Եզեկիէլ / Ezekiel - 21 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Глава заключает в себе три пророческие речи, произнесенные, вероятно (см. объясн. XX:45) по выступлении Навуходоносора в поход против Иудеи и дышащие нравственным удовлетворением пророка от того, что заслуженный Иудеей и предсказанный им суд Божий над ней начал уже совершаться. В первой речи (ст. 1-7) пророк высказывает общий взгляд на приближающуюся войну, как на меч Божий, висящий над Иудеей (грядущее бедствие - кара Божия); во второй речи (ст. 8-17) доказывает, что меч этот уже совершенно готов (непосредственная близость кары); в третьей (ст. 13-32) предсказывает, что хотя аммонитяне, вместе с Иудеей восставшие против Навуходоносора, лежат на пути последнего в Иудею и должны бы были принять на себя первый удар завоевателя (что дало бы возможность Иудее собраться с силами), но последний займется сначала Иудеей; впрочем и аммонитян кара не минует.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. An explication of the prophecy in the close of the foregoing chapter concerning the fire in the forest, which the people complained they could not understand (ver. 1-5), with directions to the prophet to show himself deeply affected with it, ver. 6, 7. II. A further prediction of the sword that was coming upon the land, by which all should be laid waste; and this expressed very emphatically, ver. 8-17. III. A prospect given of the king of Babylon's approach to Jerusalem, to which he was determined by divination, ver. 18-24. IV. Sentence passed upon Zedekiah king of Judah, ver. 25-27. V. The destruction of the Ammonites by the sword foretold, ver. 28-32. Thus is this chapter all threatenings.
Adam Clarke: Commentary on the Bible - 1831
The prophet goes on to denounce the fate of Jerusalem and Judea; using signs of vehement grief, to denote the greatness of the calamity, Eze 21:2-7. He then changes the emblem to that of a sharp and bright sword, still denoting the same sad event, Eze 21:8-17; and, becoming yet more explicit, he represents the king of Babylon, who was to be employed by God in this work, as setting out to take vengeance on both the Jews and the Ammonites, for joining with Egypt in a confederacy against him. He is described as standing at the parting of the roads leading to the respective capitals of the Jews and Ammonites; and doubting which to attack first, he commits the decision of the matter to his arts of divination, performed by mingling arrows inscribed with the names of the different nations or cities, and then marching against that whose name was written on the arrow first drawn from the quiver. In this case the name Jerusalem comes forward; and therefore he proceeds against it, Eze 21:18-24. History itself could scarcely be more explicit than this prophecy. The profane prince Zedekiah as then declared to be given up by God, and his kingdom devoted to utter destruction, for that breach of oath of which the prophet foretells he should be guilty, Eze 21:25-27. The remaining verses form a distinct prophecy relating to the destruction of the Ammonites, which was fulfilled about five years after the destruction of Jerusalem, Eze 21:28-32.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Eze 21:1, Ezekiel prophesies against Jerusalem with a sign of sighing; Eze 21:8, The sharp and bright sword; Eze 21:18, against Jerusalem; Eze 21:25, against the kingdom; Eze 21:28, and against the Ammonites.
John Gill
INTRODUCTION TO EZEKIEL 21
This chapter contains an explanation of a prophecy in the latter part of the preceding chapter; and a new one, concerning the sword of the Chaldeans, and the destruction of the Jews and Ammonites by it. The prophecy of the fire in the forest is explained, Ezek 21:1, upon which the prophet is directed to show his concern at it by sighing, in order to awaken the attention of the people to it, Ezek 21:6, then follows a prophecy of a very sharp and bright sword, which should do great execution upon the people and princes of Israel; and therefore the prophet, in order to affect them, with it, is bid to howl and cry, and smite on his thigh; and smite his hands together, and the Lord says he would do so; all which is designed to set forth the greatness of the calamity and the distress, Ezek 21:8, next the prophet is ordered to represent the king of Babylon as at a place where two ways met, and as at a loss which way to take, and as determined by divination to go to Jerusalem first, Ezek 21:18, and then Zedekiah, the then reigning prince of Israel, has his doom pronounced on him, and he is ordered to be stripped of his regalia; and an intimation is given that there should be no more king over Israel of the house of David until the Messiah came, Ezek 21:26 and the chapter is concluded with a prophecy of the destruction of the Ammonites in their own land, which should certainly be, though their diviners might, say the contrary, Ezek 21:28.
21:121:1: Եւ եղեւ բա՛ն Տեառն առ իս՝ եւ ասէ.
1 Տէրը խօսեց ինձ հետ ու ասաց.
21 Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
Եւ եղեւ բան Տեառն առ իս եւ ասէ:

21:1: Եւ եղեւ բա՛ն Տեառն առ իս՝ եւ ասէ.
1 Տէրը խօսեց ինձ հետ ու ասաց.
21 Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
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21:121:1 И было ко мне слово Господне:
21:1 καὶ και and; even ἐγένετο γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master πρός προς to; toward με με me λέγων λεγω tell; declare
21:1 וַ wa וְ and יְהִ֥י yᵊhˌî היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֵלַ֥י ʔēlˌay אֶל to לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
21:1. et factus est sermo Domini ad me dicensAnd the word of the Lord came to me, saying:
1. And the word of the LORD came unto me, saying,
[473] And the word of the LORD came unto me, saying:

21:1 И было ко мне слово Господне:
21:1
καὶ και and; even
ἐγένετο γινομαι happen; become
λόγος λογος word; log
κυρίου κυριος lord; master
πρός προς to; toward
με με me
λέγων λεγω tell; declare
21:1
וַ wa וְ and
יְהִ֥י yᵊhˌî היה be
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֵלַ֥י ʔēlˌay אֶל to
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
21:1. et factus est sermo Domini ad me dicens
And the word of the Lord came to me, saying:
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And the word of the LORD came unto me, saying, 2 Son of man, set thy face toward Jerusalem, and drop thy word toward the holy places, and prophesy against the land of Israel, 3 And say to the land of Israel, Thus saith the LORD; Behold, I am against thee, and will draw forth my sword out of his sheath, and will cut off from thee the righteous and the wicked. 4 Seeing then that I will cut off from thee the righteous and the wicked, therefore shall my sword go forth out of his sheath against all flesh from the south to the north: 5 That all flesh may know that I the LORD have drawn forth my sword out of his sheath: it shall not return any more. 6 Sigh therefore, thou son of man, with the breaking of thy loins; and with bitterness sigh before their eyes. 7 And it shall be, when they say unto thee, Wherefore sighest thou? that thou shalt answer, For the tidings; because it cometh: and every heart shall melt, and all hands shall be feeble, and every spirit shall faint, and all knees shall be weak as water: behold, it cometh, and shall be brought to pass, saith the Lord GOD.
The prophet had faithfully delivered the message he was entrusted with, in the close of the foregoing chapter, in the terms wherein he received it, not daring to add his own comment upon it; but, when he complained that the people found fault with him for speaking parables, the word of the Lord came to him again, and gave him a key to that figurative discourse, that with it he might let the people into the meaning of it and so silence that objection. For all men shall be rendered inexcusable at God's bar and every mouth shall be stopped. Note, He that speaks with tongues should pray that he may interpret, 1 Cor. xiv. 13. When we speak to people about their souls we should study plainness, and express ourselves as we may be the best understood. Christ expounded his parables to his disciples, Mark iv. 34. 1. The prophet is here more plainly directed against whom to level the arrow of this prophecy. He must drop his word towards the holy places (v. 2), towards Canaan the holy land, Jerusalem the holy city, the temple the holy house. These were highly dignified above other places; but, when they polluted them, that word which used to drop in the holy places shall now drop against them: Prophesy against the land of Israel. It was the honour of Israel that it had prophets and prophecy; but these, being despised by them, are turned against them. And justly is Zion battered with her own artillery, which used to be employed against her adversaries, seeing she knew not how to value it. 2. He is instructed, and is to instruct the people, in the meaning of the fire that was threatened to consume the forest of the south: it signified a sword drawn, the sword of war which should make the land desolate (v. 3): Behold, I am against thee, O land of Israel! There needs no more to make a people miserable than to have God against them; for as, if he be for us, we need not fear, whoever are against us, so, if he be against us, we cannot hope, whoever are for us. And God's professing people, when they revolt from him, set him against them, who used to be for them. Was the fire there of God's kindling? The sword here is his sword, which he has prepared, and which he will give commission to; it is he that will draw it out of its sheath, where it had laid quiet and threatened no harm. Note, When the sword is unsheathed among the nations God's hand must be eyed and owned in it. Did the fire devour every green tree and every dry tree? The sword in like manner shall cut off the righteous and the wicked. Good and bad were involved in the common calamities of the nation; the righteous were cut off from the land of Israel when they were sent captives in Babylon, though perhaps few or none of them were cut off from the land of the living; and it was a threatening omen to the land of Israel that in the beginning of its troubles such excellent men as Daniel and his fellows, and Ezekiel, were cut off from it and conveyed to Babylon. But though the sword cut off the righteous and the wicked (for it devours one as well as another, 2 Sam. xi. 25), yet far be it from us to think that the righteous are as the wicked, Gen. xviii. 25. No; God's graces and comforts make a great difference when his providence seems to make none. The good figs are sent into Babylon for their good, Jer. xxiv. 5, 6. It is only in outward appearance that there is one event to the righteous and to the wicked, Eccl. ix. 2. But it speaks the greatness of God's displeasure against the land of Israel. Well might it be said, His eye shall not spare, when it shall not spare, no, not the righteous in it. Since there are not righteous men sufficient to save the land, to make the justice of God the more illustrious the few that there are shall suffer with it, and God's mercy shall make it up to them some other way. Did the fire burn up all faces from the south to the north? The sword shall go forth against all flesh from the south to the north, shall go forth, as God's sword, with a commission that cannot be contested, with a force that cannot be resisted. Were all flesh made to know that God kindled the fire? They shall be made to know that he has drawn forth the sword, v. 5. And, lastly, Shall the fire that is kindled never be quenched? So when this sword of the Lord is drawn against Judah and Jerusalem the scabbard is thrown away, and it shall never be sheathed: It shall not return any more, till it has made a full end. 3. The prophet is ordered, by expressions of his own grief and concern for these calamities that were coming on, to try to make impressions of the like upon the people. When he has delivered his message he must sigh (v. 6), must fetch many deep sighs, with the breaking of his loins; he must sign as if his heart would burst, sigh with bitterness, with other expressions of bitter sorrow, and this publicly, in the sight of those to whom he delivered the foregoing message, that this might be a sermon to their eyes as that was to their ears; and it was well if both would work upon them. The prophet must sign, though it was painful to himself and made his breast sore, and though it is probable that the profane among the people would ridicule him for it and call him a whining canting preacher. But, if we be beside ourselves it is to God; and, if this be to be vile, we will be yet more so. Note, Ministers, if they would affect others with the things they speak of, must show that they are themselves in the greatest sincerity affected with them, and must submit to that which may create uneasiness to themselves, so that it will promote the ends of their ministry. The people, observing the prophet to sigh so much and seeing no visible occasion for it, would ask, "Wherefore sighest thou? These sighs have some mystical meaning; let us know what it is." And he must answer them (v. 7): "It is for the tidings, the heavy tidings, that we shall hear shortly; the tidings come (the judgments come which we hear the tidings of), they come apace, and then you will all sigh; nay, that will not serve. every heart shall melt and every spirit fail; your courage will all be gone and you will have no animating considerations to support yourselves with. And, when heart and spirit fail, it will follow of course that all hands will be feeble and unable to fight, and all knees will be weak as water and unable to flee or to stand their ground." Those who have God for them when flesh and heart fail have him to be the strength of their heart; but those who have God against them have no cordial for a fainting spirit, but are as Belshazzar when his thoughts troubled him, Dan. v. 6. But some people are worse frightened than hurt; may not the case be so here and the event prove better than likely? No: Behold it cometh, and shall be brought to pass. It is not a bugbear that they are frightened with, but according to the fear so is the wrath, and more grievous than is feared.
Albert Barnes: Notes on the Bible - 1834
21:1: The first word of judgment Eze 21:1-7. Ezekiel speaks first to the people of Israel, shows the universality of the coming destructions, and indicates by a sign (that of sighing) the sadness of the calamity.
The words and order of words are identical with Eze 20:45-46, except that for "south," there are substituted:
(1) "Jerusalem;"
(2) "the holy place," i. e., the temple and its various parts;
(3) "the land of Israel."
No subterfuge is left for the people to pretend misunderstanding.
Carl Friedrich Keil and Franz Delitzsch
21:1
The Sword of the Lord and Its Disastrous Effects
Ezek 21:1. And the word of Jehovah came to me, saying, Ezek 21:2. Son of man, set thy face toward Jerusalem, and trickle over the holy places, and prophesy over the land of Israel, Ezek 21:3. And say to the land of Israel, Thus saith Jehovah, Behold, I will deal with thee, and will draw my sword out of its scabbard, and cut off from thee the righteous and the wicked. Ezek 21:4. Because I will cut off from thee the righteous and the wicked, therefore shall my sword to go forth from its scabbard against all flesh from south to north. Ezek 21:5. And all flesh shall know that I, Jehovah, have drawn my sword out of its scabbard: it shall not return again. Ezek 21:6. And thou, son of man, sigh! so that the hips break; and with bitter pain sigh before their eyes! Ezek 21:7. And when they say to thee, Wherefore dost thou sigh? say, Because of a report that it is coming; and every heart will sink, and all hands become powerless, and every spirit will become dull, and all knees turn into water: Behold, it cometh, and will happen, is the saying of the Lord Jehovah. - In the preceding parable, the expression "forest of the field in the south," or "forest of the south-land," was enigmatical. This is explained to signify Jerusalem with its holy places (מקדּשׁים, see comm. on Ezek 7:24), and the land of Israel, i.e., the kingdom of Judah. In accordance with this, the fire kindled by the Lord is interpreted as being the sword of the Lord. It is true that this is a figurative expression; but it is commonly used for war, which brings with it devastation and death, and would be generally intelligible. The sword will cut off both righteous and wicked. This applies to the outer side of the judgment, inasmuch as both good and bad fall in war. This is the only aspect brought into prominence here, since the great purpose was to alarm the sinners, who were boasting of their security; but the distinction between the two, as described in Ezek 9:4., is not therefore to be regarded as no longer existing. This sword will not return, sc. into the scabbard, till it has accomplished the result predicted in Ezek 21:3 (cf. 2Kings 1:22; Is 55:11). As Tremellius has aptly observed upon this passage, "the last slaughter is contrasted with the former ones, in which, after the people had been chastened fore a time, the sword was returned to its scabbard again." In order to depict the terrors of this judgment before the eyes of the people, the prophet is commanded to groan before their eyes in the most painful way possible (Ezek 21:6.). בּשׁברון מתנים, with breaking of the hips, i.e., with pain sufficient to break the hips, the seat of strength in man (compare Nahum 2:11; Is 21:3). מרירוּת, bitterness, i.e., bitter anguish. The reason which he is to assign to the questioners for this sighing is "on account of the report that is coming," - an antiptosis for "on account of the coming report" (cf. Gen 1:4, etc.). the report comes when the substance of it is realized. The reference is to the report of the sword of the Lord, - that is to say, of the approach of the Chaldeans to destroy Jerusalem and the kingdom of Judah. The impression which this disclosure will make upon the hearers will be perfectly paralyzing (Ezek 21:7). All courage and strength for offering resistance will be crippled and broken. נמס כּל־לב (cf. Nahum 2:11) is strengthened by כּהתה, every spirit will become dull, so that no one will know what counsel to give. 'כּל־בּרכּים תּלכנה וגו corresponds to רפוּ כּל־ידים (cf. Ezek 7:17). The threat is strengthened by the words, "behold, it cometh, and will take place." The subject is שׁמוּעה, the report, i.e., the substance of the report. - This threat is more fully expanded in Ezek 21:8-17; Ezek 21:8-13 corresponding to Ezek 21:1-5, and Ezek 21:14-17 to Ezek 21:6, Ezek 21:7.
John Gill
21:1 And the word of the Lord came unto me, saying. Upon the above excuse or complaint about speaking in parables; wherefore the prophet is ordered to speak in plainer language to the people. It is very probable that the prophet delivered the prophecy recorded in the latter part of the preceding chapter in the figurative terms in which he received it; and he here is bid to explain it to the people, or to repeat it to them in clearer expressions.
21:221:2: Վասն այդորիկ մարգարեա՛ որդի մարդոյ, եւ հաստատեա՛ զերեսս քո ՚ի վերայ Երուսաղեմի. եւ հայեա՛ց ՚ի սրբութիւնս նոցա, եւ մարգարէասցիս ՚ի վերայ երկրին Իսրայէլի,
2 «Դրա համար մարգարէացի՛ր, մարդո՛ւ որդի, ու դէմքդ ուղղի՛ր Երուսաղէմի վրայ, նայի՛ր նրանց սրբավայրերին: Մարգարէութիւն կ’անես Իսրայէլի երկրի վրայ
2 «Որդի՛ մարդոյ, երեսդ դէպի Երուսաղէմ դարձո՛ւր ու սուրբ տեղերուն խօսէ՛ ու Իսրայէլի երկրին մարգարէութիւն ըրէ՛
[441]Վասն այդորիկ մարգարեաց, որդի մարդոյ, եւ`` հաստատեա զերեսս քո ի վերայ Երուսաղեմի. եւ հայեաց ի սրբութիւնս [442]նոցա, եւ մարգարէասցիս ի վերայ երկրին Իսրայելի:

21:2: Վասն այդորիկ մարգարեա՛ որդի մարդոյ, եւ հաստատեա՛ զերեսս քո ՚ի վերայ Երուսաղեմի. եւ հայեա՛ց ՚ի սրբութիւնս նոցա, եւ մարգարէասցիս ՚ի վերայ երկրին Իսրայէլի,
2 «Դրա համար մարգարէացի՛ր, մարդո՛ւ որդի, ու դէմքդ ուղղի՛ր Երուսաղէմի վրայ, նայի՛ր նրանց սրբավայրերին: Մարգարէութիւն կ’անես Իսրայէլի երկրի վրայ
2 «Որդի՛ մարդոյ, երեսդ դէպի Երուսաղէմ դարձո՛ւր ու սուրբ տեղերուն խօսէ՛ ու Իսրայէլի երկրին մարգարէութիւն ըրէ՛
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21:221:2 сын человеческий! обрати лице твое к Иерусалиму и произнеси слово на святилища, и изреки пророчество на землю Израилеву,
21:2 υἱὲ υιος son ἀνθρώπου ανθρωπος person; human στήρισον στηριζω steady; steadfast τὸ ο the πρόσωπόν προσωπον face; ahead of σου σου of you; your ἐπὶ επι in; on Θαιμαν θαιμαν and; even ἐπίβλεψον επιβλεπω look on ἐπὶ επι in; on Δαρωμ δαρωμ and; even προφήτευσον προφητευω prophesy ἐπὶ επι in; on δρυμὸν δρυμος lead; consider Ναγεβ ναγεβ Nageb; Nayev
21:2 בֶּן־ ben- בֵּן son אָדָ֗ם ʔāḏˈām אָדָם human, mankind שִׂ֤ים śˈîm שׂים put פָּנֶ֨יךָ֙ pānˈeʸḵā פָּנֶה face אֶל־ ʔel- אֶל to יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and הַטֵּ֖ף haṭṭˌēf נטף drop אֶל־ ʔel- אֶל to מִקְדָּשִׁ֑ים miqdāšˈîm מִקְדָּשׁ sanctuary וְ wᵊ וְ and הִנָּבֵ֖א hinnāvˌē נבא speak as prophet אֶל־ ʔel- אֶל to אַדְמַ֥ת ʔaḏmˌaṯ אֲדָמָה soil יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
21:2. fili hominis pone faciem tuam ad Hierusalem et stilla ad sanctuaria et propheta contra humum IsrahelSon of man, set thy face toward Jerusalem, and let thy speech flow towards the holy places, and prophesy against the land of Israel:
2. Son of man, set thy face toward Jerusalem, and drop toward the sanctuaries, and prophesy against the land of Israel;
Son of man, set thy face toward Jerusalem, and drop [thy word] toward the holy places, and prophesy against the land of Israel:

21:2 сын человеческий! обрати лице твое к Иерусалиму и произнеси слово на святилища, и изреки пророчество на землю Израилеву,
21:2
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
στήρισον στηριζω steady; steadfast
τὸ ο the
πρόσωπόν προσωπον face; ahead of
σου σου of you; your
ἐπὶ επι in; on
Θαιμαν θαιμαν and; even
ἐπίβλεψον επιβλεπω look on
ἐπὶ επι in; on
Δαρωμ δαρωμ and; even
προφήτευσον προφητευω prophesy
ἐπὶ επι in; on
δρυμὸν δρυμος lead; consider
Ναγεβ ναγεβ Nageb; Nayev
21:2
בֶּן־ ben- בֵּן son
אָדָ֗ם ʔāḏˈām אָדָם human, mankind
שִׂ֤ים śˈîm שׂים put
פָּנֶ֨יךָ֙ pānˈeʸḵā פָּנֶה face
אֶל־ ʔel- אֶל to
יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
וְ wᵊ וְ and
הַטֵּ֖ף haṭṭˌēf נטף drop
אֶל־ ʔel- אֶל to
מִקְדָּשִׁ֑ים miqdāšˈîm מִקְדָּשׁ sanctuary
וְ wᵊ וְ and
הִנָּבֵ֖א hinnāvˌē נבא speak as prophet
אֶל־ ʔel- אֶל to
אַדְמַ֥ת ʔaḏmˌaṯ אֲדָמָה soil
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
21:2. fili hominis pone faciem tuam ad Hierusalem et stilla ad sanctuaria et propheta contra humum Israhel
Son of man, set thy face toward Jerusalem, and let thy speech flow towards the holy places, and prophesy against the land of Israel:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. “Святилища” - храм; множественное число для обозначения совокупности всех его святынь (слав.: “на святыни”) или ради 3: частей его.
Adam Clarke: Commentary on the Bible - 1831
21:2: Set thy face toward Jerusalem - This is a continuation of the preceding prophecy; and in this chapter the prophet sets before them, in the plainest language, what the foregoing metaphors meant, so that they could not complain of his parables.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:2: set: Eze 4:3, Eze 4:7, Eze 20:46, Eze 25:2, Eze 28:21, Eze 29:2, Eze 38:2; Eph 6:19
and drop: Deu 32:2; Amo 7:16; Mic 2:6, Mic 2:11 *marg.
against: Eze 4:7, Eze 6:2, Eze 20:46, Eze 36:1; Jer 26:11, Jer 26:12; Act 6:13, Act 6:14
Geneva 1599
21:2 Son of man, set thy face toward Jerusalem, (a) and drop [thy word] toward the holy places, and prophesy against the land of Israel,
(a) Speak sensibly, that all may understand.
John Gill
21:2 Son of man, set thy face toward Jerusalem,.... Which shows that this city was meant by "the south", Ezek 20:46,
and drop thy word toward the holy places; which also are meant by the south in the passage referred to, even the holy land, holy city, and holy temple; or the temple itself is only meant, with the courts adjoining to it; or as consisting of three parts, as Kimchi, the porch, the temple, and the oracle; or the outward court, the holy place, and the holy of holies; and it may respect all other places for sacred worship, as their synagogues, both in city and country; which were not to be spared any more than the temple, nor were they, Ps 74:7. Jarchi thinks that the destruction both of the first and second temple is here intended; and which sense Kimchi also mentions.
And prophesy against the land of Israel: by which it appears that this is intended by the "forest of the south field": even the numerous inhabitants of it in general, as well as the city of Jerusalem, Ezek 20:46.
John Wesley
21:2 The holy places - The temple and all parts of it.
Robert Jamieson, A. R. Fausset and David Brown
21:2 PROPHECY AGAINST ISRAEL AND JERUSALEM, AND AGAINST AMMON. (Eze. 21:1-32)
the holy places--the three parts of the temple: the courts, the holy place, and the holiest. If "synagogues" existed before the Babylonian captivity, as Ps 74:8 seems to imply, they and the proseuchÃ&brvbr;, or oratories, may be included in the "holy places" here.
21:321:3: եւ ասասցե՛ս ցերկիրն Իսրայէլի. Ա՛յսպէս ասէ Տէր Տէր Աստուած. Ահաւասիկ ես ՚ի վերայ քո, եւ մերկացի՛ց զվաղակաւորն իմ ՚ի պատենից իւրոց, եւ սատակեցից ՚ի միջոյ քումմէ զանիրաւն եւ զանօրէնն.
3 եւ կ’ասես Իսրայէլի երկրին. “Այսպէս է ասում Տէրը, Ամենակալն Աստուած. ահա ես քո դէմ եմ: Մերկացնելու եմ սուրս իր պատեանից եւ քո միջից ոչնչացնելու եմ անիրաւին[34] ու անօրէնին:[34] 34. Եբրայերէն՝ արդարին:
3 Եւ Իսրայէլի երկրին ըսէ՛, Տէրը այսպէս կ’ըսէ. ‘Ահա ես քեզի դէմ եմ ու իմ սուրս իր պատեանէն պիտի հանեմ եւ արդարն ու ամբարիշտը քեզմէ դուրս պիտի տանիմ։
եւ ասասցես ցերկիրն Իսրայելի. Այսպէս ասէ Տէր [443]Տէր Աստուած``. Ահաւասիկ ես ի վերայ քո, եւ մերկացից զվաղակաւորն իմ ի պատենից իւրոց, եւ սատակեցից ի միջոյ քումմէ [444]զանիրաւն եւ զանօրէնն:

21:3: եւ ասասցե՛ս ցերկիրն Իսրայէլի. Ա՛յսպէս ասէ Տէր Տէր Աստուած. Ահաւասիկ ես ՚ի վերայ քո, եւ մերկացի՛ց զվաղակաւորն իմ ՚ի պատենից իւրոց, եւ սատակեցից ՚ի միջոյ քումմէ զանիրաւն եւ զանօրէնն.
3 եւ կ’ասես Իսրայէլի երկրին. “Այսպէս է ասում Տէրը, Ամենակալն Աստուած. ահա ես քո դէմ եմ: Մերկացնելու եմ սուրս իր պատեանից եւ քո միջից ոչնչացնելու եմ անիրաւին[34] ու անօրէնին:
[34] 34. Եբրայերէն՝ արդարին:
3 Եւ Իսրայէլի երկրին ըսէ՛, Տէրը այսպէս կ’ըսէ. ‘Ահա ես քեզի դէմ եմ ու իմ սուրս իր պատեանէն պիտի հանեմ եւ արդարն ու ամբարիշտը քեզմէ դուրս պիտի տանիմ։
zohrab-1805▾ eastern-1994▾ western am▾
21:321:3 и скажи земле Израилевой: так говорит Господь Бог: вот, Я на тебя, и извлеку меч Мой из ножен его и истреблю у тебя праведного и нечестивого.
21:3 καὶ και and; even ἐρεῖς ερεω.1 state; mentioned τῷ ο the δρυμῷ δρυμος hear λόγον λογος word; log κυρίου κυριος lord; master τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master κύριος κυριος lord; master ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἀνάπτω αναπτω kindle ἐν εν in σοὶ σοι you πῦρ πυρ fire καὶ και and; even καταφάγεται κατεσθιω consume; eat up ἐν εν in σοὶ σοι you πᾶν πας all; every ξύλον ξυλον wood; timber χλωρὸν χλωρος green καὶ και and; even πᾶν πας all; every ξύλον ξυλον wood; timber ξηρόν ξηρος withered; dry οὐ ου not σβεσθήσεται σβεννυμι extinguish; quench ἡ ο the φλὸξ φλοξ blaze ἡ ο the ἐξαφθεῖσα εξαπτω and; even κατακαυθήσεται κατακαιω burn up ἐν εν in αὐτῇ αυτος he; him πᾶν πας all; every πρόσωπον προσωπον face; ahead of ἀπὸ απο from; away ἀπηλιώτου απηλιωτης till; until βορρᾶ βορρας north wind
21:3 וְ wᵊ וְ and אָמַרְתָּ֞ ʔāmartˈā אמר say לְ lᵊ לְ to אַדְמַ֣ת ʔaḏmˈaṯ אֲדָמָה soil יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH הִנְנִ֣י hinnˈî הִנֵּה behold אֵלַ֔יִךְ ʔēlˈayiḵ אֶל to וְ wᵊ וְ and הֹוצֵאתִ֥י hôṣēṯˌî יצא go out חַרְבִּ֖י ḥarbˌî חֶרֶב dagger מִ mi מִן from תַּעְרָ֑הּ ttaʕrˈāh תַּעַר knife וְ wᵊ וְ and הִכְרַתִּ֥י hiḵrattˌî כרת cut מִמֵּ֖ךְ mimmˌēḵ מִן from צַדִּ֥יק ṣaddˌîq צַדִּיק just וְ wᵊ וְ and רָשָֽׁע׃ rāšˈāʕ רָשָׁע guilty
21:3. et dices terrae Israhel haec dicit Dominus Deus ecce ego ad te et eiciam gladium meum de vagina sua et occidam in te iustum et impiumAnd say to the land of Israel, Thus saith the Lord God: Behold I come against thee, and I will draw forth my sword out of its sheath, and will cut off in thee the just, and the wicked.
3. and say to the land of Israel, Thus saith the LORD: Behold, I am against thee, and will draw forth my sword out of its sheath, and will cut off from thee the righteous and the wicked.
And say to the land of Israel, Thus saith the LORD; Behold, I [am] against thee, and will draw forth my sword out of his sheath, and will cut off from thee the righteous and the wicked:

21:3 и скажи земле Израилевой: так говорит Господь Бог: вот, Я на тебя, и извлеку меч Мой из ножен его и истреблю у тебя праведного и нечестивого.
21:3
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
τῷ ο the
δρυμῷ δρυμος hear
λόγον λογος word; log
κυρίου κυριος lord; master
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
κύριος κυριος lord; master
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ἀνάπτω αναπτω kindle
ἐν εν in
σοὶ σοι you
πῦρ πυρ fire
καὶ και and; even
καταφάγεται κατεσθιω consume; eat up
ἐν εν in
σοὶ σοι you
πᾶν πας all; every
ξύλον ξυλον wood; timber
χλωρὸν χλωρος green
καὶ και and; even
πᾶν πας all; every
ξύλον ξυλον wood; timber
ξηρόν ξηρος withered; dry
οὐ ου not
σβεσθήσεται σβεννυμι extinguish; quench
ο the
φλὸξ φλοξ blaze
ο the
ἐξαφθεῖσα εξαπτω and; even
κατακαυθήσεται κατακαιω burn up
ἐν εν in
αὐτῇ αυτος he; him
πᾶν πας all; every
πρόσωπον προσωπον face; ahead of
ἀπὸ απο from; away
ἀπηλιώτου απηλιωτης till; until
βορρᾶ βορρας north wind
21:3
וְ wᵊ וְ and
אָמַרְתָּ֞ ʔāmartˈā אמר say
לְ lᵊ לְ to
אַדְמַ֣ת ʔaḏmˈaṯ אֲדָמָה soil
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
כֹּ֚ה ˈkō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
הִנְנִ֣י hinnˈî הִנֵּה behold
אֵלַ֔יִךְ ʔēlˈayiḵ אֶל to
וְ wᵊ וְ and
הֹוצֵאתִ֥י hôṣēṯˌî יצא go out
חַרְבִּ֖י ḥarbˌî חֶרֶב dagger
מִ mi מִן from
תַּעְרָ֑הּ ttaʕrˈāh תַּעַר knife
וְ wᵊ וְ and
הִכְרַתִּ֥י hiḵrattˌî כרת cut
מִמֵּ֖ךְ mimmˌēḵ מִן from
צַדִּ֥יק ṣaddˌîq צַדִּיק just
וְ wᵊ וְ and
רָשָֽׁע׃ rāšˈāʕ רָשָׁע guilty
21:3. et dices terrae Israhel haec dicit Dominus Deus ecce ego ad te et eiciam gladium meum de vagina sua et occidam in te iustum et impium
And say to the land of Israel, Thus saith the Lord God: Behold I come against thee, and I will draw forth my sword out of its sheath, and will cut off in thee the just, and the wicked.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. Аллегорию горящего леса пророк объясняет аллегорией же - меча Божия. Но вторая аллегория понятна сама собою, потому что грядущий суд Божий есть именно суд мечом через посредство Навуходоносора; что он или вернее война его против Иудеи разумеется под мечом Божиим, ясно показывают, ст. 19, 30. - “Праведного и нечестивого”. Что посылаемые Богом бедствия не делают различия между праведным и нечестивым, это тайна провидения, отмечаемая не раз Св. Писанием: Иов IX:22; Пс LXXVIII:23. Пророк Иезекииль не видел в этом обстоятельстве противоречия взглядам, выраженным в XVIII гл. (Следовательно, там праведнику обещается неземная жизнь). Но LXX, чтобы устранить это видимое противоречие и избежать порождаемого этим местом недоумения о путях Промысла, ставят здесь: “неправеднаго и беззаконнаго”, а Таргум: “переселю твоих праведников из среды твоей, чтобы истребить твоих грешников”. Замечательно, что и по взгляду пророка Иезекииля, так обличавшего Иерусалим, в нем были праведники (не один Иеремия).
Adam Clarke: Commentary on the Bible - 1831
21:3: Behold, I am against thee - Dismal news! When God is against us, who can be for us?
And will draw forth my sword - War.
And will cut off from thee - The land of Judea.
The righteous and the wicked - All shall be removed from thee. Some shall be cut off - removed by the sword; shall be slain in battle, or by the pestilence; and some shall be cut off - die by the famine; and some shall be cut off - removed from the land by captivity. Now, among the two latter classes there might be many righteous as well as wicked. And when all the provisions were consumed, so that there was no more bread in the city, during the siege by Nebuchadnezzar, the righteous must have suffered as well as the wicked; for they could not be preserved alive, but by miracle, when there was no bread; nor was their perishing for want any loss to them, because the Lord would take them straight to his glory. And however men in general are unwilling to die, yet there is no instance, nor can there be, of any man's complaint that he got to heaven too soon. Again, if God had permitted none to be carried off captive but the wicked, the case of these would be utterly hopeless, as there would be none to set a good example, to preach repentance, to reprove sin, or to show God's willingness to forgive sinners. But God, in his mercy, permitted many of the righteous to be carried off also, that the wicked might not be totally abandoned, or put beyond the reach of being saved. Hence, both Ezekiel and Daniel, and indeed several others, prophets and righteous men, were thus cut off from the land, and carried into captivity. And how much was God's glory and the good of men promoted by this! What a seed of salvation was sown, even in the heathen countries, by thus cutting off the righteous with the wicked! To this we owe, under God, many of the Psalms, the whole of the Book of Ezekiel, all the prophecies of Daniel, the bright example of Shadrach, Meshach, and Abed-nego, the decrees passed in favor of the religion of the true God by Nebuchadnezzar, Cyrus, Darius, etc. And to this dispensation of God's merciful providence we owe the Books and example of Ezra and Nehemiah. Where then is the injustice, so loudly declaimed against, of God's thus cutting off from the land of Judea the righteous with the wicked? The righteous were not cut off for the crimes of the wicked, (see chap. 18), nor were these crimes visited upon them, yet several of them shared in the common calamity, but none perished. Those that were removed by a violent death, (and I believe we shall find few such), got a speedier entrance into eternal glory.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:3: Behold: Eze 5:8, Eze 26:3; Jer 21:13, Jer 50:31, Jer 51:25; Nah 2:13, Nah 3:5
will draw: Eze 21:9-11, Eze 21:19, Eze 5:12, Eze 14:17, Eze 14:21; Exo 15:9; Lev 26:25, Lev 26:33; Deu 32:41, Deu 32:42; Psa 17:13; Isa 10:5, Isa 34:5; Jer 47:6, Jer 47:7, Jer 51:20; Zep 2:12; Zac 13:7
the righteous: Eze 9:5, Eze 9:6; Job 9:22; Ecc 9:2; Jer 15:2-4
Geneva 1599
21:3 And say to the land of Israel, Thus saith the LORD; Behold, I [am] against thee, and will draw forth my sword out of its sheath, and will cut off from thee the (b) righteous and the wicked.
(b) That is such which seem to have an outward show of righteousness by observation of the ceremonies of the law.
John Gill
21:3 And say to the land of Israel,.... The inhabitants of it, signified by the "forest of the south field", Ezek 20:47,
thus saith the Lord, behold, I am against thee; and sad it is to have the Lord against a people, a nation, a city, or a family, or a particular person; for there is no contending with him, or standing before him; there is always a reason for it, it is for sin when God is against a people, even his own professing people:
and will draw forth my sword out of his sheath; bring the Chaldean army out of Babylon; which interprets what is meant by the "fire" he would kindle in the land of Israel, Ezek 20:47, namely, the sword of the enemy, which he would bring upon it; or war, with all its desolating train of judgments:
and will cut off from thee the righteous and the wicked; meant by the green and dry tree, Ezek 20:47, who, though they shall not perish everlastingly together, yet may fall together in temporal calamities; the one may be chastised, and the other condemned; or the one be carried captive for their good, as Ezekiel and Daniel, &c. and others be cut off by sword and famine; and such as were captives, never the better for their captivity. The Targum is,
"I will remove out of thee thy righteous ones, that I may destroy thy wicked ones.''
Some think that only such who were righteous in appearance, or in their own sight, are here meant. R. Saadiah Gaon, as Kimchi quotes him, interprets them of such as were righteous to Baal, and served him continually, in distinction from such as were wicked to him, and did not serve him continually; and both were wicked before the Lord, and therefore justly cut off.
John Wesley
21:3 The righteous - It is no unusual thing, that in publick calamities, those who are indeed righteous should be involved with others.
Robert Jamieson, A. R. Fausset and David Brown
21:3 righteous . . . wicked--not contradictory of Ezek 18:4, Ezek 18:9 and Gen 18:23. Ezekiel here views the mere outward aspect of the indiscriminate universality of the national calamity. But really the same captivity to the "righteous" would prove a blessing as a wholesome discipline, which to the "wicked" would be an unmitigated punishment. The godly were sealed with a mark (Ezek 9:4), not for outward exemption from the common calamity, but as marked for the secret interpositions of Providence, overruling even evil to their good. The godly were by comparison so few, that not their salvation but the universality of the judgment is brought into view here.
21:421:4: փոխանակ զի սատակեցից ՚ի քէն զանիրաւն եւ զանօրէնն։ Վասն այնորիկ ելցէ՛ վաղակաւորն իմ ՚ի պատենից իւրոց ՚ի վերայ ամենայն մարմնոյ, յարեւելից մինչեւ ՚ի հիւսւսի[12600]։ [12600] Ոմանք. Վասն այսորիկ ելցէ... մինչեւ ցհիւսւսի։
4 Եւ քանի որ քո միջից ոչնչացնելու եմ անիրաւին ու անօրէնին, ուստի իմ սուրն իր պատեանից դուրս է գալու բոլոր մարդկանց վրայ՝ արեւելքից մինչեւ հիւսիս:
4 Քանի որ արդարն ու ամբարիշտը քեզմէ դուրս պիտի տանիմ, անոր համար հարաւէն մինչեւ հիւսիս ամէն մարմնի դէմ իմ սուրս իր պատեանէն հաներ եմ եւ
Փոխանակ զի սատակեցից ի քէն [445]զանիրաւն եւ զանօրէնն, վասն այնորիկ ելցէ վաղակաւորն իմ ի պատենից իւրոց ի վերայ ամենայն մարմնոյ` [446]յարեւելից մինչեւ ի հիւսիսի:

