch the prey, and devoured men. 7 And he knew their desolate palaces, and he laid waste their cities; and the land was desolate, and the fulness thereof, by the noise of his roaring. 8 Then the nations set against him on every side from the provinces, and spread their net over him: he was taken in their pit. 9 And they put him in ward in chains, and brought him to the king of Babylon: they brought him into holds, that his voice should no more be heard upon the mountains of Israel.
Here are, I. Orders given to the prophet to bewail the fall of the royal family, which had long made so great a figure by virtue of a covenant of royalty made with David and his seed, so that the eclipsing and extinguishing of it are justly lamented by all who know what value to put upon the covenant of our God, as we find, after a very large account of that covenant with David ( Ps. lxxxix. 3, 20, &c.), a sad lamentation for the decays and desolations of his family (v. 38, 39): But thou hast cast off and abhorred, hast made void the covenant of thy servant and profaned his crown, &c. The kings of Judah are here called princes of Israel; for their glory was diminished and they had become but as princes, and their purity was lost; they had become corrupt and idolatrous as the kings of Israel, whose ways they had learned. The prophet must take up a lamentation for them; that is, he must describe their lamentable fall as one that did himself lay it to heart, and desired that those he preached and wrote to might do so to. And how can we expect that others should be affected with that which we ourselves are not affected with? Ministers, when they boldly foretel, must yet bitterly lament the destruction of sinners, as those that have not desired the woeful day. He is not directed to give advice to the princes of Israel (that had been long and often done in vain), but, the decree having gone forth, he must take up a lamentation for them.
II. Instructions given him what to say. 1. He must compare the kingdom of Judah to a lioness, so wretchedly degenerated was it from what it had been formerly, when it sat as a queen among the nations, v. 2. What is thy mother? thine, O king? (we read of Solomon's crown wherewith his mother crowned him, that is, his people, Cant. iii. 11), thine, O Judah? The royal family is as a mother to the kingdom, a nursing mother. She is a lioness, fierce, and cruel, and ravenous. When they had left their divinity they soon lost their humanity too; and, when they feared not God, neither did they regard man. She lay down among lions. God had said, The people shall dwell alone, but they mingled with the nations and learned their works. She nourished her whelps among young lions, taught the young princes the way of tyrants, which was then used by the arbitrary kings of the east, filled their heads betimes with notions of their absolute despotic power, and possessed them with a belief that they had a right to enslave their subjects, that their liberty and property lay at their mercy: thus she nourished her whelps among young lions. 2. He must compare the kings of Judah to lions' whelps, v. 3. Jacob had compared Judah, and especially the house of David, to a lion's whelp, for its being strong and formidable to its enemies abroad (Gen. xlix. 9, He is an old lion; who shall stir him up?) and, if they had adhered to the divine law and promise, God would have preserved to them the might, and majesty, and dominion of a lion, and does it in Christ, the Lion of the tribe of Judah. But these lions' whelps were so to their own subjects, were cruel and oppressive to them, preyed upon their estates and liberties; and, when they thus by their tyranny made themselves a terror to those whom they ought to have protected, it was just with God to make those a terror to them whom otherwise they might have subdued. Here is lamented, (1.) The sin and fall of Jehoahaz, one of the whelps of this lioness. He became a young lion (v. 3); he was made king, and thought he was made so that he might do what he pleased, and gratify his own ambition, covetousness, and revenge, as he had a mind; and so he was soon master of all the arts of tyranny; he learned to catch the prey and devoured men. When he got power into his hand, all that had before in any thing disobliged him were made to feel his resentments and become a sacrifice to his rage. But what came of it? He did not prosper long in his tyranny: The nations heard of him (v. 4), heard how furiously he drove at his first coming to the crown, how he trampled upon all that is just and sacred, and violated all his engagements, so that they looked upon him as a dangerous neighbour, and prosecuted him accordingly, as a multitude of shepherds is called forth against a lion roaring on his prey, Isa. xxxi. 4. And he was taken, as a beast of prey, in their pit. His own subjects durst not stand up in defence of their liberties, but God raised up a foreign power that soon put an end to his tyranny, and brought him in chains to the land of Egypt. Thither Jehoahaz was carried captive, and never heard of more. (2.) The like sin and fall of his successor Jehoiakim. The kingdom of Judah for some time expected the return of Jehoahaz out of Egypt, but at length despaired of it, and then took another of the lion's whelps, and made him a young lion, v. 5. And he, instead of taking warning by his brother's fate to use his power with equity and moderation, and to seek the good of his people, trod in his brother's steps: He went up and down among the lions, v. 6. He consulted and conversed with those that were fierce and furious like himself, and took his measures from them, as Rehoboam took the advice of the rash and hot-headed young men. And he soon learned to catch the prey, and he devoured men (v. 6); he seized his subjects' estates, fined and imprisoned them, filled his treasury by rapine and injustice, sequestrations and confiscations, fines and forfeitures, and swallowed up all that stood in his way. He had got the art of discovering what effects men had that lay concealed, and where the treasures were which they had hoarded up; he knew their desolate places (v. 7), where they his their money and sometimes hid themselves; he knew where to find both out; and by his oppression he laid waste their cities, depopulated them by forcing the inhabitants to remove their families to some place of safety. The land was desolate, and the country villages were deserted; and though there was great plenty, and a fulness of all good things, yet people quitted it all for fear of the noise of his roaring. He took a pride in making all his subjects afraid of him, as the lion makes all the beasts of the forest to tremble (Amos iii. 8), and by his terrible roaring so astonished them that they fell down for fear, and, having not spirit to make their escape, became an easy prey to him, as they say the lions do. He hectored, and threatened, and talked big, and bullied people out of what they had. Thus he thought to establish his own power, but it had a contrary effect, it did but hasten his own ruin (v. 8): The nations set against him on every side, to restrain and reduce his exorbitant power, which they joined in confederacy to do for their common safety; and they spread their net over him, formed designs against him. God brought against Jehoiakim bands of the Syrians, Moabites, and Ammonites, with the Chaldees (2 Kings xxiv. 2), and he was taken in their pit. Nebuchadnezzar bound him in fetters to carry him to Babylon, 2 Chron. xxxvi. 6. They put this lion within grates, bound him in chains, and brought him to the king of Babylon, v. 9. What became of him we know not; but his voice was nowhere heard roaring upon the mountains of Israel. There was an end of his tyranny: he was buried with the burial of an ass (Jer. xxii. 19), though he had been as a lion, the terror of the mighty in the land of the living. Note, The righteousness of God is to be acknowledged when those who have terrified and enslaved others are themselves terrified and enslaved, when those who by the abuse of their power to destruction which was given them for edification make themselves as wild beasts, as roaring lions and ranging bears (for such, Solomon says, wicked rulers are over the poor people, Prov. xxviii. 15), are treated as such--when those who, like Ishmael, have their hand against every man, come at last to have every man's hand against them. It was long since observed that bloody tyrants seldom die in peace, but have blood given them to drink, for they are worthy.
Ad generum Cereris sine cæde et sanguine pauci
Descendunt reges et sicca morte tyranni--

How few of all the boastful men that reign
Descend in peace to Pluto's dark domain!
JUVENAL.
Adam Clarke: Commentary on the Bible - 1831
19:2: What is thy mother? A lioness - Judea may here be the mother; the lioness, Jerusalem. Her lying down among lions, her having confederacy with the neighboring kings; for lion here means king.
Albert Barnes: Notes on the Bible - 1834
19:2: Thy mother - The people represented by Judah. Compare Gen 49:9; Num 23:24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:2: A lioness: Judea, which possessed strength, courage, and sovereignty. Nah 2:11, Nah 2:12; Zep 3:1-4
she lay: Had confederacy with the neighbouring kings, and learned their manners.
her whelps: The sons of Josiah, who learned to be oppressive tyrants from the surrounding princes.
young lions: Job 4:11; Psa 58:6; Isa 5:29, Isa 11:6-9; Zac 11:3
Geneva 1599
19:2 And say, What [is] thy (b) mother? A lioness: she lay down among lions, she nourished her whelps among young lions.
(b) That is Jehoahaz's mother, or Jerusalem.
John Gill
19:2 And say, what is thy mother?.... That is, say so to the then reigning prince, Zedekiah, what is thy mother like? to what is she to be compared? by whom is meant, not the royal family of David only, or Jerusalem the metropolis of the nation, but the whole body of the people; and so the Targum interprets it of the congregation of Israel. The answer to the question is,
a lioness; she is like to one, not for her strength and glory, but for her cruelty and rapine; for her want of humanity, mercy, and justice:
she lay down among lions; that is, kings, as the Targum interprets it Heathen princes, the kings of the nations about them, as of Egypt and Babylon, Jer 50:17; so called for their despotic and arbitrary power, tyranny, and cruelty: now this lioness, the people of the Jews, lay down among them, joined with them in leagues and marriages, and learned their manners, and became of the same temper and disposition:
she nourisheth her whelps among young lions; princes, as the Targum explains it; either the princes of Judah, who were become like young lions, fierce and cruel; or the princes of other nations, among whom the children of the royal family were brought up; or, however, they were trained up in the principles of such, even of arbitrary and despotic power, and were taught to oppress their subjects, and not execute justice and mercy among them.
John Wesley
19:2 What - What resemblance shall I use to set out the nature, deportment, and state of the mother of these princes? Thy - One of whom was upon the throne at once, and therefore the prophet speaks to one at a time. Mother - The land of Judea, and Jerusalem, the chief city of it, the royal family of David. Lioness - Tho' chosen of God to execute justice; yet they soon degenerated into the fierce and ravening nature of the lioness. Lay down - Associated, and grew familiar with neighbour kings, called here lions; fierce and bloody. Her whelps - Her sons, successors to the crown. Young lions - Either foreign princes and kings, or some of the fierce, unjust, tyrannizing princes at home.
Robert Jamieson, A. R. Fausset and David Brown
19:2 thy mother--the mother of Jehoiachin, the representative of David's line in exile with Ezekiel. The "mother" is Judea: "a lioness," as being fierce in catching prey (Ezek 19:3), referring to her heathenish practices. Jerusalem was called Ariel (the lion of God) in a good sense (Is 29:1); and Judah "a lion's whelp . . . a lion . . . an old lion" (Gen 49:9), to which, as also to Num 23:24; Num 24:9, this passage alludes.
nourished . . . among young lions--She herself had "lain" among lions, that is, had intercourse with the corruptions of the surrounding heathen and had brought up the royal young ones similarly: utterly degenerate from the stock of Abraham.
Lay down--or "couched," is appropriate to the lion, the Arab name of which means "the coucher."
19:219:2: եւ ասասցես. Զի՞ է զի եղեւ մայր քո ՚ի մէջ առիւծուց. կորիւնդ ՚ի մէջ առիւծուց բազմացոյց զկորիւնս իւր։
2 Ինչպէ՞ս եղաւ, որ մայրդ յայտնուեց առիւծների մէջ,կորիւնդ առիւծների մէջ բազմացրեց իր կորիւններին:
2 Ու ըսէ՛.«Քու մայրդ մատակ առիւծ մըն է, Որ առիւծներու մէջ կը պառկի Ու իր կորիւնները առոյգ առիւծներու մէջ կը մեծցնէ։
եւ ասասցես. Զի՞ է [388]զի եղեւ մայր քո`` ի մէջ առիւծուց, [389]կորիւնդ ի մէջ առիւծուց բազմացոյց զկորիւնս իւր:

19:2: եւ ասասցես. Զի՞ է զի եղեւ մայր քո ՚ի մէջ առիւծուց. կորիւնդ ՚ի մէջ առիւծուց բազմացոյց զկորիւնս իւր։
2 Ինչպէ՞ս եղաւ, որ մայրդ յայտնուեց առիւծների մէջ,կորիւնդ առիւծների մէջ բազմացրեց իր կորիւններին:
2 Ու ըսէ՛.«Քու մայրդ մատակ առիւծ մըն է, Որ առիւծներու մէջ կը պառկի Ու իր կորիւնները առոյգ առիւծներու մէջ կը մեծցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
19:219:2 и скажи: что за львица мать твоя? расположилась среди львов, между молодыми львами растила львенков своих.
19:3 καὶ και and; even ἀπεπήδησεν αποπηδαω one; unit τῶν ο the σκύμνων σκυμνος he; him λέων λεων lion ἐγένετο γινομαι happen; become καὶ και and; even ἔμαθεν μανθανω learn τοῦ ο the ἁρπάζειν αρπαζω snatch ἁρπάγματα αρπαγμα person; human ἔφαγεν φαγω swallow; eat
19:3 וַ wa וְ and תַּ֛עַל ttˈaʕal עלה ascend אֶחָ֥ד ʔeḥˌāḏ אֶחָד one מִ mi מִן from גֻּרֶ֖יהָ ggurˌeʸhā גּוּר lion כְּפִ֣יר kᵊfˈîr כְּפִיר young lion הָיָ֑ה hāyˈā היה be וַ wa וְ and יִּלְמַ֥ד yyilmˌaḏ למד learn לִ li לְ to טְרָף־ ṭᵊrof- טרף tear טֶ֖רֶף ṭˌeref טֶרֶף prey אָדָ֥ם ʔāḏˌām אָדָם human, mankind אָכָֽל׃ ʔāḵˈāl אכל eat
19:3. et eduxit unum de leunculis suis leo factus est et didicit capere praedam hominemque comedereAnd she brought out one of her whelps, and he became a lion: and he learned to catch the prey, and to devour men.
3. And she brought up one of her whelps; he became a young lion: and he learned to catch the prey, he devoured men.
19:3. And she led away one of her little ones, and he became a lion. And he learned to seize prey and to consume men.
19:3. And she brought up one of her whelps: it became a young lion, and it learned to catch the prey; it devoured men.
And say, What [is] thy mother? A lioness: she lay down among lions, she nourished her whelps among young lions:

19:2 и скажи: что за львица мать твоя? расположилась среди львов, между молодыми львами растила львенков своих.
19:3
καὶ και and; even
ἀπεπήδησεν αποπηδαω one; unit
τῶν ο the
σκύμνων σκυμνος he; him
λέων λεων lion
ἐγένετο γινομαι happen; become
καὶ και and; even
ἔμαθεν μανθανω learn
τοῦ ο the
ἁρπάζειν αρπαζω snatch
ἁρπάγματα αρπαγμα person; human
ἔφαγεν φαγω swallow; eat
19:3
וַ wa וְ and
תַּ֛עַל ttˈaʕal עלה ascend
אֶחָ֥ד ʔeḥˌāḏ אֶחָד one
מִ mi מִן from
גֻּרֶ֖יהָ ggurˌeʸhā גּוּר lion
כְּפִ֣יר kᵊfˈîr כְּפִיר young lion
הָיָ֑ה hāyˈā היה be
וַ wa וְ and
יִּלְמַ֥ד yyilmˌaḏ למד learn
לִ li לְ to
טְרָף־ ṭᵊrof- טרף tear
טֶ֖רֶף ṭˌeref טֶרֶף prey
אָדָ֥ם ʔāḏˌām אָדָם human, mankind
אָכָֽל׃ ʔāḵˈāl אכל eat
19:3. et eduxit unum de leunculis suis leo factus est et didicit capere praedam hominemque comedere
And she brought out one of her whelps, and he became a lion: and he learned to catch the prey, and to devour men.
19:3. And she led away one of her little ones, and he became a lion. And he learned to seize prey and to consume men.
19:3. And she brought up one of her whelps: it became a young lion, and it learned to catch the prey; it devoured men.
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
3. “Вскормила”. Слав.: “отскочи”, apephdhse, покинул мать, не нуждаясь в ее кормлении. - “Одного из львенков своих”. Под первым львенком львицы - иудеи или иудейской царицы толкователи единогласно разумеют Иоахаза, отведенного пленником, в Египет (ст. 4) после трехмесячного царствования. - “Он сделался молодым львом” - царем. - “Научился ловить добычу, ел людей”. В этих словах может и не заключаться характеристики и осуждения царствования Иоахаза (хотя в 4: Цар XXIII:32: оно осуждается), а простое развитие рисуемой картины.
Adam Clarke: Commentary on the Bible - 1831
19:3: She brought up one of her whelps - Jehoahaz, son of Josiah, whose father was conquered and slain by Pharaoh-necho, king of Egypt.
It learned to catch the prey - His reign was a reign of oppression and cruelty. He made his subjects his prey, and devoured their substance.
Albert Barnes: Notes on the Bible - 1834
19:3: Compare the marginal reference. The short reign of Jehoahaz was marked by violence and idolatry, and was closed by Pharaoh-Necho's carrying him captive into Egypt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:3: one: Jehoahaz, made king of Israel instead of Josiah, who became cruel and oppressive.
it became: Eze 19:6; Kg2 23:31, Kg2 23:32; Ch2 36:1, Ch2 36:2
John Gill
19:3 And she brought up one of her whelps,.... Or sons, as the Targum: or, "made him to ascend" (t), as the word signifies; to mount the throne; this was Jehoahaz, whom the people of the land took and anointed him, and made him king in the stead of Josiah his father, 4Kings 23:30;
Tit become a young lion; that is, a king, as the same Targum explains it, and a tyrannical and arbitrary one:
and it learned to catch the prey; being instructed by evil counsellors, he soon learned to oppress his subjects, to get their substance from them, and do many evil things, as he is said to do, 4Kings 23:32;
Tit devoured men; or a man, Adam, the people of Israel, so called, Ezek 34:31; as the Jews frequently observe; it ate up and destroyed their liberties, privileges, and property.
(t) "et ascendere fecit", Pagninus, Montanus, Tigurine version.
John Wesley
19:3 Brought up - Advanced, caused him to take the throne after the slaughter of Josiah. One - Jehoahaz the second son of Josiah. Became - Soon shewed his fierce, cruel, and bloody disposition.
Robert Jamieson, A. R. Fausset and David Brown
19:3 young lion--Jehoahaz, son of Josiah, carried captive from Riblah to Egypt by Pharaoh-necho (4Kings 23:33).
19:319:3: Եւ զարգացաւ կորիւն մի ՚ի կորեանց նորա. եւ առիւծացա՛ւ, եւ ուսաւ յափշտակել զյափշտակութիւն, եւ եղեւ մարդախա՛նձ[12563]։ [12563] Ոսկան. Եւ կորիւն մի ՚ի կորեանց նորա առիւծա՛՛։
3 Նրա կորիւնների մէջ մի կորիւն հասակ նետեց, առիւծ դարձաւ,սովորեց յափշտակել ու խլել, եղաւ մարդախողխող:
3 Անիկա իր կորիւններէն մէկը մեծցուց, Որը առոյգ առիւծ եղաւ Եւ յափշտակութիւն ընել սորվեցաւ ու մարդ կ’ուտէր։
Եւ [390]զարգացաւ կորիւն մի ի կորեանց նորա``, եւ առիւծացաւ, եւ ուսաւ յափշտակել զյափշտակութիւն, եւ եղեւ մարդախանձ:

19:3: Եւ զարգացաւ կորիւն մի ՚ի կորեանց նորա. եւ առիւծացա՛ւ, եւ ուսաւ յափշտակել զյափշտակութիւն, եւ եղեւ մարդախա՛նձ[12563]։
[12563] Ոսկան. Եւ կորիւն մի ՚ի կորեանց նորա առիւծա՛՛։
3 Նրա կորիւնների մէջ մի կորիւն հասակ նետեց, առիւծ դարձաւ,սովորեց յափշտակել ու խլել, եղաւ մարդախողխող:
3 Անիկա իր կորիւններէն մէկը մեծցուց, Որը առոյգ առիւծ եղաւ Եւ յափշտակութիւն ընել սորվեցաւ ու մարդ կ’ուտէր։
zohrab-1805▾ eastern-1994▾ western am▾
19:319:3 И вскормила одного из львенков своих; он сделался молодым львом и научился ловить добычу, ел людей.
19:4 καὶ και and; even ἤκουσαν ακουω hear κατ᾿ κατα down; by αὐτοῦ αυτος he; him ἔθνη εθνος nation; caste ἐν εν in τῇ ο the διαφθορᾷ διαφθορα decay αὐτῶν αυτος he; him συνελήμφθη συλλαμβανω take hold of; conceive καὶ και and; even ἤγαγον αγω lead; pass αὐτὸν αυτος he; him ἐν εν in κημῷ κημος into; for γῆν γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
19:4 וַ wa וְ and יִּשְׁמְע֥וּ yyišmᵊʕˌû שׁמע hear אֵלָ֛יו ʔēlˈāʸw אֶל to גֹּויִ֖ם gôyˌim גֹּוי people בְּ bᵊ בְּ in שַׁחְתָּ֣ם šaḥtˈām שַׁחַת pit נִתְפָּ֑שׂ niṯpˈāś תפשׂ seize וַ wa וְ and יְבִאֻ֥הוּ yᵊviʔˌuhû בוא come בַֽ vˈa בְּ in † הַ the חַחִ֖ים ḥaḥˌîm חָח thorn אֶל־ ʔel- אֶל to אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
19:4. et audierunt de eo gentes et non absque vulneribus suis ceperunt eum et adduxerunt eum in catenis in terram AegyptiAnd the nations heard of him, and took him, but not without receiving wounds: and they brought him in chains into the land of Egypt.
4. The nations also heard of him; he was taken in their pit: and they brought him with hooks unto the land of Egypt.
19:4. And the Gentiles heard about him, and they seized him, but not without receiving wounds. And they led him away in chains to the land of Egypt.
19:4. The nations also heard of him; he was taken in their pit, and they brought him with chains unto the land of Egypt.
And she brought up one of her whelps: it became a young lion, and it learned to catch the prey; it devoured men:

19:3 И вскормила одного из львенков своих; он сделался молодым львом и научился ловить добычу, ел людей.
19:4
καὶ και and; even
ἤκουσαν ακουω hear
κατ᾿ κατα down; by
αὐτοῦ αυτος he; him
ἔθνη εθνος nation; caste
ἐν εν in
τῇ ο the
διαφθορᾷ διαφθορα decay
αὐτῶν αυτος he; him
συνελήμφθη συλλαμβανω take hold of; conceive
καὶ και and; even
ἤγαγον αγω lead; pass
αὐτὸν αυτος he; him
ἐν εν in
κημῷ κημος into; for
γῆν γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
19:4
וַ wa וְ and
יִּשְׁמְע֥וּ yyišmᵊʕˌû שׁמע hear
אֵלָ֛יו ʔēlˈāʸw אֶל to
גֹּויִ֖ם gôyˌim גֹּוי people
בְּ bᵊ בְּ in
שַׁחְתָּ֣ם šaḥtˈām שַׁחַת pit
נִתְפָּ֑שׂ niṯpˈāś תפשׂ seize
וַ wa וְ and
יְבִאֻ֥הוּ yᵊviʔˌuhû בוא come
בַֽ vˈa בְּ in
הַ the
חַחִ֖ים ḥaḥˌîm חָח thorn
אֶל־ ʔel- אֶל to
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
19:4. et audierunt de eo gentes et non absque vulneribus suis ceperunt eum et adduxerunt eum in catenis in terram Aegypti
And the nations heard of him, and took him, but not without receiving wounds: and they brought him in chains into the land of Egypt.
19:4. And the Gentiles heard about him, and they seized him, but not without receiving wounds. And they led him away in chains to the land of Egypt.
19:4. The nations also heard of him; he was taken in their pit, and they brought him with chains unto the land of Egypt.
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
4. “Пойман был в яму их”. Обычный способ охоты на зверей на Востоке. Слав.: “ят бысть в растлении”, т. е. раненым, как в Вульгате: non absque vulneribus. - “В цепях” - букв. “на кольцах”, которые продевались в ноздри, слав.: “во узде”. - “В Египетскую”. Из иудейских царей только Иоахаз отведен был в плен в Египет, - фараоном Нехао (4: Цар XXIII:33).
Adam Clarke: Commentary on the Bible - 1831
19:4: The nations also heard of him - The king of Egypt, whose subjects were of divers nations, marched against Jerusalem, took Jehoahaz prisoner, and brought him to Egypt. Thus: -
He was taken in their pit - Here is an allusion to those trap-pits digged in forests, into which the wild beasts fall, when the huntsmen, surrounding a given portion of the forest, drive the beasts in; by degrees narrowing the inclosure, till the animals come to the place where the pits are, which, being lightly covered over with branches and turf, are not perceived, and the beasts tread on them and fall in. Jehoahaz reigned only three months before he was dethroned by the king of Egypt, against whom it is apparent some craft was used, here signified by the pit, into which he fell.
Albert Barnes: Notes on the Bible - 1834
19:4: Chains - See the marginal rendering to Eze 19:9 and Isa 27:9, note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:4: he was: Taken prisoner by Pharaoh-necho, and brought into Egypt. Kg2 23:31, Kg2 23:33, Kg2 23:34; Ch2 36:4, Ch2 36:6; Jer 22:11, Jer 22:12, Jer 22:18
Geneva 1599
19:4 The (c) nations also heard of him; he was taken in their pit, and they brought him with chains to the land of Egypt.
(c) By Pharaoh Nebo king of Egypt, (4Kings 23:33).
John Gill
19:4 The nations also heard of him,.... The neighbouring nations, particularly the Egyptians; the fame of his behaviour reached them; they were informed how he used his own subjects, and what designs he had formed, and what preparations he was making against his neighbours; wherefore they thought it proper to oppose his measures in time, and to hinder him from proceeding and putting his projects into execution, by coming out against him, and fighting with him, as they did:
he was taken in their pit; alluding to the manner of hunting and taking lions, and such like beasts of prey; which was done by digging pits, and covering the mouths of them with straw, as Jarchi observes, into which in their flight they fell unawares: so Pharaohnecho king of Egypt came out against Jehoahaz, and took him, and put him in bonds at Riblah in the land of Hamath, that he might reign no more in Jerusalem, after he had been on the throne but three months, 4Kings 23:31;
and they brought him with chains into the land of Egypt; or, "with hooks" (u); in his nose, as in Is 37:29; or with a bridle, as the Septuagint; or with branches, as the Syriac version, in his jaws; the Targum renders it in chains, as we do: it is certain that Jehoahaz was put in bonds or fetters, and carried into Egypt, where he died, 4Kings 23:33.
(u) "in, vel cum hamis", Montanus, Tigurine version, Cocceius, Starckius.
John Wesley
19:4 The nations - The Egyptians heard what he did.
Robert Jamieson, A. R. Fausset and David Brown
19:4 The nations--Egypt, in the case of Jehoahaz, who probably provoked Pharaoh by trying to avenge the death of his father by assailing the bordering cities of Egypt (4Kings 23:29-30).
in their pit--image from the pitfalls used for catching wild beasts (Jer 22:11-12).
chains--or hooks, which were fastened in the noses of wild beasts (see on Ezek 19:9).
19:419:4: Լուա՛ն զնմանէ ազգք, ըմբռնեցին զնա յապականութիւն. եւ տարան զնա գայլիբերա՛ն յերկիրն Եգիպտացւոց[12564]։ [12564] Բազումք. Գա՛յլ ՚ի բերան։
4 Նրա մասին լսեցին ազգեր,բռնեցին նրան՝ սպանելու համար,դնչակալով տարան Եգիպտացիների երկիրը:
4 Անոր դէմ ազգերը ահազանգ հնչեցուցին։Անիկա անոնց փոսին մէջ բռնուեցաւ։Զանիկա կարթերով Եգիպտոս տարին։
Լուան զնմանէ ազգք, [391]ըմբռնեցին զնա յապականութիւն``. եւ տարան զնա գայլ ի բերան յերկիրն Եգիպտացւոց:

19:4: Լուա՛ն զնմանէ ազգք, ըմբռնեցին զնա յապականութիւն. եւ տարան զնա գայլիբերա՛ն յերկիրն Եգիպտացւոց[12564]։
[12564] Բազումք. Գա՛յլ ՚ի բերան։
4 Նրա մասին լսեցին ազգեր,բռնեցին նրան՝ սպանելու համար,դնչակալով տարան Եգիպտացիների երկիրը:
4 Անոր դէմ ազգերը ահազանգ հնչեցուցին։Անիկա անոնց փոսին մէջ բռնուեցաւ։Զանիկա կարթերով Եգիպտոս տարին։
zohrab-1805▾ eastern-1994▾ western am▾
19:419:4 И услышали о нем народы; он пойман был в яму их, и в цепях отвели его в землю Египетскую.
19:5 καὶ και and; even εἶδεν οραω view; see ὅτι οτι since; that ἀπῶσται απωθεω thrust away; reject ἀπ᾿ απο from; away αὐτῆς αυτος he; him καὶ και and; even ἀπώλετο απολλυμι destroy; lose ἡ ο the ὑπόστασις υποστασις essence; substructure αὐτῆς αυτος he; him καὶ και and; even ἔλαβεν λαμβανω take; get ἄλλον αλλος another; else ἐκ εκ from; out of τῶν ο the σκύμνων σκυμνος he; him λέοντα λεων lion ἔταξεν τασσω arrange; appoint αὐτόν αυτος he; him
19:5 וַ wa וְ and תֵּ֨רֶא֙ ttˈēre ראה see כִּ֣י kˈî כִּי that נֹֽוחֲלָ֔ה nˈôḥᵃlˈā יחל wait, to hope אָבְדָ֖ה ʔāvᵊḏˌā אבד perish תִּקְוָתָ֑הּ tiqwāṯˈāh תִּקְוָה hope וַ wa וְ and תִּקַּ֛ח ttiqqˈaḥ לקח take אֶחָ֥ד ʔeḥˌāḏ אֶחָד one מִ mi מִן from גֻּרֶ֖יהָ ggurˌeʸhā גּוּר lion כְּפִ֥יר kᵊfˌîr כְּפִיר young lion שָׂמָֽתְהוּ׃ śāmˈāṯᵊhû שׂים put
19:5. quae cum vidisset quoniam infirmata est et periit expectatio eius tulit unum de leunculis suis leonem constituit eumBut she seeing herself weakened, and that her hope was lost, took one of her young lions, and set him up for a lion.
5. Now when she saw that she had waited, and her hope was lost, then she took another of her whelps, and made him a young lion.
19:5. Then, when she had seen that she was weakened, and that her hope had perished, she took one of her little ones, and appointed him as a lion.
19:5. Now when she saw that she had waited, [and] her hope was lost, then she took another of her whelps, [and] made him a young lion.
The nations also heard of him; he was taken in their pit, and they brought him with chains unto the land of Egypt:

19:4 И услышали о нем народы; он пойман был в яму их, и в цепях отвели его в землю Египетскую.
19:5
καὶ και and; even
εἶδεν οραω view; see
ὅτι οτι since; that
ἀπῶσται απωθεω thrust away; reject
ἀπ᾿ απο from; away
αὐτῆς αυτος he; him
καὶ και and; even
ἀπώλετο απολλυμι destroy; lose
ο the
ὑπόστασις υποστασις essence; substructure
αὐτῆς αυτος he; him
καὶ και and; even
ἔλαβεν λαμβανω take; get
ἄλλον αλλος another; else
ἐκ εκ from; out of
τῶν ο the
σκύμνων σκυμνος he; him
λέοντα λεων lion
ἔταξεν τασσω arrange; appoint
αὐτόν αυτος he; him
19:5
וַ wa וְ and
תֵּ֨רֶא֙ ttˈēre ראה see
כִּ֣י kˈî כִּי that
נֹֽוחֲלָ֔ה nˈôḥᵃlˈā יחל wait, to hope
אָבְדָ֖ה ʔāvᵊḏˌā אבד perish
תִּקְוָתָ֑הּ tiqwāṯˈāh תִּקְוָה hope
וַ wa וְ and
תִּקַּ֛ח ttiqqˈaḥ לקח take
אֶחָ֥ד ʔeḥˌāḏ אֶחָד one
מִ mi מִן from
גֻּרֶ֖יהָ ggurˌeʸhā גּוּר lion
כְּפִ֥יר kᵊfˌîr כְּפִיר young lion
שָׂמָֽתְהוּ׃ śāmˈāṯᵊhû שׂים put
19:5. quae cum vidisset quoniam infirmata est et periit expectatio eius tulit unum de leunculis suis leonem constituit eum
But she seeing herself weakened, and that her hope was lost, took one of her young lions, and set him up for a lion.
19:5. Then, when she had seen that she was weakened, and that her hope had perished, she took one of her little ones, and appointed him as a lion.
19:5. Now when she saw that she had waited, [and] her hope was lost, then she took another of her whelps, [and] made him a young lion.
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
5. “Увидела, что надежда ее пропала”. - надежда, которую имели в Иудее на возвращению Иоахаза из египетского плена. - “Другого из львенков своих”. По одним, под вторым львенком пророк разумеет Иехонию, по другим - Седекию. Тот и другой отведены в плен в Вавилон (ст. 9); следовательно, тот и другой может разуметься здесь. Не может разуметься Иоаким, потому что он умер в Иудее. Из двух царей Иехонии и Седекии пророк скорее мог иметь в виду здесь Иехонию, потому что он с ним отведен был в плен и на его потомство возлагал большие надежды (XVII:22-24); по XVII гл. Иехония истинно израильский последний царь, тогда как Седекия - только вавилонский вассал. С другой стороны, если под львицей разумеется Хамуталь, мать Иоахаза, то под вторым львенком может разуметься только другой сын ее - Седекия; описание 9: ст. тоже более относится к Седекии. Седекия ли или Иехония разумеются под вторым львенком, возникает вопрос, почему опущен Иоаким. Пророк не имел намерения дать полного исторического очерка, а хотел указать Седекии в числе его предшественников предупреждающе примеры. Едва ли пророк мог во образе первого львенка объединить судьбу Иосии (смерть в сражении при Мегиддо) и Иоахаза (оба пострадали от фараона), а во втором судьбу Иоакима и Иехонии (потерпели от Навуходоносора. Сменд): 3b не идет к Иосии. - “И сделала его молодым львом” - царем.
Adam Clarke: Commentary on the Bible - 1831
19:5: When she saw that she had waited - Being very weak, the Jews found that they could not resist with any hope of success; so the king of Egypt was permitted to do as he pleased.
She took another of her whelps - Jehoiakim.
And made him a young lion - King of Judea.
Albert Barnes: Notes on the Bible - 1834
19:5
Another - Jehoiachin who soon showed himself no less unworthy than Jehoahaz. The "waiting" of the people was during the absence of their rightful lord Jehoahaz, a captive in Egypt while Jehoiakim, whom they deemed an usurper, was on the throne. It was not until Jehoiachin succeeded, that they seemed to themselves to have a monarch of their own Kg2 24:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:5: another: Jehoiakim. Eze 19:3; Kg2 23:34-37
a young lion: King of Judah.
Geneva 1599
19:5 Now when she saw that she had waited, [and] her hope was lost, then she took another of her (d) whelps, [and] made him a young lion.
(d) Which was Jehoiakim.
John Gill
19:5 Now when she saw,.... That is, his mother, as the Syriac version expresses it; not his natural mother; as the mother of Sisera looked out and waited for him; but the congregation of Israel, as Jarchi interprets it, the body of the Jewish people:
that she had waited; for the return of Jehoahaz out of Egypt, which was expected for some time: or, "that she was become sick"; or "weak" (w), and feeble, and brought to a low estate by his captivity, and by the tax the king of Egypt put upon her:
and her hope was lost; of his return to her any more, and so of being eased of the tribute imposed, and of being restored by him to liberty and glory; for the Lord had declared that he should return no more to his native country, but die in the place where he was carried captive, Jer 22:10;
then she took another of her whelps; or sons, as the Targum:
and made him a young lion: a king, as the same Targum paraphrases it; that is, Jehoiakim, the brother of Jehoahaz, who before was called Eliakim, but his name was changed by Pharaohnecho; and though he is said to make him king, yet it was by the consent of the people of the Jews.
(w) "quod infirmatus esset", Cocceius, Starckius.
John Wesley
19:5 Made him - King, and infused the lion - like maxims into him.
Robert Jamieson, A. R. Fausset and David Brown
19:5 saw that she had waited, and her hope was lost--that is, that her long-waited-for hope was disappointed, Jehoahaz not being restored to her from Egypt.
she took another of her whelps--Jehoiakim, brother of Jehoahaz, who was placed on the throne by Pharaoh (4Kings 23:34), according to the wish of Judah.
19:519:5: Եւ ետես զի անջատեցաւ ՚ի նմանէ, եւ կորեա՛ւ յոյս նորա. եւ նա մի՛ւս եւս ա՛յլ կորիւն ՚ի կորեանց իւրոց առիւծացոյց[12565]. [12565] Օրինակ մի. Եւ նա մի եւս կորիւն ՚ի կորեանցն իւրոց։
5 Մայր առիւծը տեսաւ, որ կորիւնը բաժանուեց իրենից,յոյսը կտրեց եւ իր կորիւններից մի ուրիշ կորիւն առիւծ դարձրեց:
5 Երբ մայրը տեսաւ թէ պարապ տեղ սպասեր է եւ ի զուր յուսացած է, Իր կորիւններէն ուրիշ մը առաւ Ու զանիկա առոյգ առիւծ մը ըրաւ։
Եւ ետես զի անջատեցաւ ի նմանէ եւ կորեաւ յոյս նորա, եւ նա մեւս եւս այլ կորիւն ի կորեանց իւրոց առիւծացոյց:

19:5: Եւ ետես զի անջատեցաւ ՚ի նմանէ, եւ կորեա՛ւ յոյս նորա. եւ նա մի՛ւս եւս ա՛յլ կորիւն ՚ի կորեանց իւրոց առիւծացոյց[12565].
[12565] Օրինակ մի. Եւ նա մի եւս կորիւն ՚ի կորեանցն իւրոց։
5 Մայր առիւծը տեսաւ, որ կորիւնը բաժանուեց իրենից,յոյսը կտրեց եւ իր կորիւններից մի ուրիշ կորիւն առիւծ դարձրեց:
5 Երբ մայրը տեսաւ թէ պարապ տեղ սպասեր է եւ ի զուր յուսացած է, Իր կորիւններէն ուրիշ մը առաւ Ու զանիկա առոյգ առիւծ մը ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
19:519:5 И когда, пождав, увидела она, что надежда ее пропала, тогда взяла другого из львенков своих и сделала его молодым львом.
19:6 καὶ και and; even ἀνεστρέφετο αναστρεφω overturn; turn up / back ἐν εν in μέσῳ μεσος in the midst; in the middle λεόντων λεων lion λέων λεων lion ἐγένετο γινομαι happen; become καὶ και and; even ἔμαθεν μανθανω learn ἁρπάζειν αρπαζω snatch ἁρπάγματα αρπαγμα person; human ἔφαγεν φαγω swallow; eat
19:6 וַ wa וְ and יִּתְהַלֵּ֥ךְ yyiṯhallˌēḵ הלך walk בְּ bᵊ בְּ in תֹוךְ־ ṯôḵ- תָּוֶךְ midst אֲרָיֹ֖ות ʔᵃrāyˌôṯ אֲרִי lion כְּפִ֣יר kᵊfˈîr כְּפִיר young lion הָיָ֑ה hāyˈā היה be וַ wa וְ and יִּלְמַ֥ד yyilmˌaḏ למד learn לִ li לְ to טְרָף־ ṭᵊrof- טרף tear טֶ֖רֶף ṭˌeref טֶרֶף prey אָדָ֥ם ʔāḏˌām אָדָם human, mankind אָכָֽל׃ ʔāḵˈāl אכל eat
19:6. qui incedebat inter leones et factus est leo didicit praedam capere et homines devorareAnd he went up and down among the lions, and became a lion: and he learned to catch the prey, and to devour men.
6. And he went up and down among the lions, he became a young lion: and he learned to catch the prey, he devoured men.
19:6. And he advanced among the lions, and he became a lion. And he learned to seize prey and to devour men.
19:6. And he went up and down among the lions, he became a young lion, and learned to catch the prey, [and] devoured men.
Now when she saw that she had waited, [and] her hope was lost, then she took another of her whelps, [and] made him a young lion:

19:5 И когда, пождав, увидела она, что надежда ее пропала, тогда взяла другого из львенков своих и сделала его молодым львом.
19:6
καὶ και and; even
ἀνεστρέφετο αναστρεφω overturn; turn up / back
ἐν εν in
μέσῳ μεσος in the midst; in the middle
λεόντων λεων lion
λέων λεων lion
ἐγένετο γινομαι happen; become
καὶ και and; even
ἔμαθεν μανθανω learn
ἁρπάζειν αρπαζω snatch
ἁρπάγματα αρπαγμα person; human
ἔφαγεν φαγω swallow; eat
19:6
וַ wa וְ and
יִּתְהַלֵּ֥ךְ yyiṯhallˌēḵ הלך walk
בְּ bᵊ בְּ in
תֹוךְ־ ṯôḵ- תָּוֶךְ midst
אֲרָיֹ֖ות ʔᵃrāyˌôṯ אֲרִי lion
כְּפִ֣יר kᵊfˈîr כְּפִיר young lion
הָיָ֑ה hāyˈā היה be
וַ wa וְ and
יִּלְמַ֥ד yyilmˌaḏ למד learn
לִ li לְ to
טְרָף־ ṭᵊrof- טרף tear
טֶ֖רֶף ṭˌeref טֶרֶף prey
אָדָ֥ם ʔāḏˌām אָדָם human, mankind
אָכָֽל׃ ʔāḵˈāl אכל eat
19:6. qui incedebat inter leones et factus est leo didicit praedam capere et homines devorare
And he went up and down among the lions, and became a lion: and he learned to catch the prey, and to devour men.
19:6. And he advanced among the lions, and he became a lion. And he learned to seize prey and to devour men.
19:6. And he went up and down among the lions, he became a young lion, and learned to catch the prey, [and] devoured men.
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
6-7. Поведение второго львенка описывается подробнее, чем первого: прибавлен весь 7: ст. и в 6: “он стал ходить между львами”, т. е. стал царем, как другие, вел политику, торговые сношения; м. б. разумеются союзы с соседними народами. - “И осквернял вдов их”. Ни один древний перевод не передает этого выражения, которое покидает иносказание (как впрочем и выражение: “опустошал города”, чего лев не может сделать). Слав.: “и пасяшеся в лютости (qrasei) своей”. Таргум: “и разрушал дворцы их”. Вульгата: “делал вдовами”. - “Города их опустошал”, насилием и несправедливостью, напр. изгнаниями, конфискациями. - “И опустела земля и селения ее”. Угнетение бедного народа, земледельцев. “Селения ее” слав. точнее: “исполнение ее”, т. е. жители, скот и природное богатство. - “От рыкания его”. Возвращение к аллегории: лев разгоняет рычанием своим всех животных далеко от себя.
Adam Clarke: Commentary on the Bible - 1831
19:6: And he went up and down among the lions - He became a perfect heathen, and made Judea as idolatrous as any of the surrounding nations. He reigned eleven years, a monster of iniquity, Kg2 23:30, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:6: he went: Became a perfect heathen. he reigned eleven years, a monster of iniquity. Kg2 24:1-7; Ch2 36:5; Jer 22:13-17, Jer 26:1-24, Jer 36:1-32
he became: Eze 19:3
Geneva 1599
19:6 And he went up and down among the lions, he became a young lion, and learned to catch the prey, [and] devoured (e) men.
(e) He slew the prophets and them that feared God and ravished their wives.
John Gill
19:6 And he went up and down among the lions,.... The kings, as the Targum; kings of neighbouring nations, as Pharaoh king of Egypt, and Nebuchadnezzar king of Babylon; and sometimes he was subject to the one, and sometimes to the offer: and his going up and down among them may denote his continuance as a king; for whereas his brother reigned but three months, he reigned eleven years:
he became a young lion; an oppressive prince, a cruel and tyrannical king:
and learned to catch the prey, and devoured men; he was notorious for his acts of injustice and arbitrary power; for the detaining the wages of workmen, and for his oppression, violence, and rapine, and shedding of innocent blood, Jer 22:13.
John Wesley
19:6 He - Jehoiachim. Went up - He continued eleven years on the throne; whereas Jehoahaz was taken as soon as he first ventured out. The lions - Heathen kings, with whom he entered into leagues. He became - Fierce, ravenous, unsatiable.
Robert Jamieson, A. R. Fausset and David Brown
19:6 went up and down among the lions--imitated the recklessness and tyranny of the surrounding kings (Jer 22:13-17).
catch . . . prey--to do evil, gratifying his lusts by oppression (4Kings 23:37).
19:619:6: եւ շրջէր ՚ի մէջ առիւծուց։ Առիւծացաւ, եւ ուսաւ յափշտակել յափշտակութիւն, եւ եղեւ մարդախա՛նձ։
6 Սա շրջում էր առիւծների մէջ: Առիւծ դարձաւ, սովորեց յափշտակել ու խլել,եղաւ մարդախողխող:
6 Անիկա առիւծներու մէջ պտըտող առոյգ առիւծ մը եղաւ, Յափշտակել սորվեցաւ ու մարդ կ’ուտէր։
Եւ շրջէր ի մէջ առիւծուց. առիւծացաւ, եւ ուսաւ յափշտակել յափշտակութիւն, եւ եղեւ մարդախանձ:

19:6: եւ շրջէր ՚ի մէջ առիւծուց։ Առիւծացաւ, եւ ուսաւ յափշտակել յափշտակութիւն, եւ եղեւ մարդախա՛նձ։
6 Սա շրջում էր առիւծների մէջ: Առիւծ դարձաւ, սովորեց յափշտակել ու խլել,եղաւ մարդախողխող:
6 Անիկա առիւծներու մէջ պտըտող առոյգ առիւծ մը եղաւ, Յափշտակել սորվեցաւ ու մարդ կ’ուտէր։
zohrab-1805▾ eastern-1994▾ western am▾
19:619:6 И, сделавшись молодым львом, он стал ходить между львами и научился ловить добычу, ел людей
19:7 καὶ και and; even ἐνέμετο νεμω the θράσει θρασυς he; him καὶ και and; even τὰς ο the πόλεις πολις city αὐτῶν αυτος he; him ἐξηρήμωσεν εξερημοω and; even ἠφάνισεν αφανιζω obscure; hide γῆν γη earth; land καὶ και and; even τὸ ο the πλήρωμα πληρωμα fullness; fulfillment αὐτῆς αυτος he; him ἀπὸ απο from; away φωνῆς φωνη voice; sound ὠρύματος ωρυμα he; him
19:7 וַ wa וְ and יֵּ֨דַע֙ yyˈēḏaʕ ידע know אַלְמְנֹותָ֔יו ʔalmᵊnôṯˈāʸw אַלְמָנָה widow וְ wᵊ וְ and עָרֵיהֶ֖ם ʕārêhˌem עִיר town הֶחֱרִ֑יב heḥᵉrˈîv חרב be dry וַ wa וְ and תֵּ֤שַׁם ttˈēšam ישׁם be desolate אֶ֨רֶץ֙ ʔˈereṣ אֶרֶץ earth וּ û וְ and מְלֹאָ֔הּ mᵊlōʔˈāh מְלֹא fullness מִ mi מִן from קֹּ֖ול qqˌôl קֹול sound שַׁאֲגָתֹֽו׃ šaʔᵃḡāṯˈô שְׁאָגָה roaring
19:7. didicit viduas facere et civitates eorum in desertum adducere et desolata est terra et plenitudo eius a voce rugitus illiusHe learned to make widows, and to lay waste their cities: and the land became desolate, and the fulness thereof by the noise of his roaring.
7. And he knew their palaces, and laid waste their cities; and the land was desolate, and the fulness thereof, because of the noise of his roaring.
19:7. He learned to make widows, and to lead their citizens into the desert. And the land, with its plenitude, was made desolate by the voice of his roaring.
19:7. And he knew their desolate palaces, and he laid waste their cities; and the land was desolate, and the fulness thereof, by the noise of his roaring.
And he went up and down among the lions, he became a young lion, and learned to catch the prey, [and] devoured men:

19:6 И, сделавшись молодым львом, он стал ходить между львами и научился ловить добычу, ел людей
19:7
καὶ και and; even
ἐνέμετο νεμω the
θράσει θρασυς he; him
καὶ και and; even
τὰς ο the
πόλεις πολις city
αὐτῶν αυτος he; him
ἐξηρήμωσεν εξερημοω and; even
ἠφάνισεν αφανιζω obscure; hide
γῆν γη earth; land
καὶ και and; even
τὸ ο the
πλήρωμα πληρωμα fullness; fulfillment
αὐτῆς αυτος he; him
ἀπὸ απο from; away
φωνῆς φωνη voice; sound
ὠρύματος ωρυμα he; him
19:7
וַ wa וְ and
יֵּ֨דַע֙ yyˈēḏaʕ ידע know
אַלְמְנֹותָ֔יו ʔalmᵊnôṯˈāʸw אַלְמָנָה widow
וְ wᵊ וְ and
עָרֵיהֶ֖ם ʕārêhˌem עִיר town
הֶחֱרִ֑יב heḥᵉrˈîv חרב be dry
וַ wa וְ and
תֵּ֤שַׁם ttˈēšam ישׁם be desolate
אֶ֨רֶץ֙ ʔˈereṣ אֶרֶץ earth
וּ û וְ and
מְלֹאָ֔הּ mᵊlōʔˈāh מְלֹא fullness
מִ mi מִן from
קֹּ֖ול qqˌôl קֹול sound
שַׁאֲגָתֹֽו׃ šaʔᵃḡāṯˈô שְׁאָגָה roaring
19:7. didicit viduas facere et civitates eorum in desertum adducere et desolata est terra et plenitudo eius a voce rugitus illius
He learned to make widows, and to lay waste their cities: and the land became desolate, and the fulness thereof by the noise of his roaring.
19:7. He learned to make widows, and to lead their citizens into the desert. And the land, with its plenitude, was made desolate by the voice of his roaring.
19:7. And he knew their desolate palaces, and he laid waste their cities; and the land was desolate, and the fulness thereof, by the noise of his roaring.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
19:7
Their desolate palaces - Rather, his palaces, built upon the ground, from where he had ejected the former owners.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:7: desolate palaces: or, widows
and the land: Eze 22:25; Pro 19:12, Pro 28:3, Pro 28:15, Pro 28:16
the fulness: Eze 12:19, Eze 30:12; Amo 6:8; Mic 1:2
John Gill
19:7 And he knew their desolate palaces,.... He took notice of the palaces or seats of the richest men of the nation, and pillaged them of their treasure and wealth, and so they became desolate: it may be rendered, he "knew their widows" (x): or, "his own widows"; whom he made so; he slew the men to get their substance into his hands, and then defiled their widows:
and he laid waste their cities; by putting the inhabitants to death; or obliging them to leave them, and retire elsewhere, not being able to pay the taxes he imposed upon them, partly to support his own grandeur and luxury, and partly to pay the tribute to the king of Egypt:
and the land was desolate, and the fulness thereof, by the noise of his roaring; by his menaces and threatenings, edicts and exactions, he so terrified the inhabitants of the land, that though it was full of men and riches, it became in a great measure destitute of both; the people left their houses, both in city and country, and fled elsewhere with the remainder of their substance that had not fallen into his hands: his menacing demands being signified by roaring agrees with his character as a lion, to which he is compared, Prov 19:12.
(x) "et cognovit viduas ejus", Pagninus, Montanus, Cocceius; "viduas eorum", Vatablus, Starckius; so R. Joseph Kimchi. Which sense is approved by Gussetius, Ebr. Comment. p. 312. R. Jonah interprets it, "he broke their palaces"; so Calvin, and some in Vatablus, and R. Sol. Urbin. Ohel Moed, fol. 96. 1.
John Wesley
19:7 He knew - By taking them, he came to know their places, which are here called, what he made them, desolate. Roaring - By the perpetual violent threats of this cruel king.
Robert Jamieson, A. R. Fausset and David Brown
19:7 knew . . . desolate palaces--that is, claimed as his own their palaces, which he then proceeded to "desolate." The Hebrew, literally "widows"; hence widowed palaces (Is 13:22). VATABLUS (whom FAIRBAIRN follows) explains it, "He knew (carnally) the widows of those whom he devoured" (Ezek 19:6). But thus the metaphor and the literal reality would be blended: the lion being represented as knowing widows. The reality, however, often elsewhere thus breaks through the veil.
fulness thereof--all that it contained; its inhabitants.
19:719:7: Որսայր յանդգնութեամբ իւրով. զքաղաքս կործանէր, եւ զերկիրն լրիւ իւրով ապականէր մռնչելով բարբառոյ իւրոյ[12566]։ [12566] Օրինակ մի. Ապականէր ՚ի մռնչելոյ բար՛՛։
7 Յանդգնութեամբ որս էր անում, քաղաքներ կործանում,իր մռնչոցով երկիրն ամբողջովին աւերում:
7 Անոնց ամրոցները աւերեց, Անոնց քաղաքները կործանեց։Անոր մռնչիւնէն Երկիրը ամբողջութեամբ սարսափեցաւ։
[392]Որսայր յանդգնութեամբ իւրով. զքաղաքս`` կործանէր, եւ զերկիրն լրիւ իւրով ապականէր ի մռնչելոյ բարբառոյ իւրոյ:

19:7: Որսայր յանդգնութեամբ իւրով. զքաղաքս կործանէր, եւ զերկիրն լրիւ իւրով ապականէր մռնչելով բարբառոյ իւրոյ[12566]։
[12566] Օրինակ մի. Ապականէր ՚ի մռնչելոյ բար՛՛։
7 Յանդգնութեամբ որս էր անում, քաղաքներ կործանում,իր մռնչոցով երկիրն ամբողջովին աւերում:
7 Անոնց ամրոցները աւերեց, Անոնց քաղաքները կործանեց։Անոր մռնչիւնէն Երկիրը ամբողջութեամբ սարսափեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
19:719:7 и осквернял вдов их и города их опустошал; и опустела земля и все селения ее от рыкания его.
19:8 καὶ και and; even ἔδωκαν διδωμι give; deposit ἐπ᾿ επι in; on αὐτὸν αυτος he; him ἔθνη εθνος nation; caste ἐκ εκ from; out of χωρῶν χωρα territory; estate κυκλόθεν κυκλοθεν circling; from all around καὶ και and; even ἐξεπέτασαν εκπεταζω in; on αὐτὸν αυτος he; him δίκτυα δικτυον net αὐτῶν αυτος he; him ἐν εν in διαφθορᾷ διαφθορα decay αὐτῶν αυτος he; him συνελήμφθη συλλαμβανω take hold of; conceive
19:8 וַ wa וְ and יִּתְּנ֨וּ yyittᵊnˌû נתן give עָלָ֥יו ʕālˌāʸw עַל upon גֹּויִ֛ם gôyˈim גֹּוי people סָבִ֖יב sāvˌîv סָבִיב surrounding מִ mi מִן from מְּדִינֹ֑ות mmᵊḏînˈôṯ מְדִינָה district וַֽ wˈa וְ and יִּפְרְשׂ֥וּ yyifrᵊśˌû פרשׂ spread out עָלָ֛יו ʕālˈāʸw עַל upon רִשְׁתָּ֖ם rištˌām רֶשֶׁת net בְּ bᵊ בְּ in שַׁחְתָּ֥ם šaḥtˌām שַׁחַת pit נִתְפָּֽשׂ׃ niṯpˈāś תפשׂ seize
19:8. et convenerunt adversum eum gentes undique de provinciis et expanderunt super eum rete suum in vulneribus earum captus estAnd the nations came together against him on every side out of the provinces, and they spread their net over him, in their wounds he was taken.
8. Then the nations set against him on every side from the provinces: and they spread their net over him; he was taken in their pit.
19:8. And the Gentiles came together against him, on every side, from the provinces, and they spread their net over him; by their wounds, he was captured.
19:8. Then the nations set against him on every side from the provinces, and spread their net over him: he was taken in their pit.
And he knew their desolate palaces, and he laid waste their cities; and the land was desolate, and the fulness thereof, by the noise of his roaring:

19:7 и осквернял вдов их и города их опустошал; и опустела земля и все селения ее от рыкания его.
19:8
καὶ και and; even
ἔδωκαν διδωμι give; deposit
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
ἔθνη εθνος nation; caste
ἐκ εκ from; out of
χωρῶν χωρα territory; estate
κυκλόθεν κυκλοθεν circling; from all around
καὶ και and; even
ἐξεπέτασαν εκπεταζω in; on
αὐτὸν αυτος he; him
δίκτυα δικτυον net
αὐτῶν αυτος he; him
ἐν εν in
διαφθορᾷ διαφθορα decay
αὐτῶν αυτος he; him
συνελήμφθη συλλαμβανω take hold of; conceive
19:8
וַ wa וְ and
יִּתְּנ֨וּ yyittᵊnˌû נתן give
עָלָ֥יו ʕālˌāʸw עַל upon
גֹּויִ֛ם gôyˈim גֹּוי people
סָבִ֖יב sāvˌîv סָבִיב surrounding
מִ mi מִן from
מְּדִינֹ֑ות mmᵊḏînˈôṯ מְדִינָה district
וַֽ wˈa וְ and
יִּפְרְשׂ֥וּ yyifrᵊśˌû פרשׂ spread out
עָלָ֛יו ʕālˈāʸw עַל upon
רִשְׁתָּ֖ם rištˌām רֶשֶׁת net
בְּ bᵊ בְּ in
שַׁחְתָּ֥ם šaḥtˌām שַׁחַת pit
נִתְפָּֽשׂ׃ niṯpˈāś תפשׂ seize
19:8. et convenerunt adversum eum gentes undique de provinciis et expanderunt super eum rete suum in vulneribus earum captus est
And the nations came together against him on every side out of the provinces, and they spread their net over him, in their wounds he was taken.
19:8. And the Gentiles came together against him, on every side, from the provinces, and they spread their net over him; by their wounds, he was captured.
19:8. Then the nations set against him on every side from the provinces, and spread their net over him: he was taken in their pit.
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
8. “Народы из окрестных стран” (букв. “округов”, “сатрапий”), входившие в состав Халдейского царства: но могут разуметься сирийцы. Аммонитяне, моавитяне, воевавшие тогда по временам (напр. при Иоакиме) с Иудейским царством. - “Сеть свою” - капкан в той яме, о которой говорится в ст. 4: и далее здесь. Описание второго льва вообще подробнее, так как события были свежие в памяти.
Adam Clarke: Commentary on the Bible - 1831
19:8: The nations set against him - The Chaldeans, Syrians, Moabites, and Ammonites, and the king of Babylon - king of many nations.
He was taken - The city was taken by Nebuchadnezzar; and Jehoiakim was taken prisoner, and sent in chains to Babylon.
Albert Barnes: Notes on the Bible - 1834
19:8
The nations - are here the Chaldaeans: see the marginal references.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:8: the nations: Kg2 24:1-6
and spread: Eze 19:4, Eze 12:13, Eze 17:20; Lam 4:20
Geneva 1599
19:8 Then the (f) nations set against him on every side from the provinces, and spread their net over him: he was taken in their pit.
(f) Nebuchadnezzar with his great army which was gathered from various nations.
John Gill
19:8 Then the nations set against him,.... Or, "gave against him" (y); that is, their voice, as Kimchi; they called to one another, to gather together against him; they gave their counsel against him; they, joined together, agreed, and combined against him, and disposed their armies, and set them in array against him:
on every side from the provinces; Nebuchadnezzar and his auxiliaries, which consisted of the people of the provinces all around, who were brought together, and placed round about Jerusalem, at the siege of it; particularly the bands of the Chaldeans, Syrians, Moabites, and Ammonites, 4Kings 24:1;
and spread their net over him; which may be expressive both of the policy, crafty and secret contrivances and designs, of Jehoiakim's enemies; and of their external force and hostile power against him:
he was taken in their pit; which they dug for him, or by the means which they contrived for his ruin, and which they put in execution and effected: the metaphor of a lion is carried on, and the manner of taking one is alluded to, which is commonly in pits, as Pliny (z) says; and the Arabs now dig a pit where lions are observed to enter, and covering it over slightly with reeds, of small branches of trees, they frequently decoy and catch them (a).
(y) "et ediderunt vocem"; Vatablus. (z) "Capere eos ardui erat quondam operis, foveisque maxime". Plin. Nat. Hist. l. 8. c. 16. (a) Dr. Shaw's Travels, p. 172. Ed. 2.
John Wesley
19:8 The nations - Which were tributary to Nebuchadnezzar. Set against - By order of the king of Babylon. The provinces - Which belonged to the Babylonish kingdom.
Robert Jamieson, A. R. Fausset and David Brown
19:8 the nations--the Chaldeans, Syrians, Moab, and Ammon (4Kings 24:2).
19:819:8: Եւ յարեան ՚ի վերայ նորա ազգք յիւրաքանչիւր աշխարհաց շուրջանակի, եւ պատեցին զնա թակարդօք յապականութիւն։
8 Շրջակայ երկրներից ազգեր ելան նրա դէմ,թակարդներ լարեցին նրա շուրջ՝ սպանելու համար,
8 Շրջակայ գաւառներէն անոր վրայ ազգեր ելան, Անոր դէմ իրենց ցանցը լարեցին։Անոնց փոսին մէջ բռնուեցաւ։
Եւ յարեան ի վերայ նորա ազգք յիւրաքանչիւր աշխարհաց շուրջանակի, եւ պատեցին զնա [393]թակարդօք յապականութիւն:

19:8: Եւ յարեան ՚ի վերայ նորա ազգք յիւրաքանչիւր աշխարհաց շուրջանակի, եւ պատեցին զնա թակարդօք յապականութիւն։
8 Շրջակայ երկրներից ազգեր ելան նրա դէմ,թակարդներ լարեցին նրա շուրջ՝ սպանելու համար,
8 Շրջակայ գաւառներէն անոր վրայ ազգեր ելան, Անոր դէմ իրենց ցանցը լարեցին։Անոնց փոսին մէջ բռնուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
19:819:8 Тогда восстали на него народы из окрестных областей и раскинули на него сеть свою; он пойман был в яму их.
19:9 καὶ και and; even ἔθεντο τιθημι put; make αὐτὸν αυτος he; him ἐν εν in κημῷ κημος and; even ἐν εν in γαλεάγρᾳ γαλεαγρα come; go πρὸς προς to; toward βασιλέα βασιλευς monarch; king Βαβυλῶνος βαβυλων Babylōn; Vavilon καὶ και and; even εἰσήγαγεν εισαγω lead in; bring in αὐτὸν αυτος he; him εἰς εις into; for φυλακήν φυλακη prison; watch ὅπως οπως that way; how μὴ μη not ἀκουσθῇ ακουω hear ἡ ο the φωνὴ φωνη voice; sound αὐτοῦ αυτος he; him ἐπὶ επι in; on τὰ ο the ὄρη ορος mountain; mount τοῦ ο the Ισραηλ ισραηλ.1 Israel
19:9 וַֽ wˈa וְ and יִּתְּנֻ֤הוּ yyittᵊnˈuhû נתן give בַ va בְּ in † הַ the סּוּגַר֙ ssûḡˌar סוּגַר cage בַּֽ bˈa בְּ in † הַ the חַחִ֔ים ḥaḥˈîm חָח thorn וַ wa וְ and יְבִאֻ֖הוּ yᵊviʔˌuhû בוא come אֶל־ ʔel- אֶל to מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king בָּבֶ֑ל bāvˈel בָּבֶל Babel יְבִאֻ֨הוּ֙ yᵊviʔˈuhû בוא come בַּ ba בְּ in † הַ the מְּצֹדֹ֔ות mmᵊṣōḏˈôṯ מְצוּדָה net לְמַ֗עַן lᵊmˈaʕan לְמַעַן because of לֹא־ lō- לֹא not יִשָּׁמַ֥ע yiššāmˌaʕ שׁמע hear קֹולֹ֛ו qôlˈô קֹול sound עֹ֖וד ʕˌôḏ עֹוד duration אֶל־ ʔel- אֶל to הָרֵ֥י hārˌê הַר mountain יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel
19:9. et miserunt eum in caveam in catenis adduxerunt eum ad regem Babylonis miseruntque eum in carcerem ne audiretur vox eius ultra super montes IsrahelAnd they put him into a cage, they brought him in chains to the king of Babylon: and they cast him into prison, that his voice should no more be heard upon the mountains of Israel.
9. And they put him in a cage with hooks, and brought him to the king of Babylon; they brought him into strong holds, that his voice should no more be heard upon the mountains of Israel.
19:9. And they put him into a cage; they led him in chains to the king of Babylon. And they cast him into a prison, so that his voice would no longer be heard upon the mountains of Israel.
19:9. And they put him in ward in chains, and brought him to the king of Babylon: they brought him into holds, that his voice should no more be heard upon the mountains of Israel.
Then the nations set against him on every side from the provinces, and spread their net over him: he was taken in their pit:

19:8 Тогда восстали на него народы из окрестных областей и раскинули на него сеть свою; он пойман был в яму их.
19:9
καὶ και and; even
ἔθεντο τιθημι put; make
αὐτὸν αυτος he; him
ἐν εν in
κημῷ κημος and; even
ἐν εν in
γαλεάγρᾳ γαλεαγρα come; go
πρὸς προς to; toward
βασιλέα βασιλευς monarch; king
Βαβυλῶνος βαβυλων Babylōn; Vavilon
καὶ και and; even
εἰσήγαγεν εισαγω lead in; bring in
αὐτὸν αυτος he; him
εἰς εις into; for
φυλακήν φυλακη prison; watch
ὅπως οπως that way; how
μὴ μη not
ἀκουσθῇ ακουω hear
ο the
φωνὴ φωνη voice; sound
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
τὰ ο the
ὄρη ορος mountain; mount
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
19:9
וַֽ wˈa וְ and
יִּתְּנֻ֤הוּ yyittᵊnˈuhû נתן give
בַ va בְּ in
הַ the
סּוּגַר֙ ssûḡˌar סוּגַר cage
בַּֽ bˈa בְּ in
הַ the
חַחִ֔ים ḥaḥˈîm חָח thorn
וַ wa וְ and
יְבִאֻ֖הוּ yᵊviʔˌuhû בוא come
אֶל־ ʔel- אֶל to
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
בָּבֶ֑ל bāvˈel בָּבֶל Babel
יְבִאֻ֨הוּ֙ yᵊviʔˈuhû בוא come
בַּ ba בְּ in
הַ the
מְּצֹדֹ֔ות mmᵊṣōḏˈôṯ מְצוּדָה net
לְמַ֗עַן lᵊmˈaʕan לְמַעַן because of
לֹא־ lō- לֹא not
יִשָּׁמַ֥ע yiššāmˌaʕ שׁמע hear
קֹולֹ֛ו qôlˈô קֹול sound
עֹ֖וד ʕˌôḏ עֹוד duration
אֶל־ ʔel- אֶל to
הָרֵ֥י hārˌê הַר mountain
יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel
19:9. et miserunt eum in caveam in catenis adduxerunt eum ad regem Babylonis miseruntque eum in carcerem ne audiretur vox eius ultra super montes Israhel
And they put him into a cage, they brought him in chains to the king of Babylon: and they cast him into prison, that his voice should no more be heard upon the mountains of Israel.
19:9. And they put him into a cage; they led him in chains to the king of Babylon. And they cast him into a prison, so that his voice would no longer be heard upon the mountains of Israel.
19:9. And they put him in ward in chains, and brought him to the king of Babylon: they brought him into holds, that his voice should no more be heard upon the mountains of 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
9. “И посадили его в клетку”. Клетки для львов у ассириян, судя по изображениям, делались из толстых деревянных брусьев и были подвижными. Хотя Иехония добровольно сдался, но эта сдача была вынуждена крайними обстоятельствами, в которых он находился. “В крепость” - темницу, находившуюся в укрепленном городе; в предназначенную для наиболее опасных заключенных. Иехония был освобожден из темницы только Евилмеродахом. - “Чтобы, не слышен был голос его”, - чтобы он не нагонял страха ревом своим. - “На горах Израилевых” - нередкое у Иезекииля название Палестины, тем более подходящее сюда, что львы там ютятся в горных пещерах и что речь о гористой Иудее.
Adam Clarke: Commentary on the Bible - 1831
19:9: That his voice should no more be heard - He continued in prison many years, till the reign of Evil-merodach, who set him at liberty, but never suffered him to return to the mountains of Israel. "The unhappy fate of these princes, mentioned Eze 19:4, Eze 19:8, Eze 19:9, is a just subject of lamentation." - Newcome.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:9: chains: or, hooks
and brought: Ch2 36:6; Jer 22:18, Jer 22:19, Jer 36:30, Jer 36:31
that his: Eze 19:7, Eze 6:2, Eze 36:1
John Gill
19:9 And they put him in ward in chains,.... Or "in an enclosure"; or "in a collar with hooks" (b); put a collar of iron, as is said, about his neck, which had hooks in it, and to those hooks chains were put, in which he was led a prisoner; and it is certain that he was bound in fetters, in order to be carried to Babylon though it is thought he never reached thither, but died by the way 2Chron 36:6;
and brought him to the king of Babylon; to Nebuchadnezzar, who came up against him with his army of many nations, he having rebelled against him; and, being taken by his soldiers, was brought to him in chains, wherever he was, whether without the gates of Jerusalem, or at any other place; for it is not certain where he was: however,
they brought him into holes; places of confinement, one after another, in his way to Babylon; where, it seems, before he came thither, he died, and was cast out on a dunghill, and had no burial, as Jeremiah foretold, Ezek 22:18;
that his voice should no more be heard in the mountains of Israel; in the kingdom of Israel, to the terror of its inhabitants, threatening them with death, if they did not answer his exorbitant demands; nor was it ever heard any more: the allusion still is to a lion traversing the mountains, and roaring after its prey, to the terror of other creatures.
(b) "in claustro uncis adhibitis", Junius & Tremellius, Polanus; "in claustrum in hamis", Montanus; "in claustro in hamis", Starckius; "in cavea hamis", Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
19:9 in chains-- (2Chron 36:6; Jer 22:18). Margin, "hooks"; perhaps referring to the hook often passed through the nose of beasts; so, too, through that of captives, as seen in the Assyrian sculptures (see on Ezek 19:4).
voice--that is, his roaring.
no more be heard upon the mountains--carrying on the metaphor of the lion, whose roaring on the mountains frightens all the other beasts. The insolence of the prince, not at all abated though his kingdom was impaired, was now to cease.
19:919:9: Գայլիբերա՛ն հարին, եւ տարան գայռագղիւ առ արքայն Բաբելացւոց, եւ արկին զնա ՚ի բանտ. զի մի՛ եւս լուիցի բարբառ նորա ՚ի վերայ լերանցն Իսրայէլի[12567]։ [12567] Ոմանք. Գա՛յլ ՚ի բերան հարին, եւ տարան գառագաղիւ։
9 դնչակալ հագցրին,վանդակի մէջ տարան բաբելացիների թագաւորի մօտու բանտ դրեցին,որպէսզի Իսրայէլի լեռների վրայ նրա ձայնն այլեւս չլսուի:
9 Զանիկա կարթերով վանդակի մէջ դրին, Զանիկա Բաբելոնի թագաւորին տարին, Զանիկա բերդը դրին, Որպէս զի անոր ձայնը անգամ մըն ալ Իսրայէլի լեռներուն վրայ չլսուի։
Գայլ ի բերան հարին, եւ տարան գայռագղիւ առ արքայն Բաբելացւոց, եւ արկին զնա ի բանտ. զի մի՛ եւս լուիցի բարբառ նորա ի վերայ լերանցն Իսրայելի:

19:9: Գայլիբերա՛ն հարին, եւ տարան գայռագղիւ առ արքայն Բաբելացւոց, եւ արկին զնա ՚ի բանտ. զի մի՛ եւս լուիցի բարբառ նորա ՚ի վերայ լերանցն Իսրայէլի[12567]։
[12567] Ոմանք. Գա՛յլ ՚ի բերան հարին, եւ տարան գառագաղիւ։
9 դնչակալ հագցրին,վանդակի մէջ տարան բաբելացիների թագաւորի մօտու բանտ դրեցին,որպէսզի Իսրայէլի լեռների վրայ նրա ձայնն այլեւս չլսուի:
9 Զանիկա կարթերով վանդակի մէջ դրին, Զանիկա Բաբելոնի թագաւորին տարին, Զանիկա բերդը դրին, Որպէս զի անոր ձայնը անգամ մըն ալ Իսրայէլի լեռներուն վրայ չլսուի։
zohrab-1805▾ eastern-1994▾ western am▾
19:919:9 И посадили его в клетку на цепи и отвели его к царю Вавилонскому; отвели его в крепость, чтобы не слышен уже был голос его на горах Израилевых.
19:10 ἡ ο the μήτηρ μητηρ mother σου σου of you; your ὡς ως.1 as; how ἄμπελος αμπελος vine ὡς ως.1 as; how ἄνθος ανθος flower ἐν εν in ῥόᾳ ροα.1 in ὕδατι υδωρ water πεφυτευμένη φυτευω plant ὁ ο the καρπὸς καρπος.1 fruit αὐτῆς αυτος he; him καὶ και and; even ὁ ο the βλαστὸς βλαστος.1 he; him ἐγένετο γινομαι happen; become ἐξ εκ from; out of ὕδατος υδωρ water πολλοῦ πολυς much; many
19:10 אִמְּךָ֥ ʔimmᵊḵˌā אֵם mother כַ ḵa כְּ as † הַ the גֶּ֛פֶן ggˈefen גֶּפֶן vine בְּ bᵊ בְּ in דָמְךָ֖ ḏāmᵊḵˌā דָּם blood עַל־ ʕal- עַל upon מַ֣יִם mˈayim מַיִם water שְׁתוּלָ֑ה šᵊṯûlˈā שׁתל transplant פֹּֽרִיָּה֙ pˈōriyyā פרה be fertile וַֽ wˈa וְ and עֲנֵפָ֔ה ʕᵃnēfˈā עָנֵף branchy הָיְתָ֖ה hāyᵊṯˌā היה be מִ mi מִן from מַּ֥יִם mmˌayim מַיִם water רַבִּֽים׃ rabbˈîm רַב much
19:10. mater tua quasi vinea in sanguine tuo super aquam plantata fructus eius et frondes eius creverunt ex aquis multisThy mother is like a vine in thy blood planted by the water: her fruit and her branches have grown out of many waters.
10. Thy mother was like a vine, in thy blood, planted by the waters: she was fruitful and full of branches by reason of many waters.
19:10. Your mother is like a vine, in your blood, planted by the water; her fruit and her branches have increased because of many waters.
19:10. Thy mother [is] like a vine in thy blood, planted by the waters: she was fruitful and full of branches by reason of many waters.
And they put him in ward in chains, and brought him to the king of Babylon: they brought him into holds, that his voice should no more be heard upon the mountains of Israel:

19:9 И посадили его в клетку на цепи и отвели его к царю Вавилонскому; отвели его в крепость, чтобы не слышен уже был голос его на горах Израилевых.
19:10
ο the
μήτηρ μητηρ mother
σου σου of you; your
ὡς ως.1 as; how
ἄμπελος αμπελος vine
ὡς ως.1 as; how
ἄνθος ανθος flower
ἐν εν in
ῥόᾳ ροα.1 in
ὕδατι υδωρ water
πεφυτευμένη φυτευω plant
ο the
καρπὸς καρπος.1 fruit
αὐτῆς αυτος he; him
καὶ και and; even
ο the
βλαστὸς βλαστος.1 he; him
ἐγένετο γινομαι happen; become
ἐξ εκ from; out of
ὕδατος υδωρ water
πολλοῦ πολυς much; many
19:10
אִמְּךָ֥ ʔimmᵊḵˌā אֵם mother
כַ ḵa כְּ as
הַ the
גֶּ֛פֶן ggˈefen גֶּפֶן vine
בְּ bᵊ בְּ in
דָמְךָ֖ ḏāmᵊḵˌā דָּם blood
עַל־ ʕal- עַל upon
מַ֣יִם mˈayim מַיִם water
שְׁתוּלָ֑ה šᵊṯûlˈā שׁתל transplant
פֹּֽרִיָּה֙ pˈōriyyā פרה be fertile
וַֽ wˈa וְ and
עֲנֵפָ֔ה ʕᵃnēfˈā עָנֵף branchy
הָיְתָ֖ה hāyᵊṯˌā היה be
מִ mi מִן from
מַּ֥יִם mmˌayim מַיִם water
רַבִּֽים׃ rabbˈîm רַב much
19:10. mater tua quasi vinea in sanguine tuo super aquam plantata fructus eius et frondes eius creverunt ex aquis multis
Thy mother is like a vine in thy blood planted by the water: her fruit and her branches have grown out of many waters.
19:10. Your mother is like a vine, in your blood, planted by the water; her fruit and her branches have increased because of many waters.
19:10. Thy mother [is] like a vine in thy blood, planted by the waters: she was fruitful and full of branches by reason of many waters.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. Сравнение, которым пользовался до сих пор пророк - Иудеи со львицей, не позволяло ему изобразить дальнейшую судьбу самой Иудеи-львицы и потому он меняет его на сравнение гл. XV и XVII - с виноградной лозой. - “Твоя”, т. е. Седекия или Иехония. - “Мать” - Иудея (или см. объясн. ст. 2: - царица Хамуталь). - “Как виноградная лоза”. Слав. еще: “и яко цвет шпчан” (гранатовый), что составляет перевод крайне темного еврейского слова, стоящего после “виноградной лозы”, и просто опущенного в рус. переводе: “в крови твоей” (в детях твоих в самом соке жизни?); это слово LXX прочли с изменением одной буквы “как цвет граната”. - “Плодовита и ветвиста”. Указание на богатство и успехи Иудейского царства или на силу и многочисленность царского рода.
Adam Clarke: Commentary on the Bible - 1831
19:10: Thy mother (Jerusalem) is like a vine in thy blood - Of this expression I know not what to make. Some think the meaning is "A vine planted by the waters to produce the blood of the grape." See Deu 32:14. Others, for בדמך bedamecha, in thy blood, would read ברמון berimmon, in or at a pomegranate; like a vine planted by or beside a pomegranate-tree, by which it was to be supported. And so the Septuagint and Arabic appear to have read. Calmet reads כרמך carmecha, thy vineyard, instead of בדמך bedamecha, in thy blood. Here is no change but a ר resh for a ד daleth. This reading is supported by one of Kennicott's and one of De Rossi's MSS.: "Thy mother is like a vine in thy vineyard, planted by the waters." Though this is rather an unusual construction yet it seems the best emendation. Of the textual reading no sense can be made. There is a corruption somewhere.
Full on branches - Many princes. See next verse.
Albert Barnes: Notes on the Bible - 1834
19:10: Thy mother - Judah or Jerusalem. Jehoiachin is still addressed.
In thy blood - Blood is equivalent to "life" Gen 9:4. The clause is equivalent to "Thy mother is a vine, living in thy blood," i. e., in the life of thee and of thy children. The excellency of a vine is in her fruitful branches; the glory of a mother in her noble children. Jeremiah was to write Jehoiachin childless (see the note at Jer 22:30); Ezekiel here takes a general view of the king and princes of the blood royal.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:10: mother: Eze 19:2; Hos 2:2, Hos 2:5
like: Eze 15:2-8, Eze 17:6; Isa 5:1-4; Mat 21:33-41
blood: or, quietness, or, likeness
she was: Num 24:6, Num 24:7; Deu 8:7, Deu 8:9; Psa 80:8-11, Psa 89:25-29
full: Many princes
Carl Friedrich Keil and Franz Delitzsch
19:10
Destruction of the Kingdom, and Banishment of the People
Ezek 19:10. Thy mother was like a vine, planted by the water in thy repose; it became a fruitful and rich in tendrils from many waters. Ezek 19:11. And it had strong shoots for rulers' sceptres; and its growth ascended among the clouds, and was visible in its height in the multitude of its branches. Ezek 19:12. Then it was torn up in fury, cast to the ground, and the east wind dried up its fruit; its strong shoots were broken off, and withered; fire devoured them. Ezek 19:13. And now it is planted in the desert, in a dry and thirsty land. Ezek 19:14. There goeth out fire from the shoot of its branches, devoureth its fruit, so that there is no more a strong shoot upon it, a sceptre for ruling. - A lamentation it is, and it will be for lamentation. - From the lamentable fate of the princes transported to Egypt and Babylon, the ode passes to a description of the fate, which the lion-like rapacity of the princes is preparing for the kingdom and people. Israel resembled a vine planted by the water. The difficult word בּדמך we agree with Hvernick and Kliefoth in tracing to the verb דּמה, to rest (Jer 14:17), and regard it as synonymous with בּדמי in Is 38:10 : "in thy repose," i.e., in the time of peaceful, undisturbed prosperity. For neither of the other renderings, "in thy blood" and "in thy likeness," yields a suitable meaning. The latter explanation, which originated with Raschi and Kimchi, is precluded by the fact that Ezekiel always uses the word דּמוּת to express the idea of resemblance. - For the figure of the vine, compare Ps 80:9. This vine sent out strong shoots for rulers' sceptres; that is to say, it brought forth powerful kings, and grew up to a great height, even into the clouds. עבתים signifies "cloud," lit., thicket of clouds, not only here, but in Ezek 31:3, Ezek 31:10,Ezek 31:14. The rendering "branches" or "thicket of foliage" is not suitable in any of these passages. The form of the word is not to be taken as that of a new plural of עבות, the plural of עב, which occurs in 2Kings 23:4 and Ps 77:18; but is the plural of עבות, an interlacing or thicket of foliage, and is simply transferred to the interlacing or piling up of the clouds. The clause 'ויּרא וגו, and it appeared, was seen, or became visible, simply serves to depict still further the glorious and vigorous growth, and needs no such alteration as Hitzig proposes. This picture is followed in Ezek 19:12., without any particle of transition, by a description of the destruction of this vine. It was torn up in fury by the wrath of God, cast down to the ground, so that its fruit withered (compare the similar figures in Ezek 17:10). מטּה עזּהּ is used collectively, as equivalent to מטּות עז (Ezek 19:11); and the suffix in אכלתהוּ is written in the singular on account of this collective use of מטּה. The uprooting ends in the transplanting of the vine into a waste, dry, unwatered land, - in other words, in the transplanting of the people, Israel, into exile. The dry land is Babylon, so described as being a barren soil in which the kingdom of God could not flourish. According to Ezek 19:14, this catastrophe is occasioned by the princes. The fire, which devours the fruit of the vine so that it cannot send out any more branches, emanates ממּטּה בדּיה, from the shoot of its branches, i.e., from its branches, which are so prolific in shoots. מטּה is the shoot which grew into rulers' sceptres, i.e., the royal family of the nation. The reference is to Zedekiah, whose treacherous breach of covenant (Ezek 17:15) led to the overthrow of the kingdom and of the earthly monarchy. The picture from Ezek 19:12 onwards is prophetic. The tearing up of the vine, and its transplantation into a dry land, had already commenced with the carrying away of Jeconiah; but it was not completed till the destruction of Jerusalem and the carrying away of Zedekiah, which were still in the future at the time when these words were uttered. - The clause 'קינה היא does not contain a concluding historical notice, as Hהvernick supposes, but simply the finale of the lamentation, indicating the credibility of the prediction which it contains. ותּהי is prophetic, like the perfects from ותּתּשׁ in Ezek 19:12 onwards; and the meaning is this: A lamentation forms the substance of the whole chapter; and it will lead to lamentation, when it is fulfilled.
Geneva 1599
19:10 Thy (g) mother [is] like a vine in thy blood, planted by the waters: she was fruitful and full of branches by reason of many waters.
(g) He speaks this in the reproach of this wicked king, in whose blood, that is in the race of his predecessors, Jerusalem would have been blessed according to God's promise and flourished as a fruitful vine.
John Gill
19:10 Thy mother is like a vine in thy blood,.... Another simile is here made use of, relating to the same persons; the same that were compared to a lioness are here compared to a vine, as the people of the Jews frequently are, Ps 80:8; the same person is here addressed, the then reigning prince, Zedekiah, whose mother, the Jewish people, from whence he sprung, had been in times past, and still was, like a vine; and especially with respect to his blood, the royal family from, chore he descended: the allusion is to the use of blood laid to the roots of vines, by which they became more fruitful. It may have regard; as Calvin thinks, to the original of the Jewish nation, who, when in their blood, or as soon as they were born, that is, as soon as they became a nation, were at first like a flourishing vine. Some render the words, "in thy likeness"; so Jarchi, Kimchi, and Ben Melech; to which the Targum agrees,
"the congregation of Israel, when it did according to the law, was like to a vine, &c.''
planted by the waters; for in those hot countries vines required water, and thrived the better for bring near to them, or for being in watery places; this may denote the many privileges, blessings, laws, and ordinances, which were for the advantage of the Jewish people; both in their civil and ecclesiastical state:
she was fruitful and full of branches, by reason of many waters; grew populous, rich, and wealthy.
John Wesley
19:10 Thy mother - O thou prince of Israel. By the waters - In a very fruitful soil. Full of branches - Full of children; when Josiah died, he left four behind him, beside other branches of the royal line.
Robert Jamieson, A. R. Fausset and David Brown
19:10 A new metaphor taken from the vine, the chief of the fruit-bearing trees, as the lion is of the beasts of prey (see Ezek 17:6).
in thy blood--"planted when thou wast in thy blood," that is, in thy very infancy; as in Ezek 16:6, when thou hadst just come from the womb, and hadst not yet the blood washed from thee. The Jews from the first were planted in Canaan to take root there [CALVIN]. GROTIUS translates as the Margin, "in thy quietness," that is, in the period when Judah had not yet fallen into her present troubles. English Version is better. GLASSIUS explains it well, retaining the metaphor, which CALVIN'S explanation breaks, "in the blood of thy grapes," that is, in her full strength, as the red wine is the strength of the grape. Gen 49:11 is evidently alluded to.
many waters--the well-watered land of Canaan (Deut 8:7-9).
19:1019:10: Մայր քո իբրեւ զորթ, եւ իբրեւ զծաղիկ նռնենեաց տնկեալ ՚ի գնացս ջուրց. բոյս նորա եւ պտուղ նորա եղեւ ՚ի ջուրց բազմաց[12568]։ [12568] Ոմանք. Եւ պտուղ եղեւ։
10 Քո մայրը մի որթատունկ էր,նռնենու մի ծաղիկ՝ տնկուած հոսող ջրերի վրայ: Նրա տունկն ու պտուղն ուռճացանշնորհիւ առատ ջրերի:
10 Քու մայրդ քու նմանութիւնովդ՝ ջուրերու քով տնկուած որթատունկի պէս է, Որ շատ ջուրերու պատճառով՝ պտղատու ոստերով լեցուեցաւ։
Մայր քո իբրեւ զորթ, եւ [394]իբրեւ զծաղիկ նռնենեաց`` տնկեալ ի գնացս ջուրց, բոյս նորա եւ պտուղ նորա եղեւ ի ջուրց բազմաց:

19:10: Մայր քո իբրեւ զորթ, եւ իբրեւ զծաղիկ նռնենեաց տնկեալ ՚ի գնացս ջուրց. բոյս նորա եւ պտուղ նորա եղեւ ՚ի ջուրց բազմաց[12568]։
[12568] Ոմանք. Եւ պտուղ եղեւ։
10 Քո մայրը մի որթատունկ էր,նռնենու մի ծաղիկ՝ տնկուած հոսող ջրերի վրայ: Նրա տունկն ու պտուղն ուռճացանշնորհիւ առատ ջրերի:
10 Քու մայրդ քու նմանութիւնովդ՝ ջուրերու քով տնկուած որթատունկի պէս է, Որ շատ ջուրերու պատճառով՝ պտղատու ոստերով լեցուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
19:1019:10 Твоя мать была, как виноградная лоза, посаженная у воды; плодовита и ветвиста была она от обилия воды.
19:11 καὶ και and; even ἐγένετο γινομαι happen; become αὐτῇ αυτος he; him ῥάβδος ραβδος rod ἰσχύος ισχυς force ἐπὶ επι in; on φυλὴν φυλη tribe ἡγουμένων ηγεομαι lead; consider καὶ και and; even ὑψώθη υψοω elevate; lift up τῷ ο the μεγέθει μεγεθος magnitude; greatness αὐτῆς αυτος he; him ἐν εν in μέσῳ μεσος in the midst; in the middle στελεχῶν στελεχος and; even εἶδεν οραω view; see τὸ ο the μέγεθος μεγεθος magnitude; greatness αὐτῆς αυτος he; him ἐν εν in πλήθει πληθος multitude; quantity κλημάτων κλημα branch αὐτῆς αυτος he; him
19:11 וַ wa וְ and יִּֽהְיוּ־ yyˈihyû- היה be לָ֞הּ lˈāh לְ to מַטֹּ֣ות maṭṭˈôṯ מַטֶּה staff עֹ֗ז ʕˈōz עֹז power אֶל־ ʔel- אֶל to שִׁבְטֵי֙ šivṭˌê שֵׁבֶט rod מֹֽשְׁלִ֔ים mˈōšᵊlˈîm משׁל rule וַ wa וְ and תִּגְבַּ֥הּ ttiḡbˌah גָּבַהּ be high קֹֽומָתֹ֖ו qˈômāṯˌô קֹומָה height עַל־ ʕal- עַל upon בֵּ֣ין bˈên בַּיִן interval עֲבֹתִ֑ים ʕᵃvōṯˈîm עֲבֹות branch וַ wa וְ and יֵּרָ֣א yyērˈā ראה see בְ vᵊ בְּ in גָבְהֹ֔ו ḡāvᵊhˈô גֹּבַהּ height בְּ bᵊ בְּ in רֹ֖ב rˌōv רֹב multitude דָּלִיֹּתָֽיו׃ dāliyyōṯˈāʸw דָּלִית foliage
19:11. et factae sunt ei virgae solidae in sceptra dominantium et exaltata est statura eius inter frondes et vidit altitudinem suam in multitudine palmitum suorumAnd she hath strong rods to make sceptres for them that bear rule, and her stature was exalted among the branches: and she saw her height in the multitude of her branches.
11. And she had strong rods for the sceptres of them that bare rule, and their stature was exalted among the thick boughs, and they were seen in their height with the multitude of their branches.
19:11. And her strong branches were made into scepters for the rulers, and her stature was exalted among the branches. And she saw her own loftiness among the multitude of her branches.
19:11. And she had strong rods for the sceptres of them that bare rule, and her stature was exalted among the thick branches, and she appeared in her height with the multitude of her branches.
Thy mother [is] like a vine in thy blood, planted by the waters: she was fruitful and full of branches by reason of many waters:

19:10 Твоя мать была, как виноградная лоза, посаженная у воды; плодовита и ветвиста была она от обилия воды.
19:11
καὶ και and; even
ἐγένετο γινομαι happen; become
αὐτῇ αυτος he; him
ῥάβδος ραβδος rod
ἰσχύος ισχυς force
ἐπὶ επι in; on
φυλὴν φυλη tribe
ἡγουμένων ηγεομαι lead; consider
καὶ και and; even
ὑψώθη υψοω elevate; lift up
τῷ ο the
μεγέθει μεγεθος magnitude; greatness
αὐτῆς αυτος he; him
ἐν εν in
μέσῳ μεσος in the midst; in the middle
στελεχῶν στελεχος and; even
εἶδεν οραω view; see
τὸ ο the
μέγεθος μεγεθος magnitude; greatness
αὐτῆς αυτος he; him
ἐν εν in
πλήθει πληθος multitude; quantity
κλημάτων κλημα branch
αὐτῆς αυτος he; him
19:11
וַ wa וְ and
יִּֽהְיוּ־ yyˈihyû- היה be
לָ֞הּ lˈāh לְ to
מַטֹּ֣ות maṭṭˈôṯ מַטֶּה staff
עֹ֗ז ʕˈōz עֹז power
אֶל־ ʔel- אֶל to
שִׁבְטֵי֙ šivṭˌê שֵׁבֶט rod
מֹֽשְׁלִ֔ים mˈōšᵊlˈîm משׁל rule
וַ wa וְ and
תִּגְבַּ֥הּ ttiḡbˌah גָּבַהּ be high
קֹֽומָתֹ֖ו qˈômāṯˌô קֹומָה height
עַל־ ʕal- עַל upon
בֵּ֣ין bˈên בַּיִן interval
עֲבֹתִ֑ים ʕᵃvōṯˈîm עֲבֹות branch
וַ wa וְ and
יֵּרָ֣א yyērˈā ראה see
בְ vᵊ בְּ in
גָבְהֹ֔ו ḡāvᵊhˈô גֹּבַהּ height
בְּ bᵊ בְּ in
רֹ֖ב rˌōv רֹב multitude
דָּלִיֹּתָֽיו׃ dāliyyōṯˈāʸw דָּלִית foliage
19:11. et factae sunt ei virgae solidae in sceptra dominantium et exaltata est statura eius inter frondes et vidit altitudinem suam in multitudine palmitum suorum
And she hath strong rods to make sceptres for them that bear rule, and her stature was exalted among the branches: and she saw her height in the multitude of her branches.
19:11. And her strong branches were made into scepters for the rulers, and her stature was exalted among the branches. And she saw her own loftiness among the multitude of her branches.
19:11. And she had strong rods for the sceptres of them that bare rule, and her stature was exalted among the thick branches, and she appeared in her height with the multitude of her branches.
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
11. “Ветви крепкие” - выдающиеся люди или целые роды, напр., Давидов. - “Для скипетров властителей” - способные быть царями. Слав. ед. ч.: “и бысть ему жезл крепости”, разумея, очевидно, Седекию. - “Высоко поднялся ствол ее между густыми ветвями”. Под стволом, вероятно, разумеется тогдашний царь Седекия. - “И выдавалась она высотою своею”. Слав.: “и видя величество свое” - любовалась собою.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 Thy mother is like a vine in thy blood, planted by the waters: she was fruitful and full of branches by reason of many waters. 11 And she had strong rods for the sceptres of them that bare rule, and her stature was exalted among the thick branches, and she appeared in her height with the multitude of her branches. 12 But she was plucked up in fury, she was cast down to the ground, and the east wind dried up her fruit: her strong rods were broken and withered; the fire consumed them. 13 And now she is planted in the wilderness, in a dry and thirsty ground. 14 And fire is gone out of a rod of her branches, which hath devoured her fruit, so that she hath no strong rod to be a sceptre to rule. This is a lamentation, and shall be for a lamentation.
Jerusalem, the mother-city, is here represented by another similitude; she is a vine, and the princes are her branches. This comparison we had before, ch. xv. 1. Jerusalem is as a vine; the Jewish nation is so: Like a vine in they blood (v. 10), the blood-royal, like a vine set in blood and watered with blood, which contributes very much to the flourishing and fruitfulness of vines, as if the blood which had been shed had been designed for the fattening and improving of the soil, in such plenty was it shed; and for a time it seemed to have that effect, for she was fruitful and full of branches by reason of the waters, the many waters near which she was planted. Places of great wickedness may prosper for a while; and a vine set in blood may be full of branches. Jerusalem was full of able magistrates, men of sense, men of learning and experience, that were strong rods, branches of this vine of uncommon bulk and strength, or poles for the support of this vine, for such magistrates are. The boughs of this vine had grown to such maturity that they were fit to make white staves of for the sceptres of those that bore rule, v. 11. And those are strong rods that are fit for sceptres, men of strong judgments and strong resolutions that are fit for magistrates. When the royal family of Judah was numerous, and the courts of justice were filled with men of sense and probity, then Jerusalem's stature was exalted among thick branches; when the government is in good able hands a nation is thereby made considerable Then she was not taken for a weak and lowly vine, but she appeared in her height, a distinguished city, with the multitude of her branches. Tanquam lenta solent inter viburna cupressi--Midst humble withies thus the cypress soars. "In thy quietness" (so some read that, v. 10, which we translate in thy blood) "thou wast such a vine as this." When Zedekiah was quiet and easy under the king of Babylon's yoke his kingdom flourished thus. See how slow God is to anger, how he defers his judgments, and waits to be gracious. 2. This vine is now quite destroyed. Nebuchadnezzar, being highly provoked by Zedekiah's treachery, plucked it up in fury (v. 12), ruined the city and kingdom, and cut off all the branches of the royal family that fell in his way. The vine was cut off close to the ground, though not plucked up by the roots. The east wind dried up the fruit that was blasted. The young people fell by the sword, or were carried into captivity. The aspect of it had nothing that was pleasing, the prospect nothing that was promising. Her strong rods were broken and withered; her great men were cut off, judges and magistrates deposed. The vine itself is planted in the wilderness, v. 13. Babylon was as a wilderness to those of the people that were carried captives thither; the land of Judah was as a wilderness to Jerusalem, now that the whole country was ravaged and laid waste by the Chaldean army--a fruitful land turned into barrenness. "It is burnt with fire (Ps. lxxx. 16) and that fire has gone out of a rod of her branches (v. 14); the king himself, by rebelling against the king of Babylon, has given occasion to all this mischief. She may thank herself for the fire that consumes her; she has by her wickedness made herself like tinder to the sparks of God's wrath, so that her own branches serve as fuel for her own consumption; in them the fire is kindled which devoured the fruit, the sins of the elder being the judgments which destroy the younger; her fruit is burned with her own branches, so that she has no strong rod to be a sceptre to rule, none to be found now that are fit for the government or dare take this ruin under their hand, as the complaint is (Isa. iii. 6, 7), none of the house of David left that have a right to rule, no wise men, or men of sense, that are able to rule." It goes ill with any state, and is likely to go worse, when it is thus deprived of the blessings of government and has no strong rods for sceptres. Woe unto thee, O land! when thy king is a child, for it is as well to have no rod as not a strong rod. Those strong rods, we have reason to fear, had been instruments of oppression, assistant to the king in catching the prey and devouring men, and now they are destroyed with him. Tyranny is the inlet to anarchy; and, when the rod of government is turned into the serpent of oppression, it is just with God to say, "There shall be no strong rod to be a sceptre to rule; but let men be as are the fishes of the sea, where the greater devour the less." Note, This is a lamentation and shall be for a lamentation. The prophet was bidden (v. 1) to take up a lamentation; and, having done so, he leaves it to be made use of by others. "It is a lamentation to us of this age, and, the desolations continuing long, it shall be for a lamentation to those that shall come after us; the child unborn will rue the destruction made of Judah and Jerusalem by the present judgments. They were a great while in coming; the bow was long in the drawing; but now that they have come they will continue, and the sad effects of them will be entailed upon posterity." Note, Those who fill up the measure of their fathers' sins are laying up in store for their children's sorrows and furnishing them with matter for lamentation; and nothing is more so than the overthrow of government.
Adam Clarke: Commentary on the Bible - 1831
19:11: She had strong rods - Zedekiah, and his many sons.
Her stature was exalted - Zedekiah grew proud of his numerous offspring and prosperity; and although he copied the example of Jehoiakim, yet he thought he might safely rebel against the king of Babylon.
Albert Barnes: Notes on the Bible - 1834
19:11: Sceptres - Gen 49:10.
The thick branches - Or, the clouds; so Eze 31:3, Eze 31:10, Eze 31:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:11: she had: Many powerful sovereigns, who rendered Judah very considerable among the nations. Eze 19:12, Eze 19:14, Eze 21:10, Eze 21:13; Gen 49:10; Num 24:7-9, Num 24:17; Ezr 4:20, Ezr 5:11; Psa 2:8, Psa 2:9; Psa 80:15, Psa 80:17, Psa 110:2; Isa 11:1
her stature: Eze 31:3; Dan 4:11, Dan 4:20, Dan 4:21
John Gill
19:11 And she had strong rods for the sceptres of them that bear rule,.... That is, many sprung from her, and rose up in that nation who were fit to hold sceptres to be kings, rulers and governors, and were such. So the Targum.
"and there were in her strong rulers, kings that were, highly to subdue kingdoms;''
such as David, Solomon, and at hers after them: or this may refer to the times of Josiah, and at his death, who left behind him several sons, who became kings, besides other princes of the blood; as his brother Mattaniah, who also was king: and some even carry this to Zedekiah himself, who had many children, who seemed to be strong rods, fit for sceptres, or sceptre bearers; that is, to be kings. The allusion seems to be to the sceptres of the ancients, which were no other than walking sticks, cut off of the stems or branches of trees, and decorated with gold, or studded with golden nails. Thus Achilles is introduced by Homer (c) as swearing by a sceptre; which, being cut off of a trunk of a tree left on the mountains, and stripped of its bark and leaves, should never more produce leaves and branches, or sprout again: and such an one, he observes, the Grecian judges, carry in their hands. Sometimes they were made of the "oleaster" (d), or wild olive, the same as a shepherd's staff; for what shepherds were to their flocks, that were kings to men;
and her stature was exalted among the thick branches; as the body and trunk of a tree rises up higher than the branches, which are thickest about the middle of it, and so more eminent and conspicuous; thus it was with the nation of the Jews, and the royal family in it, that appeared more glorious and excellent among the nobles and princes of it; or, as the Targum expresses it,
"it was lifted up in its strength above its own kingdom;''
or rather the sense is, that in the days of David and Solomon, and some others, it greatly exceeded all the kingdoms of the nations round about it:
and she appeared in her height with the multitude of her branches; was seen and taken notice of for the multitude of her people, and the grandeur of her state.
(c) Iliad. 1. l. 234, &c. (d) Paschal. de Coronis, l. 6. c. 19. p. 406, 407.
John Wesley
19:11 Strong rods - Many excellent persons endowed with qualifications befitting kings, that they might sway the scepter. Exalted - Above the ordinary majesty of other kingdoms. Thick branches - This kingdom equalled, if not excelled, the greatest neighbour - kingdoms, and her kings exceeded all their neighbouring kings, in riches and power.
Robert Jamieson, A. R. Fausset and David Brown
19:11 strong rods--princes of the royal house of David. The vine shot forth her branches like so many scepters, not creeping lowly on the ground like many vines, but trained aloft on a tree or wall. The mention of their former royal dignity, contrasting sadly with her present sunken state, would remind the Jews of their sins whereby they had incurred such judgments.
stature-- (Dan 4:11).
among the thick branches--that is, the central stock or trunk of the tree shot up highest "among its own branches" or offshoots, surrounding it. Emblematic of the numbers and resources of the people. HENGSTENBERG translates, "among the clouds." But Ezek 31:3, Ezek 31:10, Ezek 31:14, supports English Version.
19:1119:11: Եւ եղեւ նորա գաւազան զօրութեան ՚ի վերայ ազգին իշխանաց, եւ բարձրացաւ մեծութեամբ ՚ի մէջ դարաստանաց. եւ ետե՛ս զմեծութիւն իւր ՚ի բազմութեան ուռոց իւրոց[12569]. [12569] Օրինակ մի. Եւ բարձրացաւ զօրութեամբ ՚ի մէջ։
11 Նրա հզօր մականն իշխեց ազգի իշխանների վրայ.իր հասակով նա բարձրացաւ ծառաստանների մէջ: Տեսաւ իր մեծութիւնը բազմաթիւ ճիւղերի մէջ,
11 Անիկա զօրաւոր ճիւղեր ունեցաւ իշխաններու գաւազաններու համար։Իր հասակը խիտ ճիւղերուն մէջէն բարձրացաւ, Իր բարձրութիւնովն ու բարունակներուն շատութիւնովը երեւցաւ։
Եւ [395]եղեւ նորա գաւազան զօրութեան ի վերայ ազգին`` իշխանաց, եւ բարձրացաւ [396]մեծութեամբ ի մէջ դարաստանաց, եւ [397]ետես զմեծութիւն իւր`` ի բազմութեան ուռոց իւրոց:

19:11: Եւ եղեւ նորա գաւազան զօրութեան ՚ի վերայ ազգին իշխանաց, եւ բարձրացաւ մեծութեամբ ՚ի մէջ դարաստանաց. եւ ետե՛ս զմեծութիւն իւր ՚ի բազմութեան ուռոց իւրոց[12569].
[12569] Օրինակ մի. Եւ բարձրացաւ զօրութեամբ ՚ի մէջ։
11 Նրա հզօր մականն իշխեց ազգի իշխանների վրայ.իր հասակով նա բարձրացաւ ծառաստանների մէջ: Տեսաւ իր մեծութիւնը բազմաթիւ ճիւղերի մէջ,
11 Անիկա զօրաւոր ճիւղեր ունեցաւ իշխաններու գաւազաններու համար։Իր հասակը խիտ ճիւղերուն մէջէն բարձրացաւ, Իր բարձրութիւնովն ու բարունակներուն շատութիւնովը երեւցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
19:1119:11 И были у нее ветви крепкие для скипетров властителей, и высоко поднялся ствол ее между густыми ветвями; и выдавалась она высотою своею со множеством ветвей своих.
19:12 καὶ και and; even κατεκλάσθη κατακλαω break apart ἐν εν in θυμῷ θυμος provocation; temper ἐπὶ επι in; on γῆν γη earth; land ἐρρίφη ριπτω fling; disperse καὶ και and; even ἄνεμος ανεμος gale ὁ ο the καύσων καυσων scorching heat ἐξήρανεν ξηραινω wither; dry τὰ ο the ἐκλεκτὰ εκλεκτος select; choice αὐτῆς αυτος he; him ἐξεδικήθη εκδικεω vindicate; avenge καὶ και and; even ἐξηράνθη ξηραινω wither; dry ἡ ο the ῥάβδος ραβδος rod ἰσχύος ισχυς force αὐτῆς αυτος he; him πῦρ πυρ fire ἀνήλωσεν αναλισκω waste; consume αὐτήν αυτος he; him
19:12 וַ wa וְ and תֻּתַּ֤שׁ ttuttˈaš נתשׁ root out בְּ bᵊ בְּ in חֵמָה֙ ḥēmˌā חֵמָה heat לָ lā לְ to † הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth הֻשְׁלָ֔כָה hušlˈāḵā שׁלך throw וְ wᵊ וְ and ר֥וּחַ rˌûₐḥ רוּחַ wind הַ ha הַ the קָּדִ֖ים qqāḏˌîm קָדִים east הֹובִ֣ישׁ hôvˈîš יבשׁ be dry פִּרְיָ֑הּ piryˈāh פְּרִי fruit הִתְפָּרְק֧וּ hiṯporqˈû פרק tear away וְ wᵊ וְ and יָבֵ֛שׁוּ yāvˈēšû יבשׁ be dry מַטֵּ֥ה maṭṭˌē מַטֶּה staff עֻזָּ֖הּ ʕuzzˌāh עֹז power אֵ֥שׁ ʔˌēš אֵשׁ fire אֲכָלָֽתְהוּ׃ ʔᵃḵālˈāṯᵊhû אכל eat
19:12. et evulsa est in ira in terramque proiecta et ventus urens siccavit fructum eius marcuerunt et arefactae sunt virgae roboris eius ignis comedit eamBut she was plucked up in wrath, and cast on the ground, and the burning wind dried up her fruit: her strong rods are withered, and dried up: the fire hath devoured her.
12. But she was plucked up in fury, she was cast down to the ground, and the east wind dried up her fruit: her strong rods were broken off and withered; the fire consumed them.
19:12. But she was uprooted in wrath, and cast upon the ground. And the burning wind dried up her fruit. Her robust branches withered and were dried up. A fire consumed her.
19:12. But she was plucked up in fury, she was cast down to the ground, and the east wind dried up her fruit: her strong rods were broken and withered; the fire consumed them.
And she had strong rods for the sceptres of them that bare rule, and her stature was exalted among the thick branches, and she appeared in her height with the multitude of her branches:

19:11 И были у нее ветви крепкие для скипетров властителей, и высоко поднялся ствол ее между густыми ветвями; и выдавалась она высотою своею со множеством ветвей своих.
19:12
καὶ και and; even
κατεκλάσθη κατακλαω break apart
ἐν εν in
θυμῷ θυμος provocation; temper
ἐπὶ επι in; on
γῆν γη earth; land
ἐρρίφη ριπτω fling; disperse
καὶ και and; even
ἄνεμος ανεμος gale
ο the
καύσων καυσων scorching heat
ἐξήρανεν ξηραινω wither; dry
τὰ ο the
ἐκλεκτὰ εκλεκτος select; choice
αὐτῆς αυτος he; him
ἐξεδικήθη εκδικεω vindicate; avenge
καὶ και and; even
ἐξηράνθη ξηραινω wither; dry
ο the
ῥάβδος ραβδος rod
ἰσχύος ισχυς force
αὐτῆς αυτος he; him
πῦρ πυρ fire
ἀνήλωσεν αναλισκω waste; consume
αὐτήν αυτος he; him
19:12
וַ wa וְ and
תֻּתַּ֤שׁ ttuttˈaš נתשׁ root out
בְּ bᵊ בְּ in
חֵמָה֙ ḥēmˌā חֵמָה heat
לָ לְ to
הַ the
אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth
הֻשְׁלָ֔כָה hušlˈāḵā שׁלך throw
וְ wᵊ וְ and
ר֥וּחַ rˌûₐḥ רוּחַ wind
הַ ha הַ the
קָּדִ֖ים qqāḏˌîm קָדִים east
הֹובִ֣ישׁ hôvˈîš יבשׁ be dry
פִּרְיָ֑הּ piryˈāh פְּרִי fruit
הִתְפָּרְק֧וּ hiṯporqˈû פרק tear away
וְ wᵊ וְ and
יָבֵ֛שׁוּ yāvˈēšû יבשׁ be dry
מַטֵּ֥ה maṭṭˌē מַטֶּה staff
עֻזָּ֖הּ ʕuzzˌāh עֹז power
אֵ֥שׁ ʔˌēš אֵשׁ fire
אֲכָלָֽתְהוּ׃ ʔᵃḵālˈāṯᵊhû אכל eat
19:12. et evulsa est in ira in terramque proiecta et ventus urens siccavit fructum eius marcuerunt et arefactae sunt virgae roboris eius ignis comedit eam
But she was plucked up in wrath, and cast on the ground, and the burning wind dried up her fruit: her strong rods are withered, and dried up: the fire hath devoured her.
19:12. But she was uprooted in wrath, and cast upon the ground. And the burning wind dried up her fruit. Her robust branches withered and were dried up. A fire consumed her.
19:12. But she was plucked up in fury, she was cast down to the ground, and the east wind dried up her fruit: her strong rods were broken and withered; the fire consumed them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. Падение Иудейского царства. - “Во гневе” - виноградаря на бесплодие ее, о причине которого говорится далее: “восточный ветер иссушил плод ее”. - Оборот 'usteron - обратный порядок мыслей. - “Брошена на землю”, как недостойная ухода виноградаря - “Восточный ветер”, как в XVII:10: (сирокко), халдейское войско. - “Крепкие ветви” - цари (ст. 11); слав. точнее в ед. ч: “жезл крепости”. “Огонем пожрал их” - зной восточного ветра; халдейская война.
Adam Clarke: Commentary on the Bible - 1831
19:12: But she was plucked up in fury - Jerusalem; taken after a violent and most destructive siege; Nebuchadnezzar being violently enraged against Zedekiah for breaking his oath to him.
She was cast down to the ground - Jerusalem was totally ruined, by being burned to the ground.
Her strong rods were broken - The children of Zedekiah were slain before his eyes, and after that his own eyes pulled out; and he was laden with chains, and carried into Babylon.
Albert Barnes: Notes on the Bible - 1834
19:12: This is a dirge; and therefore that which is foreseen by the prophet, the capture and burning of Jerusalem, is described as already accomplished.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:12: she was: The kingdom was entirely ruined, and her princes cut off. Eze 15:6-8; Psa 52:5, Psa 80:12, Psa 80:13, Psa 80:16, Psa 89:40-45; Isa 5:5, Isa 5:6; Jer 31:28
the east: Eze 17:10; Jer 4:11, Jer 4:12; Hos 13:15
strong: Eze 19:11; Kg2 23:29, Kg2 23:34, Kg2 24:6, Kg2 24:14-16, Kg2 25:6, Kg2 25:7; Jer 22:10, Jer 22:11, Jer 22:18, Jer 22:19, Jer 22:25-27, Jer 22:30
the fire: Eze 15:4, Eze 20:47, Eze 20:48; Deu 32:22; Isa 27:11; Mat 3:10; Joh 15:6
Geneva 1599
19:12 But she was plucked up in fury, she was cast down to the ground, and the (h) east wind dried up her fruit: her strong rods were broken and withered; the fire consumed them.
(h) Meaning, that the Chaldeans would destroy them as the east wind does the fruit of the vine.
John Gill
19:12 But she was plucked up in fury,.... This vine being turned into a degenerate plant of a strange vine; or the people of the Jews becoming wicked, disobedient to God, and disregarding his laws and ordinances, the wrath of God came upon them, and let in the Assyrians among them, who carried off ten tribes at once; and the tribes of Judah and Benjamin not taking warning hereby, but continuing and increasing in sinful courses, great part of them were carried captive into Babylon, with their king Jeconiah, who succeeded Jehoiakim before mentioned; when the kingdom seemed to be utterly ruined and destroyed, and is what is here referred to:
she was cast down to the ground; a phrase expressive of, he entire overthrow of the nation; for a vine, though plucked up, yet, if immediately planted again, might grow; but being plucked up, and left on the ground, and there lie, there is no hope of it; so that this denotes the desperate case of this people at this time, being in captivity. So the Targum paraphrases both clauses,
"and it was rooted up with strength out of the land of the house of the Shechinah, and translated into another land;''
and the east wind dried up her fruit; Nebuchadnezzar king of Babylon, and the Chaldean army, compared to an east wind, because hurtful and pernicious, as that is to trees and fruit, and because Babylon lay northeast of Judea; the people of, he land are meant by the fruit of the vine, with their wealth and riches, which were seized upon and wasted, or carried into Babylon. So the Targum,
"and a king strong as the east wind slew her people;''
her strong rods were broken and withered; or, "strong rod"; the singular for the plural; which may design King Jeconiah particularly, who with his mother, wives, princes, and officers, and the mighty of the land, even all the mighty men of valour, with the craftsmen and smiths, were taken and carried captive, 4Kings 24:14;
the fire consumed them; the wrath of God, which is often compared to fire, the same with fury in the beginning of the verse; which shows that it was for sin, which had provoked the Lord to wrath and anger, that all this ruin came upon the Jewish nation. The Targum is,
"her strong governors removed, and were carried captive; and the people which are strong, as fire consumed them.''
John Wesley
19:12 The east wind - God raised up the king of Babylon to pull up this sinful kingdom. Dried up - Blasted all her fruit, deposed her king, captivated him, his family, and the whole kingdom. Strong rods - All the choice men.
Robert Jamieson, A. R. Fausset and David Brown
19:12 plucked up--not gradually withered. The sudden upturning of the state was designed to awaken the Jews out of their torpor to see the hand of God in the national judgment.
east wind--(See on Ezek 17:10).
19:1219:12: եւ բեկա՛ւ ՚ի բարկութեան՝ եւ յերկիր կործանեցաւ, եւ հողմ խորշակի ցամաքեցոյց զշառաւիղս նորա. խնդրեցաւ ՚ի նմանէ վրէ՛ժ, եւ ցամաքեցաւ գաւազան զօրութեան նորա. եւ հուր մաշեաց զնա[12570]։ [12570] Ոսկան. Եւ բեկաւ ՚ի բարկութենէ... եւ ցամաքեցաւ պնդութիւն զօրութեան նորա։
12 բարկութիւնից ջարդուեց ու գետին տապալուեց: Խորշակը չորացրեց նրա ճիւղերը: Այսպիսով նրանից վրէժ լուծուեց,ու չորացաւ նրա հզօր մականը: Կրակն էլ ճարակեց այն:
12 Բայց անիկա բարկութեամբ խլուեցաւ ու գետինը ձգուեցաւ Եւ արեւելեան հովը անոր պտուղը չորցուց։Անոր զօրաւոր ճիւղերը կոտրեցան ու չորցան Եւ զանոնք կրակը կերաւ։
Եւ բեկաւ ի բարկութեան եւ յերկիր կործանեցաւ, եւ հողմ խորշակի ցամաքեցոյց [398]զշառաւիղս նորա. խնդրեցաւ ի նմանէ վրէժ, եւ ցամաքեցաւ գաւազան`` զօրութեան նորա, եւ հուր մաշեաց զնա:

19:12: եւ բեկա՛ւ ՚ի բարկութեան՝ եւ յերկիր կործանեցաւ, եւ հողմ խորշակի ցամաքեցոյց զշառաւիղս նորա. խնդրեցաւ ՚ի նմանէ վրէ՛ժ, եւ ցամաքեցաւ գաւազան զօրութեան նորա. եւ հուր մաշեաց զնա[12570]։
[12570] Ոսկան. Եւ բեկաւ ՚ի բարկութենէ... եւ ցամաքեցաւ պնդութիւն զօրութեան նորա։
12 բարկութիւնից ջարդուեց ու գետին տապալուեց: Խորշակը չորացրեց նրա ճիւղերը: Այսպիսով նրանից վրէժ լուծուեց,ու չորացաւ նրա հզօր մականը: Կրակն էլ ճարակեց այն:
12 Բայց անիկա բարկութեամբ խլուեցաւ ու գետինը ձգուեցաւ Եւ արեւելեան հովը անոր պտուղը չորցուց։Անոր զօրաւոր ճիւղերը կոտրեցան ու չորցան Եւ զանոնք կրակը կերաւ։
zohrab-1805▾ eastern-1994▾ western am▾
19:1219:12 Но во гневе вырвана, брошена на землю, и восточный ветер иссушил плод ее; отторжены и иссохли крепкие ветви ее, огонь пожрал их.
19:13 καὶ και and; even νῦν νυν now; present πεφύτευκαν φυτευω plant αὐτὴν αυτος he; him ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness ἐν εν in γῇ γη earth; land ἀνύδρῳ ανυδρος waterless
19:13 וְ wᵊ וְ and עַתָּ֖ה ʕattˌā עַתָּה now שְׁתוּלָ֣ה šᵊṯûlˈā שׁתל transplant בַ va בְּ in † הַ the מִּדְבָּ֑ר mmiḏbˈār מִדְבָּר desert בְּ bᵊ בְּ in אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth צִיָּ֥ה ṣiyyˌā צִיָּה dry country וְ wᵊ וְ and צָמָֽא׃ ṣāmˈā צָמָא thirst
19:13. et nunc transplantata est in desertum in terra invia et sitientiAnd now she is transplanted into the desert, in a land not passable, and dry.
13. And now she is planted in the wilderness, in a dry and thirsty land.
19:13. And now she has been transplanted into the desert, into a land impassable and dry.
19:13. And now she [is] planted in the wilderness, in a dry and thirsty ground.
But she was plucked up in fury, she was cast down to the ground, and the east wind dried up her fruit: her strong rods were broken and withered; the fire consumed them:

19:12 Но во гневе вырвана, брошена на землю, и восточный ветер иссушил плод ее; отторжены и иссохли крепкие ветви ее, огонь пожрал их.
19:13
καὶ και and; even
νῦν νυν now; present
πεφύτευκαν φυτευω plant
αὐτὴν αυτος he; him
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
ἐν εν in
γῇ γη earth; land
ἀνύδρῳ ανυδρος waterless
19:13
וְ wᵊ וְ and
עַתָּ֖ה ʕattˌā עַתָּה now
שְׁתוּלָ֣ה šᵊṯûlˈā שׁתל transplant
בַ va בְּ in
הַ the
מִּדְבָּ֑ר mmiḏbˈār מִדְבָּר desert
בְּ bᵊ בְּ in
אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth
צִיָּ֥ה ṣiyyˌā צִיָּה dry country
וְ wᵊ וְ and
צָמָֽא׃ ṣāmˈā צָמָא thirst
19:13. et nunc transplantata est in desertum in terra invia et sitienti
And now she is transplanted into the desert, in a land not passable, and dry.
19:13. And now she has been transplanted into the desert, into a land impassable and dry.
19:13. And now she [is] planted in the wilderness, in a dry and thirsty ground.
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
13. Вырванный из отечества, своей естественной родины, народ пересажен как бы в пустыню, где он не может преуспевать. - “Пустыней сухой и жаждущей” названа не плодородная Халдея, а тяжелые условия плена.
Adam Clarke: Commentary on the Bible - 1831
19:13: And now she is planted in the wilderness - In the land of Chaldea, whither the people have been carried captives; and which, compared with their own land, was to them a dreary wilderness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:13: she is: Eze 19:10; Deu 28:47, Deu 28:48; Jer 52:27-31
in the wilderness: In Chaldea, whither they were carried captive.
in a dry: Psa 63:1, Psa 68:6; Hos 2:3
John Gill
19:13 And now she is planted in the wilderness,.... In the land of Babylon, which though a very fruitful country, yet, because of the hardships and miseries which the Jews were exposed unto in it, was a wilderness to them:
in a dry and thirsty ground; which is a periphrasis or description of a wilderness, Ps 63:1; and designs the same place as before; where the Jews were deprived of their liberties, and had not the opportunities of divine worship, the word and ordinances; and were destitute of the comforts both of civil and religious life. Unless this is to be understood of the land of Judea, which by the devastation made in it by the king of Babylon, and the multitudes that were carried captive by him out of it, it became like a desert, a dry and thirsty land; and so the vine planted in it signifies the remainder of the people left in it, alter this great destruction; when it looked like a vine plucked up, and thrown down, and left on the ground, dried up with the east wind, and burnt with fire; and thus it fared with the remnant in a little time after, as the next words show.
John Wesley
19:13 She - A few of the branches of the last pruning. In the wilderness - Tho' Babylon was in a very fruitful place, yet the cruelty of the Babylonians, made it to the Jews as terrible as a wilderness.
Robert Jamieson, A. R. Fausset and David Brown
19:13 planted--that is, transplanted. Though already "dried up" in regard to the nation generally, the vine is said to be "transplanted" as regards God's mercy to the remnant in Babylon.
dry . . . ground--Chaldea was well-watered and fertile; but it is the condition of the captive people, not that of the land, which is referred to.
19:1319:13: Եւ անդ տնկեցին զնա յանապատի յերկրի յանջրդին[12571]. [12571] Բազումք. Եւ արդ տնկեցին զնա... յերկրի անջրդի։
13 Եւ հիմա այն տնկեցին անապատում,անջրդի հողի վրայ:
13 Հիմա անապատի մէջ Չոր ու անջուր տեղ մը տնկուեցաւ։
Եւ արդ տնկեցին զնա յանապատի յերկրի անջրդի:

19:13: Եւ անդ տնկեցին զնա յանապատի յերկրի յանջրդին[12571].
[12571] Բազումք. Եւ արդ տնկեցին զնա... յերկրի անջրդի։
13 Եւ հիմա այն տնկեցին անապատում,անջրդի հողի վրայ:
13 Հիմա անապատի մէջ Չոր ու անջուր տեղ մը տնկուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
19:1319:13 А теперь она пересажена в пустыню, в землю сухую и жаждущую.
19:14 καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out πῦρ πυρ fire ἐκ εκ from; out of ῥάβδου ραβδος rod ἐκλεκτῶν εκλεκτος select; choice αὐτῆς αυτος he; him καὶ και and; even κατέφαγεν κατεσθιω consume; eat up αὐτήν αυτος he; him καὶ και and; even οὐκ ου not ἦν ειμι be ἐν εν in αὐτῇ αυτος he; him ῥάβδος ραβδος rod ἰσχύος ισχυς force φυλὴ φυλη tribe εἰς εις into; for παραβολὴν παραβολη parable θρήνου θρηνος lament ἐστὶν ειμι be καὶ και and; even ἔσται ειμι be εἰς εις into; for θρῆνον θρηνος lament
19:14 וַ wa וְ and תֵּצֵ֨א ttēṣˌē יצא go out אֵ֜שׁ ʔˈēš אֵשׁ fire מִ mi מִן from מַּטֵּ֤ה mmaṭṭˈē מַטֶּה staff בַדֶּ֨יהָ֙ vaddˈeʸhā בַּד linen, part, stave פִּרְיָ֣הּ piryˈāh פְּרִי fruit אָכָ֔לָה ʔāḵˈālā אכל eat וְ wᵊ וְ and לֹא־ lō- לֹא not הָ֥יָה hˌāyā היה be בָ֛הּ vˈāh בְּ in מַטֵּה־ maṭṭē- מַטֶּה staff עֹ֖ז ʕˌōz עֹז power שֵׁ֣בֶט šˈēveṭ שֵׁבֶט rod לִ li לְ to מְשֹׁ֑ול mᵊšˈôl משׁל rule קִ֥ינָה qˌînā קִינָה elegy הִ֖יא hˌî הִיא she וַ wa וְ and תְּהִ֥י ttᵊhˌî היה be לְ lᵊ לְ to קִינָֽה׃ פ qînˈā . f קִינָה elegy
19:14. et egressus est ignis de virga ramorum eius qui fructum eius comedit et non fuit in ea virga fortis sceptrum dominantium planctus est et erit in planctumAnd a fire is gone out from a rod of her branches, which hath devoured her fruit: so that she now hath no strong rod, to be a sceptre of rulers. This is a lamentation, and it shall be for a lamentation.
14. And fire is gone out of the rods of her branches, it hath devoured her fruit, so that there is in her no strong rod to be a sceptre to rule. This is a lamentation, and shall be for a lamentation.
19:14. And a fire has gone forth from a rod of her branches, which has consumed her fruit. And there is no strong branch in her to become a scepter for the rulers. This is a lamentation, and it shall be a lamentation.”
19:14. And fire is gone out of a rod of her branches, [which] hath devoured her fruit, so that she hath no strong rod [to be] a sceptre to rule. This [is] a lamentation, and shall be for a lamentation.
And now she [is] planted in the wilderness, in a dry and thirsty ground:

19:13 А теперь она пересажена в пустыню, в землю сухую и жаждущую.
19:14
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
πῦρ πυρ fire
ἐκ εκ from; out of
ῥάβδου ραβδος rod
ἐκλεκτῶν εκλεκτος select; choice
αὐτῆς αυτος he; him
καὶ και and; even
κατέφαγεν κατεσθιω consume; eat up
αὐτήν αυτος he; him
καὶ και and; even
οὐκ ου not
ἦν ειμι be
ἐν εν in
αὐτῇ αυτος he; him
ῥάβδος ραβδος rod
ἰσχύος ισχυς force
φυλὴ φυλη tribe
εἰς εις into; for
παραβολὴν παραβολη parable
θρήνου θρηνος lament
ἐστὶν ειμι be
καὶ και and; even
ἔσται ειμι be
εἰς εις into; for
θρῆνον θρηνος lament
19:14
וַ wa וְ and
תֵּצֵ֨א ttēṣˌē יצא go out
אֵ֜שׁ ʔˈēš אֵשׁ fire
מִ mi מִן from
מַּטֵּ֤ה mmaṭṭˈē מַטֶּה staff
בַדֶּ֨יהָ֙ vaddˈeʸhā בַּד linen, part, stave
פִּרְיָ֣הּ piryˈāh פְּרִי fruit
אָכָ֔לָה ʔāḵˈālā אכל eat
וְ wᵊ וְ and
לֹא־ lō- לֹא not
הָ֥יָה hˌāyā היה be
בָ֛הּ vˈāh בְּ in
מַטֵּה־ maṭṭē- מַטֶּה staff
עֹ֖ז ʕˌōz עֹז power
שֵׁ֣בֶט šˈēveṭ שֵׁבֶט rod
לִ li לְ to
מְשֹׁ֑ול mᵊšˈôl משׁל rule
קִ֥ינָה qˌînā קִינָה elegy
הִ֖יא hˌî הִיא she
וַ wa וְ and
תְּהִ֥י ttᵊhˌî היה be
לְ lᵊ לְ to
קִינָֽה׃ פ qînˈā . f קִינָה elegy
19:14. et egressus est ignis de virga ramorum eius qui fructum eius comedit et non fuit in ea virga fortis sceptrum dominantium planctus est et erit in planctum
And a fire is gone out from a rod of her branches, which hath devoured her fruit: so that she now hath no strong rod, to be a sceptre of rulers. This is a lamentation, and it shall be for a lamentation.
19:14. And a fire has gone forth from a rod of her branches, which has consumed her fruit. And there is no strong branch in her to become a scepter for the rulers. This is a lamentation, and it shall be a lamentation.”
19:14. And fire is gone out of a rod of her branches, [which] hath devoured her fruit, so that she hath no strong rod [to be] a sceptre to rule. This [is] a lamentation, and shall be for a lamentation.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14. “И вышел огонь из ствола ветвей ее”, ствола, упомянутого в 11: ст., т. е. Седекии (см. там). Огонь, зажженный Седекиею и пожравший всю лозу (Иудею) вероломная политика этого царя (по отношению к Навуходоносору), который ею сам навлек окончательную гибель на Иудею. - “Не осталось на ней ветвей крепких для скипетра властителя”. После Седекии не было национальных царей в Иудее до пришествия Мессии. Спаситель мог сравнивать себя с виноградной лозой (Ин XV:1) и не без отношения к этой главе Иезекииля, где лоза дома Иудина представляется засохшею и обгоревшею до Его пришествия. - “Это - плачевная песнь”. Подпись к песни. Слав.: “племя в притчу плача есть”, т. е. царский род Давида стал предметом образцовой песни плача. Еврейские слова, соответствующие русскому: “для скипетра властителя”, LXX в 11: ст. перевели “над племенем старейшин”, а здесь “племя в притчу”, так как “старейшина” и “притча” в евр. тожественны по начертанию и разнятся только произношением - “И останется для плача”. Этими словами пророк или назначает свою песнь для действительного употребления среди народа, или выражает ту мысль, что настоящая плачевная песнь повлечет за собою действительный плач (слав.: “и будет плачь”), когда заключающееся в ней пророчество сбудется.
Adam Clarke: Commentary on the Bible - 1831
19:14: Fire is gone out - A vindictive and murderous disposition has taken hold: -
Of a rod of her branches - Ishmael, son of Nethaniah, who was of the blood-royal of Judah: -
Hath devoured her fruit - Hath assassinated Gedaliah, slain many people, and carried off others into the country of the Ammonites. But he was pursued by Jonathan, the son of Kareah, who slew many of his adherents, and delivered much of the people.
She hath no strong rod - None of the blood-royal of Judah left. And from that time not one of her own royal race ever sat upon the throne of Israel.
This is a lamentation - This is a most lamentable business.
And shall be for a lamentation - These predictions shall be so punctually fulfilled, and the catastrophe shall be so complete, that it shall ever remain as a lamentation; as this state of Jerusalem shall never be restored. Even to the present day this, to a Jew, is a subject of mourning.
Albert Barnes: Notes on the Bible - 1834
19:14: Fire is gone out - Compare the marginal reference. Zedekiah is regarded, like Abimelech, as all usurper and the ruin of his people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:14: fire: The treachery of Zedekiah hath caused her utter ruin. Eze 17:18-20; Jdg 9:15; Kg2 24:20; Ch2 36:13; Isa 9:18, Isa 9:19; Jer 38:23; Jer 52:3
she hath: Eze 19:11, Eze 21:25-27; Gen 49:10; Neh 9:37; Psa 79:7, Psa 80:15, Psa 80:16; Hos 3:4, Hos 10:3; Amo 9:11; Joh 19:15
This is: Eze 19:1; Lam 4:20; Luk 19:41; Rom 9:2-4
Geneva 1599
19:14 And fire hath gone out (i) of a rod of her branches, [which] hath devoured her fruit, so that she hath no strong rod [to be] a sceptre to rule. This [is] a lamentation, and shall be for a lamentation.
(i) Destruction is come by Zedekiah, who was the opportunity for this rebellion.
John Gill
19:14 And fire is gone out of a rod of her branches,.... By "her branches" are meant the rest of the Jews left in the land; and by the "rod" of them King Zedekiah, now on the throne, when this prophecy was given out; the "fire" said to go out of him signifies his rebellion against the king of Babylon, his breaking covenant and oath with him, which greatly provoked the Lord, and brought down the fire of his wrath upon him, 4Kings 24:20;
which hath devoured her fruit; destroyed the people by sword, famine pestilence, and captivity; yea, the city and temple of Jerusalem, with the palaces and houses therein, were burnt with material fire; their king was taken, and his eyes put out; his sons were slain, and all the princes of Judah:
so that she hath no strong rod to be a sceptre to rule; none to be king, or succeed in the kingdom; and there never was a king after of the family of David, or of the tribe of Judah, till Shiloh the Messiah came; though there were princes and governors, yet no sceptre bearer, no king. The Targum of the whole is,
"and there came people who were strong as fire, and, because of the sins of her pride, slew her people; and there were not in her strong rulers, kings that are mighty to subdue kingdoms;''
this is a lamentation, and shall be for a lamentation; that is, this prophecy, as the Targum, is a lamentation, or matter of lamentation; what of it had been already fulfilled occasioned lamentation; and, when the rest should be fulfilled, it would be the cause of more. Lamentable was the case of the Jews already, but it would be still more so when all that was foretold of them should be accomplished. It denotes the continuance of the sad estate of that people; and perhaps may refer to their present condition, which will continue till they are turned to the Lord.
John Wesley
19:14 Fire - The fire of rebellion, kindled by Zedekiah, who is of the blood - royal. No strong rod - The regal dignity is ceased.
Robert Jamieson, A. R. Fausset and David Brown
19:14 fire . . . out of a rod of her branches--The Jews' disaster was to be ascribed, not so much to the Chaldeans as to themselves; the "fire out of the rod" is God's wrath kindled by the perjury of Zedekiah (Ezek 17:18). "The anger of the Lord" against Judah is specified as the cause why Zedekiah was permitted to rebel against Babylon (4Kings 24:20; compare Judg 9:15), thus bringing Nebuchadnezzar against Jerusalem.
no strong rod . . . sceptre to rule--No more kings of David's stock are now to rule the nation. Not at least until "the Lord shall send the rod of His strength ("Messiah," Ps 110:2; Is 11:1) out of Zion," to reign first as a spiritual, then hereafter as a literal king.
is . . . and shall be for a lamentation--Part of the lamentation (that as to Jehoahaz and Jehoiakim) was matter of history as already accomplished; part (as to Zedekiah) was yet to be fulfilled; or, this prophecy both is a subject for lamentation, and shall be so to distant posterity.
19:1419:14: եւ ել հուր յընտիր ընտիր գաւազանաց նորա՝ եւ եկեր զնա. եւ ո՛չ գոյր ՚ի նմա գաւազան զօրութեան. ա՛զգ յառակս ողբոց եւ յո՛ղբս եղիցի[12572]։[12572] Ոսկան. Յառակս ողբասցէ, եւ յողբս եղի՛՛։
14 Կրակ ելաւ նրա ընտիր-ընտիր բներիցու ճարակեց այն: Եւ նրանում հզօր մական չմնաց: Ազգը ողբի առակ է դարձել,ողբ էլ պիտի լինի»:
14 Անոր ոստերուն մէկ կօթունէն կրակ ելաւ, Անոր պտուղը կերաւ։Անոր վրայ իշխանի գաւազանի համար զօրաւոր ճիւղ չմնաց։Ասիկա ողբալի պիտի ըլլայ»։
Եւ ել հուր [399]յընտիր ընտիր գաւազանաց նորա, եւ եկեր զնա. եւ ոչ գոյր ի նմա գաւազան զօրութեան. ազգ յառակս ողբոց`` եւ յողբս եղիցի:

19:14: եւ ել հուր յընտիր ընտիր գաւազանաց նորա՝ եւ եկեր զնա. եւ ո՛չ գոյր ՚ի նմա գաւազան զօրութեան. ա՛զգ յառակս ողբոց եւ յո՛ղբս եղիցի[12572]։
[12572] Ոսկան. Յառակս ողբասցէ, եւ յողբս եղի՛՛։
14 Կրակ ելաւ նրա ընտիր-ընտիր բներիցու ճարակեց այն: Եւ նրանում հզօր մական չմնաց: Ազգը ողբի առակ է դարձել,ողբ էլ պիտի լինի»:
14 Անոր ոստերուն մէկ կօթունէն կրակ ելաւ, Անոր պտուղը կերաւ։Անոր վրայ իշխանի գաւազանի համար զօրաւոր ճիւղ չմնաց։Ասիկա ողբալի պիտի ըլլայ»։
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19:1419:14 И вышел огонь из ствола ветвей ее, пожрал плоды ее и не осталось на ней ветвей крепких для скипетра властителя. Это плачевная песнь, и останется для плача.
And fire is gone out of a rod of her branches, [which] hath devoured her fruit, so that she hath no strong rod [to be] a sceptre to rule. This [is] a lamentation, and shall be for a lamentation:

19:14 И вышел огонь из ствола ветвей ее, пожрал плоды ее и не осталось на ней ветвей крепких для скипетра властителя. Это плачевная песнь, и останется для плача.
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