21:4: փոխանակ զի սատակեցից ՚ի քէն զանիրաւն եւ զանօրէնն։ Վասն այնորիկ ելցէ՛ վաղակաւորն իմ ՚ի պատենից իւրոց ՚ի վերայ ամենայն մարմնոյ, յարեւելից մինչեւ ՚ի հիւսւսի[12600]։
[12600] Ոմանք. Վասն այսորիկ ելցէ... մինչեւ ցհիւսւսի։
4 Եւ քանի որ քո միջից ոչնչացնելու եմ անիրաւին ու անօրէնին, ուստի իմ սուրն իր պատեանից դուրս է գալու բոլոր մարդկանց վրայ՝ արեւելքից մինչեւ հիւսիս:
4 Քանի որ արդարն ու ամբարիշտը քեզմէ դուրս պիտի տանիմ, անոր համար հարաւէն մինչեւ հիւսիս ամէն մարմնի դէմ իմ սուրս իր պատեանէն հաներ եմ եւ
zohrab-1805▾ eastern-1994▾ western am▾
21:421:4 А для того, чтобы истребить у тебя праведного и нечестивого, меч Мой из ножен своих пойдет на всякую плоть от юга до севера.
21:4 καὶ και and; even ἐπιγνώσονται επιγινωσκω recognize; find out πᾶσα πας all; every σὰρξ σαρξ flesh ὅτι οτι since; that ἐγὼ εγω I κύριος κυριος lord; master ἐξέκαυσα εκκαιω burn out αὐτό αυτος he; him καὶ και and; even οὐ ου not σβεσθήσεται σβεννυμι extinguish; quench
21:4 יַ֛עַן yˈaʕan יַעַן motive אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הִכְרַ֥תִּי hiḵrˌattî כרת cut מִמֵּ֖ךְ mimmˌēḵ מִן from צַדִּ֣יק ṣaddˈîq צַדִּיק just וְ wᵊ וְ and רָשָׁ֑ע rāšˈāʕ רָשָׁע guilty לָ֠כֵן lāḵˌēn לָכֵן therefore תֵּצֵ֨א tēṣˌē יצא go out חַרְבִּ֧י ḥarbˈî חֶרֶב dagger מִ mi מִן from תַּעְרָ֛הּ ttaʕrˈāh תַּעַר knife אֶל־ ʔel- אֶל to כָּל־ kol- כֹּל whole בָּשָׂ֖ר bāśˌār בָּשָׂר flesh מִ mi מִן from נֶּ֥גֶב nnˌeḡev נֶגֶב south צָפֹֽון׃ ṣāfˈôn צָפֹון north
21:4. pro eo autem quod occidi in te iustum et impium idcirco egredietur gladius meus de vagina sua ad omnem carnem ab austro ad aquilonemAnd forasmuch as I have cut off in thee the just and the wicked, therefore shall my sword go forth out of its sheath against all flesh, from the south even to the north.
4. Seeing then that I will cut off from thee the righteous and the wicked, therefore shall my sword go forth out of its sheath against all flesh from the south to the north:
Seeing then that I will cut off from thee the righteous and the wicked, therefore shall my sword go forth out of his sheath against all flesh from the south to the north:

21:4 А для того, чтобы истребить у тебя праведного и нечестивого, меч Мой из ножен своих пойдет на всякую плоть от юга до севера.
21:4
καὶ και and; even
ἐπιγνώσονται επιγινωσκω recognize; find out
πᾶσα πας all; every
σὰρξ σαρξ flesh
ὅτι οτι since; that
ἐγὼ εγω I
κύριος κυριος lord; master
ἐξέκαυσα εκκαιω burn out
αὐτό αυτος he; him
καὶ και and; even
οὐ ου not
σβεσθήσεται σβεννυμι extinguish; quench
21:4
יַ֛עַן yˈaʕan יַעַן motive
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הִכְרַ֥תִּי hiḵrˌattî כרת cut
מִמֵּ֖ךְ mimmˌēḵ מִן from
צַדִּ֣יק ṣaddˈîq צַדִּיק just
וְ wᵊ וְ and
רָשָׁ֑ע rāšˈāʕ רָשָׁע guilty
לָ֠כֵן lāḵˌēn לָכֵן therefore
תֵּצֵ֨א tēṣˌē יצא go out
חַרְבִּ֧י ḥarbˈî חֶרֶב dagger
מִ mi מִן from
תַּעְרָ֛הּ ttaʕrˈāh תַּעַר knife
אֶל־ ʔel- אֶל to
כָּל־ kol- כֹּל whole
בָּשָׂ֖ר bāśˌār בָּשָׂר flesh
מִ mi מִן from
נֶּ֥גֶב nnˌeḡev נֶגֶב south
צָפֹֽון׃ ṣāfˈôn צָפֹון north
21:4. pro eo autem quod occidi in te iustum et impium idcirco egredietur gladius meus de vagina sua ad omnem carnem ab austro ad aquilonem
And forasmuch as I have cut off in thee the just and the wicked, therefore shall my sword go forth out of its sheath against all flesh, from the south even to the north.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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. Меч Божий не будет делать никакого различия: до того горячо он будет действовать. - “От юга до севера” см. объяснение XX:47.
Adam Clarke: Commentary on the Bible - 1831
21:4: From the south to the north - The whole land shall be ravaged from one end to the other.
Albert Barnes: Notes on the Bible - 1834
21:4: The righteous and the wicked - take the place of "every green tree and every dry tree" Eze 20:47; "all faces" that of "all flesh:" to show the universality of the destructions. National judgment involves the innocent in the temporal ruin of the guilty. The equity of God is vindicated by the ruin being only temporal.
From the south to the north - From one end of the holy land to the other; the seer is in the north, and looks at once on the whole extent of the ruin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:4: against: Eze 6:11-14, Eze 7:2, Eze 20:47
Geneva 1599
21:4 Seeing then that I will cut off from thee the righteous and the wicked, therefore shall my sword go forth from its sheath against all flesh from the south to the (c) north:
(c) Meaning, through all the land.
John Gill
21:4 Seeing then that I will cut off from thee the righteous and the wicked,.... Some by the sword, some by famine, some by pestilence, and others by captivity; and, upon the whole, none spared, but the land left desolate:
therefore shall my sword go forth out of his sheath against all flesh, from the south to the north; the Chaldean army shall go out of their own land against all the inhabitants of Judea, from Beersheba to Dan; this explains what is meant by all faces being burnt from the south to the north, Ezek 20:47, namely, the general destruction of the Jews by the Chaldeans.
John Wesley
21:4 All flesh - All the Jews that dwell in the land.
Robert Jamieson, A. R. Fausset and David Brown
21:4 The "sword" did not, literally, slay all; but the judgments of God by the foe swept through the land "from the south to the north."
21:521:5: Եւ ծանիցէ ամենայն մարմին թէ ես Տէր մերկացի զվաղակաւորն իմ ՚ի պատենից իւրոց. եւ անդրէն ո՛չ եւս դարձցի[12601]։ [12601] Ոմանք. Թէ ես եմ Տէր. մերկա՛՛... եւ անդէն ոչ եւս։
5 Եւ ամէն մարդ պէտք է իմանայ, որ ես՝ Տէրս եմ մերկացրել սուրս իր պատեանից, ու յետ տեղը չի դրուելու:
5 Ամէն մարմին պիտի գիտնայ թէ անգամ մըն ալ ետ պիտի չդարձնեմ։
Եւ ծանիցէ ամենայն մարմին թէ ես Տէր մերկացի զվաղակաւորն իմ ի պատենից իւրոց, եւ անդրէն ոչ եւս դարձցի:

21:5: Եւ ծանիցէ ամենայն մարմին թէ ես Տէր մերկացի զվաղակաւորն իմ ՚ի պատենից իւրոց. եւ անդրէն ո՛չ եւս դարձցի[12601]։
[12601] Ոմանք. Թէ ես եմ Տէր. մերկա՛՛... եւ անդէն ոչ եւս։
5 Եւ ամէն մարդ պէտք է իմանայ, որ ես՝ Տէրս եմ մերկացրել սուրս իր պատեանից, ու յետ տեղը չի դրուելու:
5 Ամէն մարմին պիտի գիտնայ թէ անգամ մըն ալ ետ պիտի չդարձնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
21:521:5 И узнает всякая плоть, что Я, Господь, извлек меч Мой из ножен его, и он уже не возвратится.
21:5 καὶ και and; even εἶπα επω say; speak μηδαμῶς μηδαμως no way κύριε κυριος lord; master κύριε κυριος lord; master αὐτοὶ αυτος he; him λέγουσιν λεγω tell; declare πρός προς to; toward με με me οὐχὶ ουχι not; not actually παραβολή παραβολη parable ἐστιν ειμι be λεγομένη λεγω tell; declare αὕτη ουτος this; he
21:5 וְ wᵊ וְ and יָֽדְעוּ֙ yˈāḏᵊʕû ידע know כָּל־ kol- כֹּל whole בָּשָׂ֔ר bāśˈār בָּשָׂר flesh כִּ֚י ˈkî כִּי that אֲנִ֣י ʔᵃnˈî אֲנִי i יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH הֹוצֵ֥אתִי hôṣˌēṯî יצא go out חַרְבִּ֖י ḥarbˌî חֶרֶב dagger מִ mi מִן from תַּעְרָ֑הּ ttaʕrˈāh תַּעַר knife לֹ֥א lˌō לֹא not תָשׁ֖וּב ṯāšˌûv שׁוב return עֹֽוד׃ ס ʕˈôḏ . s עֹוד duration
21:5. ut sciat omnis caro quia ego Dominus eduxi gladium meum de vagina sua inrevocabilemThat all flesh may know that I the Lord have drawn my sword out of its sheath not to be turned back.
5. and all flesh shall know that I the LORD have drawn forth my sword out of its sheath; it shall not return any more.
That all flesh may know that I the LORD have drawn forth my sword out of his sheath: it shall not return any more:

21:5 И узнает всякая плоть, что Я, Господь, извлек меч Мой из ножен его, и он уже не возвратится.
21:5
καὶ και and; even
εἶπα επω say; speak
μηδαμῶς μηδαμως no way
κύριε κυριος lord; master
κύριε κυριος lord; master
αὐτοὶ αυτος he; him
λέγουσιν λεγω tell; declare
πρός προς to; toward
με με me
οὐχὶ ουχι not; not actually
παραβολή παραβολη parable
ἐστιν ειμι be
λεγομένη λεγω tell; declare
αὕτη ουτος this; he
21:5
וְ wᵊ וְ and
יָֽדְעוּ֙ yˈāḏᵊʕû ידע know
כָּל־ kol- כֹּל whole
בָּשָׂ֔ר bāśˈār בָּשָׂר flesh
כִּ֚י ˈkî כִּי that
אֲנִ֣י ʔᵃnˈî אֲנִי i
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
הֹוצֵ֥אתִי hôṣˌēṯî יצא go out
חַרְבִּ֖י ḥarbˌî חֶרֶב dagger
מִ mi מִן from
תַּעְרָ֑הּ ttaʕrˈāh תַּעַר knife
לֹ֥א lˌō לֹא not
תָשׁ֖וּב ṯāšˌûv שׁוב return
עֹֽוד׃ ס ʕˈôḏ . s עֹוד duration
21:5. ut sciat omnis caro quia ego Dominus eduxi gladium meum de vagina sua inrevocabilem
That all flesh may know that I the Lord have drawn my sword out of its sheath not to be turned back.
5. and all flesh shall know that I the LORD have drawn forth my sword out of its sheath; it shall not return any more.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:5: It shall not return any more - That is, till all the work that I have designed for it is done. Nor did it; for Nebuchadnezzar never rested till he had subdued all the lands from the south to the north, from the Euphrates to the Nile.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:5: all: Eze 20:48; Num 14:21-23; Deu 29:24-28; Kg1 9:7-9
it shall: Eze 21:30; Sa1 3:12; Isa 45:23, Isa 55:11; Jer 23:20; Nah 1:9
John Gill
21:5 That all flesh may know that I the Lord have drawn forth my sword out of his sheath,.... The same with kindling a fire in Judea; see Gill on Ezek 20:48,
Tit shall not return any more; that is, into its sheath, until it has done all its work; meaning that the Chaldean army should not return to their own land until they had executed the whole will of God upon the Jews; this is the fire that should not be quenched, Ezek 20:48 and here ends the explanation of the said prophecy.
John Wesley
21:5 Shall not return - It shall not return into the scabbard 'till it hath done full execution.
21:621:6: Եւ դու որդի մարդոյ՝ հեծեծեսջիր բեկեալ միջովք քով, եւ հեծեծեսջիր ցաւովք յանդիման նոցա[12602]։ [12602] Բազումք. Միջով քով։
6 Դո՛ւ էլ, մարդո՛ւ որդի, մէջքդ խոնարհած՝ հեծեծի՛ր, ցաւագի՛ն հեծեծիր նրանց առաջ:
6 Ու դո՛ւն, որդի՛ մարդոյ, հեծեծէ՛, կոտրած սրտով եւ դառնութեամբ անոնց աչքերուն առջեւ հեծեծէ՛։
Եւ դու, որդի մարդոյ, հեծեծեսջիր բեկեալ միջով քով, եւ հեծեծեսջիր ցաւովք յանդիման նոցա:

21:6: Եւ դու որդի մարդոյ՝ հեծեծեսջիր բեկեալ միջովք քով, եւ հեծեծեսջիր ցաւովք յանդիման նոցա[12602]։
[12602] Բազումք. Միջով քով։
6 Դո՛ւ էլ, մարդո՛ւ որդի, մէջքդ խոնարհած՝ հեծեծի՛ր, ցաւագի՛ն հեծեծիր նրանց առաջ:
6 Ու դո՛ւն, որդի՛ մարդոյ, հեծեծէ՛, կոտրած սրտով եւ դառնութեամբ անոնց աչքերուն առջեւ հեծեծէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
21:621:6 Ты же, сын человеческий, стенай, сокрушая бедра твои, и в горести стенай перед глазами их.
21:6 καὶ και and; even ἐγένετο γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master πρός προς to; toward με με me λέγων λεγω tell; declare
21:6 וְ wᵊ וְ and אַתָּ֥ה ʔattˌā אַתָּה you בֶן־ ven- בֵּן son אָדָ֖ם ʔāḏˌām אָדָם human, mankind הֵֽאָנַ֑ח hˈēʔānˈaḥ אנח gasp בְּ bᵊ בְּ in שִׁבְרֹ֤ון šivrˈôn שִׁבָּרֹון breakdown מָתְנַ֨יִם֙ moṯnˈayim מָתְנַיִם hips וּ û וְ and בִ vi בְּ in מְרִיר֔וּת mᵊrîrˈûṯ מְרִירוּת bitterness תֵּֽאָנַ֖ח tˈēʔānˌaḥ אנח gasp לְ lᵊ לְ to עֵינֵיהֶֽם׃ ʕênêhˈem עַיִן eye
21:6. et tu fili hominis ingemesce in contritione lumborum et in amaritudinibus ingemesce coram eisAnd thou, son of man, mourn with the breaking of thy loins, and with bitterness sigh before them.
6. Sigh therefore, thou son of man; with the breaking of thy loins and with bitterness shalt thou sigh before their eyes.
Sigh therefore, thou son of man, with the breaking of [thy] loins; and with bitterness sigh before their eyes:

21:6 Ты же, сын человеческий, стенай, сокрушая бедра твои, и в горести стенай перед глазами их.
21:6
καὶ και and; even
ἐγένετο γινομαι happen; become
λόγος λογος word; log
κυρίου κυριος lord; master
πρός προς to; toward
με με me
λέγων λεγω tell; declare
21:6
וְ wᵊ וְ and
אַתָּ֥ה ʔattˌā אַתָּה you
בֶן־ ven- בֵּן son
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
הֵֽאָנַ֑ח hˈēʔānˈaḥ אנח gasp
בְּ bᵊ בְּ in
שִׁבְרֹ֤ון šivrˈôn שִׁבָּרֹון breakdown
מָתְנַ֨יִם֙ moṯnˈayim מָתְנַיִם hips
וּ û וְ and
בִ vi בְּ in
מְרִיר֔וּת mᵊrîrˈûṯ מְרִירוּת bitterness
תֵּֽאָנַ֖ח tˈēʔānˌaḥ אנח gasp
לְ lᵊ לְ to
עֵינֵיהֶֽם׃ ʕênêhˈem עַיִן eye
21:6. et tu fili hominis ingemesce in contritione lumborum et in amaritudinibus ingemesce coram eis
And thou, son of man, mourn with the breaking of thy loins, and with bitterness sigh before them.
6. Sigh therefore, thou son of man; with the breaking of thy loins and with bitterness shalt thou sigh before their eyes.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. Что описанное доселе наступит, пророк должен возвестить еще поразительнее через то, чтобы он уже теперь стонал и горевал, как будут делать скоро (при получении известия о падении Иерусалима) его слушатели (ср. XII:17: и д.): “наступающее бедствие уже реальность для пророка” (Берт.). - “Стенай”. Такое повеление получает пророк от Бога впервые; ср. VI:11, где пророку повелено было негодующе смеяться над народом - “Сокрушая бедра” - см. Втор XXXIII:11.
Adam Clarke: Commentary on the Bible - 1831
21:6: Sigh - with the breaking of thy loins - Let thy mourning for this sore calamity be like that of a woman in the pains of travail.
Albert Barnes: Notes on the Bible - 1834
21:6: The prophet was directed to let the people see him sighing and prostrate, as a sign of the sorrow and weakness about to come upon the people.
The breaking of thy loins - The prostration of strength; the loins being the seat of strength.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:6: Sigh: Eze 21:12, Eze 6:11, Eze 9:4; Isa 22:4; Jer 4:19, Jer 9:17-21; Joh 11:33-35
with the: Isa 16:11, Isa 21:3; Jer 30:6; Dan 5:6, Dan 8:27; Nah 2:10; Hab 3:16
before: Eze 4:12, Eze 12:3-5, Eze 37:20; Jer 19:10
Geneva 1599
21:6 Sigh therefore, thou son of man, with breaking (d) heart; and with bitterness sigh before their eyes.
(d) As though you were in extreme anguish.
John Gill
21:6 Sigh, therefore, thou son of man, with the breaking of thy loins,.... As if thy loins were broke, and go as if they were, and sigh as thou goest; or as a woman in travail, having her hands upon her loins as ready to break, and in the utmost distress; or heave, and groan, and sigh, till the girdle of the loins is broke, and by these motions and gesture show the miserable state of this people, and how much thou art affected with it:
and with bitterness sigh before their eyes; in the sight and hearing of the captives at Babylon; who would take care, by some means or other, to inform their brethren at Jerusalem of it, how the prophet sighed and groaned, under an apprehension and assurance of a dreadful calamity coming upon them; using along with his sobs and sighs, and brinish tears, doleful words and bitter lamentations.
John Wesley
21:6 Sigh therefore - Thereby express deep sorrow. Breaking of thy loins - Like a woman in travail.
Robert Jamieson, A. R. Fausset and David Brown
21:6 with the breaking of thy loins--as one afflicted with pleurisy; or as a woman, in labor-throes, clasps her loins in pain, and heaves and sighs till the girdle of the loins is broken by the violent action of the body (Jer 30:6).
21:721:7: Եւ եղիցի թէ ասիցեն ցքեզ. Վասն է՞ր հեծես, ասասցես. Զի բօթ լուայ՝ եւ գալոց է. եւ բեկցին ամենայն սիրտք, եւ ամենայն ձեռք լքցին. եւ ցամաքեսցի ամենայն մարմին եւ ամենայն շունչ, եւ ամենայն երանք ապականեսցին գիջութեամբ. ահաւասիկ գայ եւ եղիցի, ասէ Տէր Տէր Աստուած[12603]։ [12603] Ոմանք. Թէ ասասցեն ցքեզ... եւ ասասցես. Զի։ ՚Ի լուս՛՛. ՚ի վերայ՝ ամենայն երանք ապա՛՛. նշանակի՝ յամենայն ծնգաց իջցէ ջուր. զնոյն եւ ոմանք նշանակեալ՝ յաւելուն ՚ի վերայ՝ Սիմ. այսինքն՝ ըստ Սիմաքոսի։
7 Եւ եթէ քեզ հարցնեն՝ “Ինչո՞ւ ես հեծեծում”, կ’ասես. “Որովհետեւ մի բօթ լսեցի, եւ այն վրայ է հասնելու. բոլոր սրտերը կոտրուելու են, բոլոր ձեռքերը՝ թուլանալու, բոլոր անդամները՝ չորանալու, բոլոր շնչերը՝ կտրուելու, բոլոր զիստերը՝ խոնաւութեամբ ապականուելու: Ահա վրայ է հասնում, եւ այդպէս էլ լինելու է”», - ասում է Տէրը, Ամենակալն Աստուած:
7 Երբ քեզի հարցնեն թէ ‘Ինչո՞ւ կը հեծեծես’, այն ատեն ըսէ՛. ‘Գոյժին համար, վասն զի կու գայ եւ ամէն սիրտ պիտի հալի եւ ամէն ձեռք պիտի թուլնայ ու ամէն հոգի պիտի մարի եւ ամէն ծունկ ջուրի պէս պիտի ըլլայ. ահա կու գայ ու պիտի կատարուի’», կ’ըսէ Տէր Եհովան։
Եւ եղիցի թէ ասիցեն ցքեզ. Վասն է՞ր հեծես, ասասցես. Զի բօթ լուայ, եւ գալոց է. եւ բեկցին ամենայն սիրտք, եւ ամենայն ձեռք լքցին, եւ ցամաքեսցի ամենայն [447]մարմին եւ ամենայն շունչ, եւ ամենայն երանք ապականեսցին գիջութեամբ``. ահաւասիկ գայ եւ եղիցի, ասէ [448]Տէր Տէր Աստուած:

21:7: Եւ եղիցի թէ ասիցեն ցքեզ. Վասն է՞ր հեծես, ասասցես. Զի բօթ լուայ՝ եւ գալոց է. եւ բեկցին ամենայն սիրտք, եւ ամենայն ձեռք լքցին. եւ ցամաքեսցի ամենայն մարմին եւ ամենայն շունչ, եւ ամենայն երանք ապականեսցին գիջութեամբ. ահաւասիկ գայ եւ եղիցի, ասէ Տէր Տէր Աստուած[12603]։
[12603] Ոմանք. Թէ ասասցեն ցքեզ... եւ ասասցես. Զի։ ՚Ի լուս՛՛. ՚ի վերայ՝ ամենայն երանք ապա՛՛. նշանակի՝ յամենայն ծնգաց իջցէ ջուր. զնոյն եւ ոմանք նշանակեալ՝ յաւելուն ՚ի վերայ՝ Սիմ. այսինքն՝ ըստ Սիմաքոսի։
7 Եւ եթէ քեզ հարցնեն՝ “Ինչո՞ւ ես հեծեծում”, կ’ասես. “Որովհետեւ մի բօթ լսեցի, եւ այն վրայ է հասնելու. բոլոր սրտերը կոտրուելու են, բոլոր ձեռքերը՝ թուլանալու, բոլոր անդամները՝ չորանալու, բոլոր շնչերը՝ կտրուելու, բոլոր զիստերը՝ խոնաւութեամբ ապականուելու: Ահա վրայ է հասնում, եւ այդպէս էլ լինելու է”», - ասում է Տէրը, Ամենակալն Աստուած:
7 Երբ քեզի հարցնեն թէ ‘Ինչո՞ւ կը հեծեծես’, այն ատեն ըսէ՛. ‘Գոյժին համար, վասն զի կու գայ եւ ամէն սիրտ պիտի հալի եւ ամէն ձեռք պիտի թուլնայ ու ամէն հոգի պիտի մարի եւ ամէն ծունկ ջուրի պէս պիտի ըլլայ. ահա կու գայ ու պիտի կատարուի’», կ’ըսէ Տէր Եհովան։
zohrab-1805▾ eastern-1994▾ western am▾
21:721:7 И когда скажут тебе: >, скажи: >, и растает всякое сердце, и все руки опустятся, и всякий дух изнеможет, и все колени задрожат, как вода. Вот, это придет и сбудется, говорит Господь Бог.
21:7 διὰ δια through; because of τοῦτο ουτος this; he προφήτευσον προφητευω prophesy υἱὲ υιος son ἀνθρώπου ανθρωπος person; human καὶ και and; even στήρισον στηριζω steady; steadfast τὸ ο the πρόσωπόν προσωπον face; ahead of σου σου of you; your ἐπὶ επι in; on Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even ἐπίβλεψον επιβλεπω look on ἐπὶ επι in; on τὰ ο the ἅγια αγιος holy αὐτῶν αυτος he; him καὶ και and; even προφητεύσεις προφητευω prophesy ἐπὶ επι in; on τὴν ο the γῆν γη earth; land τοῦ ο the Ισραηλ ισραηλ.1 Israel
21:7 וְ wᵊ וְ and הָיָה֙ hāyˌā היה be כִּֽי־ kˈî- כִּי that יֹאמְר֣וּ yōmᵊrˈû אמר say אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to עַל־ ʕal- עַל upon מָ֖ה mˌā מָה what אַתָּ֣ה ʔattˈā אַתָּה you נֶאֱנָ֑ח neʔᵉnˈāḥ אנח gasp וְ wᵊ וְ and אָמַרְתָּ֡ ʔāmartˈā אמר say אֶל־ ʔel- אֶל to שְׁמוּעָ֣ה šᵊmûʕˈā שְׁמוּעָה report כִֽי־ ḵˈî- כִּי that בָאָ֡ה vāʔˈā בוא come וְ wᵊ וְ and נָמֵ֣ס nāmˈēs מסס melt כָּל־ kol- כֹּל whole לֵב֩ lˌēv לֵב heart וְ wᵊ וְ and רָפ֨וּ rāfˌû רפה be slack כָל־ ḵol- כֹּל whole יָדַ֜יִם yāḏˈayim יָד hand וְ wᵊ וְ and כִהֲתָ֣ה ḵihᵃṯˈā כהה grow dim כָל־ ḵol- כֹּל whole ר֗וּחַ rˈûₐḥ רוּחַ wind וְ wᵊ וְ and כָל־ ḵol- כֹּל whole בִּרְכַּ֨יִם֙ birkˈayim בֶּרֶךְ knee תֵּלַ֣כְנָה tēlˈaḵnā הלך walk מַּ֔יִם mmˈayim מַיִם water הִנֵּ֤ה hinnˈē הִנֵּה behold בָאָה֙ vāʔˌā בוא come וְ wᵊ וְ and נִֽהְיָ֔תָה nˈihyˈāṯā היה be נְאֻ֖ם nᵊʔˌum נְאֻם speech אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִֽה׃ פ [yᵊhwˈih] . f יְהוָה YHWH
21:7. cumque dixerint ad te quare tu gemis dices pro auditu quia venit et tabescet omne cor et dissolventur universae manus et infirmabitur omnis spiritus et per cuncta genua fluent aquae ecce venit et fiet ait Dominus DeusAnd when they shall say to thee: Why mournest thou? thou shalt say: For that which I hear: because it cometh, and every heart shall melt, and all hands shall be made feeble, and every spirit shall faint, and water shall run down every knee: behold it cometh, and it shall be done, saith the Lord God.
7. And it shall be, when they say unto thee, Wherefore sighest thou? that thou shalt say, Because of the tidings, for it cometh: and every heart shall melt, and all hands shall be feeble, and every spirit shall faint, and all knees shall be weak as water: behold, it cometh, and it shall be done, saith the Lord GOD.
And it shall be, when they say unto thee, Wherefore sighest thou? that thou shalt answer, For the tidings; because it cometh: and every heart shall melt, and all hands shall be feeble, and every spirit shall faint, and all knees shall be weak [as] water: behold, it cometh, and shall be brought to pass, saith the Lord GOD:

21:7 И когда скажут тебе: <<отчего ты стенаешь?>>, скажи: <<от слуха, что идет>>, и растает всякое сердце, и все руки опустятся, и всякий дух изнеможет, и все колени задрожат, как вода. Вот, это придет и сбудется, говорит Господь Бог.
21:7
διὰ δια through; because of
τοῦτο ουτος this; he
προφήτευσον προφητευω prophesy
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
καὶ και and; even
στήρισον στηριζω steady; steadfast
τὸ ο the
πρόσωπόν προσωπον face; ahead of
σου σου of you; your
ἐπὶ επι in; on
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
ἐπίβλεψον επιβλεπω look on
ἐπὶ επι in; on
τὰ ο the
ἅγια αγιος holy
αὐτῶν αυτος he; him
καὶ και and; even
προφητεύσεις προφητευω prophesy
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
21:7
וְ wᵊ וְ and
הָיָה֙ hāyˌā היה be
כִּֽי־ kˈî- כִּי that
יֹאמְר֣וּ yōmᵊrˈû אמר say
אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to
עַל־ ʕal- עַל upon
מָ֖ה mˌā מָה what
אַתָּ֣ה ʔattˈā אַתָּה you
נֶאֱנָ֑ח neʔᵉnˈāḥ אנח gasp
וְ wᵊ וְ and
אָמַרְתָּ֡ ʔāmartˈā אמר say
אֶל־ ʔel- אֶל to
שְׁמוּעָ֣ה šᵊmûʕˈā שְׁמוּעָה report
כִֽי־ ḵˈî- כִּי that
בָאָ֡ה vāʔˈā בוא come
וְ wᵊ וְ and
נָמֵ֣ס nāmˈēs מסס melt
כָּל־ kol- כֹּל whole
לֵב֩ lˌēv לֵב heart
וְ wᵊ וְ and
רָפ֨וּ rāfˌû רפה be slack
כָל־ ḵol- כֹּל whole
יָדַ֜יִם yāḏˈayim יָד hand
וְ wᵊ וְ and
כִהֲתָ֣ה ḵihᵃṯˈā כהה grow dim
כָל־ ḵol- כֹּל whole
ר֗וּחַ rˈûₐḥ רוּחַ wind
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
בִּרְכַּ֨יִם֙ birkˈayim בֶּרֶךְ knee
תֵּלַ֣כְנָה tēlˈaḵnā הלך walk
מַּ֔יִם mmˈayim מַיִם water
הִנֵּ֤ה hinnˈē הִנֵּה behold
בָאָה֙ vāʔˌā בוא come
וְ wᵊ וְ and
נִֽהְיָ֔תָה nˈihyˈāṯā היה be
נְאֻ֖ם nᵊʔˌum נְאֻם speech
אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord
יְהוִֽה׃ פ [yᵊhwˈih] . f יְהוָה YHWH
21:7. cumque dixerint ad te quare tu gemis dices pro auditu quia venit et tabescet omne cor et dissolventur universae manus et infirmabitur omnis spiritus et per cuncta genua fluent aquae ecce venit et fiet ait Dominus Deus
And when they shall say to thee: Why mournest thou? thou shalt say: For that which I hear: because it cometh, and every heart shall melt, and all hands shall be made feeble, and every spirit shall faint, and water shall run down every knee: behold it cometh, and it shall be done, saith the Lord God.
7. And it shall be, when they say unto thee, Wherefore sighest thou? that thou shalt say, Because of the tidings, for it cometh: and every heart shall melt, and all hands shall be feeble, and every spirit shall faint, and all knees shall be weak as water: behold, it cometh, and it shall be done, saith the Lord GOD.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. “И растает всякое сердце”. Ис XIX:1. - “И все руки опустятся”VII:17. - “И всякий дух изнеможет”. Никто не в состоянии будет найти выхода из ужасного положения, потеряв всякую сообразительность и решимость; VII:26. Слав.: “и здшет всяка плоть и всяк дух”. - “И все колена задрожат”“VII:17. - “Все это придет и сбудется”. Обращается внимание на неотвратимость бедствия, чем усиливается угроза.
Adam Clarke: Commentary on the Bible - 1831
21:7: Wherefore sighest thou? - The prophet was a sign unto them.
His sighing and mourning showed them how they should act.
All knees shall be weak as water - See the note on Eze 7:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:7: Wherefore: Eze 12:9-11, Eze 20:49, Eze 24:19
For the: Eze 7:26; Kg2 21:12; Isa 7:2, Isa 28:19; Jer 6:22-24, Jer 49:23
and every: Exo 15:15; Deu 20:8 *marg. Jos 2:9-11, Jos 5:1; Sa2 17:10; Nah 2:10
all hands: Job 4:3, Job 4:4; Isa 35:3; Jer 50:43; Luk 21:26; Heb 12:12
faint: Lev 26:36; Isa 13:7; Jer 8:18; Lam 5:17
weak as water: Heb. go into water, Eze 7:17 *marg.
it cometh: Eze 7:2-12, Eze 12:22-28; Pe1 4:7
Geneva 1599
21:7 And it shall be, when they say to thee, Why sighest thou? that thou shalt answer, (e) For the tidings; because it cometh: and every heart shall melt, and all hands shall be feeble, and every spirit shall faint, and all knees shall be weak [as] water: behold, it cometh, and shall be brought to pass, saith the Lord GOD.
(e) Because of the great noise of the army of the Chaldeans.
John Gill
21:7 And it shall be, when they say unto thee, wherefore sighest thou?.... Which he was to do that purpose, that they might be put upon asking him the reason of it; whether it was on his own personal amount, or on account of his family or particular friends; or whether on a public account, either because of what should befall the captives there, or their countrymen in Judea and Jerusalem:
that thou shalt answer, for the tidings, or, the "report" (p),
because it cometh; the report of the Chaldean army approaching and invading Judea, and besieging Jerusalem, which he had from the Lord; and the thing itself was just at hand, and would shortly and certainly be; and that was the thing that affected him, and caused such sorrow and sighing:
and every heart shall melt; like wax, for fear of the enemy; even such who then disbelieved the report, and laughed at it as an idle story:
and all hands shall be feeble; and not able to hold a sword, or strike a stroke:
and every spirit shall faint; yea, such who had the greatest spirits, and were the most bold and undaunted, shall be quite dispirited, no heart nor courage to defend themselves or their country:
and all knees shall be weak as water; they shall not be able to stand upon their legs, and fight like men in their own defence; nor even be able to flee away, and make their escape: or,
shall flow with water (q); either with sweat, or with urine, through fear of the enemy:
behold, it cometh, and shall be brought pass, saith the Lord God; let no man therefore put this evil day far from him, or treat this report as an idle tale, or a thing at a distance, and which may never come to pass; for it is now a coming, and in a very little time will be accomplished; for the Lord has said it, who cannot lie, whose counsel shall stand, and will do all his pleasure.
(p) , , Sept.; "propter rumorem", Vatablus, Cocceius; "propter vel ad auditum", Paginus, Montanus. (q) "fluent aquis", Munster, Tigurine version, so Ben Melech; "manabunt ut aqua" Cocceius.
John Wesley
21:7 Because - The saddest news you ever heard is coming.
Robert Jamieson, A. R. Fausset and David Brown
21:7 The abrupt sentences and mournful repetitions imply violent emotions.
21:821:8: Եւ եղեւ բան Տեառն առ իս՝ եւ ասէ.
8 Աստուած դարձեալ խօսեց ինձ հետ ու ասաց.
8 Դարձեալ Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
Եւ եղեւ բան Տեառն առ իս եւ ասէ:

21:8: Եւ եղեւ բան Տեառն առ իս՝ եւ ասէ.
8 Աստուած դարձեալ խօսեց ինձ հետ ու ասաց.
8 Դարձեալ Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
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21:821:8 И было ко мне слово Господне:
21:8 καὶ και and; even ἐρεῖς ερεω.1 state; mentioned πρὸς προς to; toward τὴν ο the γῆν γη earth; land τοῦ ο the Ισραηλ ισραηλ.1 Israel ἰδοὺ ιδου see!; here I am ἐγὼ εγω I πρὸς προς to; toward σὲ σε.1 you καὶ και and; even ἐκσπάσω εκσπαω the ἐγχειρίδιόν εγχειριδιον of me; mine ἐκ εκ from; out of τοῦ ο the κολεοῦ κολεος he; him καὶ και and; even ἐξολεθρεύσω εξολοθρευω utterly ruin ἐκ εκ from; out of σοῦ σου of you; your ἄδικον αδικος injurious; unjust καὶ και and; even ἄνομον ανομος lawless
21:8 וַ wa וְ and יְהִ֥י yᵊhˌî היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֵלַ֥י ʔēlˌay אֶל to לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
21:8. et factus est sermo Domini ad me dicensAnd the word of the Lord came to me, saying:
8. And the word of the LORD came unto me, saying,
Again the word of the LORD came unto me, saying:

21:8 И было ко мне слово Господне:
21:8
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
πρὸς προς to; toward
τὴν ο the
γῆν γη earth; land
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
πρὸς προς to; toward
σὲ σε.1 you
καὶ και and; even
ἐκσπάσω εκσπαω the
ἐγχειρίδιόν εγχειριδιον of me; mine
ἐκ εκ from; out of
τοῦ ο the
κολεοῦ κολεος he; him
καὶ και and; even
ἐξολεθρεύσω εξολοθρευω utterly ruin
ἐκ εκ from; out of
σοῦ σου of you; your
ἄδικον αδικος injurious; unjust
καὶ και and; even
ἄνομον ανομος lawless
21:8
וַ wa וְ and
יְהִ֥י yᵊhˌî היה be
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֵלַ֥י ʔēlˌay אֶל to
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
21:8. et factus est sermo Domini ad me dicens
And the word of the Lord came to me, saying:
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 Again the word of the LORD came unto me, saying, 9 Son of man, prophesy, and say, Thus saith the LORD; Say, A sword, a sword is sharpened, and also furbished: 10 It is sharpened to make a sore slaughter; it is furbished that it may glitter: should we then make mirth? it contemneth the rod of my son, as every tree. 11 And he hath given it to be furbished, that it may be handled: this sword is sharpened, and it is furbished, to give it into the hand of the slayer. 12 Cry and howl, son of man: for it shall be upon my people, it shall be upon all the princes of Israel: terrors by reason of the sword shall be upon my people: smite therefore upon thy thigh. 13 Because it is a trial, and what if the sword contemn even the rod? it shall be no more, saith the Lord GOD. 14 Thou therefore, son of man, prophesy, and smite thine hands together, and let the sword be doubled the third time, the sword of the slain: it is the sword of the great men that are slain, which entereth into their privy chambers. 15 I have set the point of the sword against all their gates, that their heart may faint, and their ruins be multiplied: ah! it is made bright, it is wrapped up for the slaughter. 16 Go thee one way or other, either on the right hand, or on the left, whithersoever thy face is set. 17 I will also smite mine hands together, and I will cause my fury to rest: I the LORD have said it.
Here is another prophecy of the sword, which is delivered in a very affecting manner; the expressions here used are somewhat intricate, and perplex interpreters. The sword was unsheathed in the foregoing verses; here it is fitted up to do execution, which the prophet is commanded to lament. Observe,
I. How the sword is here described. 1. It is sharpened, that it may cut and wound, and make a sore slaughter. The wrath of God will put an edge upon it; and, whatever instruments God shall please to make use of in executing his judgments, he will fill them with strength, courage, and fury, according to the service they are employed in. Out of the mouth of Christ goes a sharp sword, Rev. xix. 15. 2. It is furbished, that it may glitter, to the terror of those against whom it is drawn. It shall be a kind of flaming sword. If it have rusted in the scabbard for want of use, it shall be rubbed and brightened; for though the glory of God's justice may seem to have been eclipsed for a while, during the day of his patience and the delay of his judgments, yet it will shine out again and be made to glitter. 3. It is a victorious sword, nothing shall stand before it (v. 10): It contemneth the rod of my son as every tree. Israel, said God once, is my son, my first-born. The government of that people was called a rod, a strong rod; we read (ch. xix. 11) of the strong rods they had for sceptres. But when the sword of God's justice is drawn it contemns this rod, makes nothing of it; though it be a strong rod, and the rod of his son, it is no more than any other tree. When God's professing people have revolted from him, and are in rebellion against him, his sword despises them. What are they to him more than another people? The marginal reading gives another notion of this sword: It is the rod of my son; and we know of whom God has said (Ps. ii. 7), Thou art my Son, this day have I begotten thee, and (v. 9) Thou shalt break them with a rod of iron. This sword is that rod of iron which contemns every tree and will bear it down. Or, This sword is the rod of my son, a correcting rod, for the chastening of the transgression of God's people (2 Sam. vii. 14), not to cut them off from being a people. It is a sword to others, a rod to my son.
II. How the sword is here put into the hand of the executioners: "It is the rod of my Son, and he has given it that it may be handled (v. 11), that it may be made use of for the end for which it was drawn. It is given into the hand, not of the fencer to be played with, but of the slayer to do execution with. The sword of war my Son makes use of as a sword of justice, and to him all judgment is committed. It is made bright (v. 15), it is wrapped up, that it may be kept safe, and clean, and sharp for the slaughter, not as Goliath's sword was wrapped up in a cloth only for a memorial," 1 Sam. xxi. 9.
III. How the sword is directed, and against whom it is sent (v. 12): It shall be upon my people; they shall fall by this sword. It is repeated again, as that which is scarcely credible, that the sword of the heathen shall be upon God's own people; nay, it shall be upon all the princes of Israel; their dignity and power as princes shall be no more their security than their profession of religion as princes of Israel. But, if the sword be at any time upon God's people, have they not comfort within sufficient to arm them against every thing in it that is frightful? Yes, they have, while they conduct themselves as becomes his people; but these had not done so, and therefore terrors, by reason of the sword, shall be upon those that call themselves my people. Note, While good men are quiet, not only from evil, but from the fear of it, wicked men are disturbed not only with the sword, but with the terrors of it, arising from a consciousness of their own guilt. This sword is directed particularly against the great men, for they had been the greatest sinners among them; they had altogether broken the yoke and burst the bonds (Jer. v. 5), and therefore with them in a special manner God's controversy is, who had been the ringleaders in sin. The sword of the slain is the sword of the great men that are slain, v. 14. Though they have furnished themselves with places of retirement, places of concealment, where they flatter themselves with hopes that they shall be safe, they will find that the sword will enter into their privy chambers, and find them out there, as the frogs, when they were one of Egypt's plagues, found admission into the chambers of their kings. The sword, the point of this sword, is directed against their gates, against all their gates (v. 15), against all those things with which they thought to keep it out and fortify themselves against it. Note, The strongest gates, though they be gates of brass, ever so well barred, ever so well guarded, are no fence against the point of the sword of God's judgments. But when that is pointed against sinners, 1. They are ready to fear the worst; their hearts faint, so that they are not able to make any resistance. 2. The worst comes; whatever resistance they make, it is to no purpose, but they are ruined, and their ruins are multiplied. But what need have we to observe the particular directions of this sword when it has a general commission, is sent with a running warrant? (v. 16): "Go thee, one way or other, which way thou wilt, turn to the right hand or to the left, thou wilt find those that are obnoxious, for there are none free from guilt; and thou hast authority against them, for there are none exempt from punishment; and therefore, whithersoever thy face is set, that way do thou proceed, and, like Jonathan's sword, from the blood of the slain, from the fat of the mighty, thou shalt never return empty," 2 Sam. i. 22. Note, So full is the world of wicked people that, which way soever God's judgments go forth, they will find work, will find matter to work upon. That fire will never go out on this earth for want of fuel. And such various methods God has of meeting with sinners that the sword of his justice is still as it was at first when it flamed in the hand of the cherubim: it turns every way, Gen. iii. 24.
IV. What is the nature of this sword, and what are the intentions and limitations of it as to the people of God, v. 13. It is a correction; it is designed to be so; the sword to others is a rod to them. This is a comfortable word which comes in in the midst of these terrible ones, though it be expressed somewhat obscurely. 1. The people of God begin to be afraid that the sword will contemn even the rod, that the sword will go on with such fury that it will despise its commission to be a rod only, will forget its bounds and become a sword indeed, even to God's own people. They fear lest the Chaldeans' sword, which is the rod of God's anger, contemn its being called a rod, and become as the axe that boasts itself against him that heweth therewith or the staff that lifts up itself as if it were no wood, Isa. x. 15. Or, "What if the sword contemn even the rod? that is, what if this sword make the former rods, as that or Sennacherib, to be contemned as nothing to this? What if this should prove not a correcting rod, but a destroying sword, to make a full end of our church and nation?" This is that which the thinking, but timorous, few are apprehensive of. Note, When threatening judgments are abroad it is good to suppose the worst that may be the consequences of them, that we may provide accordingly. What if the sword contemn the tribe or sceptre? namely, that of Judah and the house of David (so some think Shebet here signifies); what if it should aim at the ruin of our government? If it do, the Lord is righteous and will be gracious notwithstanding. But, 2. These fears are silenced with an assurance that it is not so; the sword shall not forget itself, nor the errand on which it is sent: It is a trial, and it is no more than a trial. He that sends it makes what use of it, and sets what bounds to it, he pleases. Here shall its proud waves be stayed. Note, It is matter of comfort to the people of God, when his judgments are abroad, and they are ready to tremble for fear of them, that, whatever they are to others, to them they are but trials; and, when they are tried, they shall come forth as gold, and the proving of their faith shall be the improving of it.
V. Here the prophet and the people must show themselves affected with these judgments threatened. 1. The prophet must be very serious in denouncing these judgments. He must say, A sword! a sword! v. 9. Let him not study for fine words, and a variety of quaint expressions; when the town is on fire people do not so give notice of it, but cry, with a frightful doleful voice, Fire! fire! So must the prophet cry, A sword! a sword! and (v. 14), Let the sword be doubled the third time in thy preaching. God speaks once, yea, twice, yea, thrice; it were well if men, after all, would perceive and regard it. It shall be doubled the third time in God's providence; for it was Nebuchadnezzar's third descent upon Jerusalem that made a full end of it. Ruin comes gradually, but at last comes effectually, upon a provoking people. Yet this is not all: the prophet is not only as a herald at arms to proclaim war, and to cry, A sword! a sword! once and again, and a third time, but, as a person nearly concerned, he must cry and howl (v. 12), must sadly lament the desolations that the sword would make, as one that did himself not only sympathize with the sufferers, but feel from the sufferings. Again (v. 14), Prophesy, and smite thy hands together, wring thy hands, as lamenting the desolation, or clap thy hands, as by thy prophecy instigating and encouraging those that were to be the instruments of it, or as one standing amazed at the suddenness and severity of the judgment. The prophet must smite his hands together; for (says God) I will also smite my hands together, v. 17. God is in earnest in pronouncing this sentence upon them, and therefore the prophet must show himself in earnest in publishing it. God's smiting his hands together, as well as the prophet's smiting, is in token of a holy indignation at their wickedness, which was really very astonishing. When Balak's anger was kindled against Balaam he smote his hands together, Num. xxiv. 10. Note, God and his ministers are justly angry at those who might be saved and yet will be ruined. Some make it an expression of triumph and exultation, agreeing with that (Isa. i. 24), Ah! I will ease me of my adversaries; and that (Prov. i. 26), I also will laugh at their calamity. And so it follows here, I will cause my fury to rest, not only it shall be perfected, but it shall be pleased. And observe with what solemnity, with what authority, this sentence is ratified: "I the Lord have said it, who can and will make good what I have said. I have said it, and will never unsay it. I have said it, and who can gainsay it?" 2. The people must be very serious in the prospect of these judgments. An intimation of this comes in in a parenthesis (v. 10): Should we then make mirth? Seeing God has drawn the sword, and the prophet sighs and cries, Should we then make mirth? The prophet seems to give this as a reason why he sighs; as Neh. ii. 3, Why should not my countenance be sad, when Jerusalem lies waste? Note, Before we allow ourselves to be merry, we ought to consider whether we should be merry or no. Should we make mirth, we who are sentenced to the sword, who lie under the wrath and curse of God? Shall we make mirth as other people, who have gone a whoring from our God? Hos. ix. 1. Should we now make mirth, when the hand of God has gone out against us, when God's judgments are abroad in the land and he by them calls to weeping and mourning? Isa. xxii. 11, 13. Shall we now make mirth as the king and Haman, when the church is in perplexity (Esther iii. 15), when we should be grieving for the affliction of Joseph? Amos vi. 6.
Albert Barnes: Notes on the Bible - 1834
21:8: The second word of judgment: the glittering and destroying sword. The passage may be called the "Lay of the Sword;" it is written in the form of Hebrew poetry, with its characteristic parallelism.
Carl Friedrich Keil and Franz Delitzsch
21:8
The Sword is Sharpened for Slaying
Ezek 21:8. And the word of Jehovah came to me, saying, Ezek 21:9. Son of man, prophesy, and say, Thus saith Jehovah, A sword, a sword sharpened and also polished: Ezek 21:10. That it may effect a slaughter is it sharpened; that it may flash is it polished: or shall we rejoice (saying), the sceptre of my son despiseth all wood? Ezek 21:11. But it has been given to be polished, to take it in the hand; it is sharpened, the sword, and it is polished, to give it into the hand of the slayer. Ezek 21:12. Cry and howl, son of man, for it goeth over my people, it goeth over all the princes of Israel: they have fallen by the sword along with my people: therefore smite upon the thigh. Ezek 21:13. For the trial is made, and what if the despising sceptre shall not come? is the saying of the Lord Jehovah. Ezek 21:14. And thou, son of man, prophesy and smite the hands together, and the sword shall double itself into threefold, the sword of the pierced: it is the sword of a pierced one, of the great one, which encircles them. Ezek 21:15. That the heart may be dissolved, and stumbling-blocks may be multiplied, I have set the drawing of the sword against all their gates: Alas! it is made into flashing, drawn for slaying. Ezek 21:16. Gather thyself up to the right hand, turn to the left, whithersoever thine edge is intended. Ezek 21:17. And I also will smite my hands together, and quiet my wrath: I, Jehovah, have spoken it. - The description of the sword is thrown into a lyrical form (Ezek 21:8-13), - a kind of sword-song, commemorating the terrible devastation to be effected by the sword of the Lord. The repetition of חרב in Ezek 21:9 is emphatic. הוּחדּה is the perfect Hophal of חדד, to sharpen. מרוּטה is the passive participle of מרט, to polish; מרטּה (Ezek 21:10), the participle Pual, with מ dropped, and Dagesh euphon. היה, a rare form of the infinitive for היות. The polishing gives to the sword a flashing brilliancy, which renders the sharpness of its edge still more terrible. The very obscure words, 'או נשׂישׂ וגו, I agree with Schmieder and Kliefoth in regarding as a protest, interposed by the prophet in the name of the people against the divine threat of the sword of vengeance, on the ground of the promises which had been given to the tribe of Judah. או, or perhaps; introducing an opposite case, or an exception to what has been said. The words 'שׁבט are to be taken as an objection, so that לאמר is to be supplied in thought. The objection is taken from the promise given in Jacob's blessing to the tribe of Judah: "the sceptre will not depart from Judah" (Gen 49:10). שׁבט בּני points unquestionably to this. בּני is taken from Ezek 21:9, where the patriarch addresses Judah, whom he compares to a young lion, as בּני. Consequently the sceptre of my son is the command which the patriarch holds out to view before the tribe of Judah. This sceptre despises all wood, i.e., every other ruler's staff, as bad wood. This view is not rendered a doubtful one by the fact that שׁבט is construed as a feminine here, whereas it is construed as a masculine in every other case; for this construction is unquestionable in Ezek 21:7 (12), and has many analogies in its favour. All the other explanations that have been proposed are hardly worth mentioning, to say nothing of refuting, as they amount to nothing more than arbitrary conjectures; whereas the assumption that the words are to be explained from Gen 49:10 is naturally suggested by the unquestionable allusion to the prophecy in that passage, which we find in Ezek 21:27 of the present chapter. ויּתּן in Ezek 21:11 is to be taken adversatively, "but he gave it (the sword) to be sharpened." The subject to ויּתּן is not Jehovah, but is indefinite, "one" (man, Angl. they), although it is actually God who has prepared the sword for the slaughter of Israel. The train of thought is the following: Do not think we have no reason to fear the sharply-ground sword of Jehovah, because Judah has received the promise that the sceptre shall not depart from it; and this promise will certainly be fulfilled, and Judah be victorious over every hostile power. The promise will not help you in this instance. The sword is given to be ground, not that it may be put into the scabbard, but that it may be taken in the hand by a slayer, and smite all the people and all its princes. In the phrase היא הוּחדּה חרב, חרב is in apposition to the subject היא, and is introduced to give emphasis to the words. It is not till Ezek 21:19 that it is stated who the slayer is; but the hearers of the prophecy could be in no doubt. Consequently - this is the connection with Ezek 21:12 - there is no ground for rejoicing from a felling of security and pride, but rather an occasion for painful lamentation.
This is the meaning contained in the command to the prophet to cry and howl. For the sword will come upon the nation and its princes. It is the simplest rendering to take היא as referring to הרב, היה ב, to be at a person, to fasten to him, to come upon him, as in 1Kings 24:14; 2Kings 24:17. מגוּרי, not from גּוּר, but the passive participle of מגר in the Pual, to overthrow, cast down (Ps 89:45): "fallen by the sword have they (the princes) become, along with my people." The perfects are prophetic, representing that which will speedily take place as having already occurred. - Smiting upon the thigh is a sign of alarm and horror (Jer 31:19). בּחן, perfect Pual, is used impersonally: the trial is made. The words allude to the victories gained already by Nebuchadnezzar, which have furnished tests of the sharpness of his sword. The question which follows וּמה contains an aposiopesis: and what? Even if the despising sceptre shall not come, what will be the case then? שׁבט מאסת, according to Ezek 21:10, is the sceptre of Judah, which despises all other sceptres as bad wood. יהיה, in this instance, is not "to be," in the sense of to remain, but to become, to happen, to come (come to pass), to enter. The meaning is, if the sceptre of Judah shall not display, or prove itself to possess, the strength expected of it. - With Ezek 21:14 the address takes a new start, for the purpose of depicting still further the operations of the sword. Smiting the hands together (smiting hand in hand) is a gesture expressive of violent emotion (cf. Ezek 6:11; Num 24:10). The sword is to double, i.e., multiply itself, into threefold (שׁלישׁתה, adverbial), namely, in its strength, or its edge. Of course this is not to be taken arithmetically, as it has been by Hitzig, but is a bold paradoxical statement concerning the terrible effect produced by the sword. It is not even to be understood as referring to three attacks made at different times by the Chaldeans upon Jerusalem, as many of the commentators suppose. The sword is called חבב חללים, sword of pierced ones, because it produces the pierced or slain. The following words are rendered by Hitzig and Kliefoth: the great sword of the slain. But apart from the tautology which this occasions, the rendering can hardly be defended on grammatical grounds. For, in the first place, we cannot see why the singular חלל should have been chosen, when the expression was repeated, instead of the plural חללים; and secondly, חגּדול cannot be an adjective agreeing with חרב, for חרב is a noun of the feminine gender, and is construed here as a feminine, as החדרת clearly shows. הגּדול is in apposition to חלל, "sword of a pierced man, the great one;" and the great man pierced is the king, as Ewald admits, in agreement with Hengstenberg and Hvernick. The words therefore affirm that the sword will not only slay the mass of the people, but pierce the king himself. (See also the comm. on Ezek 21:25.) - Ezek 21:15 is not dependent upon what precedes, but introduces a new thought, viz., for what purpose the sword is sharpened. God has placed the flashing sword before all the gates of the Israelites, in order that (למען, pleonastic for למען) the heart may dissolve, the inhabitants may lose all their courage for defence, and to multiply offendicula, i.e., occasions to fall by the sword. The ἁπ. λεγ. אבחת signifies the rapid motion or turning about of the sword (cf. Gen 3:24); אבח, related to הפך, in the Mishna אפך. The ἁπ. λεγ. מעטּה, fem. of מעט, does not mean smooth, i.e., sharpened, synonymous with מרט, but, according to the Arabic m̀t, eduxit e vagina gladium, drawn (from the scabbard). In Ezek 21:16 the sword is addressed, and commanded to smite right and left. התאחדי, gather thyself up, i.e., turn with all thy might toward the right (Tanchum). To the verb השׂימוּ it is easy to supply פּניך, from the context, "direct thine edge toward the left." אנה, whither, without an interrogative, as in Josh 2:5 and Neh 2:16. מעדות, from יעד, intended, ordered; not, directed, turned. The feminine form may be accounted for from a construction ad sensum, the gender regulating itself according to the חרב addressed in פּניך. The command to the sword is strengthened by the explanation given by Jehovah in Ezek 21:17, that He also (like the prophet, Ezek 21:14) will smite His hands together and cool His wrath upon them (cf. Ezek 5:13).
John Gill
21:8 Again, the word of the Lord came unto me, saying. Either this is a new prophecy of another sword, distinct and different from that of the Chaldeans, even of the sword of the Romans, as Cocceius thinks or it is a further explanation of the former, and an enlargement upon it.
21:921:9: Որդի մարդոյ մարգարէա՛ց եւ ասասցես. Ա՛յսպէս ասէ Ադովնայի Տէր. Եւ ասասցես. Սո՛ւր սո՛ւր՝ սրեա՛ց եւ զայրացի՛ր,
9 «Մարդո՛ւ որդի, կը մարգարէանաս ու կ’ասես. “Այսպէս է ասում Ամենակալ Տէրը. Սո՛ւր, սո՛ւր, սրուի՛ր ու զայրացի՛ր,
9 «Որդի՛ մարդոյ, մարգարէացի՛ր ու ըսէ՛, Տէրը այսպէս կ’ըսէ. ‘Ըսէ թէ Սո՜ւրը, սո՜ւրը սրուեցաւ ու նաեւ սրբուեցաւ։
Որդի մարդոյ, մարգարեաց եւ ասասցես. Այսպէս ասէ [449]Ադոնայի Տէր. Եւ ասասցես. Սուր, սուր [450]սրեաց եւ զայրացիր:

21:9: Որդի մարդոյ մարգարէա՛ց եւ ասասցես. Ա՛յսպէս ասէ Ադովնայի Տէր. Եւ ասասցես. Սո՛ւր սո՛ւր՝ սրեա՛ց եւ զայրացի՛ր,
9 «Մարդո՛ւ որդի, կը մարգարէանաս ու կ’ասես. “Այսպէս է ասում Ամենակալ Տէրը. Սո՛ւր, սո՛ւր, սրուի՛ր ու զայրացի՛ր,
9 «Որդի՛ մարդոյ, մարգարէացի՛ր ու ըսէ՛, Տէրը այսպէս կ’ըսէ. ‘Ըսէ թէ Սո՜ւրը, սո՜ւրը սրուեցաւ ու նաեւ սրբուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
21:921:9 сын человеческий! изреки пророчество и скажи: так говорит Господь Бог: скажи: меч, меч наострен и вычищен;
21:9 ἀνθ᾿ αντι against; instead of ὧν ος who; what ἐξολεθρεύσω εξολοθρευω utterly ruin ἐκ εκ from; out of σοῦ σου of you; your ἄδικον αδικος injurious; unjust καὶ και and; even ἄνομον ανομος lawless οὕτως ουτως so; this way ἐξελεύσεται εξερχομαι come out; go out τὸ ο the ἐγχειρίδιόν εγχειριδιον of me; mine ἐκ εκ from; out of τοῦ ο the κολεοῦ κολεος he; him ἐπὶ επι in; on πᾶσαν πας all; every σάρκα σαρξ flesh ἀπὸ απο from; away ἀπηλιώτου απηλιωτης till; until βορρᾶ βορρας north wind
21:9 בֶּן־ ben- בֵּן son אָדָ֕ם ʔāḏˈām אָדָם human, mankind הִנָּבֵא֙ hinnāvˌē נבא speak as prophet וְ wᵊ וְ and אָ֣מַרְתָּ֔ ʔˈāmartˈā אמר say כֹּ֖ה kˌō כֹּה thus אָמַ֣ר ʔāmˈar אמר say אֲדֹנָ֑י ʔᵃḏōnˈāy אֲדֹנָי Lord אֱמֹ֕ר ʔᵉmˈōr אמר say חֶ֥רֶב ḥˌerev חֶרֶב dagger חֶ֛רֶב ḥˈerev חֶרֶב dagger הוּחַ֖דָּה hûḥˌaddā חדד be sharp וְ wᵊ וְ and גַם־ ḡam- גַּם even מְרוּטָֽה׃ mᵊrûṭˈā מרט pull off
21:9. fili hominis propheta et dices haec dicit Dominus Deus loquere gladius gladius exacutus est et limatusSon of man, prophesy, and say: Thus saith the Lord God: Say: The sword, the sword is sharpened, and furbished.
9. Son of man, prophesy, and say, Thus saith the LORD: Say, A sword, a sword, it is sharpened, and also furbished:
Son of man, prophesy, and say, Thus saith the LORD; Say, A sword, a sword is sharpened, and also furbished:

21:9 сын человеческий! изреки пророчество и скажи: так говорит Господь Бог: скажи: меч, меч наострен и вычищен;
21:9
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
ἐξολεθρεύσω εξολοθρευω utterly ruin
ἐκ εκ from; out of
σοῦ σου of you; your
ἄδικον αδικος injurious; unjust
καὶ και and; even
ἄνομον ανομος lawless
οὕτως ουτως so; this way
ἐξελεύσεται εξερχομαι come out; go out
τὸ ο the
ἐγχειρίδιόν εγχειριδιον of me; mine
ἐκ εκ from; out of
τοῦ ο the
κολεοῦ κολεος he; him
ἐπὶ επι in; on
πᾶσαν πας all; every
σάρκα σαρξ flesh
ἀπὸ απο from; away
ἀπηλιώτου απηλιωτης till; until
βορρᾶ βορρας north wind
21:9
בֶּן־ ben- בֵּן son
אָדָ֕ם ʔāḏˈām אָדָם human, mankind
הִנָּבֵא֙ hinnāvˌē נבא speak as prophet
וְ wᵊ וְ and
אָ֣מַרְתָּ֔ ʔˈāmartˈā אמר say
כֹּ֖ה kˌō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
אֲדֹנָ֑י ʔᵃḏōnˈāy אֲדֹנָי Lord
אֱמֹ֕ר ʔᵉmˈōr אמר say
חֶ֥רֶב ḥˌerev חֶרֶב dagger
חֶ֛רֶב ḥˈerev חֶרֶב dagger
הוּחַ֖דָּה hûḥˌaddā חדד be sharp
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
מְרוּטָֽה׃ mᵊrûṭˈā מרט pull off
21:9. fili hominis propheta et dices haec dicit Dominus Deus loquere gladius gladius exacutus est et limatus
Son of man, prophesy, and say: Thus saith the Lord God: Say: The sword, the sword is sharpened, and furbished.
9. Son of man, prophesy, and say, Thus saith the LORD: Say, A sword, a sword, it is sharpened, and also furbished:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. В новой пророческой речи пророк развивает образ обнаженного меча, лирически описывая его ужасные достоинства. - “Меч, меч”. Емфатическое повторение. Слав. - зват. п. и далее повел. накл. - “Вычищен”, чтобы одним сверканием издали устрашать врагов. Слав.: “разъярися”.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:9: A sword: Eze 21:3, Eze 21:15, Eze 21:28; Deu 32:41, Deu 32:42; Job 20:25; Isa 66:16; Jer 12:12, Jer 15:2; Amo 9:4
sharpened: Psa 7:11-13; Isa 27:1, Isa 34:5, Isa 34:6
John Gill
21:9 Son of man, prophesy and say, thus saith the Lord,.... Deliver out the following prophecy in the name of the Lord:
say, a sword, a sword is sharpened, and also furbished; it is not only drawn out of its sheath, as before, but is made sharp and bright, and ready for use. It is repeated, either to show the certainty of it, or to express the terror and anguish of mind on account of it; persons in distress generally repeating that which is the occasion of it. The Targum interprets it of two swords, the sword of the Babylonians, and the sword of the Ammonites; first the one was to be used, and then the other: this latter, Jarchi and Kimchi observe, was fulfilled by Ishmael the son of Nethaniah slaying Gedaliah, sent for that purpose by Baalis king of the Ammonites, Jer 40:14, but if two distinct swords are meant, I should rather think the sword of the Chaldeans, and the sword of the Romans, are intended. Cocceius, before observed, interprets it only of the latter; but Abendana both of the sword of the king of Babylon, and of the sword of the Romans.
John Wesley
21:9 Furbished - Made clean and bright.
Robert Jamieson, A. R. Fausset and David Brown
21:9 sword--namely, of God (Deut 32:41). The Chaldeans are His instrument.
21:1021:10: զի սպանցես զսպանումն. սրեա՛ց՝ ջի՛նջ լեր. պատրաստեա՛ց ՚ի հաշումն, կոտորեա՛. արհամարհեա՛ որդեակ իմ. յապաւեա՛ զամենայն ծառ։
10 որպէսզի մեծ կոտորած անես: Սրուի՛ր ու սրբուի՛ր,պատրաստուի՛ր կոտորելու,կոտորի՛ր, արհամարհի՛ր,որդեա՛կ իմ, կտրի՛ր ամէն ծառ”»:
10 Մեծ կոտորած ընելու համար սրբուեցաւ։ Հիմա մենք ուրախանա՞նք։ Իմ որդիիս գաւազանը ամէն փայտ կ’անարգէ։
զի սպանցես զսպանումն` սրեաց, ջինջ լեր, պատրաստեաց ի հաշումն, կոտորեա, արհամարհեա. որդեակ իմ, յապաւեա զամենայն ծառ:

21:10: զի սպանցես զսպանումն. սրեա՛ց՝ ջի՛նջ լեր. պատրաստեա՛ց ՚ի հաշումն, կոտորեա՛. արհամարհեա՛ որդեակ իմ. յապաւեա՛ զամենայն ծառ։
10 որպէսզի մեծ կոտորած անես: Սրուի՛ր ու սրբուի՛ր,պատրաստուի՛ր կոտորելու,կոտորի՛ր, արհամարհի՛ր,որդեա՛կ իմ, կտրի՛ր ամէն ծառ”»:
10 Մեծ կոտորած ընելու համար սրբուեցաւ։ Հիմա մենք ուրախանա՞նք։ Իմ որդիիս գաւազանը ամէն փայտ կ’անարգէ։
zohrab-1805▾ eastern-1994▾ western am▾
21:1021:10 наострен для того, чтобы больше заколать; вычищен, чтобы сверкал, как молния. Радоваться ли нам, что жезл сына Моего презирает всякое дерево?
21:10 καὶ και and; even ἐπιγνώσεται επιγινωσκω recognize; find out πᾶσα πας all; every σὰρξ σαρξ flesh διότι διοτι because; that ἐγὼ εγω I κύριος κυριος lord; master ἐξέσπασα εκσπαω the ἐγχειρίδιόν εγχειριδιον of me; mine ἐκ εκ from; out of τοῦ ο the κολεοῦ κολεος he; him καὶ και and; even οὐκ ου not ἀποστρέψει αποστρεφω turn away; alienate οὐκέτι ουκετι no longer
21:10 לְמַ֨עַן lᵊmˌaʕan לְמַעַן because of טְבֹ֤חַ ṭᵊvˈōₐḥ טבח slaughter טֶ֨בַח֙ ṭˈevaḥ טֶבַח slaughtering הוּחַ֔דָּה hûḥˈaddā חדד be sharp לְמַעַן־ lᵊmaʕan- לְמַעַן because of הֱיֵה־ hᵉʸē- היה be לָ֥הּ lˌāh לְ to בָּ֖רָק bˌārāq בָּרָק lightning מֹרָ֑טָּה mōrˈāṭṭā מרט pull off אֹ֣ו ʔˈô אֹו or נָשִׂ֔ישׂ nāśˈîś שׂושׂ rejoice שֵׁ֥בֶט šˌēveṭ שֵׁבֶט rod בְּנִ֖י bᵊnˌî בֵּן son מֹאֶ֥סֶת mōʔˌeseṯ מאס retract כָּל־ kol- כֹּל whole עֵֽץ׃ ʕˈēṣ עֵץ tree
21:10. ut caedat victimas exacutus est ut splendeat limatus est qui moves sceptrum filii mei succidisti omne lignumIt is sharpened to kill victims: it is furbished that it may glitter: thou removest the sceptre of my son, thou hast cut down every tree.
10. it is sharpened that it may make a slaughter; it is furbished that it may be as lightning: shall we then make mirth? the rod of my son, it contemneth every tree.
It is sharpened to make a sore slaughter; it is furbished that it may glitter: should we then make mirth? it contemneth the rod of my son, [as] every tree:

21:10 наострен для того, чтобы больше заколать; вычищен, чтобы сверкал, как молния. Радоваться ли нам, что жезл сына Моего презирает всякое дерево?
21:10
καὶ και and; even
ἐπιγνώσεται επιγινωσκω recognize; find out
πᾶσα πας all; every
σὰρξ σαρξ flesh
διότι διοτι because; that
ἐγὼ εγω I
κύριος κυριος lord; master
ἐξέσπασα εκσπαω the
ἐγχειρίδιόν εγχειριδιον of me; mine
ἐκ εκ from; out of
τοῦ ο the
κολεοῦ κολεος he; him
καὶ και and; even
οὐκ ου not
ἀποστρέψει αποστρεφω turn away; alienate
οὐκέτι ουκετι no longer
21:10
לְמַ֨עַן lᵊmˌaʕan לְמַעַן because of
טְבֹ֤חַ ṭᵊvˈōₐḥ טבח slaughter
טֶ֨בַח֙ ṭˈevaḥ טֶבַח slaughtering
הוּחַ֔דָּה hûḥˈaddā חדד be sharp
לְמַעַן־ lᵊmaʕan- לְמַעַן because of
הֱיֵה־ hᵉʸē- היה be
לָ֥הּ lˌāh לְ to
בָּ֖רָק bˌārāq בָּרָק lightning
מֹרָ֑טָּה mōrˈāṭṭā מרט pull off
אֹ֣ו ʔˈô אֹו or
נָשִׂ֔ישׂ nāśˈîś שׂושׂ rejoice
שֵׁ֥בֶט šˌēveṭ שֵׁבֶט rod
בְּנִ֖י bᵊnˌî בֵּן son
מֹאֶ֥סֶת mōʔˌeseṯ מאס retract
כָּל־ kol- כֹּל whole
עֵֽץ׃ ʕˈēṣ עֵץ tree
21:10. ut caedat victimas exacutus est ut splendeat limatus est qui moves sceptrum filii mei succidisti omne lignum
It is sharpened to kill victims: it is furbished that it may glitter: thou removest the sceptre of my son, thou hast cut down every tree.
10. it is sharpened that it may make a slaughter; it is furbished that it may be as lightning: shall we then make mirth? the rod of my son, it contemneth every tree.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
10. “И здесь враг рисуется только в неясных очертаниях; неопределенность выражений усиливает ужас его появления”. (Кречм.). - “Радоваться ли нам, что жезл сына Моего презирает всякое дерево?” Очень неясное и выходящее за пределы контекста выражение, различно передаваемое LXX и другими древними переводами. Евр. текст этого места объясняют обыкновенно так, что здесь заключается как бы протест пророка от имени народа против Божественной угрозы мечом мщения, протест, основывающийся на данных колену Иудину в благословении Иакова обещаниях: “не отойдет скипетр (жезл) от Иуды”. - “Радоваться ли нам” - не можем ли мы быть спокойны в виду грядущих бедствий на том основании, что скипетр Иуды “презирает всякое дерево”, т. е. что со скипетром могущественного Иуды несравнимо всякое другое царское могущество, всякий другой царский скипетр. Это понимание подтверждается несомненным указанием на пророчество Иакова в 27: ст. настоящей главы.
Adam Clarke: Commentary on the Bible - 1831
21:10: It contemneth the rod of my son - "It," the sword of Nebuchadnezzar, "contemneth the rod," despises the power and influence of my son - Israel, the Jewish people: "Out of Egypt have I called My Son."
As every tree - As all the stocks, kindreds, and nations, over which I have already given him commission. Can the rod of Israel be spared, when the trees of Assyria, Egypt, etc., have been cut down?
Albert Barnes: Notes on the Bible - 1834
21:10
It contemneth the rod of my son, as every tree - The rod is the scepter of dominion, assigned to Judah Gen 49:10. The destroying sword of Babylon despises the scepter of Judah; it despises every tree. Others render the verse, "Shall we make mirth" (saying), "the rod of my son," (the rod which corrects my people) "contemneth" (treats with scorn, utterly confounds) "every tree" (every other nation); or, the scepter of my people "contemneth" (proudly despises) every other nation. Proud as the people are, they shall be brought to sorrow.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:10: it is furbished: Jer 46:4; Nah 3:3; Hab 3:11
should: Est 3:15; Ecc 3:4; Isa 5:12-14, Isa 22:12-14; Amo 6:3-7; Nah 1:10; Luk 21:34, Luk 21:35
it contemneth the rod of my son, as every tree: or, it is the rod of my son, it despiseth every tree, Eze 21:25-27, Eze 19:11-14, Eze 20:47; Sa2 7:14; Psa 2:7-9, Psa 89:26-32, Psa 89:38-45, Psa 110:5, Psa 110:6; Rev 2:27
Geneva 1599
21:10 It is sharpened to make a grievous slaughter; it is polished that it may (f) glitter: should we then make mirth? it despiseth the (g) rod of my son, (h) [as] every tree.
(f) And so cause fear.
(g) Meaning, the sceptre showing that it will not spare the king, who would be as the son of God, and in his place.
(h) That is, the rest of the people.
John Gill
21:10 It is sharpened to make a sore slaughter,.... To cut easily, and wound deeply, and make a slaughter of men, like beasts for sacrifice; a sacrifice to the justice of God for their sins, and so acceptable to him; and it is he indeed that sharpens it, or prepares the instruments of his vengeance, whether Chaldeans, or Romans, or both; and gives them might and courage to execute his will with great keenness of wrath and fury:
Tit is furbished that it may glitter; and so strike terror on those against whom it is drawn, and for whom it is prepared, as glittering armour does:
should we then make mirth? sing, and dance, and feast, and indulge ourselves in all kind of mirth and jollity, when this is the case, a drawn, sharp, glittering sword hangs over our heads? no, surely! there is good reason for you to lament and sigh, as I do; you ask me the reason of it, this is it; is there not a cause? there is; it is not a season for mirth; but for weeping and lamentation. The words may be rendered, "or let us rejoice" (r); that is, if we can, ironically spoken.
Tit contemneth the rod of my son, as every tree; thus says the Lord God, this sword so sharpened and brightened despises the rod or sceptre (for so the word signifies) of Israel my son, my firstborn, and makes no more of it than a common stick, and cuts it to pieces, and destroys it; signifying hereby the easy destruction of the sceptre and kingdom of Judah by the sword of the Chaldeans or Romans. Some understand it of Christ the Son of God. The words may be rendered, "it is the rod of my son, it despiseth every tree" (s); this sword, prepared, is no other than the rod of iron, which the Son of God makes use of to rule his enemies with, and break them in pieces; and no tree, high and low, can stand before it; it cuts down all, and destroys them, be they what they will; see Ps 2:7. Cocceius interprets the former clause, "or we shall make merry" (t), of the Father and of the Son, and of their delight and pleasure, while wrath was executed on their enemies.
(r) "laetemar", Castalio; "gaudeamus", Glassius. (s) "virga est filii me ilia spernit, vel quae spermit omne lignum", Tigurine, version, Piscator, the margin of our Bibles. (t) "Aut hilarabimur", Cocceius.
John Wesley
21:10 Of my son - To whom God saith, Thou shalt break them with a rod of iron, Ps 2:9. This sword is that rod of iron, which despiseth every tree, and will bear it down.
Robert Jamieson, A. R. Fausset and David Brown
21:10 to make a sore slaughter--literally, "that killing it may kill."
glitter--literally, "glitter as the lightning flash": flashing terror into the foe.
should we . . . make mirth--It is no time for levity when such a calamity is impending (Is 22:12-13).
Tit contemneth the rod of my son, &c.--The sword has no more respect to the trivial "rod" or scepter of Judah (Gen 49:10) than if it were any common "tree." "Tree" is the image retained from Ezek 20:47; explained in Ezek 21:2-3. God calls Judah "My son" (compare Ex 4:22; Hos 11:1). FAIRBAIRN arbitrarily translates, "Perchance the scepter of My son rejoiceth; it (the sword) despiseth every tree."
21:1121:11: Եւ ետ զնա ՚ի պատրաստ, ունել ՚ի ձեռին իւրում. սրեցաւ պատրա՛ստ է սուրն տալ ՚ի ձեռս կոտորչի[12604]։ [12604] Ոմանք. Եւ ետ պատրաստ ունել զնա ՚ի ձեռին իւր՛՛։
11 Եւ Տէրը տուեց սուրը՝ ձեռքում պատրաստ բռնելու: Սուրը սրուած է եւ պատրաստ՝ջարդարարի ձեռքը տալու համար:
11 Բայց Ինք սրբուելու տուաւ զանիկա, որպէս զի ձեռքով բռնուի։ Այս սուրը սրուած է ու սրբուած է, որպէս զի զանիկա սպաննողին ձեռքը տայ։
Եւ ետ զնա ի պատրաստ, ունել ի ձեռին իւրում. սրեցաւ, պատրաստ է սուրն տալ`` ի ձեռս կոտորչի:

21:11: Եւ ետ զնա ՚ի պատրաստ, ունել ՚ի ձեռին իւրում. սրեցաւ պատրա՛ստ է սուրն տալ ՚ի ձեռս կոտորչի[12604]։
[12604] Ոմանք. Եւ ետ պատրաստ ունել զնա ՚ի ձեռին իւր՛՛։
11 Եւ Տէրը տուեց սուրը՝ ձեռքում պատրաստ բռնելու: Սուրը սրուած է եւ պատրաստ՝ջարդարարի ձեռքը տալու համար:
11 Բայց Ինք սրբուելու տուաւ զանիկա, որպէս զի ձեռքով բռնուի։ Այս սուրը սրուած է ու սրբուած է, որպէս զի զանիկա սպաննողին ձեռքը տայ։
zohrab-1805▾ eastern-1994▾ western am▾
21:1121:11 Я дал его вычистить, чтобы взять в руку; уже наострен этот меч и вычищен, чтобы отдать его в руку убийцы.
21:11 καὶ και and; even σύ συ you υἱὲ υιος son ἀνθρώπου ανθρωπος person; human καταστέναξον καταστεναζω in συντριβῇ συντριβη loins; waist σου σου of you; your καὶ και and; even ἐν εν in ὀδύναις οδυνη pain στενάξεις στεναζω groan κατ᾿ κατα down; by ὀφθαλμοὺς οφθαλμος eye; sight αὐτῶν αυτος he; him
21:11 וַ wa וְ and יִּתֵּ֥ן yyittˌēn נתן give אֹתָ֛הּ ʔōṯˈāh אֵת [object marker] לְ lᵊ לְ to מָרְטָ֖ה morṭˌā מרט pull off לִ li לְ to תְפֹּ֣שׂ ṯᵊppˈōś תפשׂ seize בַּ ba בְּ in † הַ the כָּ֑ף kkˈāf כַּף palm הִֽיא־ hˈî- הִיא she הוּחַ֤דָּה hûḥˈaddā חדד be sharp חֶ֨רֶב֙ ḥˈerev חֶרֶב dagger וְ wᵊ וְ and הִ֣יא hˈî הִיא she מֹרָ֔טָּה mōrˈāṭṭā מרט pull off לָ lā לְ to תֵ֥ת ṯˌēṯ נתן give אֹותָ֖הּ ʔôṯˌāh אֵת [object marker] בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand הֹורֵֽג׃ hôrˈēḡ הרג kill
21:11. et dedi eum ad levigandum ut teneatur manu iste exacutus est gladius et iste limatus ut sit in manu interficientisAnd I have given it to be furbished, that it may be handled: this sword is sharpened, and it is furbished, that it may be in the hand of the slayer.
11. And it is given to be furbished, that it may be handled: the sword, it is sharpened, yea, it is furbished, to give it into the hand of the slayer.
And he hath given it to be furbished, that it may be handled: this sword is sharpened, and it is furbished, to give it into the hand of the slayer:

21:11 Я дал его вычистить, чтобы взять в руку; уже наострен этот меч и вычищен, чтобы отдать его в руку убийцы.
21:11
καὶ και and; even
σύ συ you
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
καταστέναξον καταστεναζω in
συντριβῇ συντριβη loins; waist
σου σου of you; your
καὶ και and; even
ἐν εν in
ὀδύναις οδυνη pain
στενάξεις στεναζω groan
κατ᾿ κατα down; by
ὀφθαλμοὺς οφθαλμος eye; sight
αὐτῶν αυτος he; him
21:11
וַ wa וְ and
יִּתֵּ֥ן yyittˌēn נתן give
אֹתָ֛הּ ʔōṯˈāh אֵת [object marker]
לְ lᵊ לְ to
מָרְטָ֖ה morṭˌā מרט pull off
לִ li לְ to
תְפֹּ֣שׂ ṯᵊppˈōś תפשׂ seize
בַּ ba בְּ in
הַ the
כָּ֑ף kkˈāf כַּף palm
הִֽיא־ hˈî- הִיא she
הוּחַ֤דָּה hûḥˈaddā חדד be sharp
חֶ֨רֶב֙ ḥˈerev חֶרֶב dagger
וְ wᵊ וְ and
הִ֣יא hˈî הִיא she
מֹרָ֔טָּה mōrˈāṭṭā מרט pull off
לָ לְ to
תֵ֥ת ṯˌēṯ נתן give
אֹותָ֖הּ ʔôṯˌāh אֵת [object marker]
בְּ bᵊ בְּ in
יַד־ yaḏ- יָד hand
הֹורֵֽג׃ hôrˈēḡ הרג kill
21:11. et dedi eum ad levigandum ut teneatur manu iste exacutus est gladius et iste limatus ut sit in manu interficientis
And I have given it to be furbished, that it may be handled: this sword is sharpened, and it is furbished, that it may be in the hand of the slayer.
11. And it is given to be furbished, that it may be handled: the sword, it is sharpened, yea, it is furbished, to give it into the hand of the slayer.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. Раз меч вычищен, он идет в дело: даром его не чистят. - “Убийца”. Палач - Навуходоносор; по блаж. Иерониму - диавол.
Adam Clarke: Commentary on the Bible - 1831
21:11: This sword is sharpened - It is prepared for the slaughter, it is furbished; from the French, foubir, to polish, brighten. He shall have splendid victories every where. Some complain of corruption in the original in this place; but I think without sufficient reason.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:11: to give: Eze 21:19; Jer 25:9, Jer 25:33, Jer 51:20-23
Geneva 1599
21:11 And he hath given it to be polished, that it may be handled: the sword is sharpened, and it is polished, to give it into the hand of the (i) slayer.
(i) That is, to the army of the Chaldeans.
John Gill
21:11 And he hath given it to be furbished, that it might be handled,.... Either Nebuchadnezzar, or rather God, or the Son of God, prepared and brightened the sword, that it might be handled and made use of, either by the Chaldeans or Romans, to the destruction of the Jews. The Targum is,
"he gave their vengeance to be delivered into the hand of the king of Babylon.''
The sword is sharpened and furbished, to give it into the hand of the slayer; either the king of Babylon, Nebuchadnezzar; or the Roman emperor, Titus Vespasian.
Robert Jamieson, A. R. Fausset and David Brown
21:11 the slayer--the Babylonian king in this case; in general, all the instruments of God's wrath (Rev_ 19:15).
21:1221:12: Ձա՛յն առ, ճի՛չ բարձ որդի մարդոյ. զի եկն՝ եհաս այն ՚ի վերայ ժողովրդեան իմոյ, եւ ՚ի վերայ իշխանացն Իսրայէլի. պանդուխտք եղիցին, քանզի եհաս սուրն ՚ի վերայ ժողովրդեան իմոյ. վասն այնորիկ ծա՛փս հար ձեռամբ քով,
12 Աղաղակի՛ր, ճի՛չ բարձրացրու, մարդո՛ւ որդի,որովհետեւ այն սուրը կախուել է իմ ժողովրդի, Իսրայէլի իշանների վրայ: Նրանք պանդուխտ են լինելու,քանի որ սուրը կախուել է իմ ժողովրդի վրայ: Ուստի ձեռքերովդ ծա՛փ զարկ,որովհետեւ արդարացաւ ասածս:
12 Աղաղակէ՛ ու ողբա՛, որդի՛ մարդոյ, քանզի անիկա իմ ժողովուրդիս վրայ, Իսրայէլի բոլոր իշխաններուն վրայ պիտի ըլլայ. իմ ժողովուրդիս վրայ սուրի պատճառով վախեր պիտի ըլլան։ Անոր համար քու ազդրիդ զարկ,
Ձայն առ, ճիչ բարձ, որդի մարդոյ. զի եկն եհաս այն ի վերայ ժողովրդեան իմոյ, եւ ի վերայ իշխանացն Իսրայելի. [451]պանդուխտք եղիցին, քանզի եհաս սուրն`` ի վերայ ժողովրդեան իմոյ. վասն այնորիկ [452]ծափս հար ձեռամբ քով, զի արդարացաւ:

21:12: Ձա՛յն առ, ճի՛չ բարձ որդի մարդոյ. զի եկն՝ եհաս այն ՚ի վերայ ժողովրդեան իմոյ, եւ ՚ի վերայ իշխանացն Իսրայէլի. պանդուխտք եղիցին, քանզի եհաս սուրն ՚ի վերայ ժողովրդեան իմոյ. վասն այնորիկ ծա՛փս հար ձեռամբ քով,
12 Աղաղակի՛ր, ճի՛չ բարձրացրու, մարդո՛ւ որդի,որովհետեւ այն սուրը կախուել է իմ ժողովրդի, Իսրայէլի իշանների վրայ: Նրանք պանդուխտ են լինելու,քանի որ սուրը կախուել է իմ ժողովրդի վրայ: Ուստի ձեռքերովդ ծա՛փ զարկ,որովհետեւ արդարացաւ ասածս:
12 Աղաղակէ՛ ու ողբա՛, որդի՛ մարդոյ, քանզի անիկա իմ ժողովուրդիս վրայ, Իսրայէլի բոլոր իշխաններուն վրայ պիտի ըլլայ. իմ ժողովուրդիս վրայ սուրի պատճառով վախեր պիտի ըլլան։ Անոր համար քու ազդրիդ զարկ,
zohrab-1805▾ eastern-1994▾ western am▾
21:1221:12 Стенай и рыдай, сын человеческий, ибо он на народ Мой, на всех князей Израиля; они отданы будут под меч с народом Моим; посему ударяй себя по бедрам.
21:12 καὶ και and; even ἔσται ειμι be ἐὰν εαν and if; unless εἴπωσιν επω say; speak πρὸς προς to; toward σέ σε.1 you ἕνεκα ενεκα for the sake of; on account of τίνος τις.1 who?; what? σὺ συ you στενάζεις στεναζω groan καὶ και and; even ἐρεῖς ερεω.1 state; mentioned ἐπὶ επι in; on τῇ ο the ἀγγελίᾳ αγγελια message διότι διοτι because; that ἔρχεται ερχομαι come; go καὶ και and; even θραυσθήσεται θραυω crush πᾶσα πας all; every καρδία καρδια heart καὶ και and; even πᾶσαι πας all; every χεῖρες χειρ hand παραλυθήσονται παραλυω paralyze καὶ και and; even ἐκψύξει εκψυχω expire πᾶσα πας all; every σὰρξ σαρξ flesh καὶ και and; even πᾶν πας all; every πνεῦμα πνευμα spirit; wind καὶ και and; even πάντες πας all; every μηροὶ μηρος thigh μολυνθήσονται μολυνω dirty; pollute ὑγρασίᾳ υγρασια see!; here I am ἔρχεται ερχομαι come; go καὶ και and; even ἔσται ειμι be λέγει λεγω tell; declare κύριος κυριος lord; master κύριος κυριος lord; master
21:12 זְעַ֤ק zᵊʕˈaq זעק cry וְ wᵊ וְ and הֵילֵל֙ hêlˌēl ילל howl בֶּן־ ben- בֵּן son אָדָ֔ם ʔāḏˈām אָדָם human, mankind כִּי־ kî- כִּי that הִיא֙ hî הִיא she הָיתָ֣ה hāyṯˈā היה be בְ vᵊ בְּ in עַמִּ֔י ʕammˈî עַם people הִ֖יא hˌî הִיא she בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole נְשִׂיאֵ֣י nᵊśîʔˈê נָשִׂיא chief יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel מְגוּרֵ֤י mᵊḡûrˈê מגר hurl אֶל־ ʔel- אֶל to חֶ֨רֶב֙ ḥˈerev חֶרֶב dagger הָי֣וּ hāyˈû היה be אֶת־ ʔeṯ- אֵת together with עַמִּ֔י ʕammˈî עַם people לָכֵ֖ן lāḵˌēn לָכֵן therefore סְפֹ֥ק sᵊfˌōq ספק clap hands אֶל־ ʔel- אֶל to יָרֵֽךְ׃ yārˈēḵ יָרֵךְ upper thigh
21:12. clama et ulula fili hominis quia hic factus est in populo meo hic in cunctis ducibus Israhel qui fugerant gladio traditi sunt cum populo meo idcirco plaude super femurCry, and howl, O son of man, for this sword is upon my people, it is upon all the princes of Israel, that are fled: they are delivered up to the sword with my people, strike therefore upon thy thigh,
12. Cry and howl, son of man: for it is upon my people, it is upon all the princes of Israel: they are delivered over to the sword with my people: smite therefore upon thy thigh.
Cry and howl, son of man: for it shall be upon my people, it [shall be] upon all the princes of Israel: terrors by reason of the sword shall be upon my people: smite therefore upon [thy] thigh:

21:12 Стенай и рыдай, сын человеческий, ибо он на народ Мой, на всех князей Израиля; они отданы будут под меч с народом Моим; посему ударяй себя по бедрам.
21:12
καὶ και and; even
ἔσται ειμι be
ἐὰν εαν and if; unless
εἴπωσιν επω say; speak
πρὸς προς to; toward
σέ σε.1 you
ἕνεκα ενεκα for the sake of; on account of
τίνος τις.1 who?; what?
σὺ συ you
στενάζεις στεναζω groan
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
ἐπὶ επι in; on
τῇ ο the
ἀγγελίᾳ αγγελια message
διότι διοτι because; that
ἔρχεται ερχομαι come; go
καὶ και and; even
θραυσθήσεται θραυω crush
πᾶσα πας all; every
καρδία καρδια heart
καὶ και and; even
πᾶσαι πας all; every
χεῖρες χειρ hand
παραλυθήσονται παραλυω paralyze
καὶ και and; even
ἐκψύξει εκψυχω expire
πᾶσα πας all; every
σὰρξ σαρξ flesh
καὶ και and; even
πᾶν πας all; every
πνεῦμα πνευμα spirit; wind
καὶ και and; even
πάντες πας all; every
μηροὶ μηρος thigh
μολυνθήσονται μολυνω dirty; pollute
ὑγρασίᾳ υγρασια see!; here I am
ἔρχεται ερχομαι come; go
καὶ και and; even
ἔσται ειμι be
λέγει λεγω tell; declare
κύριος κυριος lord; master
κύριος κυριος lord; master
21:12
זְעַ֤ק zᵊʕˈaq זעק cry
וְ wᵊ וְ and
הֵילֵל֙ hêlˌēl ילל howl
בֶּן־ ben- בֵּן son
אָדָ֔ם ʔāḏˈām אָדָם human, mankind
כִּי־ kî- כִּי that
הִיא֙ הִיא she
הָיתָ֣ה hāyṯˈā היה be
בְ vᵊ בְּ in
עַמִּ֔י ʕammˈî עַם people
הִ֖יא hˌî הִיא she
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
נְשִׂיאֵ֣י nᵊśîʔˈê נָשִׂיא chief
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
מְגוּרֵ֤י mᵊḡûrˈê מגר hurl
אֶל־ ʔel- אֶל to
חֶ֨רֶב֙ ḥˈerev חֶרֶב dagger
הָי֣וּ hāyˈû היה be
אֶת־ ʔeṯ- אֵת together with
עַמִּ֔י ʕammˈî עַם people
לָכֵ֖ן lāḵˌēn לָכֵן therefore
סְפֹ֥ק sᵊfˌōq ספק clap hands
אֶל־ ʔel- אֶל to
יָרֵֽךְ׃ yārˈēḵ יָרֵךְ upper thigh
21:12. clama et ulula fili hominis quia hic factus est in populo meo hic in cunctis ducibus Israhel qui fugerant gladio traditi sunt cum populo meo idcirco plaude super femur
Cry, and howl, O son of man, for this sword is upon my people, it is upon all the princes of Israel, that are fled: they are delivered up to the sword with my people, strike therefore upon thy thigh,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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. Ужас меча Божия тем больше, что он не будет делать различия между жертвами; князья, цвет и опора народа, падут под ним, как и все. Ударение по бедрам - знак печали Иер XXXI:19.
Adam Clarke: Commentary on the Bible - 1831
21:12: Smite - upon thy thigh - See on Jer 31:19 (note). So Homer, Il. 15 ver. 113: -
Ὡς εφατ'· αυταρ Αρης θαλερω πεπληγετο μηρω
Χερσι καταπρηνεσσ,ολοφυρομενος δε προσηυδα.
"She spake; and, with expanded arms his thighs
Smiting, thus sorrowful the god exclaimed."
Cowper.
Albert Barnes: Notes on the Bible - 1834
21:12
Terrors - Better as in the margin.
Smite upon thy thigh - A token of mourning (compare the marginal reference note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:12: howl: Eze 21:6, Eze 9:8, Eze 30:2; Jer 25:34; Joe 1:13; Mic 1:8
terrors by reason of the sword shall be upon my: or, they are thrust down to the sword with my. smite. This was an expression of deep affliction. Eze 21:14, Eze 6:11; Jer 31:12
Geneva 1599
21:12 Cry and wail, son of man: for it shall be upon my people, it [shall be] upon all the princes of Israel: terrors by reason of the sword shall be upon my people: (k) smite therefore upon [thy] thigh.
(k) Read (Ezek 6:11).
John Gill
21:12 Cry, howl, son of man,.... Not only sigh, but cry; and not cry only, but howl; signifying hereby that this would be the case of the Jews when these calamities should come upon them; and, in order to affect them with them before hand, the prophet is ordered to act such a part, as well as to express his sympathy with them:
for it shall be upon my people; that is, the sword, or the calamity signified by it; this should be not upon other nations, but upon the Lord's own people; such who professed themselves to be his people, and whom he had distinguished from all others; this is said, to affect the prophet the more, they being both the Lord's people, and his also:
and it shall be upon all the princes of Israel; who were slain in Riblah by the king of Babylon, Jer 52:10, the sword spared neither people nor princes.
Terrors, by reason of the sword, shall be upon my people; upon the rumour of the invasion, and when besieged in the city, and when attempting to make their escape by flight: or "my people are fallen by the sword" (u), as some:
smite therefore upon thy thigh; as one grieved in spirit, in great distress and anguish; see Jer 31:19.
(u) So R. Sol Urbin. Ohel Moed, fol. 59. 1.
John Wesley
21:12 It - The devouring sword. Upon thy thigh - In token of thy sense of what they must suffer.
Robert Jamieson, A. R. Fausset and David Brown
21:12 terrors by reason of the sword, &c.--rather, "they (the princes of Israel) are delivered up to the sword together with My people" [GLASSIUS].
smite . . . upon . . . thigh--a mark of grief (Jer 31:19).
21:1321:13: զի արդարացաւ. եւ զի՞նչ է, ապրիցի՞ ազգն. ո՛չ եղիցի՝ ասէ Տէր Տէր։
13 Եւ ի՞նչ է, փրկուելո՞ւ է ազգը:«Դա չի՛ լինելու», - ասում է Տէր Աստուածը:
13 Վասն զի փորձ պիտի չըլլայ ու ի՞նչ պիտի ըլլայ երբ գաւազանը արհամարհես», կ’ըսէ Տէր Եհովան։
Եւ զի՞նչ է, ապրիցի՞ ազգն. ոչ եղիցի``, ասէ Տէր Տէր:

21:13: զի արդարացաւ. եւ զի՞նչ է, ապրիցի՞ ազգն. ո՛չ եղիցի՝ ասէ Տէր Տէր։
13 Եւ ի՞նչ է, փրկուելո՞ւ է ազգը:«Դա չի՛ լինելու», - ասում է Տէր Աստուածը:
13 Վասն զի փորձ պիտի չըլլայ ու ի՞նչ պիտի ըլլայ երբ գաւազանը արհամարհես», կ’ըսէ Տէր Եհովան։
zohrab-1805▾ eastern-1994▾ western am▾
21:1321:13 Ибо он уже испытан. И что, если он презирает и жезл? сей не устоит, говорит Господь Бог.
21:13 καὶ και and; even ἐγένετο γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master πρός προς to; toward με με me λέγων λεγω tell; declare
21:13 כִּ֣י kˈî כִּי that בֹ֔חַן vˈōḥan בחן examine וּ û וְ and מָ֕ה mˈā מָה what אִם־ ʔim- אִם if גַּם־ gam- גַּם even שֵׁ֥בֶט šˌēveṭ שֵׁבֶט rod מֹאֶ֖סֶת mōʔˌeseṯ מאס retract לֹ֣א lˈō לֹא not יִֽהְיֶ֑ה yˈihyˈeh היה be נְאֻ֖ם nᵊʔˌum נְאֻם speech אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִֽה׃ פ [yᵊhwˈih] . f יְהוָה YHWH
21:13. quia probatus est et hoc cum sceptrum subverterit et non erit dicit Dominus DeusBecause it is tried: and that when it shall overthrow the sceptre, and it shall not be, saith the Lord God.
13. For there is a trial; and what if even the rod that contemneth shall be no more? saith the Lord GOD.
Because [it is] a trial, and what if [the sword] contemn even the rod? it shall be no [more], saith the Lord GOD:

21:13 Ибо он уже испытан. И что, если он презирает и жезл? сей не устоит, говорит Господь Бог.
21:13
καὶ και and; even
ἐγένετο γινομαι happen; become
λόγος λογος word; log
κυρίου κυριος lord; master
πρός προς to; toward
με με me
λέγων λεγω tell; declare
21:13
כִּ֣י kˈî כִּי that
בֹ֔חַן vˈōḥan בחן examine
וּ û וְ and
מָ֕ה mˈā מָה what
אִם־ ʔim- אִם if
גַּם־ gam- גַּם even
שֵׁ֥בֶט šˌēveṭ שֵׁבֶט rod
מֹאֶ֖סֶת mōʔˌeseṯ מאס retract
לֹ֣א lˈō לֹא not
יִֽהְיֶ֑ה yˈihyˈeh היה be
נְאֻ֖ם nᵊʔˌum נְאֻם speech
אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord
יְהוִֽה׃ פ [yᵊhwˈih] . f יְהוָה YHWH
21:13. quia probatus est et hoc cum sceptrum subverterit et non erit dicit Dominus Deus
Because it is tried: and that when it shall overthrow the sceptre, and it shall not be, saith the Lord God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
13. “Ибо он (меч) уже испытан”. - Навуходоносор доказал свое могущество. Слав. тоже: “яко оправдася”. - “И что если он презирает и жезл” - см. объясн. ст. 10. Царство Иудейское, этот скипетр Иуды, которому даны такие обетования и которое так превосходит другие царства, окажется слабее халдейской монархии. Слав. дает другую мысль: “и что (фигура умолчания, ср. Исх XVI:7), аще и племя (Иудино, такое значительное) отринется (окончательно Богом после поражения Навуходоносором)? не будет (этого: окончательно царство Иудейское не погибнет), глаголет Адона Господь”.
Adam Clarke: Commentary on the Bible - 1831
21:13: Because it is a trial - This will be a trial of strength and skill between the Chaldeans and the Jews; and a trial of faith and patience to the righteous.
And what if the sword, (Nebuchadnezzar), contemn even the rod? - Overthrow Zedekiah? It will do so; for the regal government of Judea shall be no more. Or, it is tried; that it the sword. Nebuchadnezzar has already shown himself strong and skillful.
Albert Barnes: Notes on the Bible - 1834
21:13
Or,
For it is put to the proof, and if it contemneth even the rod, What shall not be? saith the Lord
i. e., What horrors will not arise when the sword shall cut down without regard the ruling scepter of Judah!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:13: Because: etc. or, When the trial hath been, what then, shall they not also belong to the despising rod? a trial. Job 9:23; Co2 8:2
contemn: Eze 21:10, Eze 21:25
it shall: Eze 21:27
Geneva 1599
21:13 Because [it is] a trial, (l) and what if [the sword] despise even the rod? it shall be no [more], saith the Lord GOD.
(l) Ezekiel moved with compassion thus complains fearing the destruction of the kingdom which God had confirmed to David and his posterity by promise, which promise God performed although here it seemed to man's eye that it would utterly perish.
John Gill
21:13 Because it is a trial,.... As all afflictions and calamities are, especially to the people of God they try their faith and patience, and every other grace; and also to wicked men, they try them, whether they will repent or not:
and what if the sword contemn even the rod? the sceptre: the king of Judah, and his family; not only come upon and cut off the people and the princes, but the royal family also; and even overturn the tribe of Judah, as the word also signifies; and subvert the government of it, of which the rod or sceptre is an ensign; this would be a sore trial indeed, and yet it is intimated that so it should be:
Tit shall be no more, saith the Lord God; the rod or sceptre shall be no more in one of David's line, of the tribe Judah, until the Messiah comes, Ezek 21:27. I should choose to render the words thus, "for it is a trial, but what?" (w) what an one is it? or for what is it? what will be the fruit, effect, and issue of it?
if also the sceptre despises; the king despises the trial, the affliction, the calamity, and is not brought to repentance by it:
Tit shall be no more, or "it shall not be" (x),
saith the Lord God; it, the sceptre, shall be taken away, and not restored to the house of David, until the Messiah comes.
(w) "quum fuit probatio quid tandem fuit?" Junius & Tremellius, Polanus. (x) , "non erit", V. L. "scilicet sceptrum", Mariana.
John Wesley
21:13 If - But if the king and kingdom of Judah despise this trial, both shall be destroyed and be no more.
Robert Jamieson, A. R. Fausset and David Brown
21:13 it is a trial--rather, "There is a trial" being made: the sword of the Lord will subject all to the ordeal. "What, then, if it contemn even the rod" (scepter of Judah)? Compare as to a similar scourge of unsparing trial, Job 9:23.
Tit shall be no more--the scepter, that is, the state, must necessarily then come to an end. Fulfilled in part at the overthrow of Judah by Nebuchadnezzar, but fully at the time of "Shiloh's" (Messiah's) coming (Gen 49:10), when Judea became a Roman province.
21:1421:14: Եւ դու որդի մարդոյ մարգարէա՛ց, ծա՛փս հար ձեռամբ. կրկնեա՛ զսուրն, զի երրորդ սուրն վիրաւորա՛ց է. սուր վիրաւորացն սաստկացեալ է. եւ զարհուրեցուսցէ զնոսա[12605], [12605] Ոմանք. Զի երկրորդ սուրն վի՛՛... եւ զարհուրեցուսցես զնոսա։
14 Դո՛ւ էլ, մարդո՛ւ որդի,մարգարէացի՛ր,ձեռքերովդ ծա՛փ զարկ: Դո՛ւ էլ սուր վերցրու,որովհետեւ երրորդ սուրն սպանուածներինն է լինելու.սուրը ծանրացել է սպանուածների վրայու զարհուրեցնելու է նրանց,
14 «Դո՛ւն, որդի՛ մարդոյ մարգարէութիւն ըրէ ու ձեռքերդ իրարու զա՛րկ եւ սուրը, սպաննուածներուն սուրը, երեք անգամ թող կրկնուի. մեծամեծներուն, վիրաւորներուն սուրը ասիկա է, որ անոնց բոլորտիքը պաշարեց*։
Եւ դու, որդի մարդոյ, մարգարեաց, ծափս հար ձեռամբ. [453]կրկնեա զսուրն, զի երրորդ սուրն վիրաւորաց է. սուր վիրաւորացն սաստկացեալ է, եւ զարհուրեցուսցէ զնոսա:

21:14: Եւ դու որդի մարդոյ մարգարէա՛ց, ծա՛փս հար ձեռամբ. կրկնեա՛ զսուրն, զի երրորդ սուրն վիրաւորա՛ց է. սուր վիրաւորացն սաստկացեալ է. եւ զարհուրեցուսցէ զնոսա[12605],
[12605] Ոմանք. Զի երկրորդ սուրն վի՛՛... եւ զարհուրեցուսցես զնոսա։
14 Դո՛ւ էլ, մարդո՛ւ որդի,մարգարէացի՛ր,ձեռքերովդ ծա՛փ զարկ: Դո՛ւ էլ սուր վերցրու,որովհետեւ երրորդ սուրն սպանուածներինն է լինելու.սուրը ծանրացել է սպանուածների վրայու զարհուրեցնելու է նրանց,
14 «Դո՛ւն, որդի՛ մարդոյ մարգարէութիւն ըրէ ու ձեռքերդ իրարու զա՛րկ եւ սուրը, սպաննուածներուն սուրը, երեք անգամ թող կրկնուի. մեծամեծներուն, վիրաւորներուն սուրը ասիկա է, որ անոնց բոլորտիքը պաշարեց*։
zohrab-1805▾ eastern-1994▾ western am▾
21:1421:14 Ты же, сын человеческий, пророчествуй и ударяй рукою об руку; и удвоится меч и утроится, меч на поражаемых, меч на поражение великого, проникающий во внутренность жилищ их.
21:14 υἱὲ υιος son ἀνθρώπου ανθρωπος person; human προφήτευσον προφητευω prophesy καὶ και and; even ἐρεῖς ερεω.1 state; mentioned τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master εἰπόν επω say; speak ῥομφαία ρομφαια broadsword ῥομφαία ρομφαια broadsword ὀξύνου οξυνω and; even θυμώθητι θυμοω provoke; be / get angry
21:14 וְ wᵊ וְ and אַתָּ֣ה ʔattˈā אַתָּה you בֶן־ ven- בֵּן son אָדָ֔ם ʔāḏˈām אָדָם human, mankind הִנָּבֵ֕א hinnāvˈē נבא speak as prophet וְ wᵊ וְ and הַ֖ךְ hˌaḵ נכה strike כַּ֣ף kˈaf כַּף palm אֶל־ ʔel- אֶל to כָּ֑ף kˈāf כַּף palm וְ wᵊ וְ and תִכָּפֵ֞ל ṯikkāfˈēl כפל fold double חֶ֤רֶב ḥˈerev חֶרֶב dagger שְׁלִישִׁ֨תָה֙ šᵊlîšˈiṯā שְׁלִישִׁית third part חֶ֣רֶב ḥˈerev חֶרֶב dagger חֲלָלִ֔ים ḥᵃlālˈîm חָלָל pierced הִ֗יא hˈî הִיא she חֶ֚רֶב ˈḥerev חֶרֶב dagger חָלָ֣ל ḥālˈāl חָלָל pierced הַ ha הַ the גָּדֹ֔ול ggāḏˈôl גָּדֹול great הַ ha הַ the חֹדֶ֖רֶת ḥōḏˌereṯ חדר surround לָהֶֽם׃ lāhˈem לְ to
21:14. tu ergo fili hominis propheta et percute manu ad manum et duplicetur gladius ac triplicetur gladius interfectorum hic est gladius occisionis magnae qui obstupescere eos facitThou therefore, O son of man, prophesy, and strike thy hands together, and let the sword be doubled, and let the sword of the slain be tripled: this is the sword of a great slaughter, that maketh them stand amazed,
14. Thou therefore, son of man, prophesy, and smite thine hands together; and let the sword be doubled the third time, the sword of the deadly wounded: it is the sword of the great one that is deadly wounded, which entereth into their chambers.
Thou therefore, son of man, prophesy, and smite [thine] hands together, and let the sword be doubled the third time, the sword of the slain: it [is] the sword of the great [men that are] slain, which entereth into their privy chambers:

21:14 Ты же, сын человеческий, пророчествуй и ударяй рукою об руку; и удвоится меч и утроится, меч на поражаемых, меч на поражение великого, проникающий во внутренность жилищ их.
21:14
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
προφήτευσον προφητευω prophesy
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
εἰπόν επω say; speak
ῥομφαία ρομφαια broadsword
ῥομφαία ρομφαια broadsword
ὀξύνου οξυνω and; even
θυμώθητι θυμοω provoke; be / get angry
21:14
וְ wᵊ וְ and
אַתָּ֣ה ʔattˈā אַתָּה you
בֶן־ ven- בֵּן son
אָדָ֔ם ʔāḏˈām אָדָם human, mankind
הִנָּבֵ֕א hinnāvˈē נבא speak as prophet
וְ wᵊ וְ and
הַ֖ךְ hˌaḵ נכה strike
כַּ֣ף kˈaf כַּף palm
אֶל־ ʔel- אֶל to
כָּ֑ף kˈāf כַּף palm
וְ wᵊ וְ and
תִכָּפֵ֞ל ṯikkāfˈēl כפל fold double
חֶ֤רֶב ḥˈerev חֶרֶב dagger
שְׁלִישִׁ֨תָה֙ šᵊlîšˈiṯā שְׁלִישִׁית third part
חֶ֣רֶב ḥˈerev חֶרֶב dagger
חֲלָלִ֔ים ḥᵃlālˈîm חָלָל pierced
הִ֗יא hˈî הִיא she
חֶ֚רֶב ˈḥerev חֶרֶב dagger
חָלָ֣ל ḥālˈāl חָלָל pierced
הַ ha הַ the
גָּדֹ֔ול ggāḏˈôl גָּדֹול great
הַ ha הַ the
חֹדֶ֖רֶת ḥōḏˌereṯ חדר surround
לָהֶֽם׃ lāhˈem לְ to
21:14. tu ergo fili hominis propheta et percute manu ad manum et duplicetur gladius ac triplicetur gladius interfectorum hic est gladius occisionis magnae qui obstupescere eos facit
Thou therefore, O son of man, prophesy, and strike thy hands together, and let the sword be doubled, and let the sword of the slain be tripled: this is the sword of a great slaughter, that maketh them stand amazed,
14. Thou therefore, son of man, prophesy, and smite thine hands together; and let the sword be doubled the third time, the sword of the deadly wounded: it is the sword of the great one that is deadly wounded, which entereth into their chambers.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
14. Пророчество о мече пророк должен выразить или вернее подтвердить и жестом - для придания ему большей силы и действительности: в знак того, что меч, т. е. сила, войско Навуходоносора будет как бы само собою, из себя все расти и расти, пророк двукратным и троекратным хлопаньем рукою должен удвоить и утроить предсказанный им меч. “На поражение великого” - царя (Седекии).
Adam Clarke: Commentary on the Bible - 1831
21:14: Let the sword be doubled the third time - The sword has been doubled, and it shall come the third time. Nebuchadnezzar came against Judea Thrice.
1. Against Jehoiakim.
2. Against Jeconiah.
3. Against Zedekiah.
The sword had already been doubled; it is to come now the third time, i.e., against Zedekiah.
The sword of the slain - חרב חללים chereb chalalim, "the sword of the soldiers," of the Chaldeans. So in the next clause, היא חרב חלל הגדול hi chereb chalal haggadol, "it is the sword of that great soldier," that eminent king and conqueror. This is the meaning of the word חלל chalal, that is so ill rendered in almost every place of its occurrence, in our Version. See Dr. Kennicott.
Albert Barnes: Notes on the Bible - 1834
21:14
Doubled the third time - i. e., "thrice doubled" to express its violence and force.
The sword of the slain - The sword whereby men are to be slain.
Of the great men ... - Or, The sword of the mighty slain, which presseth hard upon them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:14: smite: Eze 21:17, Eze 6:11; Num 24:10
hands together: Heb. hand to hand
let the: Lev 26:21, Lev 26:24; Kg2 24:1, Kg2 24:10-16, Kg2 25:1-7; Dan 3:19
entereth: Eze 8:12; Kg1 20:30, Kg1 22:25; Amo 9:2
Geneva 1599
21:14 Thou therefore, son of man, prophesy, and smite (m) [thy] hands together, and let the sword be doubled the third time, the sword of the slain: it [is] the sword of the great [men that are] slain, which entereth into their private chambers.
(m) That is, encourage the sword.
John Gill
21:14 Thou, therefore, son of man, prophesy, and smite thine hands together,.... As being in the greatest agony for what is coming upon thy people: or "strike hand to hand" (y); clap them together, as encouraging the enemy with his drawn, sharp, and glittering sword, to make use of it, and do execution with it:
and let the sword be doubled the third time; some think this has reference to the three captivities of Jehoiakim, Jeconiah, and Zedekiah: others to the threefold calamity in Zedekiah's time; the first, the taking of him; the second, the taking of the city; the third, the carrying captive the residue along with Gedaliah: or to the three times the Chaldeans came against Jerusalem, after this prophecy; first with Nebuchadnezzar, in the eleventh year of Zedekiah, and took him and the city; then with Nebuzaradan, in the nineteenth year of Nebuchadnezzar, and burnt the city and temple; and again in the twenty third of Nebuchadnezzar, and carried away the remnant of the people, Jer 52:5,
the sword of the slain: by which many should be slain:
Tit is the sword of the great men that are slain: of the sons of the kings, and of the princes and nobles of the land:
which entereth into their privy chambers; where they should endeavour to hide themselves from it, but in vain, none should escape; their privy chambers could not secrete nor secure them: or "which remains with them"; as that which is laid up, and reserved in a privy chamber, as De Dieu, from the use of the word in the Ethiopic language, renders it.
(y) "percute manum ad manum", Pagninus, Polanus; "volum ad volam"; Montanus; "feri manum ad manum", Starckius.
John Wesley
21:14 And smite - In token of amazement and sorrow. Of the slain - Wherewith many shall be slain. Privy chambers - Where they were hidden in hope to escape.
Robert Jamieson, A. R. Fausset and David Brown
21:14 smite . . . hands together-- (Num 24:10), indicative of the indignant fury with which God will "smite" the people.
sword . . . doubled the third time--referring to the threefold calamity:--(1) The taking of Zedekiah (to whom the "rod," or scepter, may refer); (2) the taking of the city; (3) the removal of all those who remained with Gedaliah. "Doubled" means "multiplied" or "repeated." The stroke shall be doubled and even trebled.
of the slain--that is, by which many are slain. As the Hebrew is singular, FAIRBAIRN makes it refer to the king, "the sword of the great one that is slain," or "pierced through."
entereth . . . privy chambers-- (Jer 9:21). The sword shall overtake them, not merely in the open battlefield, but in the chambers whither they flee to hide themselves (3Kings 20:30; 3Kings 22:25). MAURER translates, "which besieged them"; FAIRBAIRN, "which penetrates to them." English Version is more literal.
21:1521:15: զի բեկցին սիրտք իւրեանց, բազմասցին տկարացեալք յամենայն դրունս նոցա, զի մատնեցան ՚ի սպանումն սրոյ. գեղեցկացաւ ՚ի փայլիւն, պիտանի եղեւ ՚ի սպանումն[12606]։ [12606] Ոմանք. ՚Ի սպանումն. որոյ գեղեց՛՛։ Ուր ոմանք. Զի մատնեցան ՚ի սրումն սրոյ։
15 որպէսզի նրանց սրտերը թուլանան,նրանց բոլոր դռներին տկարները բազմանան,որովհետեւ մատնուած են սրի քաշուելու: Սուրը գեղեցկացել է փայլովու սպանելու համար պիտանի դարձել:
15 Իրենց սրտերուն նուաղելուն համար ու խոչերուն շատնալուն համար՝ անոնց բոլոր դռներուն վրայ սուրին վախը դրի։ Աւա՜ղ, անիկա փայլելու համար շինուեցաւ, մորթելու համար սրուեցաւ։
զի բեկցին սիրտք իւրեանց, բազմասցին տկարացեալք յամենայն դրունս նոցա, զի մատնեցան ի սպանումն սրոյ. գեղեցկացաւ ի փայլիւն, պիտանի եղեւ ի սպանումն:

21:15: զի բեկցին սիրտք իւրեանց, բազմասցին տկարացեալք յամենայն դրունս նոցա, զի մատնեցան ՚ի սպանումն սրոյ. գեղեցկացաւ ՚ի փայլիւն, պիտանի եղեւ ՚ի սպանումն[12606]։
[12606] Ոմանք. ՚Ի սպանումն. որոյ գեղեց՛՛։ Ուր ոմանք. Զի մատնեցան ՚ի սրումն սրոյ։
15 որպէսզի նրանց սրտերը թուլանան,նրանց բոլոր դռներին տկարները բազմանան,որովհետեւ մատնուած են սրի քաշուելու: Սուրը գեղեցկացել է փայլովու սպանելու համար պիտանի դարձել:
15 Իրենց սրտերուն նուաղելուն համար ու խոչերուն շատնալուն համար՝ անոնց բոլոր դռներուն վրայ սուրին վախը դրի։ Աւա՜ղ, անիկա փայլելու համար շինուեցաւ, մորթելու համար սրուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
21:1521:15 Чтобы растаяли сердца и чтобы павших было более, Я у всех ворот их поставлю грозный меч, увы! сверкающий, как молния, наостренный для заклания.
21:15 ὅπως οπως that way; how σφάξῃς σφαζω slaughter σφάγια σφαγιον victim ὀξύνου οξυνω that way; how γένῃ γινομαι happen; become εἰς εις into; for στίλβωσιν στιλβωσις ready; prepared εἰς εις into; for παράλυσιν παραλυσις slaughter ἐξουδένει εξουδενοω set at naught ἀπωθοῦ απωθεω thrust away; reject πᾶν πας all; every ξύλον ξυλον wood; timber
21:15 לְמַ֣עַן׀ lᵊmˈaʕan לְמַעַן because of לָ lā לְ to מ֣וּג mˈûḡ מוג faint לֵ֗ב lˈēv לֵב heart וְ wᵊ וְ and הַרְבֵּה֙ harbˌē רבה be many הַ ha הַ the מִּכְשֹׁלִ֔ים mmiḵšōlˈîm מִכְשֹׁול stumbling block עַ֚ל ˈʕal עַל upon כָּל־ kol- כֹּל whole שַׁ֣עֲרֵיהֶ֔ם šˈaʕᵃrêhˈem שַׁעַר gate נָתַ֖תִּי nāṯˌattî נתן give אִבְחַת־ ʔivḥaṯ- אִבְחָה [uncertain] חָ֑רֶב ḥˈārev חֶרֶב dagger אָ֛ח ʔˈāḥ אָח alas עֲשׂוּיָ֥ה ʕᵃśûyˌā עשׂה make לְ lᵊ לְ to בָרָ֖ק vārˌāq בָּרָק lightning מְעֻטָּ֥ה mᵊʕuṭṭˌā מְעֻטָּה [uncertain] לְ lᵊ לְ to טָֽבַח׃ ṭˈāvaḥ טֶבַח slaughtering
21:15. et corde tabescere et multiplicat ruinas in omnibus portis eorum dedi conturbationem gladii acuti et limati ad fulgendum amicti ad caedemAnd languish in heart, and that multiplieth ruins. In all their gates I have set the dread of the sharp sword, the sword that is furbished to glitter, that is made ready for slaughter.
15. I have set the point of the sword against all their gates, that their heart may melt, and their stumblings be multiplied: ah! it is made as lightning, it is pointed for slaughter.
I have set the point of the sword against all their gates, that [their] heart may faint, and [their] ruins be multiplied: ah! [it is] made bright, [it is] wrapped up for the slaughter:

21:15 Чтобы растаяли сердца и чтобы павших было более, Я у всех ворот их поставлю грозный меч, увы! сверкающий, как молния, наостренный для заклания.
21:15
ὅπως οπως that way; how
σφάξῃς σφαζω slaughter
σφάγια σφαγιον victim
ὀξύνου οξυνω that way; how
γένῃ γινομαι happen; become
εἰς εις into; for
στίλβωσιν στιλβωσις ready; prepared
εἰς εις into; for
παράλυσιν παραλυσις slaughter
ἐξουδένει εξουδενοω set at naught
ἀπωθοῦ απωθεω thrust away; reject
πᾶν πας all; every
ξύλον ξυλον wood; timber
21:15
לְמַ֣עַן׀ lᵊmˈaʕan לְמַעַן because of
לָ לְ to
מ֣וּג mˈûḡ מוג faint
לֵ֗ב lˈēv לֵב heart
וְ wᵊ וְ and
הַרְבֵּה֙ harbˌē רבה be many
הַ ha הַ the
מִּכְשֹׁלִ֔ים mmiḵšōlˈîm מִכְשֹׁול stumbling block
עַ֚ל ˈʕal עַל upon
כָּל־ kol- כֹּל whole
שַׁ֣עֲרֵיהֶ֔ם šˈaʕᵃrêhˈem שַׁעַר gate
נָתַ֖תִּי nāṯˌattî נתן give
אִבְחַת־ ʔivḥaṯ- אִבְחָה [uncertain]
חָ֑רֶב ḥˈārev חֶרֶב dagger
אָ֛ח ʔˈāḥ אָח alas
עֲשׂוּיָ֥ה ʕᵃśûyˌā עשׂה make
לְ lᵊ לְ to
בָרָ֖ק vārˌāq בָּרָק lightning
מְעֻטָּ֥ה mᵊʕuṭṭˌā מְעֻטָּה [uncertain]
לְ lᵊ לְ to
טָֽבַח׃ ṭˈāvaḥ טֶבַח slaughtering
21:15. et corde tabescere et multiplicat ruinas in omnibus portis eorum dedi conturbationem gladii acuti et limati ad fulgendum amicti ad caedem
And languish in heart, and that multiplieth ruins. In all their gates I have set the dread of the sharp sword, the sword that is furbished to glitter, that is made ready for slaughter.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
15. Если в 14: ст. пророк предсказывает, что меч Божий сам собою удвоится и утроится, то здесь Бог говорит, что Он Сам “поставит меч у каждых ворот”, следовательно, умножит его бесконечно, “чтобы павших было более” (слав.: “и умножатся немощни”) и чтобы от этого “растаяли сердца” (слав.: “яко да сокрушится сердце их”) - в раскаянии. - “Увы”, слав. “благо”, по-евр. “ах” - междометие гневного удовлетворения (в порыве священного негодования пророка на беззаконие).
Adam Clarke: Commentary on the Bible - 1831
21:15: Wrapped up - It is not a blunt sword, it is carefully sharpened and preserved for the slaughter.
Albert Barnes: Notes on the Bible - 1834
21:15
The point of the sword - The threatening sword or terror; as in Gen 3:24, "the flaming sword."
And their ruins be multiplied - literally, "to the multiplication of stumblingblocks," that is, so that the causes of their fall may be more numerous. Compare Jer 46:16.
Made bright ... - Or,
Ah! It is prepared for a lightning-flash, Drawn for slaughter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:15: point: or, glittering, or fear
against: Eze 21:22, Eze 15:7; Jer 17:27
that their: Eze 21:7, Eze 20:47
it is made: Eze 21:10, Eze 21:28
wrapped up: or, sharpened, Eze 21:9-11
John Gill
21:15 I have set the point of the sword against all their gates,.... The word rendered "point" is nowhere else used, and is differently translated: by some the "fear" of the sword (z), as Menachem and Kimchi; by others the "cry" of the sword, or of those that are slain with it, as Jarchi; and the Targum paraphrases it,
"those that slay with the sword:''
some, as both Jarchi and Kimchi, observe, by an inversion of the letters of the alphabet, called "athbash", render it, the "slaughter" of the sword; and De Dieu and Dr. Castel, from the use of the word in the Ethiopic language, the "destruction" of it, or, the power of it. The meaning is, that the enemy, with their swords drawn, should be placed at every gate of the city of Jerusalem, or of their houses, pointed towards them; which would be very terrible, and sore destruction to them.
That their hearts may faint; seeing nothing but death before their eyes, and no way to escape it:
and their ruins be multiplied; of their families, and of their houses.
Ah! it is made bright; to terrify the more, as in Ezek 21:10, appearing as a flaming sword, and so causing fear; the prophet expresses his sorrow and concern for it. The Targum is,
"woe! the sword is drawn out to kill.''
Tit is wrapped up for slaughter; in its sheath or scabbard, that it might not rust or be blunted, it being furbished and brightened; but this seems contrary to its being drawn out of its sheath, as in Ezek 21:3. Kimchi renders it, therefore, "sharpened", as in Ezek 21:10 and so the Targum,
"it is sharpened to destroy;''
the more easily and speedily.
(z) "terrorem gladii", Munster, Pagninus, Montanus.
John Wesley
21:15 All their gates - Both of cities, of palaces, and of private houses. Wrapt up - And hath been carefully kept in the scabbard, that it might not be blunted.
Robert Jamieson, A. R. Fausset and David Brown
21:15 point--"the whirling glance of the sword" [FAIRBAIRN]. "The naked (bared) sword" [HENDERSON].
ruins--literally, "stumbling-blocks." Their own houses and walls shall be stumbling-blocks in their way, whether they wish to fight or flee.
made bright--made to glitter.
wrapped, &c.--namely, in the hand of him who holds the hilt, or in its scabbard, that the edge may not be blunt when it is presently drawn forth to strike. GESENIUS, translates, "sharpened," &c.
21:1621:16: Շրջեա՛ց յածեա՛ց սրեա՛ց յաջմէ եւ յահեկէ. զի ուր քո՛ երեսք զարթիցեն,
16 Շրջի՛ր, աջ ու ձա՛խ պտտուիր,միեւնոյնն է, ո՛ւր էլ որ շուռ գաս՝
16 Ինքզինքդ հաւաքէ՛, զա՛րկ քու աջ կամ ձախ կողմդ, ուր որ երեսդ դարձած է։
Շրջեաց, յածեաց, սրեաց յաջմէ եւ յահեկէ. զի ուր քո երեսք զարթիցեն:

21:16: Շրջեա՛ց յածեա՛ց սրեա՛ց յաջմէ եւ յահեկէ. զի ուր քո՛ երեսք զարթիցեն,
16 Շրջի՛ր, աջ ու ձա՛խ պտտուիր,միեւնոյնն է, ո՛ւր էլ որ շուռ գաս՝
16 Ինքզինքդ հաւաքէ՛, զա՛րկ քու աջ կամ ձախ կողմդ, ուր որ երեսդ դարձած է։
zohrab-1805▾ eastern-1994▾ western am▾
21:1621:16 Соберись и иди направо или иди налево, куда бы ни обратилось лице твое.
21:16 καὶ και and; even ἔδωκεν διδωμι give; deposit αὐτὴν αυτος he; him ἑτοίμην ετοιμος ready; prepared τοῦ ο the κρατεῖν κρατεω seize; retain χεῖρα χειρ hand αὐτοῦ αυτος he; him ἐξηκονήθη εξακοναω broadsword ἔστιν ειμι be ἑτοίμη ετοιμος ready; prepared τοῦ ο the δοῦναι διδωμι give; deposit αὐτὴν αυτος he; him εἰς εις into; for χεῖρα χειρ hand ἀποκεντοῦντος αποκεντεω pierce through
21:16 הִתְאַחֲדִ֥י hiṯʔaḥᵃḏˌî אחד [uncertain] הֵימִ֖נִי hêmˌinî ימן go to right הָשִׂ֣ימִי hāśˈîmî שׂים put הַשְׂמִ֑ילִי haśmˈîlî שׂמאל turn left אָ֖נָה ʔˌānā אָן whither פָּנַ֥יִךְ pānˌayiḵ פָּנֶה face מֻעָדֹֽות׃ muʕāḏˈôṯ יעד appoint
21:16. exacuere vade ad dextram sive ad sinistram quocumque faciei tuae est appetitusBe thou sharpened, go to the right hand, or to the left, which way soever thou hast a mind to set thy face.
16. Gather thee together, go to the right; set thyself in array, go to the left; whithersoever thy face is set.
Go thee one way or other, [either] on the right hand, [or] on the left, whithersoever thy face [is] set:

21:16 Соберись и иди направо или иди налево, куда бы ни обратилось лице твое.
21:16
καὶ και and; even
ἔδωκεν διδωμι give; deposit
αὐτὴν αυτος he; him
ἑτοίμην ετοιμος ready; prepared
τοῦ ο the
κρατεῖν κρατεω seize; retain
χεῖρα χειρ hand
αὐτοῦ αυτος he; him
ἐξηκονήθη εξακοναω broadsword
ἔστιν ειμι be
ἑτοίμη ετοιμος ready; prepared
τοῦ ο the
δοῦναι διδωμι give; deposit
αὐτὴν αυτος he; him
εἰς εις into; for
χεῖρα χειρ hand
ἀποκεντοῦντος αποκεντεω pierce through
21:16
הִתְאַחֲדִ֥י hiṯʔaḥᵃḏˌî אחד [uncertain]
הֵימִ֖נִי hêmˌinî ימן go to right
הָשִׂ֣ימִי hāśˈîmî שׂים put
הַשְׂמִ֑ילִי haśmˈîlî שׂמאל turn left
אָ֖נָה ʔˌānā אָן whither
פָּנַ֥יִךְ pānˌayiḵ פָּנֶה face
מֻעָדֹֽות׃ muʕāḏˈôṯ יעד appoint
21:16. exacuere vade ad dextram sive ad sinistram quocumque faciei tuae est appetitus
Be thou sharpened, go to the right hand, or to the left, which way soever thou hast a mind to set thy face.
16. Gather thee together, go to the right; set thyself in array, go to the left; whithersoever thy face is set.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16. “Соберись” - предположительное значение евр. слова (ахад), составлявшего должно быть военный термин; слав.: “проходи яко молния”. “Иди, направо или иди налево” - в Иерусалим или на аммонитян, как видно из ст. 19, 22.
Adam Clarke: Commentary on the Bible - 1831
21:16: Go thee one way or other - Thou shalt prosper, O sword, whithersoever thou turnest; against Ammon, or Judea, or Egypt.
Albert Barnes: Notes on the Bible - 1834
21:16
The prophet addresses the sword,
Gather thyself up, O sword, to the right or to the left.
Another rendering is: "Turn thee backwards! get thee to the right! Set thee forwards (?)!get thee to the left! O whither is thy face appointed?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:16: Go: Eze 21:4, Eze 21:20, Eze 14:17, Eze 16:46
either: Gen 13:9
or on the left: Heb. set thyself, take the left hand
Geneva 1599
21:16 Go thee (n) one way or other, [either] on the right hand, [or] on the left, wherever thy face [is] set.
(n) Provide for yourself: for you will see God's plague of all parts on this country.
John Gill
21:16 Go thee one way or another,.... Go to some one place: or "unite thyself" (a); to other swords, or join other soldiers holding swords; the address is to the sword, to steer its course some one way, and slay as it goes along, sparing none:
either on the right, or on the left; or south, or north; so the Targum,
"unsheathe, and slay on the south, and destroy on the north:''
whithersoever thy face is set; or prepared, as the Targum, or appointed for destruction; this is the usual interpretation: but why may not the words be an apostrophe to the prophet, to go alone or single, either to the right or left, south or north, as his face was set, Ezek 21:2, sighing and crying, smiting his hands together, in order to affect the minds of the people with the sense of their calamities coming upon them?
(a) "unito Montanus", Piscator, Polanus; "unitor te", Starckius; "in unum dirigitor", Cocceius.
John Wesley
21:16 Go - O sword, take thy own course.
Robert Jamieson, A. R. Fausset and David Brown
21:16 Apostrophe to the sword.
Go . . . one way--or, "Concentrate thyself"; "Unite thy forces on the right hand" [GROTIUS]. The sword is commanded to take the nearest route for Jerusalem, "whither their face was set," whether south or north ("right hand or left"), according to where the several parts of the Chaldean host may be.
or other, . . . on the left--rather "set thyself on the left." The verbs are well-chosen. The main "concentration" of forces was to be on "the right hand," or south, the part of Judea in which Jerusalem was, and which lay south in marching from Babylon, whereas the Chaldean forces advancing on Jerusalem from Egypt, of which Jerusalem was north, were fewer, and therefore "set thyself" is the verb used.
21:1721:17: եւ ես անդ ծա՛փս հարից, եւ կայթեցից, եւ արձակեցից զբարբառ իմ. ե՛ս Տէր խօսեցայ[12607]։ ԺԸ [12607] Ոսկան. Եւ արձակեցից զբարկութիւն իմ. ես Տէր։
17 ես էլ այնտեղ եմ լինելու,ծափ եմ զարնելու եւ թռչկոտելու եմ,բարձրացնելու եմ ձայնս.ես՝ Տէրս խօսեցի»:
17 Ես ալ ձեռքերս իրարու պիտի զարնեմ եւ իմ սրտմտութիւնս պիտի հատցնեմ, ես՝ Տէրս՝ խօսեցայ»։
եւ ես անդ ծափս հարից եւ [454]կայթեցից, եւ արձակեցից զբարբառ`` իմ. ես Տէր խօսեցայ:

21:17: եւ ես անդ ծա՛փս հարից, եւ կայթեցից, եւ արձակեցից զբարբառ իմ. ե՛ս Տէր խօսեցայ[12607]։ ԺԸ
[12607] Ոսկան. Եւ արձակեցից զբարկութիւն իմ. ես Տէր։
17 ես էլ այնտեղ եմ լինելու,ծափ եմ զարնելու եւ թռչկոտելու եմ,բարձրացնելու եմ ձայնս.ես՝ Տէրս խօսեցի»:
17 Ես ալ ձեռքերս իրարու պիտի զարնեմ եւ իմ սրտմտութիւնս պիտի հատցնեմ, ես՝ Տէրս՝ խօսեցայ»։
zohrab-1805▾ eastern-1994▾ western am▾
21:1721:17 И Я буду рукоплескать и утолю гнев Мой; Я, Господь, сказал.
21:17 ἀνάκραγε ανακραζω cry out καὶ και and; even ὀλόλυξον ολολυζω howl υἱὲ υιος son ἀνθρώπου ανθρωπος person; human ὅτι οτι since; that αὐτὴ αυτος he; him ἐγένετο γινομαι happen; become ἐν εν in τῷ ο the λαῷ λαος populace; population μου μου of me; mine αὐτὴ αυτος he; him ἐν εν in πᾶσιν πας all; every τοῖς ο the ἀφηγουμένοις αφηγεομαι the Ισραηλ ισραηλ.1 Israel παροικήσουσιν παροικεω reside ἐπὶ επι in; on ῥομφαίᾳ ρομφαια broadsword ἐγένετο γινομαι happen; become ἐν εν in τῷ ο the λαῷ λαος populace; population μου μου of me; mine διὰ δια through; because of τοῦτο ουτος this; he κρότησον κροτεω in; on τὴν ο the χεῖρά χειρ hand σου σου of you; your
21:17 וְ wᵊ וְ and גַם־ ḡam- גַּם even אֲנִ֗י ʔᵃnˈî אֲנִי i אַכֶּ֤ה ʔakkˈeh נכה strike כַפִּי֙ ḵappˌî כַּף palm אֶל־ ʔel- אֶל to כַּפִּ֔י kappˈî כַּף palm וַ wa וְ and הֲנִחֹתִ֖י hᵃniḥōṯˌî נוח settle חֲמָתִ֑י ḥᵃmāṯˈî חֵמָה heat אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH דִּבַּֽרְתִּי׃ פ dibbˈartî . f דבר speak
21:17. quin et ego plaudam manu ad manum et implebo indignationem meam ego Dominus locutus sumAnd I will clap my hands together, and will satisfy my indignation: I the Lord have spoken.
17. I will also smite mine hands together, and I will satisfy my fury: I the LORD have spoken it.
I will also smite mine hands together, and I will cause my fury to rest: I the LORD have said:

21:17 И Я буду рукоплескать и утолю гнев Мой; Я, Господь, сказал.
21:17
ἀνάκραγε ανακραζω cry out
καὶ και and; even
ὀλόλυξον ολολυζω howl
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
ὅτι οτι since; that
αὐτὴ αυτος he; him
ἐγένετο γινομαι happen; become
ἐν εν in
τῷ ο the
λαῷ λαος populace; population
μου μου of me; mine
αὐτὴ αυτος he; him
ἐν εν in
πᾶσιν πας all; every
τοῖς ο the
ἀφηγουμένοις αφηγεομαι the
Ισραηλ ισραηλ.1 Israel
παροικήσουσιν παροικεω reside
ἐπὶ επι in; on
ῥομφαίᾳ ρομφαια broadsword
ἐγένετο γινομαι happen; become
ἐν εν in
τῷ ο the
λαῷ λαος populace; population
μου μου of me; mine
διὰ δια through; because of
τοῦτο ουτος this; he
κρότησον κροτεω in; on
τὴν ο the
χεῖρά χειρ hand
σου σου of you; your
21:17
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
אֲנִ֗י ʔᵃnˈî אֲנִי i
אַכֶּ֤ה ʔakkˈeh נכה strike
כַפִּי֙ ḵappˌî כַּף palm
אֶל־ ʔel- אֶל to
כַּפִּ֔י kappˈî כַּף palm
וַ wa וְ and
הֲנִחֹתִ֖י hᵃniḥōṯˌî נוח settle
חֲמָתִ֑י ḥᵃmāṯˈî חֵמָה heat
אֲנִ֥י ʔᵃnˌî אֲנִי i
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
דִּבַּֽרְתִּי׃ פ dibbˈartî . f דבר speak
21:17. quin et ego plaudam manu ad manum et implebo indignationem meam ego Dominus locutus sum
And I will clap my hands together, and will satisfy my indignation: I the Lord have spoken.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17. Даже Сам Бог, как пророк в 14: ст., будет рукоплескать (сильный антропоморфизм) успехам врагов Израилевых: до того порвал Он со своим народом и до того велика ярость Его на последний.
Albert Barnes: Notes on the Bible - 1834
21:17
The Lord smites together His hands in anger (marginal reference), man in consternation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:17: smite: Eze 21:14, Eze 22:13; Num 24:10
and I: Eze 5:13, Eze 16:42; Deu 28:63; Isa 1:24; Zac 6:8
John Gill
21:17 I will also smite my hands together,.... As well as the prophet was bid to do, Ezek 21:14, either expressing a concern for the calamity of the people, or indignation at their sins: or rather as encouraging their enemies to make use of the sword pointed at them, and, as it were, rejoicing at their destruction for the honour of his justice. The Targum is,
"and even I will bring vengeance upon vengeance:''
and I will cause my fury to rest; when the sword has done its business, and just vengeance is taken, the fury of the Lord shall cease; it shall proceed no further, it shall be kept within due bounds, and no more or further rage:
I the Lord have said it; who is omnipotent, and can do all things, and will do everything that he has said, whether in a way of promise or threatening.
John Wesley
21:17 Smite my hands - In token of my approbation.
Robert Jamieson, A. R. Fausset and David Brown
21:17 Jehovah Himself smites His hands together, doing what He had commanded Ezekiel to do (see on Ezek 21:14), in token of His smiting Jerusalem; compare the similar symbolical action (4Kings 13:18-19).
cause . . . fury to rest--give it full vent, and so satisfy it (Ezek 5:13).
21:1821:18: Եւ եղեւ բա՛ն Տեառն առ իս՝ եւ ասէ.
18 Տէրը խօսեց ինձ հետ ու ասաց.
18 Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
Եւ եղեւ բան Տեառն առ իս եւ ասէ:

21:18: Եւ եղեւ բա՛ն Տեառն առ իս՝ եւ ասէ.
18 Տէրը խօսեց ինձ հետ ու ասաց.
18 Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
21:1821:18 И было ко мне слово Господне:
21:18 ὅτι οτι since; that δεδικαίωται δικαιοω justify καὶ και and; even τί τις.1 who?; what? εἰ ει if; whether καὶ και and; even φυλὴ φυλη tribe ἀπώσθη απωθεω thrust away; reject οὐκ ου not ἔσται ειμι be λέγει λεγω tell; declare κύριος κυριος lord; master κύριος κυριος lord; master
21:18 וַ wa וְ and יְהִ֥י yᵊhˌî היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֵלַ֥י ʔēlˌay אֶל to לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
21:18. et factus est sermo Domini ad me dicensAnd the word of the Lord came to me, saying:
18. The word of the LORD came unto me again, saying,
The word of the LORD came unto me again, saying:

21:18 И было ко мне слово Господне:
21:18
ὅτι οτι since; that
δεδικαίωται δικαιοω justify
καὶ και and; even
τί τις.1 who?; what?
εἰ ει if; whether
καὶ και and; even
φυλὴ φυλη tribe
ἀπώσθη απωθεω thrust away; reject
οὐκ ου not
ἔσται ειμι be
λέγει λεγω tell; declare
κύριος κυριος lord; master
κύριος κυριος lord; master
21:18
וַ wa וְ and
יְהִ֥י yᵊhˌî היה be
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֵלַ֥י ʔēlˌay אֶל to
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
21:18. et factus est sermo Domini ad me dicens
And the word of the Lord came to me, saying:
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
18 The word of the LORD came unto me again, saying, 19 Also, thou son of man, appoint thee two ways, that the sword of the king of Babylon may come: both twain shall come forth out of one land: and choose thou a place, choose it at the head of the way to the city. 20 Appoint a way, that the sword may come to Rabbath of the Ammonites, and to Judah in Jerusalem the defenced. 21 For the king of Babylon stood at the parting of the way, at the head of the two ways, to use divination: he made his arrows bright, he consulted with images, he looked in the liver. 22 At his right hand was the divination for Jerusalem, to appoint captains, to open the mouth in the slaughter, to lift up the voice with shouting, to appoint battering rams against the gates, to cast a mount, and to build a fort. 23 And it shall be unto them as a false divination in their sight, to them that have sworn oaths: but he will call to remembrance the iniquity, that they may be taken. 24 Therefore thus saith the Lord GOD; Because ye have made your iniquity to be remembered, in that your transgressions are discovered, so that in all your doings your sins do appear; because, I say, that ye are come to remembrance, ye shall be taken with the hand. 25 And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, 26 Thus saith the Lord GOD; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. 27 I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him.
The prophet, in the verses before, had shown them the sword coming; he here shows them that sword coming against them, that they might not flatter themselves that by some means or other it should be diverted a contrary way.
I. He must see and show the Chaldean army coming against Jerusalem and determined by a supreme power so to do. The prophet must appoint him two ways, that is, he must upon a paper draw out two roads (v. 19), as sometimes is done in maps; and he must bring the king of Babylon's army to the place where the roads part, for there they will make a stand. They both come out of the same land; but when they come to the place where one road leads to Rabbath, the head city of the Ammonites, and the other to Jerusalem, he makes a pause; for, though he is resolved to be the ruin of both, yet he is not determined which to attack first; here his politics and his politicians leave him at a loss. The sword must go either to Rabbath or to Judah in Jerusalem. Many of the inhabitants of Judah had now taken shelter in Jerusalem, and all the interests of the country were bound up in the safety of the city, and therefore it is called Judah in Jerusalem the defenced; so strongly fortified was it, both by nature and art, that it was thought impregnable, Lam. iv. 12. The prophet must describe this dilemma that the king of Babylon is at (v. 21); for the king of Babylon stood (that is, he shall stand considering what course to take) at the head of the two ways. Though he was a prince of great foresight and great resolution, yet, it seems, he knew neither his own interest nor his own mind. Let not the wise man then glory in his wisdom nor the mighty man in his arbitrary power, for even those that may do what they will seldom know what to do for the best. Now observe, 1. The method he took to come to a resolution; he used divination, applied to a higher and invisible power, perhaps to the determination of Providence by a lot, in order to which he made his arrows bright, that were to be drawn for the lots, in honour of the solemnity. Perhaps Jerusalem was written on one arrow and Rabbath on the other, and that which was first drawn out of the quiver he determined to attack first. Or he applied to the direction of some pretended oracle: he consulted with images or teraphim, expecting to receive audible answers from them. Or to the observations which the augurs made upon the entrails of the sacrifices: he looked in the liver, whether the position of that portended good or ill luck. Note, It is a mortification to the pride of the wise men of the earth that in difficult cases they have been glad to make their court to heaven for direction; as it is an instance of their folly that they have taken such ridiculous ways of doing it, when in cases proper for an appeal to Providence it is sufficient that the lot be cast into the lap, with that prayer, Give a perfect lot, and a firm belief that the disposal thereof is not fortuitous, but of the Lord, Prov. xvi. 33. 2. The resolution he was hereby brought to. Even by these sinful practices God served his own purposes and directed him to go to Jerusalem, v. 22. The divination for Jerusalem happened to be at his right hand, which, according to the rules of divination, determined him that way. Note, What services God designs men for he will be sure in his providence to lead them to, though perhaps they themselves are not aware what guidance they are under. Well, Jerusalem being the mark set up, the campaign is presently opened with the siege of that important place. Captains are appointed for the command of the forces to be employed in the siege, who must open the mouth in the slaughter, must give directions to the soldiers what to do and make speeches to animate them. Orders are given to provide every thing necessary for carrying on the siege with vigour; battering rams must be prepared and forts built. O what pains, what cost, are men at to destroy one another!
II. He must show both the people and the prince that they bring this destruction upon themselves by their own sin.
1. The people do so, v. 23, 24. They slight the notices that are given them of the judgment coming. Ezekiel's prophecy is to them a false divination; they are not moved or awakened to repentance by it. When they hear that Nebuchadnezzar by his divination is directed to Jerusalem, and assured of success in that enterprise, they laugh at it and continue secure, calling it a false divination; because they have sworn oaths, that is, they have joined in a solemn league with the Egyptians, and they depend upon the promise they have made them to raise the siege, or upon the assurances which the false prophets have given them that it shall be raised. Or it may refer to the oaths of allegiance they had sworn to the king of Babylon, but had violated, for which treachery of theirs God had given them up to a judicial blindness, so that the fairest warnings given them were slighted by them as false divinations. Note, It is not strange if those who make a jest of the most sacred oaths can make a jest likewise of the most sacred oracles; for where will a profane mind stop? But shall their unbelief invalidate the counsel of God? Are they safe because they are secure? By no means; nay, the contempt they put upon divine warnings is a sin that brings to remembrance their other sins, and they may thank themselves if they be now remembered against them. (1.) Their present wickedness is discovered. Now that God is contending with them so perverse and obstinate are they that whatever they offer in their own defence does but add to their offence; they never conducted themselves so ill as they did now that they had the loudest call given them to repent and reform: "So that in all your doings your sins do appear. Turn yourselves which way you will, you show a black side." This is too true of every one of us; for not only there is none that lives and sins not, but there is not a must man upon earth that does good and sins not. Our best services have such allays of weakness, and folly, and imperfection, and so much evil is present with us even when we would do good, that we may say, with sorrow and shame, In all our doings, and in all our sayings too, our sins do appear, and witness against us, so that if we were under the law we were undone. (2.) This brings to mind their former wickedness: "You have made your iniquity to be remembered, not by yourselves that it might be repented of, but by the justice of God that it might be reckoned for. Your own sins make the sins of your fathers to be remembered against you, which otherwise you should never have smarted for." Note, God remembers former iniquities against those only who by the present discoveries of their wickedness show that they do not repent of them. (3.) That they may suffer for all together, they are turned over to the destroyed, that they may be taken (v. 23): "You shall be taken with the hand that God had appointed to seize you and to hold you and out of which you cannot escape." Men are said to be God's hand when they are made use of as the ministers of his justice, Ps. xvii. 14. Note, Those who will not be taken with the word of God's grace shall at last be taken by the hand of his wrath.
2. The prince likewise brings his ruin upon himself. Zedekiah is the prince of Israel, to whom the prophet here, in God's name, addresses himself; and, if he had not spoken in God's name, he would not have spoken so boldly, so bluntly; for is it fit to say to a king, Thou art wicked? (1.) He gives him his character, v. 25. Thou profane and wicked prince of Israel! He was not so bad as some of his predecessors, and yet bad enough to merit his character. He was himself profane, lost to every thing that is virtuous and sacred. And he was wicked, as he promoted sin among his people; he sinned, and made Israel to sin. Note, Profaneness and wickedness are bad in any, but worst of all in a prince, a prince of Israel, who as an Israelite should know better himself, and as a prince should set a better example and have a better influence on those about him. (2.) He reads him his doom. His iniquity has an end; the measure of it is full, and therefore his day has come, the day of his punishment, the day of divine vengeance. Note, Though those who are wicked and profane may flourish awhile, yet their day will come to fall. The sentence here passed is, [1.] That Zedekiah shall be deposed. He has forfeited his crown, and he shall no longer wear it; he has by his profaneness profaned his crown, and it shall be cast to the ground (v. 26): Remove the diadem. Crowns and diadems are losable things; it is only in the other world that there is a crown of glory that fades not away, a kingdom that cannot be moved. The Chaldee paraphrase expounds it thus: Take away the diadem from Seraiah the chief priest, and I will take away the crown from Zedekiah the king; neither this nor that shall abide in his place, but shall be removed. This shall not be the same, not the same that he has been; this not this (so the word is); profane and wicked perhaps he is as he has been. Note, Men lose their dignity by their iniquity. Their profaneness and wickedness remove their diadem, and take off their crown, and make them the reverse of what they were. [2.] That great confusion and disorder in the state shall follow hereupon. Every thing shall be turned upside down. The conqueror shall take a pride in exalting him that is low and abasing him that is high, preferring some and degrading others, at his pleasure, without any regard either to right or merit. [3.] Attempts to re-establish the government shall be blasted and come to nothing, Gedaliah's particularly, and Ishmael's who was of the seed-royal (to which the Chaldee paraphrase refers this); neither of them shall be able to make any thing of it. I will overturn, overturn, overturn, first one project and then another; for who can build up what God will throw down? [4.] This monarchy shall never be restored till it is fixed for perpetuity in the hands of the Messiah. There shall be no more kings of the house of David after Zedekiah, till Christ comes, whose right the kingdom is, who is that seed of David in whom the promise was to have its full accomplishment, and I will give it to him. He shall have the throne of his father David, Luke i. 32. Immediately before the coming of Christ there was a long eclipse of the royal dignity, as there was also a failing of the spirit of prophecy, that his shining forth in the fulness of time both as king and prophet might appear the more illustrious. Note, Christ has an incontestable title to the dominion and sovereignty both in the church and in the world; the kingdom is his right. And, having the right, he shall in due time have the possession: I will give it to him; and there shall be a general overturning of all rather than he shall come short of his right, and a certain overturning of all the opposition that stands in his way to make room for him, Dan. ii. 45; 1 Cor. xv. 25. This is mentioned here for the comfort of those who feared that the promise made in David would fail for evermore. "No," says God, "that promise is sure, for the Messiah's kingdom shall last for ever."
Albert Barnes: Notes on the Bible - 1834
21:18: The third word of judgment. The king of Babylon's march upon Judaea and upon the Ammonites. Destruction is to go forth not on Judah only, but also on such neighboring tribes as the Ammonites (compare Jer 27:2-3).
Carl Friedrich Keil and Franz Delitzsch
21:18
The sword of the king of Babylon will smite Jerusalem, and then the Ammonites also. - Ezek 21:18. And the word of Jehovah came to me, saying, Ezek 21:19. And thou, son of man, make to thyself two ways, that the sword of the king of Babylon may come by them; out of one land shall they both come forth, and draw a hand, at the cross road of the city do thou draw it. Ezek 21:20. Make a way that the sword may come to Rabbah of the sons of Ammon, and to Judah into fortified Jerusalem. Ezek 21:21. For the king of Babylon is stopping at the cross road, at the parting of the two ways, to practise divination. He is shaking the arrows, inquiring of the teraphim, looking at the liver. Ezek 21:22. The divination falls to his right: Jerusalem, to set battering-rams, to open the mouth with a death-cry, to lift up the voice with a war-cry, to set battering-rams at the gates, to heap up a rampart, to build siege towers. - After the picture of the terrible devastation which the sword of the Lord will produce, the last word of God in this prophecy answers the questions, in whose hand Jehovah will place His sword, and whom it will smite. The slayer into whose hand the sharpened sword is given (Ezek 21:11) is the king of Babylon, and it will smite not only Judah, but the Ammonites also. Jerusalem and Judah will be the first to fall, and then the arch-enemy of the covenant nation, namely Ammon, will succumb to the strokes of the sword of Jehovah, in order that the embittered enemies of the Lord and His people may learn that the fall of Jerusalem is not, as they fancy, a proof of the impotence, but rather of the omnipotence, of its God. In this way does our prophecy expand into a prediction of the judgment which will fall upon the whole of the world in hostility to God. For it is only as the arch-enemies of the kingdom of God that the Ammonites come into consideration here. The parallel between Israel and the sons of Ammon is carried out in such a way as to give constant prominence to the distinction between them. Jerusalem will fall, the ancient theocracy will be destroyed till he shall come who will restore the right (Ezek 21:26 and Ezek 21:27). Ammon, on the other hand, will perish, and not a trace be left (Ezek 21:31, Ezek 21:32).
This prediction is exhibited to the eye by means of a sign. The prophet is to make two ways, i.e., to prepare a sketch representing a road leading from a country, viz., Babylon, and dividing at a certain spot into two roads, one of which leads to Rabbath-Ammon, the capital of the kingdom of the Ammonites, the other to Judah, into Jerusalem. He is to draw the ways for the coming (לבוא) of the sword of the king of Babylon. At the fork of the road he is to engrave a hand, יד, i.e., an index. בּרא signifies in the Piel to cut away (Josh 17:15, Josh 17:18), to dig or hew (Ezek 23:47), here to engrave written characters in hard material. The selection of this word shows that Ezekiel was to sketch the ways upon some hard material, probably a brick or tile (cf. Ezek 4:1). יד does not mean locus spatium, but a hand, i.e., an index. ראשׁ , the beginning of the road, i.e., the fork of the road (Ezek 16:25), is explained in Ezek 21:21, where it is called אם, mother of the road, inasmuch as the roads start from the point of separation, and ראשׁ שׁני הדּרכים, beginning of the two roads. דּרך עיר, the road to a city. For Rabbath-Ammon, which is preserved in the ruins of Ammn, on the Upper Jabbok (Nahr Ammn), see the comm. on Deut 3:11. The road to Judah is still more precisely defined by בּירוּשׁלים בּצוּרה, into fortified Jerusalem, because the conquest of Jerusalem was the purpose of Nebuchadnezzar's expedition. The omission of the article before בּצוּרה may be explained from the nature of the participle, in which, even in prose, the article may be left out after a definite noun (cf. Ewald, 335a). The drawing is explained in Ezek 21:21 and Ezek 21:22. The king of Babylon is halting (עמד, to stand still, stop) to consult his oracles, and inquire which of the two roads he is to take. קסם, to take in hand, or practise divination. In order that he may proceed safely, he avails himself of all the means of divination at his command. He shakes the arrows (more strictly, the quiver with the arrows). On the practice itself Jerome writes as follows: "He consults the oracle according to the custom of his nation, putting his arrows into a quiver, and mixing them together, with the names of individuals inscribed or stamped upon them, to see whose arrow will come out, and which state shall be first attacked."
(Note: The arrow-lot (Belomantie) of the ancient Greeks (Homer, Il. iii. 324, vii. 182, 183) was similar to this; also that of the ancient Arabs (vid., Pococke, Specim. hist. Arab. pp. 327ff., and the passages from Nuweiri quoted by Reiske, Samml. einiger Arab. Sprichwrter von den Stecken oder Stben, p. 21). Another kind, in which the lot was obtained by shooting off the arrows, was common according to the Fihrist el Ulum of En-Nedm among the Hananian Ssabians (see Chwolsohn, Ssabier, ii. pp. 26 and 119, 200).)
He consults the Teraphim, or Penates, worshipped as oracular deities and gods of good fortune (see the comm. on Gen 31:19 and my Biblical Archaeology, 90). Nothing is known concerning the way in which these deities were consulted and gave their oracles. He examines the liver. The practice of ἡπατοσκοπία, extispicium, in which signs of good or bad luck, of the success or failure of any enterprise, were obtained from the peculiar condition of the liver of the sacrificial animals, was a species of divination to which great importance was attached by both the Babylonians (vid., Diod. Sic. ii. 29) and the Romans (Cicero, de divin. vi. 13), and of which traces were found, according to Barhebr. Chron. p. 125, as late as the eighth century of the Christian era among the Ssabians of Haran.
The divination resulted in a decision for Jerusalem. בּימינו היה is not to be translated "in his right hand was," but "into his right hand there came." היה: ἐγένετο (lxx), נפיל (Chald.), קסם does not mean lot (Ges.), but soothsaying, divination. ירוּשׁלים is connected with this in the form of a noun in apposition: the divination which indicated Jerusalem. The right hand is the more important of the two. The meaning of the words cannot be more precisely defined, because we are not acquainted with the king of divination referred to; even if we were to take the words as simply relating to the arrow in this sense, that an arrow with the inscription "Jerusalem" came into his right hand, and thus furnished the decision, which was afterwards confirmed by consulting the Teraphim and examining the liver. But the circumstance itself, that is to say, the fact that the divination coincided with the purpose of God, must not be taken, as Hvernick supposes, as suggesting a point of contact between Hebraism and the soothsaying of heathenism, which was peculiar to Ezekiel or to the time of the captivity. All that is proved by this fact is, that even heathenism is subject to the rule and guidance of Almighty God, and is made subservient to the accomplishment of the plans of both His kingdom and His salvation. In the words, to set bettering rams, etc., the substance of the oracle obtained by Nebuchadnezzar is more minutely given. It is a double one, showing what he is to do: viz., (1) to set bettering rams, i.e., to proceed to the siege of Jerusalem, as still further described in the last portion of the verse (Ezek 4:2); and (2) to raise the war-cry for storming the city, that is to say, to take it by storm. The two clauses 'לפתּח וגו and 'להרים וגו are synonymous; they are not "pure tautology," however, as Hitzig affirms, but are chosen for the purpose of giving greater emphasis to the thought. The expression בּרצח creates some difficulty, inasmuch as the phrase "ut aperiat os in caede" (Vulg.), to open the mouth in murder or ruin, i.e., to put to death or lay in ruins, is a very striking one, and could hardly be justified as an "energetic expression for the battle-cry" (Hvernick). ב does not mean "to," and cannot indicate the intention, all the less because בּרצח is parallel to בּתרוּעה, where תרועה is that in which the raising of the voice expresses itself. There is nothing left then but to take רצח in the sense of field-or war-cry, and to derive this meaning either from רצח or, per metathesin, from צרח.
John Gill
21:18 The word of the Lord came unto me again,.... Immediately after the former; for this respects the same prophecy about the sword, and the way of its coming, and the cause of it:
saying; as follows:
21:1921:19: Եւ դու որդի մարդոյ՝ պատրաստեա՛ դու քեզ երկուս ճանապարհս, մտանե՛լ սրոյ արքային Բաբելացւոց. զի ՚ի միոջէ աշխարհէ ելցեն երկու առաջք, եւ ձեռնպատրաստ՝ ե՛լ ՚ի գլուխ ճանապարհի քաղաքին[12608]։ [12608] ՚Ի բազումս պակասի. Եւ դու որդի մար՛՛։ Ոմանք. Եւ ձեռն պատրաստեալ ՚ի գլուխ ճա՛՛։
19 «Մարդո՛ւ որդի, քեզ համար երկո՛ւ ճանապարհ ընտրիր, ուր պիտի մտնի բաբելացիների արքայի սուրը, որովհետեւ երկուսն էլ նոյն աշխարհից են դուրս գալիս: Քաղաք տանող ճանապարհի գլխին ուղեցոյց նշա՛ն պատրաստիր:
19 «Որդի՛ մարդոյ, դուն քեզի երկու ճամբայ պատրաստէ՛, որպէս զի Բաբելոնի թագաւորին սուրը գայ։ Անոնց երկուքն ալ մէկ երկրէ պիտի ելլեն։ Տեղ մը ընտրէ՛, քաղաքին ճամբուն գլուխը ընտրէ՛։
Եւ դու, որդի մարդոյ, պատրաստեա դու քեզ երկուս ճանապարհս, մտանել սրոյ արքային Բաբելացւոց, զի ի միոջէ աշխարհէ ելցեն [455]երկու առաջք. եւ ձեռն պատրաստել ի գլուխ ճանապարհի քաղաքին. ի սկզբան ճանապարհին կարգեսցիս:

21:19: Եւ դու որդի մարդոյ՝ պատրաստեա՛ դու քեզ երկուս ճանապարհս, մտանե՛լ սրոյ արքային Բաբելացւոց. զի ՚ի միոջէ աշխարհէ ելցեն երկու առաջք, եւ ձեռնպատրաստ՝ ե՛լ ՚ի գլուխ ճանապարհի քաղաքին[12608]։
[12608] ՚Ի բազումս պակասի. Եւ դու որդի մար՛՛։ Ոմանք. Եւ ձեռն պատրաստեալ ՚ի գլուխ ճա՛՛։
19 «Մարդո՛ւ որդի, քեզ համար երկո՛ւ ճանապարհ ընտրիր, ուր պիտի մտնի բաբելացիների արքայի սուրը, որովհետեւ երկուսն էլ նոյն աշխարհից են դուրս գալիս: Քաղաք տանող ճանապարհի գլխին ուղեցոյց նշա՛ն պատրաստիր:
19 «Որդի՛ մարդոյ, դուն քեզի երկու ճամբայ պատրաստէ՛, որպէս զի Բաբելոնի թագաւորին սուրը գայ։ Անոնց երկուքն ալ մէկ երկրէ պիտի ելլեն։ Տեղ մը ընտրէ՛, քաղաքին ճամբուն գլուխը ընտրէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
21:1921:19 и ты, сын человеческий, представь себе две дороги, по которым должно идти мечу царя Вавилонского, обе они должны выходить из одной земли; и начертай руку, начертай при начале дорог в города.
21:19 καὶ και and; even σύ συ you υἱὲ υιος son ἀνθρώπου ανθρωπος person; human προφήτευσον προφητευω prophesy καὶ και and; even κρότησον κροτεω hand ἐπὶ επι in; on χεῖρα χειρ hand καὶ και and; even διπλασίασον διπλασιαζω broadsword ἡ ο the τρίτη τριτος third ῥομφαία ρομφαια broadsword τραυματιῶν τραυματιας be ῥομφαία ρομφαια broadsword τραυματιῶν τραυματιας the μεγάλη μεγας great; loud καὶ και and; even ἐκστήσει εξιστημι astonish; beside yourself αὐτούς αυτος he; him
21:19 וְ wᵊ וְ and אַתָּ֨ה ʔattˌā אַתָּה you בֶן־ ven- בֵּן son אָדָ֜ם ʔāḏˈām אָדָם human, mankind שִׂים־ śîm- שׂים put לְךָ֣׀ lᵊḵˈā לְ to שְׁנַ֣יִם šᵊnˈayim שְׁנַיִם two דְּרָכִ֗ים dᵊrāḵˈîm דֶּרֶךְ way לָ lā לְ to בֹוא֙ vô בוא come חֶ֣רֶב ḥˈerev חֶרֶב dagger מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king בָּבֶ֔ל bāvˈel בָּבֶל Babel מֵ mē מִן from אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth אֶחָ֖ד ʔeḥˌāḏ אֶחָד one יֵצְא֣וּ yēṣᵊʔˈû יצא go out שְׁנֵיהֶ֑ם šᵊnêhˈem שְׁנַיִם two וְ wᵊ וְ and יָ֣ד yˈāḏ יָד hand בָּרֵ֔א bārˈē ברא cut down בְּ bᵊ בְּ in רֹ֥אשׁ rˌōš רֹאשׁ head דֶּֽרֶךְ־ dˈereḵ- דֶּרֶךְ way עִ֖יר ʕˌîr עִיר town בָּרֵֽא׃ bārˈē ברא cut down
21:19. et tu fili hominis pone tibi duas vias ut veniat gladius regis Babylonis de terra una egredientur ambo et manu capiet coniecturam in capite viae civitatis conicietAnd thou son of man, set thee two ways, for the sword of the king of Babylon to come: both shall come forth out of one land: and with his hand he shall draw lots, he shall consult at the head of the way of the city.
19. Also, thou son of man, appoint thee two ways, that the sword of the king of Babylon may come; they twain shall come forth out of one land: and mark out a place, mark it out at the head of the way to the city.
Also, thou son of man, appoint thee two ways, that the sword of the king of Babylon may come: both twain shall come forth out of one land: and choose thou a place, choose [it] at the head of the way to the city:

21:19 и ты, сын человеческий, представь себе две дороги, по которым должно идти мечу царя Вавилонского, обе они должны выходить из одной земли; и начертай руку, начертай при начале дорог в города.
21:19
καὶ και and; even
σύ συ you
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
προφήτευσον προφητευω prophesy
καὶ και and; even
κρότησον κροτεω hand
ἐπὶ επι in; on
χεῖρα χειρ hand
καὶ και and; even
διπλασίασον διπλασιαζω broadsword
ο the
τρίτη τριτος third
ῥομφαία ρομφαια broadsword
τραυματιῶν τραυματιας be
ῥομφαία ρομφαια broadsword
τραυματιῶν τραυματιας the
μεγάλη μεγας great; loud
καὶ και and; even
ἐκστήσει εξιστημι astonish; beside yourself
αὐτούς αυτος he; him
21:19
וְ wᵊ וְ and
אַתָּ֨ה ʔattˌā אַתָּה you
בֶן־ ven- בֵּן son
אָדָ֜ם ʔāḏˈām אָדָם human, mankind
שִׂים־ śîm- שׂים put
לְךָ֣׀ lᵊḵˈā לְ to
שְׁנַ֣יִם šᵊnˈayim שְׁנַיִם two
דְּרָכִ֗ים dᵊrāḵˈîm דֶּרֶךְ way
לָ לְ to
בֹוא֙ בוא come
חֶ֣רֶב ḥˈerev חֶרֶב dagger
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
בָּבֶ֔ל bāvˈel בָּבֶל Babel
מֵ מִן from
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
אֶחָ֖ד ʔeḥˌāḏ אֶחָד one
יֵצְא֣וּ yēṣᵊʔˈû יצא go out
שְׁנֵיהֶ֑ם šᵊnêhˈem שְׁנַיִם two
וְ wᵊ וְ and
יָ֣ד yˈāḏ יָד hand
בָּרֵ֔א bārˈē ברא cut down
בְּ bᵊ בְּ in
רֹ֥אשׁ rˌōš רֹאשׁ head
דֶּֽרֶךְ־ dˈereḵ- דֶּרֶךְ way
עִ֖יר ʕˌîr עִיר town
בָּרֵֽא׃ bārˈē ברא cut down
21:19. et tu fili hominis pone tibi duas vias ut veniat gladius regis Babylonis de terra una egredientur ambo et manu capiet coniecturam in capite viae civitatis coniciet
And thou son of man, set thee two ways, for the sword of the king of Babylon to come: both shall come forth out of one land: and with his hand he shall draw lots, he shall consult at the head of the way of the city.
19. Also, thou son of man, appoint thee two ways, that the sword of the king of Babylon may come; they twain shall come forth out of one land: and mark out a place, mark it out at the head of the way to the city.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19. Пророк оставляет образную речь. Меч Божий - это войско царя Вавилонского, который уже двинулся на усмирение палестинских мятежников - Иудеи и Аммона - и стоит на разветвлении дорог в нерешительности, к Иерусалиму ли идти или на аммонитян. Он и спрашивает об этом оракула (гадает). “Бог позаботится о нужном ответе” (Сменд). Все это пророк должен представить в символическом действии: может быть на тех песках, на которых был построен Тел-Авив (III:15), он должен провести две черты, означающие две дороги, выходящие из одной земли (Вавилона), - “И начертай руку”. Евр “над” здесь означает, вероятно, не руку, а, как в 1: Цар XV:22; 2: Цар XVIII:18; Ис LVI:5, столб на перекрестках с обозначением, куда ведет каждая из разветвляющихся дорог, какие столбы и теперь ставятся на перекрестках и были в употреблении, как показывает это место, уже в той глубокой древности. - “В города” - Иерусалим и Равву - ст. 22.
Adam Clarke: Commentary on the Bible - 1831
21:19: Appoint thee two ways - Set off from Babylon, and lay down two ways, either of which thou mayest take; that to the right, which leads to Jerusalem; or that to the left which leads to Rabbath of the Ammonites, Eze 21:20. But why against the Ammonites? Because both they and the Moabites were united with Zedekiah against the Chaldeans, (see Jer 27:3), though they afterwards fought against Judea, Eze 12:6.
Albert Barnes: Notes on the Bible - 1834
21:19
Appoint thee - Set before thee.
Choose thou a place, choose it - Rather, "mark a spot, mark it," as upon a map, at the head of the two roads, one leading to Jerusalem, the other to Ammon. These were the two roads by one or other of which an invading army must march from Babylon to Egypt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:19: Eze 4:1-3, Eze 5:1-17; Jer 1:10
Geneva 1599
21:19 Also, thou son of man, mark (o) two ways, that the sword of the king of Babylon may come: both [ways] shall come forth from one land: and choose thou a place, choose [it] at the head of the way to the city.
(o) This was spoken because when Nebuchadnezzar came against Judah his purpose was also to go against the Ammonites, but doubting in the way which enterprise to undertake first he consulted with his soothsayers and so went against Judah.
John Gill
21:19 Also thou, son of man, appoint thee two ways, that the sword of the king of Babylon may come,.... Describe or draw out upon a table or tile, as in Ezek 4:1, or on the ground, two roads, such as are described in maps; which it may be supposed the king of Babylon would take, either the one or the other, in order to make war against some king or another:
both twain shall come forth out of one land; both ways must be drawn as coming from one country, even Babylon;
and choose thou a place, choose it at the head of the way to the city; fix upon some spacious place, where Nebuchadnezzar may be supposed to bring his army, as a proper rendezvous for them to muster them in; and let be where two ways meet, that lead to cities, one to one city, and another to another: and it seems that upon the desert of Arabia, through which the king of Babylon came, there was such a place, where two ways met, and one led to Jerusalem, and the other to Rabbath; and this is the place the prophet was to describe, and where in fact Nebuchadnezzar came.
John Wesley
21:19 Appoint - Paint, or describe them on a tile. One land - That is, Babylon. Chuse - Pitch on some convenient place, where thou mayest place Nebuchadnezzar's army, consulting where this one way divides into two, which was on the edge of the desert of Arabia. At the head - Where each way runs, toward either Rabbath, or Jerusalem; for there Nebuchadnezzar will cast lots.
Robert Jamieson, A. R. Fausset and David Brown
21:19 two ways--The king coming from Babylon is represented in the graphic style of Ezekiel as reaching the point where the road branched off in two ways, one leading by the south, by Tadmor or Palmyra, to Rabbath of Ammon, east of Jordan; the other by the north, by Riblah in Syria, to Jerusalem--and hesitating which way to take. Ezekiel is told to "appoint the two ways" (as in Ezek 4:1); for Nebuchadnezzar, though knowing no other control but his own will and superstition, had really this path "appointed" for him by the all-ruling God.
out of one land--namely, Babylon.
choose . . . a place--literally "a hand." So it is translated by FAIRBAIRN, "make a finger-post," namely, at the head of the two ways, the hand post pointing Nebuchadnezzar to the way to Jerusalem as the way he should select. But MAURER rightly supports English Version. Ezekiel is told to "choose the place" where Nebuchadnezzar should do as is described in Ezek 21:20-21; so entirely does God order by the prophet every particular of place and time in the movements of the invader.
21:2021:20: Իսկզբան ճանապարհին կարգեսցիս. եւ դու պատրաստեա՛ եւ յարդարեա՛ ճանապարհ մտանել սրոյն ընդ Ռաբովթ որդւոցն Ամովնայ ՚ի վերայ Հրէաստանի եւ ՚ի վերայ Երուսաղեմի ՚ի մէջ նորա[12609]։ [12609] Ոսկան. Պատրաստեա՛ եւ յորդորեա՛ ճանապարհ։
20 Ճանապարհի սկզբին հաստատուի՛ր, պատրաստի՛ր, ճանապա՛րհ հարթիր, որ սուրը հասնի Ռաբոթ, ամոնացիներին, նաեւ Հրէաստանի վրայ, նաեւ Երուսաղէմի վրայ, որ նրա մէջ է:
20 Ճամբայ պատրաստէ՛, որպէս զի սուրը գայ Ամմոնի որդիներուն Ռաբբային վրայ եւ Յուդայի մէջ եղող պարսպապատ Երուսաղէմին վրայ։
Եւ դու պատրաստեա եւ յարդարեա`` ճանապարհ մտանել սրոյն ընդ Ռաբովթ որդւոցն Ամոնայ ի վերայ Հրէաստանի, եւ ի վերայ Երուսաղեմի [456]ի մէջ նորա:

21:20: Իսկզբան ճանապարհին կարգեսցիս. եւ դու պատրաստեա՛ եւ յարդարեա՛ ճանապարհ մտանել սրոյն ընդ Ռաբովթ որդւոցն Ամովնայ ՚ի վերայ Հրէաստանի եւ ՚ի վերայ Երուսաղեմի ՚ի մէջ նորա[12609]։
[12609] Ոսկան. Պատրաստեա՛ եւ յորդորեա՛ ճանապարհ։
20 Ճանապարհի սկզբին հաստատուի՛ր, պատրաստի՛ր, ճանապա՛րհ հարթիր, որ սուրը հասնի Ռաբոթ, ամոնացիներին, նաեւ Հրէաստանի վրայ, նաեւ Երուսաղէմի վրայ, որ նրա մէջ է:
20 Ճամբայ պատրաստէ՛, որպէս զի սուրը գայ Ամմոնի որդիներուն Ռաբբային վրայ եւ Յուդայի մէջ եղող պարսպապատ Երուսաղէմին վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
21:2021:20 Представь дорогу, по которой меч шел бы в Равву сынов Аммоновых и в Иудею, в укрепленный Иерусалим;
21:20 ὅπως οπως that way; how θραυσθῇ θραυω crush ἡ ο the καρδία καρδια heart καὶ και and; even πληθυνθῶσιν πληθυνω multiply οἱ ο the ἀσθενοῦντες ασθενεω infirm; ail ἐπὶ επι in; on πᾶσαν πας all; every πύλην πυλη gate αὐτῶν αυτος he; him παραδέδονται παραδιδωμι betray; give over εἰς εις into; for σφάγια σφαγιον victim ῥομφαίας ρομφαια broadsword εὖ ευ well γέγονεν γινομαι happen; become εἰς εις into; for σφαγήν σφαγη slaughter εὖ ευ well γέγονεν γινομαι happen; become εἰς εις into; for στίλβωσιν στιλβωσις gleam; shining
21:20 דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way תָּשִׂ֔ים tāśˈîm שׂים put לָ lā לְ to בֹ֣וא vˈô בוא come חֶ֔רֶב ḥˈerev חֶרֶב dagger אֵ֖ת ʔˌēṯ אֵת together with רַבַּ֣ת rabbˈaṯ רַב much בְּנֵֽי־ bᵊnˈê- בֵּן son עַמֹּ֑ון ʕammˈôn עַמֹּון Ammon וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת together with יְהוּדָ֥ה yᵊhûḏˌā יְהוּדָה Judah בִ vi בְּ in ירוּשָׁלִַ֖ם yrûšālˌaim יְרוּשָׁלִַם Jerusalem בְּצוּרָֽה׃ bᵊṣûrˈā בָּצוּר fortified
21:20. viam pones ut veniat gladius ad Rabbath filiorum Ammon et ad Iudam in Hierusalem munitissimamThou shalt make a way that the sword may come to Rabbath of the children of Ammon, and to Juda unto Jerusalem the strong city.
20. Thou shalt appoint a way, for the sword to come to Rabbah of the children of Ammon, and to Judah in Jerusalem the defenced.
Appoint a way, that the sword may come to Rabbath of the Ammonites, and to Judah in Jerusalem the defenced:

21:20 Представь дорогу, по которой меч шел бы в Равву сынов Аммоновых и в Иудею, в укрепленный Иерусалим;
21:20
ὅπως οπως that way; how
θραυσθῇ θραυω crush
ο the
καρδία καρδια heart
καὶ και and; even
πληθυνθῶσιν πληθυνω multiply
οἱ ο the
ἀσθενοῦντες ασθενεω infirm; ail
ἐπὶ επι in; on
πᾶσαν πας all; every
πύλην πυλη gate
αὐτῶν αυτος he; him
παραδέδονται παραδιδωμι betray; give over
εἰς εις into; for
σφάγια σφαγιον victim
ῥομφαίας ρομφαια broadsword
εὖ ευ well
γέγονεν γινομαι happen; become
εἰς εις into; for
σφαγήν σφαγη slaughter
εὖ ευ well
γέγονεν γινομαι happen; become
εἰς εις into; for
στίλβωσιν στιλβωσις gleam; shining
21:20
דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way
תָּשִׂ֔ים tāśˈîm שׂים put
לָ לְ to
בֹ֣וא vˈô בוא come
חֶ֔רֶב ḥˈerev חֶרֶב dagger
אֵ֖ת ʔˌēṯ אֵת together with
רַבַּ֣ת rabbˈaṯ רַב much
בְּנֵֽי־ bᵊnˈê- בֵּן son
עַמֹּ֑ון ʕammˈôn עַמֹּון Ammon
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת together with
יְהוּדָ֥ה yᵊhûḏˌā יְהוּדָה Judah
בִ vi בְּ in
ירוּשָׁלִַ֖ם yrûšālˌaim יְרוּשָׁלִַם Jerusalem
בְּצוּרָֽה׃ bᵊṣûrˈā בָּצוּר fortified
21:20. viam pones ut veniat gladius ad Rabbath filiorum Ammon et ad Iudam in Hierusalem munitissimam
Thou shalt make a way that the sword may come to Rabbath of the children of Ammon, and to Juda unto Jerusalem the strong city.
20. Thou shalt appoint a way, for the sword to come to Rabbah of the children of Ammon, and to Judah in Jerusalem the defenced.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20. “Меч” - войско Навуходоносора (19ст.). “В Равву сынов Аммоновых” - столицу Аммонитского царства, которая так, как здесь, названа во 2: Цар XII:26; XVII:27; Иер XLIX:2; Втор III:11, а в других местах называется просто Равва (Иез XXV:5, и др.); у Полибия (V, 7, 4) - Rabbatamana; впоследствии переименована в Филадельфию; теперь - развалины, носящие имя “Амман”, к востоку от Иордана на верхнем течении Иавока (Нар-Амана). - “И в Иудею”. Иудея поставлена после Раввы, потому что была конечною, хотя и главною целью похода Навуходоносора. - “Укрепленный Иерусалим”, т. е. славившийся всюду своими укреплениями; этот эпитет прилагается к нему и у Ис XXV:2; XXVII:10. Но LXX, читая слово несколько иначе, имеют: “среди ее”, т. е. Иудеи; в слав. неверно: “его”.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:20: Rabbath: Eze 25:5; Deu 3:11; Sa2 12:26; Jer 49:2; Amo 1:14, Rabbah
the defenced: Sa2 5:9; Ch2 26:9, Ch2 32:5, Ch2 33:14; Psa 48:12, Psa 48:13, Psa 125:1, Psa 125:2; Isa 22:10; Lam 4:12
Geneva 1599
21:20 Mark a way, that the sword may come to Rabbah of the Ammonites, and (p) to Judah in Jerusalem the fortified.
(p) That is, to the tribe of Judah that kept themselves in Jerusalem.
John Gill
21:20 Appoint a way,.... Mark out a way, describe a road, draw one out upon the ground, or point out one upon a table, or tile:
that the sword may come; in which the sword will come; or those that kill with the sword, as the Targum, even the Chaldean army under Nebuchadnezzar:
to Rabbath of the Ammonites; which was the metropolis of the Ammonites, and is now called Philadelphia, as Jerom writes; it is so called, to distinguish it from others of the same name; see 2Kings 12:26,
and to Judah in Jerusalem, the defenced city; which was so both by nature and art; it had mountains round about it, and had been fortified by several kings from the time of David, as Solomon, Hezekiah, and Manasseh. Judah is said to be in it; though it would seem more properly that Jerusalem was in Judah, because that people from all parts of Judah, upon hearing of the king of Babylon's intention and near approach to invade their land, fled to Jerusalem, being a fortified place, for security. Now the prophet is bid to describe a way hither; not that one and the same way led to Rabbath and Jerusalem; but he was to describe a way from the place where Nebuchadnezzar stopped, which led to Rabbath, and another which led to Jerusalem.
John Wesley
21:20 To Judah - The Jews.
Robert Jamieson, A. R. Fausset and David Brown
21:20 Rabbath of the Ammonites--distinct from Rabbah in Judah (2Kings 12:26). Rabbath is put first, as it was from her that Jerusalem, that doomed city, had borrowed many of her idols.
to Judah in Jerusalem--instead of simply putting "Jerusalem," to imply the sword was to come not merely to Judah, but to its people within Jerusalem, defended though it was; its defenses on which the Jews relied so much would not keep the foe out.
21:2121:21: Զի եկեսցէ կացցէ արքայն Բաբելացւոց ՚ի վերայ հին ճանապարհին, ՚ի գլուխ երկուց ճանապարհաց, հմա՛յս հմայել՝ գաւազանս ընկենուլ. հարցո՛ւմն հարցանել ՚ի դրօշելոց, լերդահմա՛յ լինել[12610]։ [12610] Ոսկան. Գաւազանս զընկենուլ։
21 Բաբելացիների արքան գալու կանգնելու է հին ճանապարհի վրայ, երկու ճանապարհների գլխին՝ գաւազան գցելու[35], կուռքերին հարցեր տալու, լեարդի վրայ գուշակութիւն անելու:[35] 35. Գուշակութիւններ անելու ձեւ է:
21 Վասն զի Բաբելոնի թագաւորը ճամբուն բաժանումին վրայ՝ երկու ճամբուն գլուխը կայնեցաւ, որպէս զի հմայութիւն ընէ։ Անիկա իր նետերը երերցուց, թերափիմներուն հարցուց. լեարդին նայեցաւ։
Զի [457]եկեսցէ կացցէ`` արքայն Բաբելացւոց [458]ի վերայ հին`` ճանապարհին, ի գլուխ երկուց ճանապարհաց, հմայս հմայել, գաւազանս ընկենուլ, հարցումն հարցանել ի դրօշելոց, լերդահմայ լինել:

21:21: Զի եկեսցէ կացցէ արքայն Բաբելացւոց ՚ի վերայ հին ճանապարհին, ՚ի գլուխ երկուց ճանապարհաց, հմա՛յս հմայել՝ գաւազանս ընկենուլ. հարցո՛ւմն հարցանել ՚ի դրօշելոց, լերդահմա՛յ լինել[12610]։
[12610] Ոսկան. Գաւազանս զընկենուլ։
21 Բաբելացիների արքան գալու կանգնելու է հին ճանապարհի վրայ, երկու ճանապարհների գլխին՝ գաւազան գցելու[35], կուռքերին հարցեր տալու, լեարդի վրայ գուշակութիւն անելու:
[35] 35. Գուշակութիւններ անելու ձեւ է:
21 Վասն զի Բաբելոնի թագաւորը ճամբուն բաժանումին վրայ՝ երկու ճամբուն գլուխը կայնեցաւ, որպէս զի հմայութիւն ընէ։ Անիկա իր նետերը երերցուց, թերափիմներուն հարցուց. լեարդին նայեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
21:2121:21 потому что царь Вавилонский остановился на распутье, при начале двух дорог, для гаданья: трясет стрелы, вопрошает терафимов, рассматривает печень.
21:21 διαπορεύου διαπορευομαι travel through ὀξύνου οξυνω from; out of δεξιῶν δεξιος right καὶ και and; even ἐξ εκ from; out of εὐωνύμων ευωνυμος well-named; southerly οὗ ος who; what ἂν αν perhaps; ever τὸ ο the πρόσωπόν προσωπον face; ahead of σου σου of you; your ἐξεγείρηται εξεγειρω raise up; awakened
21:21 כִּֽי־ kˈî- כִּי that עָמַ֨ד ʕāmˌaḏ עמד stand מֶלֶךְ־ meleḵ- מֶלֶךְ king בָּבֶ֜ל bāvˈel בָּבֶל Babel אֶל־ ʔel- אֶל to אֵ֣ם ʔˈēm אֵם mother הַ ha הַ the דֶּ֗רֶךְ ddˈereḵ דֶּרֶךְ way בְּ bᵊ בְּ in רֹ֛אשׁ rˈōš רֹאשׁ head שְׁנֵ֥י šᵊnˌê שְׁנַיִם two הַ ha הַ the דְּרָכִ֖ים ddᵊrāḵˌîm דֶּרֶךְ way לִ li לְ to קְסָם־ qᵊsom- קסם practice divination קָ֑סֶם qˈāsem קֶסֶם divination קִלְקַ֤ל qilqˈal קלל be slight בַּֽ bˈa בְּ in † הַ the חִצִּים֙ ḥiṣṣîm חֵץ arrow שָׁאַ֣ל šāʔˈal שׁאל ask בַּ ba בְּ in † הַ the תְּרָפִ֔ים ttᵊrāfˈîm תְּרָפִים teraphim רָאָ֖ה rāʔˌā ראה see בַּ ba בְּ in † הַ the כָּבֵֽד׃ kkāvˈēḏ כָּבֵד liver
21:21. stetit enim rex Babylonis in bivio in capite duarum viarum divinationem quaerens commiscens sagittas interrogavit idola exta consuluitFor the king of Babylon stood in the highway, at the head of two ways, seeking divination, shuffling arrows: he inquired of the idols, and consulted entrails.
21. For the king of Babylon stood at the parting of the way, at the head of the two ways, to use divination: he shook the arrows to and fro, he consulted the teraphim, he looked in the liver.
For the king of Babylon stood at the parting of the way, at the head of the two ways, to use divination: he made [his] arrows bright, he consulted with images, he looked in the liver:

21:21 потому что царь Вавилонский остановился на распутье, при начале двух дорог, для гаданья: трясет стрелы, вопрошает терафимов, рассматривает печень.
21:21
διαπορεύου διαπορευομαι travel through
ὀξύνου οξυνω from; out of
δεξιῶν δεξιος right
καὶ και and; even
ἐξ εκ from; out of
εὐωνύμων ευωνυμος well-named; southerly
οὗ ος who; what
ἂν αν perhaps; ever
τὸ ο the
πρόσωπόν προσωπον face; ahead of
σου σου of you; your
ἐξεγείρηται εξεγειρω raise up; awakened
21:21
כִּֽי־ kˈî- כִּי that
עָמַ֨ד ʕāmˌaḏ עמד stand
מֶלֶךְ־ meleḵ- מֶלֶךְ king
בָּבֶ֜ל bāvˈel בָּבֶל Babel
אֶל־ ʔel- אֶל to
אֵ֣ם ʔˈēm אֵם mother
הַ ha הַ the
דֶּ֗רֶךְ ddˈereḵ דֶּרֶךְ way
בְּ bᵊ בְּ in
רֹ֛אשׁ rˈōš רֹאשׁ head
שְׁנֵ֥י šᵊnˌê שְׁנַיִם two
הַ ha הַ the
דְּרָכִ֖ים ddᵊrāḵˌîm דֶּרֶךְ way
לִ li לְ to
קְסָם־ qᵊsom- קסם practice divination
קָ֑סֶם qˈāsem קֶסֶם divination
קִלְקַ֤ל qilqˈal קלל be slight
בַּֽ bˈa בְּ in
הַ the
חִצִּים֙ ḥiṣṣîm חֵץ arrow
שָׁאַ֣ל šāʔˈal שׁאל ask
בַּ ba בְּ in
הַ the
תְּרָפִ֔ים ttᵊrāfˈîm תְּרָפִים teraphim
רָאָ֖ה rāʔˌā ראה see
בַּ ba בְּ in
הַ the
כָּבֵֽד׃ kkāvˈēḏ כָּבֵד liver
21:21. stetit enim rex Babylonis in bivio in capite duarum viarum divinationem quaerens commiscens sagittas interrogavit idola exta consuluit
For the king of Babylon stood in the highway, at the head of two ways, seeking divination, shuffling arrows: he inquired of the idols, and consulted entrails.
21. For the king of Babylon stood at the parting of the way, at the head of the two ways, to use divination: he shook the arrows to and fro, he consulted the teraphim, he looked in the liver.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
21. “На распутьи” - букв. с евр.: “на матери дорог”; слав: “на старом (пройденном?) пути”. - “Для гадания” относительно того, куда раньше идти: на аммонитян или Иерусалим. Три способа гадания и исчисляются далее: 1) “Трясет стрелы”. “Этот род гадания, говорит Мальдонат, употребляется и поныне (в XVI в.): стрелы с надписями того, что должно быть избрано, опускаются в колчан или шлем; обыкновенно мальчик вытягивает одну, и что на ней написано, приводится в исполнение”. В данном случае в дело пошли 2: стрелы: на одной было написано, как показывает, 22: ст.: “в Иерусалим”, а на другой, конечно: “в Равву”; избрано то, что вытянула правая рука царя - ст. 22. Этот способ гадания был в употреблении у арабов (Берт.), как и у вавилонян (Ленорман, La magie chez Les Chaldeens 430: и д.) и назывался веломантикой или равдомантикой, почему слав.: “якоже вскипети жезлу” (anabrasai = anakinein - трясти). 2) “Вопрошает терафимов” - домашних идолов, пентов, которых Навуходоносор, как некогда Рахиль (Быт XXI:19), взял с собою в поход. Как вопрошали терафимов и как они давали ответ, неизвестно: может быть просто пред ними совершалась веломантика. 3) “Рассматривает печень”, именно жертвенного животного. Жертва вообще должна была сопровождать гадание, как то видно и из истории Валаама. Печень считалась седалищем жизни (Притч VII:23) и чувства (Плач II:11). Гадание по печени, “гепатоскопия” (LXX: hpatoskopsasqai), было в большом употреблении у всех древних: вавилонян (Диодор II, 29; Ленорман цит. соч., где указаны все подробности его и доказано, что оно заимствовано халдеями у первых обитателей Месопотамии - аккадийцев), римлян (Цицерон, De divinat. I, 16; II, 12, 13), греков, этруссков.
Adam Clarke: Commentary on the Bible - 1831
21:21: For the king of Babylon stood at the parting of the way - He was in doubt which way he should first take; whether to humble the Ammonites by taking their metropolis, Riblath, or go at once against Jerusalem. In this case of uncertainty, he made use of divination. And this was of three kinds: 1. By arrows. 2. By images or talismans. 3. By inspecting the entrails of a sacrifice offered on the occasion.
1. He made bright his arrows. This might be after the manner in which the divination is still practiced among the Arabs. These arrows were without head or wing. They took three. On one they wrote, Command me, Lord. On the second, Forbid me, Lord. The third was blank. These were put in a bag, and the querist put in his hand and took one out. If it was Command me, he set about the business immediately; if it was Forbid me, he rested for a whole year; if it was the blank one, he drew again. On all occasions the Arabs consulted futurity by such arrows. See D'Herbelot, under the word Acdah.
2. As to the images, the Hebrew calls them תרפים teraphim. See the note on Gen 31:19 (note).
3. And as to the liver, I believe it was only inspected to see whether the animal offered in sacrifice were sound and healthy, of which the state of the liver is the most especial indication. When the liver is sound, the animal is healthy; and it would have been a bad omen to any who offered sacrifice, to find that the animal they had offered to their gods was diseased; as, in that case, they would have taken for granted that the sacrifice was not accepted.
Albert Barnes: Notes on the Bible - 1834
21:21
The Chaldaean king is depicted standing at the entrance of the holy land from the north, meditating his campaign, using rites of divination that really belonged to the Akkadians, a primitive race which originally occupied the plains of Mesopotamia. The Accadians and the Etruscans belong through the Finnish family to the Turanian stock; this passage therefore shows a characteristic mode of divination in use among two widely separated nations; and as the Romans acquired their divination from the conquered Etruscans, so the Chaldaeans acquired the same art from the races whose soil they had occupied as conquerors.
He made his arrows briqht - Rather, he shook his arrow; a mode of divination much in practice with the Arabians. It was usual to place in some vessel three arrows, on one of which was written, "My God orders me;" on the other, "My God forbids me;" on the third was no inscription. These three arrows were shaken together until one came out; if it was the first, the thing was to be done; if the second, it was to be avoided; if the third, the arrows were again shaken together, until one of the arrows bearing a decided answer should come forth.
Images - Teraphim (Gen 31:19 note).
He looked in the liver - It was the practice both of the Greeks and the Romans (derived from the Etruscans) to take omens from the inspection of the entrails (especially the liver) of animals offered in sacrifice.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:21: the king: Pro 16:33, Pro 21:1
parting: Heb. mother
to use: Num 23:28; Deu 18:10; Sa1 15:23; Pro 16:10; Act 16:16
he made: Or, as the Vulgate, "he mingled his arrows:" "They wrote on several arrows," says Jerome, "the names of the cities they intended to assault; and then putting them altogether promiscuously in a quiver, they drew then out thence as lots are drawn; and that city whose name was written on the arrow first drawn, was the city they first made war on."
arrows: or, knives
images: Heb. teraphim, Gen 31:19, Gen 31:30; Jdg 17:5, Jdg 18:14, Jdg 18:18, Jdg 18:20, Jdg 18:24; Kg2 23:24; Hos 3:4, Hos 4:12; Zac 10:2
Geneva 1599
21:21 For the king of Babylon stood at the parting of the way, at the head of the two ways, to use divination: he made [his] arrows bright, he consulted with images, he looked in (r) the liver.
(r) He used conjuring and sorcery.
John Gill
21:21 For the king of Babylon stood at the parting of the way, at the head of the two ways,.... That is, he would stand there; the prophet knew that it was certain it should be, and therefore represents it as if it was; he had, by a spirit of prophecy, seen, that when the king of Babylon was come to such a place, on the borders of the desert of Arabia, where the road from Babylon parted, where two ways met, the one leading to Jerusalem on the right, and the other to Rabbath on the left, he should make a full stop with his army, and consider which way he should take, whether that which led to Jerusalem, or that which led to Rabbath. It is very probable, when he came out of Babylon, his scheme was to make an attempt on both these important places, and take them; but be had not determined which to attack first, and was still doubtful; and now being come to the two roads, which led to the one and the other, it was necessary to make a halt, consider, and conclude, which course to steer; to determine which, he thought proper "to use divination", which was performed in the following manner:
he made his arrows bright; being made of iron or steel; in the brightness of which diviners looked, and made their observations, and accordingly directed what was to be done; as they did by looking into the brightness of a man's nails, as David Kimchi observes; though his father, Joseph Kimchi, was of opinion that the word has the signification of casting of arrows, or causing them to fly in the air; and supposes that Nebuchadnezzar cast up arrows into the air, and observed on which side they fell, and so judged which way to take; to this agrees the Targum,
"with a bow he cast out arrows;''
so the Syriac and Arabic versions (b). Jerom says the way of divining by arrows was this: arrows, with the names of the cities inscribed upon them, were put into a quiver, and mixed together; and the city upon the arrow which came out first was first attacked. To this agrees the Vulgate Latin version, which renders the words, "mingling the arrows"; and Dr. Pocock (c) prefers this sense of the word, which he observes so signifies in the Arabic language; and who gives an account of the use of divination by arrows among the Arabians, who much used it; though forbidden by Mahomet, as Schultens (d) observes. Their custom was this; when a man was about to marry a wife, or go a journey, or do any business of importance, he put three arrows into a vessel; on one was inscribed,
"my lord hath commanded me;''
on another,
"my lord hath forbid me;''
the third had nothing on it. If the first he took out had the command upon it, then he proceeded with great alacrity: but if it had the prohibition, he desisted; and if that which had nothing inscribed on it, he laid it by, till one of the other two was taken out; and there is to this day a sort of divination by arrows used by the Turks; it is commonly for the wars, though it is also performed for all sorts of things; as to know whether a man should undertake a voyage, buy such a commodity, or the like. The manner of doing it, as Monsieur Thevenot (e) relates, is this; they take four arrows, and place them with their points against one another, giving them to be held by two persons; then they lay a naked sword upon a cushion before them, and read a certain chapter of the Alcoran; with that the arrows fight together for some time, and at length the one fall upon the other: if, for instance the victorious have been named Christians (for two of them they call Turks, and the other two by the name of their enemy), it is a sign that the Christians will overcome; if otherwise, it denotes the contrary. The Jews (f) say, that in the present case of Nebuchadnezzar, that when he or his diviner cast the arrow for Antioch, or for Tyre, or for Laodicea, it was broke; but when he cast it for Jerusalem, it was not broke; by which he knew that he should destroy it. This is that sort of divination which is called "belomancy": he consulted with images; or "teraphim"; images in which, as Kimchi says, they saw things future; Heathen oracles, from whence responses were made; these were images for private use, such as were the "lares" and "penates" with the Romans; these Laban had in his house in which Rachel stole from him; and are supposed to be such as are made under certain constellations, and their influences capable of speaking; see Zech 10:2, as Aben Ezra on Gen 31:34 observes, with which men used to consult about things future or unknown; and this is thought to be one reason why Rachel took away these images from her father, that he might not, by consulting with them, know which way Jacob fled (g) with such as these the king of Babylon consulted, that he might know which way he should take:
he looked in the liver; of a beast slain, and made observations on that to direct him; as used to be done by the Aruspices among the Romans. This is that sort of divination which is called "hepatoscopy", or inspection into the liver; for though the Aruspices or Extispices, so called from their looking into the entrails of a beast, and making their observations on them, used to view the several inward parts, yet chiefly the liver, which they called the head of the intestines; and if this was wanting, or the head in it, the chief part of it, it was an ill omen; thus, in the month that Claudius Caesar was poisoned, the head of the liver was wanting in the sacrifice; or if the liver was livid, vicious, had any pustules upon it, or any purulent matter in it; or was touched, cut and wounded with the knife of the sacrificer, it foreboded great evils and misfortunes; or if the extreme part of the liver, which is called the fibre, was so placed, that from the lowest fibre the livers were replicated, or there was a double liver, this was a token for good, and portended joy and happiness (h): moreover, they used to divide the bowels or entrails into two parts, and so the liver; the one they called "familiaris", by which they judged what would befall themselves and their friends; the other "hostilis", what concerned their enemies; according to the habit, colour, and position they were in, they concluded what would befall the one and the other (i). Lucan (k) and Seneca (l) particularly have respect to this: and the king of Babylon here having two people to deal with, the Ammonites and the Jews, he inspects the liver of a creature slain for sacrifice, that he might judge which was best and safest for him to attack; which was less threatening, and more easy to be overcome (m): this divination used to be made with calves, kids, and lambs (n).
(b) So R. So. Urbin. Ohel Moed, fol. 25, 2, interprets the word. (c) Specimen Arab. Hist. p. 327. (d) Animadv. in Job, p. 169, 170. (e) Travels, par. 1. B. 1. ch. 6. p. 36. (f) Midrash Tillim in Psal. lxxix. 1. (g) See Godwin's Moses and Aaron, l. 4. c. 9. (h) Vid. Alex. ab flex. Genial. Dier. l. 5. c. 25. & Plin. Nat. Hist. l. 11. c. 37. (i) Vid. Valtrinum de Re Militari Roman. l. 1. c. 6. p. 27. Liv. & Ciceron. in ib. (k) "Cernit tabe jecur madidum, venasque minaces, Hostili de parte videt", &c. Pharsal. l. 1. (l) "Hostile valido robore insurlit latus." Oedipus, Act. 2. (m) Vid. Lydium de Re Militari, l. 1. c. 3. p. 9, 10. (n) Pausanias, l. 6. p. 345.
John Wesley
21:21 Stood - The prophet speaks of what shall be, as if it were already. To use - To consult with his gods, and to cast lots. Arrows - Writing on them the names of the cities, then putting them into a quiver, and thence drawing them out and concluding, according to the name which was drawn. He consulted - Perhaps by a divine permission, the devil gave them answers from those images. In the liver - They judged of future events, by the entrails, and more especially by the liver.
Robert Jamieson, A. R. Fausset and David Brown
21:21 parting--literally, "mother of the way." As "head of the two ways" follows, which seems tautology after "parting of the way," HAVERNICK translates, according to Arabic idiom, "the highway," or principal road. English Version is not tautology, "head of the two ways" defining more accurately "parting of the way."
made . . . bright--rather, "shook," from an Arabic root.
arrows--Divination by arrows is here referred to: they were put into a quiver marked with the names of particular places to be attacked, and then shaken together; whichever came forth first intimated the one selected as the first to be attacked [JEROME]. The same usage existed among the Arabs, and is mentioned in the Koran. In the Nineveh sculptures the king is represented with a cup in his right hand, his left resting on a bow; also with two arrows in the right, and the bow in the left, probably practising divination.
images--Hebrew, "teraphim"; household gods, worshipped as family talismans, to obtain direction as to the future and other blessings. First mentioned in Mesopotamia, whence Rachel brought them (Gen 31:19, Gen 31:34); put away by Jacob (Gen 35:4); set up by Micah as his household gods (Judg 17:5); stigmatized as idolatry (1Kings 15:23, Hebrew; Zech 10:2, Margin).
liver--They judged of the success, or failure, of an undertaking by the healthy, or unhealthy, state of the liver and entrails of a sacrifice.
21:2221:22: Ընդ աջմէ իւրմէ ելին նմա հմայքն ՚ի վերայ Երուսաղեմի, արկանել պատնէշ, բերանալի՛ր գոչել, բարձրացուցանել զձայն աղաղակի. արկանել խի՛ց ՚ի վերայ դրանց նորա, եւ արկանել հո՛ղ եւ շինել նետակալս։
22 Նրա աջ ձեռքից հմայութիւններ են դուրս եկել՝ Երուսաղէմի դէմ պատնէշներ կանգնեցնելու, լիաբերան գոչելու, աղաղակ բարձրացնելու, դարպասները խոյահարելու, հող թափելու եւ մարտկոցներ շինելու»:
22 Անոր աջ ձեռքին մէջ հմայութիւն կար Երուսաղէմի համար, որպէս զի մեքենաներ դնեն, պատերազմի մէջ բերաննին բանան ու աղաղակով ձայն վերցնեն, դռներու դէմ մեքենաներ դնեն, հողաբլուր կանգնեցնեն ու մարտկոց շինեն։
Ընդ աջմէ իւրմէ ելին նմա հմայքն ի վերայ Երուսաղեմի, արկանել [459]պատնէշ, բերանալիր գոչել, բարձրացուցանել զձայն աղաղակի. արկանել [460]խից ի վերայ դրանց նորա, եւ արկանել հող եւ շինել նետակալս:

21:22: Ընդ աջմէ իւրմէ ելին նմա հմայքն ՚ի վերայ Երուսաղեմի, արկանել պատնէշ, բերանալի՛ր գոչել, բարձրացուցանել զձայն աղաղակի. արկանել խի՛ց ՚ի վերայ դրանց նորա, եւ արկանել հո՛ղ եւ շինել նետակալս։
22 Նրա աջ ձեռքից հմայութիւններ են դուրս եկել՝ Երուսաղէմի դէմ պատնէշներ կանգնեցնելու, լիաբերան գոչելու, աղաղակ բարձրացնելու, դարպասները խոյահարելու, հող թափելու եւ մարտկոցներ շինելու»:
22 Անոր աջ ձեռքին մէջ հմայութիւն կար Երուսաղէմի համար, որպէս զի մեքենաներ դնեն, պատերազմի մէջ բերաննին բանան ու աղաղակով ձայն վերցնեն, դռներու դէմ մեքենաներ դնեն, հողաբլուր կանգնեցնեն ու մարտկոց շինեն։
zohrab-1805▾ eastern-1994▾ western am▾
21:2221:22 В правой руке у него гаданье: >, где должно поставить тараны, открыть для побоища уста, возвысить голос для военного крика, подвести тараны к воротам, насыпать вал, построить осадные башни.
21:22 καὶ και and; even ἐγὼ εγω I δὲ δε though; while κροτήσω κροτεω hand μου μου of me; mine πρὸς προς to; toward χεῖρά χειρ hand μου μου of me; mine καὶ και and; even ἐναφήσω εναφιημι the θυμόν θυμος provocation; temper μου μου of me; mine ἐγὼ εγω I κύριος κυριος lord; master λελάληκα λαλεω talk; speak
21:22 בִּֽ bˈi בְּ in ימִינֹ֞ו ymînˈô יָמִין right-hand side הָיָ֣ה׀ hāyˈā היה be הַ ha הַ the קֶּ֣סֶם qqˈesem קֶסֶם divination יְרוּשָׁלִַ֗ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem לָ lā לְ to שׂ֤וּם śˈûm שׂים put כָּרִים֙ kārîm כַּר ram לִ li לְ to פְתֹּ֤חַ fᵊttˈōₐḥ פתח open פֶּה֙ pˌeh פֶּה mouth בְּ bᵊ בְּ in רֶ֔צַח rˈeṣaḥ רֶצַח killing לְ lᵊ לְ to הָרִ֥ים hārˌîm רום be high קֹ֖ול qˌôl קֹול sound בִּ bi בְּ in תְרוּעָ֑ה ṯᵊrûʕˈā תְּרוּעָה shouting לָ lā לְ to שׂ֤וּם śˈûm שׂים put כָּרִים֙ kārîm כַּר ram עַל־ ʕal- עַל upon שְׁעָרִ֔ים šᵊʕārˈîm שַׁעַר gate לִ li לְ to שְׁפֹּ֥ךְ šᵊppˌōḵ שׁפך pour סֹלְלָ֖ה sōlᵊlˌā סֹלֲלָה rampart לִ li לְ to בְנֹ֥ות vᵊnˌôṯ בנה build דָּיֵֽק׃ dāyˈēq דָּיֵק bulwark
21:22. ad dextram eius facta est divinatio super Hierusalem ut ponat arietes ut aperiat os in caede ut elevet vocem in ululatu ut ponat arietes contra portas ut conportet aggerem ut aedificet munitionesOn his right hand was the divination for Jerusalem, to set battering rams, to open the mouth in slaughter, to lift up the voice in howling, to set engines against the gates, to cast up a mount, to build forts.
22. In his right hand was the divination Jerusalem, to set battering rams, to open the mouth in the slaughter, to lift up the voice with shouting, to set battering rams against the gates, to cast up mounts, to build forts.
At his right hand was the divination for Jerusalem, to appoint captains, to open the mouth in the slaughter, to lift up the voice with shouting, to appoint [battering] rams against the gates, to cast a mount, [and] to build a fort:

21:22 В правой руке у него гаданье: <<в Иерусалим>>, где должно поставить тараны, открыть для побоища уста, возвысить голос для военного крика, подвести тараны к воротам, насыпать вал, построить осадные башни.
21:22
καὶ και and; even
ἐγὼ εγω I
δὲ δε though; while
κροτήσω κροτεω hand
μου μου of me; mine
πρὸς προς to; toward
χεῖρά χειρ hand
μου μου of me; mine
καὶ και and; even
ἐναφήσω εναφιημι the
θυμόν θυμος provocation; temper
μου μου of me; mine
ἐγὼ εγω I
κύριος κυριος lord; master
λελάληκα λαλεω talk; speak
21:22
בִּֽ bˈi בְּ in
ימִינֹ֞ו ymînˈô יָמִין right-hand side
הָיָ֣ה׀ hāyˈā היה be
הַ ha הַ the
קֶּ֣סֶם qqˈesem קֶסֶם divination
יְרוּשָׁלִַ֗ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
לָ לְ to
שׂ֤וּם śˈûm שׂים put
כָּרִים֙ kārîm כַּר ram
לִ li לְ to
פְתֹּ֤חַ fᵊttˈōₐḥ פתח open
פֶּה֙ pˌeh פֶּה mouth
בְּ bᵊ בְּ in
רֶ֔צַח rˈeṣaḥ רֶצַח killing
לְ lᵊ לְ to
הָרִ֥ים hārˌîm רום be high
קֹ֖ול qˌôl קֹול sound
בִּ bi בְּ in
תְרוּעָ֑ה ṯᵊrûʕˈā תְּרוּעָה shouting
לָ לְ to
שׂ֤וּם śˈûm שׂים put
כָּרִים֙ kārîm כַּר ram
עַל־ ʕal- עַל upon
שְׁעָרִ֔ים šᵊʕārˈîm שַׁעַר gate
לִ li לְ to
שְׁפֹּ֥ךְ šᵊppˌōḵ שׁפך pour
סֹלְלָ֖ה sōlᵊlˌā סֹלֲלָה rampart
לִ li לְ to
בְנֹ֥ות vᵊnˌôṯ בנה build
דָּיֵֽק׃ dāyˈēq דָּיֵק bulwark
21:22. ad dextram eius facta est divinatio super Hierusalem ut ponat arietes ut aperiat os in caede ut elevet vocem in ululatu ut ponat arietes contra portas ut conportet aggerem ut aedificet munitiones
On his right hand was the divination for Jerusalem, to set battering rams, to open the mouth in slaughter, to lift up the voice in howling, to set engines against the gates, to cast up a mount, to build forts.
22. In his right hand was the divination Jerusalem, to set battering rams, to open the mouth in the slaughter, to lift up the voice with shouting, to set battering rams against the gates, to cast up mounts, to build forts.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
22. “В правой руке у него гадание: в Иерусалим”. Правой рукой (приносящей счастье) Навуходоносор вытянул (из шлема или колчана) жребий (стрелу - 21: ст.) с надписью: “в Иерусалим”. - После этого поход на Иудею, как решенный уже, не описывается, а пророк приступает прямо к изображению осады Иерусалима. Раз Иегова направлял гадание, то Он хочет, чтобы приведено было в исполнение все страшное, задуманное Навуходоносором. - “Поставить тараны” - IV:2. - “Открыть для побоища уста”. Навуходоносор обратится к воинам с речью пред сражением; или же: воины будут сражаться с пронзительными криками. - “Возвысить голос для военного крика”. Это не тавтология (Гит.), а усиление предшествующей мысли. О громких криках осаждающих при осаде городов говорят Нав I; Ам I,14; II:2; Иер XLIX:2. - “Подвести тараны”. Необъяснимое повторение сказанного ранее, подтверждаемое и LXX. Чтобы избежать повторения переводят “шарим” (бараны, тараны) здесь “военные начальники”: Навуходоносор назначит военных начальников; но они должны бы быть назначены до похода еще, а не пред самой осадой. - “Насыпать вал”IV:2.
Adam Clarke: Commentary on the Bible - 1831
21:22: At his right hand was the divination for Jerusalem - He had probably written on two arrows; one, Jerusalem; the other, Riblath; the third, left blank. He drew, and that on which Jerusalem was written came to his hand; in consequence of which he marched immediately against that city. It was ripe for destruction; and had he marched before or after, it would have fallen; but he never considered himself as sure of the conquest till now.
Albert Barnes: Notes on the Bible - 1834
21:22
The divination for Jerusalem - The lot fixing the campaign against Jerusalem.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:22: captains: or battering rams, Heb. rams, Eze 4:2
to lift: Exo 32:17, Exo 32:18; Jos 6:10, Jos 6:20; Sa1 17:20; Job 39:25; Jer 51:14
to appoint: Eze 4:2; Jer 32:24, Jer 33:4, Jer 52:4
John Gill
21:22 At his right hand was the divination for Jerusalem,.... All his divinations, whether by arrows, or by images, or by liver, all directed him to his right hand, to turn to that which led to Jerusalem; and thus what appeared to him to be the effect of divination was overruled by the providence of God, to direct him to go and do what he designed he should:
to appoint captains to open the mouth in the slaughter; upon which he appointed his several captains and officers their distinct bodies of men they were to lead on to the siege of Jerusalem; and give them the word of command when to attack the place, scale the walls, or make breaches in it, and fall upon the enemy, and make a slaughter of them. The word for "captains" signifies "rams"; and Joseph Kimchi interprets it of battering rams, to beat down walls; but these are after mentioned; and is both by Jarchi and David Kimchi explained of general officers of the army; and so the Targum,
"to appoint generals to open the gates, that the slayer may enter by them:''
to lift up the voice with shouting; which is usually done in sieges, when a shout is made, and a place is stormed; both to animate the besiegers, and to terrify the besieged:
to appoint battering rams against the gates; to break them down, or break through them, and so make way for the army to enter in; these were engines used in sieges, to beat down walls, and make breaches in them, that the besiegers might enter; so called from the iron heads of them, which resembled rams; and are thus described by Josephus (o),
"the ram is a huge beam, not unlike the mast of a ship; the top of it is capped with a thick piece of iron, in the form of a ram's head, from whence it has its name: this is hung by the middle with ropes to another beam, which lies across, supported by a couple of posts; and thus hanging equally balanced, is, by a great number of men violently thrust backwards and forwards, and so beats the wall with its iron head; nor is there any tower so strong, or wall so broad, as to resist its repeated strokes.''
Vitruvius (p) says it was invented by the Carthaginians at the siege of Cadiz; but Pliny (q) affirms it was invented by Epeus at the siege of Troy; but the first mention of them is made by Ezekiel here, and in Ezek 4:2, and Diodorus Siculus (r) affirms they were not known in the times of Sardanapalus, when Nineveh was taken by Arbaces. The Targum interprets it of officers set at the gates, as before; and so Jarchi:
to cast a mount; made up of earth, to raise their batteries upon: and
to build a fort; to cast out their arrows from thence, and protect the besiegers; See Gill on Ezek 4:1.
(o) De Bello Jud. l. 3. c. 7. sect. 19. Vid. Valtrinum de Re Militari Roman. l. 5. c. 6. p. 526. (p) De Architectura, l. 10. c. 19. (q) Nat. Hist. l. 7. c. 56. (r) Bibliothec. l. 2. p. 113.
John Wesley
21:22 The divination - The divination which concerned Jerusalem, was managed on his right hand.
Robert Jamieson, A. R. Fausset and David Brown
21:22 Rather, "In his right hand was [is] the divination," that is, he holds up in his right hand the arrow marked with "Jerusalem," to encourage his army to march for it.
captains--The Margin, "battering-rams," adopted by FAIRBAIRN, is less appropriate, for "battering-rams" follow presently after [GROTIUS].
open the mouth in . . . slaughter--that is, commanding slaughter: raising the war cry of death. Not as GESENIUS, "to open the mouth with the war shout."
21:2321:23: Եւ նա նոցա ա՛յնպէս թուիցի՝ որպէս հմայիցէ ոք հմա՛յս առաջի նոցա, եւ եւթներորդիցէ նոցա եւթներորդս. եւ ինքն յուշ արասցէ զանիրաւութիւնս նոցա յիշել։
23 «Եւ դա երուսաղէմացիներին այնպէս է երեւալու, կարծես մէկն իրենց առաջ հմայութիւններ է անում. շաբաթուայ ընթացքում եօթն անգամ կրկնուելու է: Սակայն նա՝ բաբելացիների թագաւորն զգուշացնելու է սրանց, որ յիշեն իրենց անօրէնութիւնները»:
23 Բայց ասիկա անոնց աչքերուն առջեւ սնոտի հմայութեան մը պէս պիտի ըլլայ, քանզի անոնք երդումներ ըրեր էին. բայց անիկա իրենց անօրէնութիւնը պիտի յիշեցնէ, որպէս զի բռնուին։
[461]Եւ նա նոցա այնպէս թուիցի` որպէս հմայիցէ ոք հմայս առաջի նոցա, եւ եւթներորդիցէ նոցա եւթներորդս, եւ ինքն յուշ արասցէ զանիրաւութիւնս նոցա յիշել:

21:23: Եւ նա նոցա ա՛յնպէս թուիցի՝ որպէս հմայիցէ ոք հմա՛յս առաջի նոցա, եւ եւթներորդիցէ նոցա եւթներորդս. եւ ինքն յուշ արասցէ զանիրաւութիւնս նոցա յիշել։
23 «Եւ դա երուսաղէմացիներին այնպէս է երեւալու, կարծես մէկն իրենց առաջ հմայութիւններ է անում. շաբաթուայ ընթացքում եօթն անգամ կրկնուելու է: Սակայն նա՝ բաբելացիների թագաւորն զգուշացնելու է սրանց, որ յիշեն իրենց անօրէնութիւնները»:
23 Բայց ասիկա անոնց աչքերուն առջեւ սնոտի հմայութեան մը պէս պիտի ըլլայ, քանզի անոնք երդումներ ըրեր էին. բայց անիկա իրենց անօրէնութիւնը պիտի յիշեցնէ, որպէս զի բռնուին։
zohrab-1805▾ eastern-1994▾ western am▾
21:2321:23 Это гаданье показалось в глазах их лживым; но так как они клялись клятвою, то он, вспомнив о таком их вероломстве, положил взять его.
21:23 καὶ και and; even ἐγένετο γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master πρός προς to; toward με με me λέγων λεγω tell; declare
21:23 וְ wᵊ וְ and הָיָ֨ה hāyˌā היה be לָהֶ֤ם lāhˈem לְ to כִּכ *ki כְּ as קְסָםקסום־ *qᵊsom- קסם practice divination שָׁוְא֙ šāwᵊ שָׁוְא vanity בְּ bᵊ בְּ in עֵ֣ינֵיהֶ֔ם ʕˈênêhˈem עַיִן eye שְׁבֻעֵ֥י šᵊvuʕˌê שָׁבוּעַ week שְׁבֻעֹ֖ות šᵊvuʕˌôṯ שָׁבוּעַ week לָהֶ֑ם lāhˈem לְ to וְ wᵊ וְ and הֽוּא־ hˈû- הוּא he מַזְכִּ֥יר mazkˌîr זכר remember עָוֹ֖ן ʕāwˌōn עָוֹן sin לְ lᵊ לְ to הִתָּפֵֽשׂ׃ פ hittāfˈēś . f תפשׂ seize
21:23. eritque quasi consulens frustra oraculum in oculis eorum et sabbatorum otium imitans ipse autem recordabitur iniquitatis ad capiendumAnd he shall be in their eyes as one consulting the oracle in vain, and imitating the leisure of sabbaths: but he will call to remembrance the iniquity that they may be taken.
23. And it shall be unto them as a vain divination in their sight, which have sworn oaths unto them: but he bringeth iniquity to remembrance, that they may be taken.
And it shall be unto them as a false divination in their sight, to them that have sworn oaths: but he will call to remembrance the iniquity, that they may be taken:

21:23 Это гаданье показалось в глазах их лживым; но так как они клялись клятвою, то он, вспомнив о таком их вероломстве, положил взять его.
21:23
καὶ και and; even
ἐγένετο γινομαι happen; become
λόγος λογος word; log
κυρίου κυριος lord; master
πρός προς to; toward
με με me
λέγων λεγω tell; declare
21:23
וְ wᵊ וְ and
הָיָ֨ה hāyˌā היה be
לָהֶ֤ם lāhˈem לְ to
כִּכ
*ki כְּ as
קְסָםקסום־
*qᵊsom- קסם practice divination
שָׁוְא֙ šāwᵊ שָׁוְא vanity
בְּ bᵊ בְּ in
עֵ֣ינֵיהֶ֔ם ʕˈênêhˈem עַיִן eye
שְׁבֻעֵ֥י šᵊvuʕˌê שָׁבוּעַ week
שְׁבֻעֹ֖ות šᵊvuʕˌôṯ שָׁבוּעַ week
לָהֶ֑ם lāhˈem לְ to
וְ wᵊ וְ and
הֽוּא־ hˈû- הוּא he
מַזְכִּ֥יר mazkˌîr זכר remember
עָוֹ֖ן ʕāwˌōn עָוֹן sin
לְ lᵊ לְ to
הִתָּפֵֽשׂ׃ פ hittāfˈēś . f תפשׂ seize
21:23. eritque quasi consulens frustra oraculum in oculis eorum et sabbatorum otium imitans ipse autem recordabitur iniquitatis ad capiendum
And he shall be in their eyes as one consulting the oracle in vain, and imitating the leisure of sabbaths: but he will call to remembrance the iniquity that they may be taken.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
23. “Это гадание показалось в глазах их лживым”. Любопытно, что известие о нерешительности Навуходоносора на походе и даже о гадании его так скоро дошло до иерусалимлян, которые, вообще столь легковерные к волшебству, в данном случае, когда гадание было не в их пользу, не поколебались признать его лживым, т. е. ответ его исходившим не от Бога. Слав.: “и той аки волхвуя им волхвование пред ними”, т. е. Навуходоносор явился как бы злым волшебником на Иудею, накликавшим гаданием своим беды на нее. - “Но так как они клялись клятвою”. Разумеется клятвенное обещание вассальной покорности Навуходоносору со стороны Седекии, нарушение какового навлекло все беды на Иудею. Еврейский текст при другой вокализации допускает и такой перевод, какой дает слав. по Акиле и Феодотиону (у LXX в большинстве; рукописей нет этого выражения): “уседмеряя седмерицы”: букв.: “у них седмицы к седмицам”, или: “субботы к субботам”; при таком переводе настоящее место давало бы или ту мысль, что по мнению иудеев Навуходоносор, благодаря своей нерешительности, заставившей его прибегнуть к волхвованию, будет медлить еще целые недели с своей осадой Иерусалима, что даст им возможность приготовиться к сопротивлени.; или же выражение может относиться к каким-нибудь обрядам волхвования, в которых число 7: играло большую роль (Sellin, Beitrage zur isr. u. jud. Relig. - Geschichte 11,121).

“То он (Навуходоносор), вспомнив о таком вероломстве (союз Седекии с другими восставшими вассалами), положил взять его” (Иерусалим). Слав.: “и той воспоминаяй неправды его помянути” дает другую мысль: Навуходоносор напомнит Иерусалиму (разрушением его) его неправды.
Adam Clarke: Commentary on the Bible - 1831
21:23: To them that have sworn oaths - To Zedekiah and his ministers, who had bound themselves by the oath of the Lord to be faithful to the Chaldeans, and to pay them the promised tribute. The oaths may refer, farther, to the alliances formed with the Egyptians, Ammonites, and others. They will not believe that Nebuchadnezzar shall succeed against them, while they expect the powerful assistance of the Egyptians.
Albert Barnes: Notes on the Bible - 1834
21:23
It shalt be unto them - The Jews in their vain confidence shall look upon the hopes gathered from the divinations by the Babylonians as false and groundless.
To them that have sworn oaths - According to some, "oaths of oaths are theirs;" i. e., they have the most solemn oaths sworn by God to His people, in these they trust, forgetful of the sin which broke the condition upon which these promises were given. More probably the allusion is to the oaths which the Jews had sworn to Nebuchadnezzar as vassals Eze 17:18-19; therefore they trust he will not attack them, forgetting how imperfectly they had kept their oaths, and that Nebuchadnezzar knew this.
But he will call to remembrance the iniquity - The king of Babylon will by punishment remind them of their perjury Kg2 25:6-7; Ch2 36:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:23: as a: Eze 11:3, Eze 12:22; Isa 28:14, Isa 28:15
to them that have sworn oaths: or, for the oaths made unto them, Eze 17:13-19; Ch2 36:13
but: Kg2 24:20, Kg2 25:1-7; Jer 52:3-11
call: Eze 21:24, Eze 29:16; Num 5:15; Kg1 17:18; Rev 16:19
Carl Friedrich Keil and Franz Delitzsch
21:23
This announcement will appear to the Judaeans, indeed, to be a deceptive divination, but nevertheless it will be verified. - Ezek 21:23. And it is like deceptive divination in their eyes; sacred oaths are theirs (lit., to them); but he brings the iniquity to remembrance, that they may be taken. Ezek 21:24. Therefore thus saith the Lord Jehovah, Because ye bring your iniquity to remembrance, in that your offences are made manifest, so that your sins appear in all your deeds, because ye are remembered ye shall be taken with the hand. Ezek 21:25. And thou pierced one, sinner, prince of Israel, whose day is come at the time of the final transgression, Ezek 21:26. Thus saith the Lord Jehovah, The turban will be removed, the crown taken off. This is not this; the low will be lifted up, and the lofty lowered. Ezek 21:27. Overthrown, overthrown, overthrown will I make it; even this shall not be, till He cometh, to whom is the right, to Him do I give it. - In Ezek 21:23 (28), להם, which is more precisely defined by בּעיניהם, refers to the Israelites, i.e., the Judaeans. This also applies to the following להם, which cannot possibly be taken as referring to a different subject, say, for example, the Chaldeans. It is evident, therefore, that it is impossible to sustain the rendering given in Gesenius' Thesaurus (s.v.) to the obscure words שׁבעי שׁבעות, viz., qui juramenta jurarunt eis (sc., Chaldaeis), which Maurer has modified and expounded thus: "they will not fear these auguries; they will swear oaths to them (the Chaldeans), that is to say, according to their usual custom, these truce-breakers will take fresh oaths, hoping that the Chaldeans will be conciliated thereby." Moreover, the thought itself is an unsuitable one, inasmuch as "the defiant attitude of confidence with which they looked such awfully threatening danger in the face must have had some other ground than a reliance upon false oaths and Chaldean credulity" (Hvernick). The common explanation, which Rosenmller and Kliefoth uphold, is, "because the Chaldeans are sworn allies, sworn confederates of theirs;" or as Kliefoth explains it, "on account of the oath of fealty or vassalage sworn by Zedekiah to Nebuchadnezzar, they have sworn confederates in the Chaldeans, and relying upon this, they are confident that they have no hostile attack to fear from them." But this is altogether untenable, not only because it is perfectly arbitrary to supply "the Chaldeans," but still more for the reason adduced by Maurer. "How," he justly asks, "could the Judaeans despise these auguries because the Chaldeans were bound to them by an oath when they themselves had broken faith? When a treaty has been violated by one party, is not the other released from his oath?" We therefore adopt the same explanation as Hvernick: "oaths of oaths are theirs (to them), i.e., the most sacred oaths are (made) to them, namely, by God." They rely upon that which God has solemnly sworn to them, without considering upon what this promise was conditional, namely, upon a faithful observance on their part of the commandments of God. For the fact itself, compare Ezek 20:42, and such passages as Ps 105:9., etc. The form שׁבעי by the side of שׁבעות may be explained in a very simple way from the relation of the construct state, i.e., from the endeavour to secure an obvious form for the construct state, and cannot in any case furnish a well-founded argument against the correctness of our explanation. As Ezekiel uses נפשׁים for נפשׁות in Ezek 13:20, he may also have formed שׁבעים (שׁבעי) by the side of שׁבעות. - As they rely upon the promises of God without reflecting upon their own breach of covenant, God will bring their sin to remembrance through His judgment. והוּא is Jehovah, upon whose oaths they rely. עון must not be restricted to Zedekiah's breach of covenant, since Ezek 21:24 clearly shows that it is the wrong-doing of Judah generally. להתּפשׂ in Ezek 21:24 (29) is also to be understood of the whole nation, which is to be taken and punished by the king of Babylon. For Ezek 21:24 (29) introduces the reason for the statement made in the last clause of Ezek 21:23 (28). God must put the people in remembrance of their iniquity by inflicting punishment, because they have called it to remembrance by sins committed without any shame, and thereby have, so to speak, compelled God to remember them, and to cause the sinners to be grasped by the hand of the slayer. הזכּיר עון is used in Ezek 21:24 (29) in a different sense from Ezek 21:23 (28), and is therefore explained by 'בּהגּלות. בּכּף, which is indefinite in itself, points back to יד הורג in Ezek 21:11 (16), and receives from that its more exact definition.
With Ezek 21:25 the address turns to the chief sinner, the godless King Zedekiah, who was bringing the judgment of destruction upon the kingdom by his faithless breach of oath. The words חלל, רשׁע, and 'נשׂיא ישׂ are asyndeta, co-ordinate to one another. חלל does not mean profane or infamous (βέβηλε, lxx), but simply pierced, slain. This meaning is to be retained here. This is demanded not only by the fixed usage of the language, but also by the relation in which חלל stands both to Ezek 21:14 and to חללי רשׁעים in Ezek 21:29 (34). It is true that Zedekiah was not pierced by the sword either at that time or afterwards, but was simply blinded and led in captivity to Babylon, where he died. But all that follows from this is, that חלל is used here in a figurative sense, given up to the sword, i.e., to death; and Zedekiah is so designated for the purpose of announcing in a more energetic manner the certainty of his fate. The selection of the term חלל is the more natural, because throughout the whole prophecy the description of the judgment takes its character from the figure of the sword of Jehovah. As God does not literally wield a sword, so חלל is no proof of actual slaying with the sword. יומו .dro, his day, is the day of his destruction (cf. 1Kings 26:10), or of the judgment upon him. The time of the final transgression is not the time when the transgression reaches its end, i.e., its completion, but the time when the wickedness brings the end, i.e., destruction (cf. Ezek 35:5, and for קץ in this sense, Ezek 7:2-3). The fact that the end, the destruction, is come, i.e., is close at hand, is announced in Ezek 21:26 to the prince, and in his person to the whole nation. If we understand the connection in this way, which is naturally suggested by Ezek 21:25, we get rid of the objection, which led Kliefoth to question the fact that it is the king who is addressed in Ezek 21:25, and to take the words as collective, "ye slaughtered sinners, princes of Israel," and to understand them as referring to the entire body of rulers, including the priests, - an explanation that is completely upset by the words נשׂיא... אתּה (thou...prince), which are so entirely opposed to the collective view. Again, the remark that "what follows in Ezek 21:26, viz., the statement to be made to the נשׂיא, has really nothing to do with him, since the sweeping away of the priesthood did not affect Zedekiah personally" (Kliefoth), is neither correct nor conclusive. For Ezek 21:26 contains an announcement not only of the abrogation of the priesthood, but also of the destruction of the kingdom, which did affect Zedekiah both directly and personally. Moreover, we must not isolate the king addressed, even as an individual, from the position which he occupied, or, at any rate, which he ought to have occupied as a theocratic monarch, so as to be able to say that the abrogation of the priesthood did not affect him. The priesthood was one of the fundamental pillars of the theocracy, the removal of which would necessarily be followed by the collapse of the divine state, and therefore by the destruction of the monarchy. Hence it is that the abolition of the priesthood is mentioned first. The infinitives absolute (not imperatives) הסיר and הרים are selected for the purpose of expressing the truth in the most emphatic manner; and the verbs are synonymous. הרים, to lift up, i.e., not to elevate, but to take away, to abolish, as in Is 57:14; Dan 8:11. מצנפת does not mean the royal diadem, like צניף in Is 62:3, but the tiara of the high priest, as it does in every instance in the Pentateuch, from which Ezekiel has taken the word. העטרה, the king's crown. The diadem of the priest and the regal crown are the insignia of the offices of high priest and king; and consequently their removal is the abolition of both high-priesthood and monarchy. These words contain the sentence of death upon the theocracy, of which the Aaronic priesthood and the Davidic monarchy constituted the foundations.
They predict not merely a temporary, but a complete abolition of both offices and dignities; and their fulfilment took place when the kingdom of Judah was destroyed by the king of Babylon. The earthly sovereignty of the house of David was not restored again after the captivity; and the high-priesthood of the restoration, like the second temple, was only a shadowy outline of the glory and essential features of the high-priesthood of Aaron. As the ark with the Shechinah, or the gracious presence of God, was wanting in the temple of Zerubbabel; so were the Urim and Thummim wanting to the high-priesthood, and these were the only means by which the high priest could really carry out the mediation between the Lord and the people. זאת לא זאת .el (this is not this) does not refer to the tiara (mitre) and crown. זאת is neuter, and therefore construed with the masculine היה. This (mitre and crown) will not be this (היה is prophetic), i.e., it will not continue, it will be all over with it (Hvernick, Maurer, and Kliefoth). To this there is appended the further thought, that a general inversion of things will take place. This is the meaning of the words - the low will be lifted up, and the lofty lowered. הגבּהּ and השׁפּיל are infinitives, and are chosen in the same sense as in the first hemistich. The form השּׁפלה, with ה without the tone, is masculine; the ־ה probably serving merely to give greater fulness to the form, and to make it correspond more nearly to הגּבהּ.
(Note: Hitzig has given a most preposterous exposition of this verse. Taking the words הסיר and הרים as antithetical, in the sense of removing ad exalting or sustaining in an exalted position, and regarding the clauses as questions signifying, "Shall the high-priesthood be abolished, and the real dignity, on the contrary, remain untouched?" he finds the answer to these questions in the words זאת לא (this, not this). They contain, in his opinion, as affirmation of the former and a negation of the latter. But he does not tell us how זאת לא זאת without a verb can possibly mean, "the former (the abrogation of the high-priesthood) will take place, but the latter (the exaltation of the monarchy) will not occur." And, finally, the last clause, "the low shall be lifted up," etc., is said to contain simply a watchword, which is not for the time being to be followed by any result. Such trifling needs no refutation. We simply observe, therefore, that there is no ground for the assertion, that הרים without מן cannot possibly signify to abolish.)
This general thought is expressed still more definitely in Ezek 21:27. עוּה, which is repeated twice to give greater emphasis to the thought, is a noun derived from עוּה, inversion, overthrow; and the suffix in אשׂימנּהּ points back to זאת in Ezek 21:26 (31). This, the existing state, the high-priesthood and the monarch, will I make into destruction, or utterly overthrow. But the following זאת cannot also refer to the tiara and crown, as Kliefoth supposes, on account of the גּם which precedes it. This shows that זאת relates to the thing last mentioned. Even this, the overthrow, shall have no durability; or, as Tanch. has correctly expressed it, neque haec conditio erit durabilis. The following עד־בּא attaches itself not so much to this last clause as to the main thought: overthrow upon overthrow will ensue. The thought is this: "nowhere is there rest, nowhere security; all things are in a state of flux till the coming of the great Restorer and Prince of peace" (Hengstenberg). It is generally acknowledged that the words עד־בּא אשׁר־לו המּשׁפּט contain an allusion to Gen 49:10, עד כּי; and it is only by a false interpretation of the preceding clauses, wrung from the words by an arbitrary alteration of the text, that Hitzig is able to set this connection aside. At the same time, אשׁר־לו המּשׁפּט is of course not to be taken as a philological explanation of the word שׁילה, but is simply a theological interpretation of the patriarchal prophecy, with direct reference to the predicted destruction of the existing relations in consequence of the ungodliness and unrighteousness of the leaders of the theocracy up to that time. המּשׁפּט is not the rightful claim to the mitre and crown, but right in an objective sense, as belonging to God (Deut 1:17), and entrusted by God to the earthly government as His representative. He then, to whom this right belongs, and to whom God will give it, is the Messiah, of whom the prophets from the time of David onwards have prophesied as the founder and restorer of perfect right on earth (cf. Ps 72; Is 9:6; Is 42:1; Jer 23:5; Jer 33:17). The suffix attached to נתתּיו is not a dative, but an accusative, referring to משׁפּט (cf. Ps 72:1). There was no necessity to mention the person again to whom God would give the right, as He had already been designated in the previous expression אשׁר לו.
Geneva 1599
21:23 And it shall be to them (s) as a false divination in their sight, to them that have sworn oaths: (t) but he will call to remembrance the iniquity, that they may be taken.
(s) Because there was a league between the Jews and the Babylonians, they of Jerusalem will think nothing less than that this thing would come to pass.
(t) That is, Nebuchadnezzar will remember the rebellion of Zedekiah, and so come on them.
John Gill
21:23 And it shall be unto them as a false divination in their sight,.... That is, the Jews shall laugh at this divination as a vain thing, as a Heathenish practice, and of which nothing would come; and even at the prophet's account of it, and his prophecy concerning the king of Babylon coming to invade them; they looked upon them all as of a piece, trusting to their false prophets, who assured them that they should not be delivered into his hands:
to them that have sworn oaths; a description of the Jews, who had with their king Zedekiah sworn allegiance to the king of Babylon; which oaths they had violated, taking others to the king of Egypt; or, "because they were bound by oaths to them" (s); meaning either the Egyptians, who had bound themselves by oaths to protect the Jews; and therefore they feared nothing from this pretended divination and prophecy, as they judged them to be, though they had not kept faith with the Chaldeans themselves; or the Jews, because of the Egyptians who had entered into an alliance with them, confirmed by oaths; and this had made them secure, on this they depended. The Targum takes the words as if they signified "seven times seven"; and gives this strange paraphrase of them, accounting for the vain confidence of the Jews;
"and their divinations were lies in their eyes, and the enchantments with which he enchanted them; for they knew not that he had observed forty nine times (i.e. his arrows, images, and liver), and an answer was returned upon the word, till the time came to him in which they should be delivered into his hands:''
but he will call to remembrance the iniquity: that is, Nebuchadnezzar would call to mind the perfidy and perjury of the king of Judah, in breaking covenant with him, and violating his oath. Some think that the Chaldeans that were with Nebuchadnezzar were not satisfied at first that it was a true divination that was made, they being set upon the taking of Rabbath first; but Nebuchadnezzar, remembering and putting them in mind of the treachery of Zedekiah, reconciled them to it, and determined them in the expedition against the Jews:
that they may be taken; as birds in a snare, or beasts in a net, and be carried captive.
(s) "quia obstrieti jurameutis eis suat", Piscator.
John Wesley
21:23 Them - The Jews. That have sworn - Zedekiah, his princes, and nobles, who swore allegiance to the king of Babylon, these perjured persons will contemn all predictions of the prophet. He - Nebuchadnezzar. The iniquity - The wickedness of their perjury and rebellion. They - Zedekiah, and the Jews with him
Robert Jamieson, A. R. Fausset and David Brown
21:23 Unto the Jews, though credulous of divinations when in their favor, Nebuchadnezzar's divination "shall be (seen) as false." This gives the reason which makes the Jews fancy themselves safe from the Chaldeans, namely, that they "have sworn" to the latter "oaths" of allegiance, forgetting that they had violated them (Ezek 17:13, Ezek 17:15-16, Ezek 17:18).
but he, &c.--Nebuchadnezzar will remember in consulting his idols that he swore to Zedekiah by them, but that Zedekiah broke the league [GROTIUS]. Rather, God will remember against them (Rev_ 16:19) their violating their oath sworn by the true God, whereas Nebuchadnezzar kept his oath sworn by a false god; Ezek 21:24 confirms this.
21:2421:24: Վասն այնորիկ ա՛յսպէս ասէ Տէր Տէր Աստուած. Փոխանակ զի յո՛ւշ արարէք զանիրաւութիւնս ձեր, ՚ի յայտնել ամպարշտութեանցն ձերոց, յերեւել մեղացն ձերոց՝ յամենայն ամպարշտութիւնս ձեր եւ ՚ի գնացս ձեր. փոխանակ զի դուք ինքնի՛ն յիշեցուցէք, ՚ի նոսի՛ն սատակեսջիք[12611]։ [12611] Ոմանք. Վասն այսորիկ այսպէս... ՚ի յերեւել մեղաց ձե՛՛։
24 Ուստի այսպէս է ասում Տէրը, Ամենակալն Աստուած. «Նրա համար, որ սպառնացել էք ձեր անիրաւութիւններով, յայտնի են դարձել ձեր ամբարշտութիւնները, երեւան են եկել ձեր մեղքերը ձեր բոլոր ամբարշտութիւններով եւ ձեր ընթացքով, - այն բանի համար, որ դուք ինքներդ էք յիշեցրել, դրանց պատճառով էլ ոչնչանալու էք:
24 «Անոր համար Տէր Եհովան այսպէս կ’ըսէ. ‘Որովհետեւ դուք ձեր անօրէնութիւնը յիշեցուցիք, երբ ձեր յանցանքները յայտնուեցան ու բոլոր գործերնուդ մէջ ձեր մեղքերը երեւցան, զանոնք յիշեցնելնուդ համար ձեռքով պիտի բռնուիք։
Վասն այնորիկ այսպէս ասէ [462]Տէր Տէր Աստուած``. Փոխանակ զի յուշ արարէք զանիրաւութիւնս ձեր, ի յայտնել ամպարշտութեանցն ձերոց, յերեւել մեղացն ձերոց` յամենայն [463]ամպարշտութիւնս ձեր եւ ի`` գնացս ձեր, փոխանակ զի դուք ինքնին յիշեցուցէք` [464]ի նոսին սատակեսջիք:

21:24: Վասն այնորիկ ա՛յսպէս ասէ Տէր Տէր Աստուած. Փոխանակ զի յո՛ւշ արարէք զանիրաւութիւնս ձեր, ՚ի յայտնել ամպարշտութեանցն ձերոց, յերեւել մեղացն ձերոց՝ յամենայն ամպարշտութիւնս ձեր եւ ՚ի գնացս ձեր. փոխանակ զի դուք ինքնի՛ն յիշեցուցէք, ՚ի նոսի՛ն սատակեսջիք[12611]։
[12611] Ոմանք. Վասն այսորիկ այսպէս... ՚ի յերեւել մեղաց ձե՛՛։
24 Ուստի այսպէս է ասում Տէրը, Ամենակալն Աստուած. «Նրա համար, որ սպառնացել էք ձեր անիրաւութիւններով, յայտնի են դարձել ձեր ամբարշտութիւնները, երեւան են եկել ձեր մեղքերը ձեր բոլոր ամբարշտութիւններով եւ ձեր ընթացքով, - այն բանի համար, որ դուք ինքներդ էք յիշեցրել, դրանց պատճառով էլ ոչնչանալու էք:
24 «Անոր համար Տէր Եհովան այսպէս կ’ըսէ. ‘Որովհետեւ դուք ձեր անօրէնութիւնը յիշեցուցիք, երբ ձեր յանցանքները յայտնուեցան ու բոլոր գործերնուդ մէջ ձեր մեղքերը երեւցան, զանոնք յիշեցնելնուդ համար ձեռքով պիտի բռնուիք։
zohrab-1805▾ eastern-1994▾ western am▾
21:2421:24 Посему так говорит Господь Бог: так как вы сами приводите на память беззаконие ваше, делая явными преступления ваши, выставляя на вид грехи ваши во всех делах ваших, и сами приводите это на память, то вы будете взяты руками.
21:24 καὶ και and; even σύ συ you υἱὲ υιος son ἀνθρώπου ανθρωπος person; human διάταξον διατασσω give orders; ordain σεαυτῷ σεαυτου of yourself δύο δυο two ὁδοὺς οδος way; journey τοῦ ο the εἰσελθεῖν εισερχομαι enter; go in ῥομφαίαν ρομφαια broadsword βασιλέως βασιλευς monarch; king Βαβυλῶνος βαβυλων Babylōn; Vavilon ἐκ εκ from; out of χώρας χωρα territory; estate μιᾶς εις.1 one; unit ἐξελεύσονται εξερχομαι come out; go out αἱ ο the δύο δυο two καὶ και and; even χεὶρ χειρ hand ἐν εν in ἀρχῇ αρχη origin; beginning ὁδοῦ οδος way; journey πόλεως πολις city ἐπ᾿ επι in; on ἀρχῆς αρχη origin; beginning
21:24 לָכֵ֗ן lāḵˈēn לָכֵן therefore כֹּֽה־ kˈō- כֹּה thus אָמַר֮ ʔāmar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִה֒ [yᵊhwˌih] יְהוָה YHWH יַ֗עַן yˈaʕan יַעַן motive הַזְכַּרְכֶם֙ hazkarᵊḵˌem זכר remember עֲוֹ֣נְכֶ֔ם ʕᵃwˈōnᵊḵˈem עָוֹן sin בְּ bᵊ בְּ in הִגָּלֹ֣ות higgālˈôṯ גלה uncover פִּשְׁעֵיכֶ֗ם pišʕêḵˈem פֶּשַׁע rebellion לְ lᵊ לְ to הֵֽרָאֹות֙ hˈērāʔôṯ ראה see חַטֹּ֣אותֵיכֶ֔ם ḥaṭṭˈôṯêḵˈem חַטָּאת sin בְּ bᵊ בְּ in כֹ֖ל ḵˌōl כֹּל whole עֲלִילֹֽותֵיכֶ֑ם ʕᵃlîlˈôṯêḵˈem עֲלִילָה deed יַ֚עַן ˈyaʕan יַעַן motive הִזָּ֣כֶרְכֶ֔ם hizzˈāḵerᵊḵˈem זכר remember בַּ ba בְּ in † הַ the כַּ֖ף kkˌaf כַּף palm תִּתָּפֵֽשׂוּ׃ פ tittāfˈēśû . f תפשׂ seize
21:24. idcirco haec dicit Dominus Deus pro eo quod recordati estis iniquitatis vestrae et revelastis praevaricationes vestras et apparuerunt peccata vestra in omnibus cogitationibus vestris pro eo inquam quod recordati estis manu capieminiTherefore thus saith the Lord God: Because you have remembered your iniquity, and have discovered your prevarications, and your sins have appeared in all your devices: because, I say, You have remembered, you shall be taken with the hand.
24. Therefore thus saith the Lord GOD: Because ye have made your iniquity to be remembered, in that your transgressions are discovered, so that in all your doings your sins do appear; because that ye are come to remembrance, ye shall be taken with the hand.
Therefore thus saith the Lord GOD; Because ye have made your iniquity to be remembered, in that your transgressions are discovered, so that in all your doings your sins do appear; because, [I say], that ye are come to remembrance, ye shall be taken with the hand:

21:24 Посему так говорит Господь Бог: так как вы сами приводите на память беззаконие ваше, делая явными преступления ваши, выставляя на вид грехи ваши во всех делах ваших, и сами приводите это на память, то вы будете взяты руками.
21:24
καὶ και and; even
σύ συ you
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
διάταξον διατασσω give orders; ordain
σεαυτῷ σεαυτου of yourself
δύο δυο two
ὁδοὺς οδος way; journey
τοῦ ο the
εἰσελθεῖν εισερχομαι enter; go in
ῥομφαίαν ρομφαια broadsword
βασιλέως βασιλευς monarch; king
Βαβυλῶνος βαβυλων Babylōn; Vavilon
ἐκ εκ from; out of
χώρας χωρα territory; estate
μιᾶς εις.1 one; unit
ἐξελεύσονται εξερχομαι come out; go out
αἱ ο the
δύο δυο two
καὶ και and; even
χεὶρ χειρ hand
ἐν εν in
ἀρχῇ αρχη origin; beginning
ὁδοῦ οδος way; journey
πόλεως πολις city
ἐπ᾿ επι in; on
ἀρχῆς αρχη origin; beginning
21:24
לָכֵ֗ן lāḵˈēn לָכֵן therefore
כֹּֽה־ kˈō- כֹּה thus
אָמַר֮ ʔāmar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִה֒ [yᵊhwˌih] יְהוָה YHWH
יַ֗עַן yˈaʕan יַעַן motive
הַזְכַּרְכֶם֙ hazkarᵊḵˌem זכר remember
עֲוֹ֣נְכֶ֔ם ʕᵃwˈōnᵊḵˈem עָוֹן sin
בְּ bᵊ בְּ in
הִגָּלֹ֣ות higgālˈôṯ גלה uncover
פִּשְׁעֵיכֶ֗ם pišʕêḵˈem פֶּשַׁע rebellion
לְ lᵊ לְ to
הֵֽרָאֹות֙ hˈērāʔôṯ ראה see
חַטֹּ֣אותֵיכֶ֔ם ḥaṭṭˈôṯêḵˈem חַטָּאת sin
בְּ bᵊ בְּ in
כֹ֖ל ḵˌōl כֹּל whole
עֲלִילֹֽותֵיכֶ֑ם ʕᵃlîlˈôṯêḵˈem עֲלִילָה deed
יַ֚עַן ˈyaʕan יַעַן motive
הִזָּ֣כֶרְכֶ֔ם hizzˈāḵerᵊḵˈem זכר remember
בַּ ba בְּ in
הַ the
כַּ֖ף kkˌaf כַּף palm
תִּתָּפֵֽשׂוּ׃ פ tittāfˈēśû . f תפשׂ seize
21:24. idcirco haec dicit Dominus Deus pro eo quod recordati estis iniquitatis vestrae et revelastis praevaricationes vestras et apparuerunt peccata vestra in omnibus cogitationibus vestris pro eo inquam quod recordati estis manu capiemini
Therefore thus saith the Lord God: Because you have remembered your iniquity, and have discovered your prevarications, and your sins have appeared in all your devices: because, I say, You have remembered, you shall be taken with the hand.
24. Therefore thus saith the Lord GOD: Because ye have made your iniquity to be remembered, in that your transgressions are discovered, so that in all your doings your sins do appear; because that ye are come to remembrance, ye shall be taken with the hand.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24. Вероломствам по отношению к Навуходоносору Иудея напомнила Богу все прежние грехи свои, которые Он, под влиянием, может быть, благочестивого царствования Иосии и вообще ослабление идолопоклонства в последнее время как бы начал забывать. Впрочем, “приводить на память беззаконие”, проступок - юридически термин, равносильный составлению обвинительного акта (XXIX:16; Чис V:15; 3: Цар XVII:8). Одна и та же мысль повторяется риторически в трех выражениях, все усиливающих ее. - “Будете взяты руками” - тоже, может быть, юридическое выражение, во роде: арестованы. Указание на плен.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:24: your transgressions: Eze 16:16-22, Eze 22:3-12, Eze 22:24-31, Eze 23:5-21, Eze 24:7; Isa 3:9; Jer 2:34, Jer 3:2; Jer 5:27, Jer 5:28, Jer 6:15, Jer 8:12, Jer 9:2-7; Hos 4:2; Mic 3:10-12
ye shall: Isa 22:17, Isa 22:18; Jer 15:2; Amo 9:1-3
John Gill
21:24 Therefore thus saith the Lord God,.... Because of their vain confidence, added to their perjury and perfidy:
because ye have made your iniquity to be remembered; their old sins, by committing new ones, both against the Lord, and against the king of Babylon:
in that your transgressions are discovered, so that in all your doings your sins do appear; both in their religious and civil actions; in the worship of God, and in their covenants and agreements with men; their sins were exposed and manifest to all, not only to God, who was provoked thereby, but to men, to the nations round about; particularly to Nebuchadnezzar, who was enraged by them:
because, I say, that they are come to remembrance; both before the Lord, and the king of Babylon:
ye shall be taken with the hand; as easily as a bird is, when in the snare. The Targum is,
"ye shall be delivered into the hand of the king of Babylon;''
which is no doubt the sense of the passage.
John Wesley
21:24 Your transgressions - Against God, and against the king of Babylon. Discovered - To all in court, city, and country. With the hand - As birds, or beasts in the net, are taken with the hands, so shall you, and be carried into Babylon.
Robert Jamieson, A. R. Fausset and David Brown
21:24 Their unfaithfulness to Nebuchadnezzar was a type of their general unfaithfulness to their covenant God.
with the hand--namely, of the king of Babylon.
21:2521:25: Եւ դու պի՛ղծ եւ անօրէն իշխանդ Իսրայէլի, որոյ եկեա՛լ է օր վախճանի ՚ի ժամանակի անիրաւութեան։
25 Դու էլ, Իսրայէլի պիղծ ու անօրէն իշխանդ, որի վախճանը եկել է անիրաւութեան ժամանակ, -
25 Եւ դո՛ւն, ո՛վ Իսրայէլի պիղծ ու ամբարիշտ իշխան, օրը հասեր է, քու անօրէնութեանդ վերջին պատիժին ժամանակը’։
Եւ դու, պիղծ եւ անօրէն իշխանդ Իսրայելի, որոյ եկեալ է օր [465]վախճանի ի ժամանակի անիրաւութեան[466]:

21:25: Եւ դու պի՛ղծ եւ անօրէն իշխանդ Իսրայէլի, որոյ եկեա՛լ է օր վախճանի ՚ի ժամանակի անիրաւութեան։
25 Դու էլ, Իսրայէլի պիղծ ու անօրէն իշխանդ, որի վախճանը եկել է անիրաւութեան ժամանակ, -
25 Եւ դո՛ւն, ո՛վ Իսրայէլի պիղծ ու ամբարիշտ իշխան, օրը հասեր է, քու անօրէնութեանդ վերջին պատիժին ժամանակը’։
zohrab-1805▾ eastern-1994▾ western am▾
21:2521:25 И ты, недостойный, преступный вождь Израиля, которого день наступил ныне, когда нечестию его положен будет конец!
21:25 ὁδοῦ οδος way; journey διατάξεις διατασσω give orders; ordain τοῦ ο the εἰσελθεῖν εισερχομαι enter; go in ῥομφαίαν ρομφαια broadsword ἐπὶ επι in; on Ραββαθ ραββαθ son Αμμων αμμων and; even ἐπὶ επι in; on τὴν ο the Ιουδαίαν ιουδαια Ioudaia; Iuthea καὶ και and; even ἐπὶ επι in; on Ιερουσαλημ ιερουσαλημ Jerusalem ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῆς αυτος he; him
21:25 וְ wᵊ וְ and אַתָּה֙ ʔattˌā אַתָּה you חָלָ֣ל ḥālˈāl חָלָל pierced רָשָׁ֔ע rāšˈāʕ רָשָׁע guilty נְשִׂ֖יא nᵊśˌî נָשִׂיא chief יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּ֣א bˈā בוא come יֹומֹ֔ו yômˈô יֹום day בְּ bᵊ בְּ in עֵ֖ת ʕˌēṯ עֵת time עֲוֹ֥ן ʕᵃwˌōn עָוֹן sin קֵֽץ׃ ס qˈēṣ . s קֵץ end
21:25. tu autem profane impie dux Israhel cuius venit dies in tempore iniquitatis praefinitaBut thou profane wicked prince of Israel, whose day is come that hath been appointed in the time of iniquity:
25. And thou, O deadly wounded wicked one, the prince of Israel, whose day is come, in the time of the iniquity of the end;
And thou, profane wicked prince of Israel, whose day is come, when iniquity [shall have] an end:

21:25 И ты, недостойный, преступный вождь Израиля, которого день наступил ныне, когда нечестию его положен будет конец!
21:25
ὁδοῦ οδος way; journey
διατάξεις διατασσω give orders; ordain
τοῦ ο the
εἰσελθεῖν εισερχομαι enter; go in
ῥομφαίαν ρομφαια broadsword
ἐπὶ επι in; on
Ραββαθ ραββαθ son
Αμμων αμμων and; even
ἐπὶ επι in; on
τὴν ο the
Ιουδαίαν ιουδαια Ioudaia; Iuthea
καὶ και and; even
ἐπὶ επι in; on
Ιερουσαλημ ιερουσαλημ Jerusalem
ἐν εν in
μέσῳ μεσος in the midst; in the middle
αὐτῆς αυτος he; him
21:25
וְ wᵊ וְ and
אַתָּה֙ ʔattˌā אַתָּה you
חָלָ֣ל ḥālˈāl חָלָל pierced
רָשָׁ֔ע rāšˈāʕ רָשָׁע guilty
נְשִׂ֖יא nᵊśˌî נָשִׂיא chief
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּ֣א bˈā בוא come
יֹומֹ֔ו yômˈô יֹום day
בְּ bᵊ בְּ in
עֵ֖ת ʕˌēṯ עֵת time
עֲוֹ֥ן ʕᵃwˌōn עָוֹן sin
קֵֽץ׃ ס qˈēṣ . s קֵץ end
21:25. tu autem profane impie dux Israhel cuius venit dies in tempore iniquitatis praefinita
But thou profane wicked prince of Israel, whose day is come that hath been appointed in the time of iniquity:
25. And thou, O deadly wounded wicked one, the prince of Israel, whose day is come, in the time of the iniquity of the end;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
25. Речь обращается теперь к первому виновнику предстоящей гибели - нечестивому Седекии, вероломство которого навлекло бурю на Иудею. - “Которого день наступил ныне” - день эсхатологический, тот известный, в который сводятся расчеты за грехи, дошедший уже до своего конечного пункта. Это первое место, где говорится о “дне” единичного человека, а не целого народа (ср. Ам V:18. Индивидуализм Иезекииля; ср. XVIII гл.). - “Когда нечестию его будет положен конец”. Слав. точнее: “во время неправды конец”, т. е. при неправде, достигшей крайних пределов.
Adam Clarke: Commentary on the Bible - 1831
21:25: And thou profane wicked prince of Israel - Zedekiah, called here profane, because he had broken his oath; and wicked, because of his opposition to God and his prophet.
Whose day is come - Who in a short time shalt be delivered into the hands of thy enemies.
Albert Barnes: Notes on the Bible - 1834
21:25
Profane - Rather, "wounded," - not dead but - having a death-wound. The prophet, turning from the general crowd, addresses Zedekiah.
When iniquity shall have an end - i. e., at the time when iniquity shall be closed with punishment. So in Eze 21:29.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:25: profane: Eze 17:19; Ch2 36:13; Jer 24:8, Jer 52:2
whose: Eze 21:29, Eze 7:6, Eze 30:3, Eze 35:5; Psa 7:9, Psa 9:5, Psa 9:6; Jer 51:13
Geneva 1599
21:25 And thou, profane wicked (u) prince of Israel, whose day is come, when iniquity [shall have] an end,
(u) Meaning, Zedekiah who practised with the Egyptians to make himself high and able to resist the Babylonians.
John Gill
21:25 And thou, profane wicked prince of Israel,.... Meaning Zedekiah, the then reigning prince; who is so called, because he had profaned or violated the oath and covenant he made with the king of Babylon, as well as because of other sins he was guilty of; and his being a prince of Israel was an aggravation of his crimes: now, though it is "not fit" in common, or for ordinary persons, "to say to a king thou art wicked, and to princes ye are ungodly", Job 34:18, yet a prophet from the Lord, and in his name, may say so; and he ought, when he has a commission from God for it:
whose day is come; the time of his downfall and ruin; and so the Targum,
"whose day of destruction is come:''
when iniquity shall have an end; a stop put to the torrent of it, both in the king and his subjects; they not having the opportunity and means of sinning in captivity as before; or when the measure of iniquity is filled up, then comes punishment; or when the punishment of iniquity shall be completed. So the Targum,
"the time of the recompence of his sins.''
John Wesley
21:25 And thou - Zedekiah. Whose day - The day of sorrows, and sufferings, and punishment is at hand. Shall have an end - Shall bring the ruin of king and kingdom, and with the overthrow of your state, the means of sinning shall end too.
Robert Jamieson, A. R. Fausset and David Brown
21:25 profane--as having desecrated by idolatry and perjury his office as the Lord's anointed. HAVERNICK translates, as in Ezek 21:14, "slain," that is, not literally, but virtually; to Ezekiel's idealizing view Zedekiah was the grand victim "pierced through" by God's sword of judgment, as his sons were slain before his eyes, which were then put out, and he was led a captive in chains to Babylon. English Version is better: so GESENIUS (2Chron 36:13; Jer 52:2).
when iniquity shall have an end-- (Ezek 21:29). When thine iniquity, having reached its last stage of guilt, shall be put an end to by judgment (Ezek 35:5).
21:2621:26: Ա՛յսպէս ասէ Տէր Տէր. ՚Ի բա՛ց առ ՚ի քէն զխոյրդ, եւ հա՛ն զպսակդ. զի այդ՝ ո՛չ այդպէս վճարեսցի. խոնարհեցուցեր զբարձրացեալն, եւ բարձրացուցեր զխոնարհեալն[12612]. [12612] Բազումք. Զի ոչ այդպէս վճարիցի... եւ բարձրացուցեր զխոնարհն։
26 այսպէս է ասում քեզ Տէր Աստուած. “Վերցրո՛ւ խոյրդ, հանի՛ր պսակդ, որովհետեւ այդ այդպէս չի վերջանալու: Դու բարձրացածին խոնարհեցրել ես, խոնարհին՝ բարձրացրել:
26 Տէր Եհովան այսպէս կ’ըսէ. ‘Խոյրը վերցո՛ւր ու թագը հանէ՛. ասիկա այսպէս չ’ըլլար. ցածը բարձրացո՛ւր ու բարձրը ցածցո՛ւր։
այսպէս ասէ Տէր Տէր. Ի բաց առ ի քէն զխոյրդ եւ հան զպսակդ, զի այդ ոչ այդպէս վճարեսցի. խոնարհեցուցեր զբարձրացեալն, եւ բարձրացուցեր զխոնարհն:

21:26: Ա՛յսպէս ասէ Տէր Տէր. ՚Ի բա՛ց առ ՚ի քէն զխոյրդ, եւ հա՛ն զպսակդ. զի այդ՝ ո՛չ այդպէս վճարեսցի. խոնարհեցուցեր զբարձրացեալն, եւ բարձրացուցեր զխոնարհեալն[12612].
[12612] Բազումք. Զի ոչ այդպէս վճարիցի... եւ բարձրացուցեր զխոնարհն։
26 այսպէս է ասում քեզ Տէր Աստուած. “Վերցրո՛ւ խոյրդ, հանի՛ր պսակդ, որովհետեւ այդ այդպէս չի վերջանալու: Դու բարձրացածին խոնարհեցրել ես, խոնարհին՝ բարձրացրել:
26 Տէր Եհովան այսպէս կ’ըսէ. ‘Խոյրը վերցո՛ւր ու թագը հանէ՛. ասիկա այսպէս չ’ըլլար. ցածը բարձրացո՛ւր ու բարձրը ցածցո՛ւր։
zohrab-1805▾ eastern-1994▾ western am▾
21:2621:26 так говорит Господь Бог: сними с себя диадему и сложи венец; этого уже не будет; униженное возвысится и высокое унизится.
21:26 διότι διοτι because; that στήσεται ιστημι stand; establish βασιλεὺς βασιλευς monarch; king Βαβυλῶνος βαβυλων Babylōn; Vavilon ἐπὶ επι in; on τὴν ο the ἀρχαίαν αρχαιος original; ancient ὁδὸν οδος way; journey ἐπ᾿ επι in; on ἀρχῆς αρχη origin; beginning τῶν ο the δύο δυο two ὁδῶν οδος way; journey τοῦ ο the μαντεύσασθαι μαντευομαι soothsay μαντείαν μαντεια the ἀναβράσαι αναβραζω rod καὶ και and; even ἐπερωτῆσαι επερωταω interrogate; inquire of ἐν εν in τοῖς ο the γλυπτοῖς γλυπτος and; even ἡπατοσκοπήσασθαι ηπατοσκοπεω from; out of δεξιῶν δεξιος right αὐτοῦ αυτος he; him
21:26 כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH הָסִיר֙ hāsîr סור turn aside הַ ha הַ the מִּצְנֶ֔פֶת mmiṣnˈefeṯ מִצְנֶפֶת turban וְ wᵊ וְ and הָרִ֖ים hārˌîm רום be high הָֽ hˈā הַ the עֲטָרָ֑ה ʕᵃṭārˈā עֲטָרָה wreath זֹ֣את zˈōṯ זֹאת this לֹא־ lō- לֹא not זֹ֔את zˈōṯ זֹאת this הַ ha הַ the שָּׁפָ֣לָה ššāfˈālā שָׁפָל low הַגְבֵּ֔הַ haḡbˈēha גָּבַהּ be high וְ wᵊ וְ and הַ ha הַ the גָּבֹ֖הַ ggāvˌōha גָּבֹהַּ high הַשְׁפִּֽיל׃ hašpˈîl שׁפל be low
21:26. haec dicit Dominus Deus aufer cidarim tolle coronam nonne haec est quae humilem sublevavit et sublimem humiliavitThus saith the Lord God: Remove the diadem, take off the crown: is it not this that hath exalted the low one, and brought down him that was high?
26. thus saith the Lord GOD: Remove the mitre, and take off the crown: this no more the same: exalt that which is low, and abase that which is high.
Thus saith the Lord GOD; Remove the diadem, and take off the crown: this [shall] not [be] the same: exalt [him that is] low, and abase [him that is] high:

21:26 так говорит Господь Бог: сними с себя диадему и сложи венец; этого уже не будет; униженное возвысится и высокое унизится.
21:26
διότι διοτι because; that
στήσεται ιστημι stand; establish
βασιλεὺς βασιλευς monarch; king
Βαβυλῶνος βαβυλων Babylōn; Vavilon
ἐπὶ επι in; on
τὴν ο the
ἀρχαίαν αρχαιος original; ancient
ὁδὸν οδος way; journey
ἐπ᾿ επι in; on
ἀρχῆς αρχη origin; beginning
τῶν ο the
δύο δυο two
ὁδῶν οδος way; journey
τοῦ ο the
μαντεύσασθαι μαντευομαι soothsay
μαντείαν μαντεια the
ἀναβράσαι αναβραζω rod
καὶ και and; even
ἐπερωτῆσαι επερωταω interrogate; inquire of
ἐν εν in
τοῖς ο the
γλυπτοῖς γλυπτος and; even
ἡπατοσκοπήσασθαι ηπατοσκοπεω from; out of
δεξιῶν δεξιος right
αὐτοῦ αυτος he; him
21:26
כֹּ֤ה kˈō כֹּה thus
אָמַר֙ ʔāmˌar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH
הָסִיר֙ hāsîr סור turn aside
הַ ha הַ the
מִּצְנֶ֔פֶת mmiṣnˈefeṯ מִצְנֶפֶת turban
וְ wᵊ וְ and
הָרִ֖ים hārˌîm רום be high
הָֽ hˈā הַ the
עֲטָרָ֑ה ʕᵃṭārˈā עֲטָרָה wreath
זֹ֣את zˈōṯ זֹאת this
לֹא־ lō- לֹא not
זֹ֔את zˈōṯ זֹאת this
הַ ha הַ the
שָּׁפָ֣לָה ššāfˈālā שָׁפָל low
הַגְבֵּ֔הַ haḡbˈēha גָּבַהּ be high
וְ wᵊ וְ and
הַ ha הַ the
גָּבֹ֖הַ ggāvˌōha גָּבֹהַּ high
הַשְׁפִּֽיל׃ hašpˈîl שׁפל be low
21:26. haec dicit Dominus Deus aufer cidarim tolle coronam nonne haec est quae humilem sublevavit et sublimem humiliavit
Thus saith the Lord God: Remove the diadem, take off the crown: is it not this that hath exalted the low one, and brought down him that was high?
26. thus saith the Lord GOD: Remove the mitre, and take off the crown: this no more the same: exalt that which is low, and abase that which is high.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
26. “Сними”, как и “сложи” по-евр. неопр. накл. для выражения решительности повеления. Обращение конечно к Седекии - “Диадему”, слав. “кидар” - первосвященническая головная повязка (тиара). Может быть ее носили, незаконно присвоив себе или как давнишнюю и повсеместную принадлежность царской власти, и цари Иудейские; или же, может быть, это синоним венца; или наконец, может быть, этим указывается на уничтожение и первосвященства - “Этого уже не будет”. Букв.: “это не будет это”. Слав: “сей не будет таков”: венец (Седекии) не будет венцом. - При наступающей катастрофе последует совершенное изменение порядка вещей, одна из частностей какового изменений указывается далее: смиренное возвысится и т. д. “Униженное возвысится и высокое унизится”. Здесь выражена не столько общая истина, встречающаяся в Писании: Притч III:34; Лк I:52; Иак IV:6; 1: Пет V:5, сколько выражение относится к Мессии и Седекии, поставленных лицем друг к другу (Иез XVII:24; Ис LIII:2). Характерно, что сначала сказано об униженном, в частности, Иезекииль мог иметь в виду Иехонию, имевшего скоро быть посаженным из темницы на престол и стать родоначальником Мессии. Таргум: “Годолия, сын Ахикама, возьмет венец, который не принадлежит ему, и он будет отнят у Седекии, которому принадлежал”.
Adam Clarke: Commentary on the Bible - 1831
21:26: Exalt him that is low - Give Gedaliah the government of Judea.
Abase him that is high - Depose Zedekiah - remove his diadem, and take off his crown.
Albert Barnes: Notes on the Bible - 1834
21:26
The diadem ("the mitre," the unique head-dress of the high priest) shall be removed, and the crown taken off (this shall not be as it is), the low exalted, and the high abased. Glory shall be removed alike from priest and king; the present glory and power attached to the government of God's people shall be quite removed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:26: Remove: Eze 12:12, Eze 12:13, Eze 16:12; Kg2 25:6, Kg2 25:27; Jer 13:18, Jer 39:6, Jer 39:7, Jer 52:9-11, Jer 52:31-34; Lam 5:16
exalt: Eze 17:24; Sa1 2:7, Sa1 2:8; Psa 75:7, Psa 113:7, Psa 113:8; Luk 1:52
Geneva 1599
21:26 Thus saith the Lord GOD; Remove the (x) diadem, and take off the crown: this [shall] not [be] the same: exalt [him that is] low, and abase [him that is] high.
(x) Some refer this to the priest's attire: for Jehozadak the priest went into captivity with the king.
John Gill
21:26 Thus saith the Lord God, remove the diadem, and take off the crown,.... That is, from Zedekiah; and as these are the regalia and ensigns of royal dignity, taking them off signifies the deposition of him as a king, the stripping him of his kingly power and authority: an earthly crown is a corruptible and fading one, at most it continues but during this life, and sometimes not so long; it does not always sit firm; sometimes it is tottering and shakes, and sometimes quite fails off to the ground; it is taken from the head of one, and put upon the head of another, by him who gives the orders in the text, and has the sovereign disposal of crowns and kingdoms; who sets up one, and puts down another. The "diadem" was a royal tire of the head, wore in common; the "crown" was put on at certain times; both signify one and the same thing, royal dignity; though the former is sometimes used as an ornament of the priesthood, as the latter of kingly power; hence the Targum,
"remove the diadem (or mitre) from Seraiah the high priest, and I will take away the crown from Zedekiah the king;''
but the latter is only meant; besides, as Kimchi observes, it was not Seraiah, but Jehozadak his son, that was carried captive with Zedekiah:
this shall not be the same; this royal dignity shall not continue the same; the kingdom shall not be in the same lustre and glory, nor in the same hands:
exalt him that is low: either Jeconiah now in captivity; and which was fulfilled when Evilmerodach lifted up his head, and set his throne above the thrones of the kings in Babylon, Jer 52:31, or Zerubbabel, of the seed of Jeconiah, who was born in the captivity, and became prince of Judah; or rather the Messiah, who was of a low extraction; born of mean parents; was as a root out of a dry ground; appeared in the form of a servant, poor and lowly; yet, when he had done his work, was highly exalted at the right hand of God; far above angels, principalities, and powers; as well as set upon the throne of his father David:
and abase him that is high; the then prince upon the throne, Zedekiah; who was high and lifted up, but should be pulled down and humbled, as he was.
John Wesley
21:26 The diadem - The royal attire of the head, which the king daily wore. Shall not be the same - The kingdom shall never be what it hath been. Him that is low - Jeconiah. The advance of this captive king, came to pass in the thirty - seventh year of his captivity.
Robert Jamieson, A. R. Fausset and David Brown
21:26 diadem--rather, "the miter" of the holy priest (Ex 28:4; Zech 3:5). His priestly emblem as representative of the priestly people. Both this and "the crown," the emblem of the kingdom, were to be removed, until they should be restored and united in the Mediator, Messiah (Ps 110:2, Ps 110:4; Zech 6:13), [FAIRBAIRN]. As, however, King Zedekiah alone, not the high priest also, is referred to in the context, English Version is supported by GESENIUS.
this shall not be the same--The diadem shall not be as it was [ROSENMULLER]. Nothing shall remain what it was [FAIRBAIRN].
exalt . . . low, . . . abase . . . high--not the general truth expressed (Prov 3:34; Lk 1:52; Jas 4:6; 1Pet 5:5); but specially referring to Messiah and Zedekiah contrasted together. The "tender plant . . . out of the dry ground" (Is 53:2) is to be "exalted" in the end (Ezek 21:27); the now "high" representative on David's throne, Zedekiah, is to be "abased." The outward relations of things shall be made to change places in just retaliation on the people for having so perverted the moral relations of things [HENGSTENBERG].
21:2721:27: արդ՝ անիրաւութիւն յանիրաւութեանց վերայ եդից զնա. եւ այդ՝ ո՛չ այդպէս եղիցի, մինչեւ եկեսցէ որում անկն է, եւ տա՛ց ՚ի ձեռս նորա[12613]Առ որդիսն Ամովնայ։ [12613] Օրինակ մի. Եկեսցէ որում ակն է։
27 Եւ հիմա ես[36] անիրաւութիւնը միւս անիրաւութիւնների վրայ եմ բարդելու: Այդ այդպէս չի մնալու, մինչեւ որ գայ նա, ում վայել է, եւ ես տալու եմ նրա ձեռքը”»[36] 36. Եբրայերէն՝ տակնուվրայ, տակնուվրայ, տակնուվրայ եմ անելու այն, ու այլեւս գոյութիւն չի ունենալու:
27 Զանիկա տակնուվրայ, տակնուվրայ, տակնուվրայ պիտի ընեմ ու ա՛լ պիտի չըլլայ, մինչեւ գայ անիկա՝ որուն իրաւունքն է։ Անոր պիտի տամ’»։
արդ [467]անիրաւութիւն յանիրաւութեանց վերայ`` եդից զնա. եւ այդ ոչ այդպէս եղիցի, մինչեւ եկեսցէ [468]որում անկն է, եւ տաց ի ձեռս նորա:

21:27: արդ՝ անիրաւութիւն յանիրաւութեանց վերայ եդից զնա. եւ այդ՝ ո՛չ այդպէս եղիցի, մինչեւ եկեսցէ որում անկն է, եւ տա՛ց ՚ի ձեռս նորա[12613]Առ որդիսն Ամովնայ։
[12613] Օրինակ մի. Եկեսցէ որում ակն է։
27 Եւ հիմա ես[36] անիրաւութիւնը միւս անիրաւութիւնների վրայ եմ բարդելու: Այդ այդպէս չի մնալու, մինչեւ որ գայ նա, ում վայել է, եւ ես տալու եմ նրա ձեռքը”»
[36] 36. Եբրայերէն՝ տակնուվրայ, տակնուվրայ, տակնուվրայ եմ անելու այն, ու այլեւս գոյութիւն չի ունենալու:
27 Զանիկա տակնուվրայ, տակնուվրայ, տակնուվրայ պիտի ընեմ ու ա՛լ պիտի չըլլայ, մինչեւ գայ անիկա՝ որուն իրաւունքն է։ Անոր պիտի տամ’»։
zohrab-1805▾ eastern-1994▾ western am▾
21:2721:27 Низложу, низложу, низложу и его не будет, доколе не придет Тот, Кому {принадлежит} он, и Я дам Ему.
21:27 ἐγένετο γινομαι happen; become τὸ ο the μαντεῖον μαντειον in; on Ιερουσαλημ ιερουσαλημ Jerusalem τοῦ ο the βαλεῖν βαλλω cast; throw χάρακα χαραξ palisade τοῦ ο the διανοῖξαι διανοιγω open thoroughly / wide στόμα στομα mouth; edge ἐν εν in βοῇ βοη scream ὑψῶσαι υψοω elevate; lift up φωνὴν φωνη voice; sound μετὰ μετα with; amid κραυγῆς κραυγη cry; outcry τοῦ ο the βαλεῖν βαλλω cast; throw χάρακα χαραξ palisade ἐπὶ επι in; on τὰς ο the πύλας πυλη gate αὐτῆς αυτος he; him καὶ και and; even βαλεῖν βαλλω cast; throw χῶμα χωμα and; even οἰκοδομῆσαι οικοδομεω build βελοστάσεις βελοστασις artillary emplacement; engines of war
21:27 עַוָּ֥ה ʕawwˌā עַוָּה ruin עַוָּ֖ה ʕawwˌā עַוָּה ruin עַוָּ֣ה ʕawwˈā עַוָּה ruin אֲשִׂימֶ֑נָּה ʔᵃśîmˈennā שׂים put גַּם־ gam- גַּם even זֹאת֙ zōṯ זֹאת this לֹ֣א lˈō לֹא not הָיָ֔ה hāyˈā היה be עַד־ ʕaḏ- עַד unto בֹּ֛א bˈō בוא come אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לֹ֥ו lˌô לְ to הַ ha הַ the מִּשְׁפָּ֖ט mmišpˌāṭ מִשְׁפָּט justice וּ û וְ and נְתַתִּֽיו׃ פ nᵊṯattˈiʸw . f נתן give
21:27. iniquitatem iniquitatem iniquitatem ponam eam et hoc nunc factum est donec veniret cuius est iudicium et tradam eiI will shew it to be iniquity, iniquity, iniquity: but this was not done till he came to whom judgment belongeth, and I will give it him.
27. I will overturn, overturn, overturn it: this also shall be no more, until he come whose right it is; and I will give it .
I will overturn, overturn, overturn, it: and it shall be no [more], until he come whose right it is; and I will give it:

21:27 Низложу, низложу, низложу и его не будет, доколе не придет Тот, Кому {принадлежит} он, и Я дам Ему.
21:27
ἐγένετο γινομαι happen; become
τὸ ο the
μαντεῖον μαντειον in; on
Ιερουσαλημ ιερουσαλημ Jerusalem
τοῦ ο the
βαλεῖν βαλλω cast; throw
χάρακα χαραξ palisade
τοῦ ο the
διανοῖξαι διανοιγω open thoroughly / wide
στόμα στομα mouth; edge
ἐν εν in
βοῇ βοη scream
ὑψῶσαι υψοω elevate; lift up
φωνὴν φωνη voice; sound
μετὰ μετα with; amid
κραυγῆς κραυγη cry; outcry
τοῦ ο the
βαλεῖν βαλλω cast; throw
χάρακα χαραξ palisade
ἐπὶ επι in; on
τὰς ο the
πύλας πυλη gate
αὐτῆς αυτος he; him
καὶ και and; even
βαλεῖν βαλλω cast; throw
χῶμα χωμα and; even
οἰκοδομῆσαι οικοδομεω build
βελοστάσεις βελοστασις artillary emplacement; engines of war
21:27
עַוָּ֥ה ʕawwˌā עַוָּה ruin
עַוָּ֖ה ʕawwˌā עַוָּה ruin
עַוָּ֣ה ʕawwˈā עַוָּה ruin
אֲשִׂימֶ֑נָּה ʔᵃśîmˈennā שׂים put
גַּם־ gam- גַּם even
זֹאת֙ zōṯ זֹאת this
לֹ֣א lˈō לֹא not
הָיָ֔ה hāyˈā היה be
עַד־ ʕaḏ- עַד unto
בֹּ֛א bˈō בוא come
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לֹ֥ו lˌô לְ to
הַ ha הַ the
מִּשְׁפָּ֖ט mmišpˌāṭ מִשְׁפָּט justice
וּ û וְ and
נְתַתִּֽיו׃ פ nᵊṯattˈiʸw . f נתן give
21:27. iniquitatem iniquitatem iniquitatem ponam eam et hoc nunc factum est donec veniret cuius est iudicium et tradam ei
I will shew it to be iniquity, iniquity, iniquity: but this was not done till he came to whom judgment belongeth, and I will give it him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
27. “Низложу” - трижды, там же и потому же, как в VII:5, - т. е. Седекию и царство его. По евр. “авва”, от корня “ава” в Плаче III:9: и Ис XXIV:1: “разрушать”, должно быть “разрушение”. LXX и Вульгата прочли как “авон”, “грех”, почему слав. “неправду (трижды) положу его”: бедствия, которые следуют за неправдой, будут исчерпаны Израилем только после победы Навуходоносора. - “И его (должно быть венца у Седекии, следовательно, и царства Иудейского) не будет” - в евр. прош. вр., которое должно быть прошедшее - пророческое; слав. “и той не таков будет” должно означать тоже, что такое же выражение предыдущего стиха; но слав. здесь не согласен с греч.: горе царству Иудейскому: оно таким, в разрушении, и останется, доколе… - “Доколе, не придет Тот, Кому (принадлежит) он” (венец). Одно из столь редких у Иезекииля (доселе только XVII:22-24) прямых мессианских пророчеств. Явная зависимость от Быт XLIX:10, как и в ХIX:10-11. Пророк ждет, что лишь Мессия впервые восстановит разрушенное теперь царство; так думают и евреи: “урим и туммим и царь из дома Давидова перестали существовать с разрушением и их восстановления можно ждать только с воскресением мертвых, когда явится Мессия, сын Давидов” (Sota, ed. Wagenseil, р. 1669). - “И Я дам Ему”. Более тесное поставление Мессии в зависимость от Бога, чем у Исаии, сообразно с общим воззрением Иезекииля на все действие Божие.
Adam Clarke: Commentary on the Bible - 1831
21:27: I will overturn - I will utterly destroy the Jewish government. Perverted will I make it. Heb. perverted, perverted, perverted I will make it.
Until he come whose - is - משפט mishpat, the judgment; i.e., till the coming of the son of David, the Lord Jesus; who, in a mystic and spiritual sense, shall have the throne of Israel, and whose right it is. See the famous prophecy, Gen 49:10, and Luk 1:32. The עוה avah, which we translate overturn, is thrice repeated here; to point out, say the rabbins, the three conquests of Jerusalem, in which Jehoiakim, Jeconiah, and Zedekiah were overthrown.
Albert Barnes: Notes on the Bible - 1834
21:27
It shall be no more - Or, "This also shall not be;" the present state of things shall not continue: all shall be confusion "until He come" to whom the dominion belongs of right. Not Zedekiah but Jeconiah and his descendants were the rightful heirs of David's throne. Through the restoration of the true line was there hope for Judah (compare Gen 49:10), the promised King in whom all power shall rest - the Son of David - Messiah the Prince. Thus the prophecy of destruction ends for Judah in the promise of restoration (as in Eze 20:40 ff).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:27: I will overturn, overturn, overturn, it: Heb. Perverted, perverted, perverted, will I make it. Hag 2:21, Hag 2:22; Heb 12:26, Heb 12:27
until: Eze 21:13, Eze 17:22, Eze 17:23, Eze 34:23, Eze 37:24, Eze 37:25; Gen 49:10; Num 24:19; Psa 2:6, Psa 72:7-10; Isa 9:6, Isa 9:7; Jer 23:5, Jer 23:6, Jer 30:21, Jer 33:15, Jer 33:16, Jer 33:21, Jer 33:26; Dan 2:44, Dan 9:25; Hos 3:5; Amo 9:11, Amo 9:12; Mic 5:2; Hag 2:7; Zac 6:12, Zac 6:13, Zac 9:9; Mal 3:1, Mal 4:2; Mat 28:18; Luk 1:32, Luk 1:69, Luk 2:11; Joh 1:4, Joh 1:9; Eph 1:20-22; Phi 2:9, Phi 2:10; Pe1 3:22; Rev 19:11-16
Geneva 1599
21:27 I will overturn, overturn, overturn, it: and it shall be no [more], until he (y) cometh whose right it is; and I will give it [him].
(y) That is, to the coming of Messiah: for though the Jews had some sign of government later under the Persians, Greeks and Romans, yet this restitution was not till Christ's coming and at length would be accomplished as was promised, (Gen 49:10).
John Gill
21:27 I will overturn, overturn, overturn, it,.... The crown and kingdom of Judah; which being expressed three times, has not respect, as Kimchi thinks, to the three generations, in which the crown ceased after the captivity, as those of Asir, Shealtiel, Pedaiah; and in the fourth generation was restored to Zerubbabel; for he was no king, nor was there any of David's line after; nor were the Maccabees or Hasmoneans properly kings; but the phrase denotes the utter abolition of the kingly power, and the certainty of it, which could not be restored, notwithstanding the attempts made by Gedaliah and Ishmael; all their schemes were overturned, and so in successive ages and may also denote and include the troubles that were in the Jewish state, not only during the captivity, but from that time unto the Messiah's coming; there were nothing but overturnings, overturnings till that time came:
and it shall be no more; a kingdom governed by one of the seed of the then present family, or of the seed of David; there shall be no more a king of his race, as there was not till Shiloh came, intended in the next clause:
until he come whose right it is; the right of the crown and kingdom of Israel; which belongs to Jesus the Messiah, being descended from a race of kings of the house of Judah, and of the seed of David: or,
to whom the judgment is (s); to whom the Father hath committed all judgment, Jn 5:22 all power of judging both his church and people, and the whole world:
and I will give it him; the crown and kingdom, which is his right; put him in the possession of it, as he was at his resurrection and ascension; and which will more fully appear in the latter day, when all kingdoms will become his; especially he has, and will appear to have, the throne of his father David, and of his kingdom there will be no end, Lk 1:31. This is understood and interpreted of the Messiah, by R. Abendana (t), a modern Jew.
(s) "cujus est judicium", Pagninus, Starckius; "vel jus", Junius & Tremellius, Polanus, Piscator. (t) Not. in Ben Melech, Miclol Yophi in loc.
John Wesley
21:27 Shall be no more - Never recover its former glory, 'till the scepter be quite taken away from Judah, and way be made for the Messiah. He hath an incontestable right to the dominion both in the church and in the world. And in due time he shall have the possession of it, all adverse power being overturned.
Robert Jamieson, A. R. Fausset and David Brown
21:27 Literally, "An overturning, overturning, overturning, will I make it." The threefold repetition denotes the awful certainty of the event; not as ROSENMULLER explains, the overthrow of the three, Jehoiakim, Jeconiah, and Zedekiah; for Zedekiah alone is referred to.
Tit shall be no more, until he come whose fight it is--strikingly parallel to Gen 49:10. Nowhere shall there be rest or permanence; all things shall be in fluctuation until He comes who, as the rightful Heir, shall restore the throne of David that fell with Zedekiah. The Hebrew for "right" is "judgment"; it perhaps includes, besides the right to rule, the idea of His rule being one in righteousness (Ps 72:2; Is 9:6-7; Is 11:4; Rev_ 19:11). Others (Nebuchadnezzar, &c.), who held the rule of the earth delegated to them by God, abused it by unrighteousness, and so forfeited the "right." He both has the truest "right" to the rule, and exercises it in "right." It is true the tribal "scepter" continued with Judah "till Shiloh came" (Gen 49:10); but there was no kingly scepter till Messiah came, as the spiritual King then (Jn 18:36-37); this spiritual kingdom being about to pass into the literal, personal kingdom over Israel at His second coming, when, and not before, this prophecy shall have its exhaustive fulfilment (Lk 1:32-33; Jer 3:17; Jer 10:7; "To thee doth it appertain").
21:2821:28: Եւ դո՛ւ որդի մարդոյ՝ մարգարէա՛ց եւ ասասցես. Ա՛յսպէս ասէ Տէր Տէր Աստուած ցորդիսն Ամովնայ. եւ վասն նախատանացն նոցա ասասցես. Սո՛ւր՝ սո՛ւր հանեալ ՚ի սպանումն, մերկացեալ ՚ի վախճան[12614]։ [12614] ՚Ի բազումս պակասի վերնագիրս. Առ որդիսն Ամովնայ։ Ոմանք. Եւ ասասցես. Սուր։
28 Ամոնացիներին: «Դո՛ւ էլ, մարդո՛ւ որդի, մարգարէացի՛ր ու ասա՛. “Այսպէս է ասում Տէրը, Ամենակալն Աստուած ամոնացիներին՝ նրանց նախատինքների համար. Սուր սուսերը հանուած է սպանելու համար,մերկացուած՝ վերջ տալու համար:
28 «Որդի՛ մարդոյ, մարգարէացի՛ր ու ըսէ, Ամմոնի որդիներուն համար ու անոնց նախատինքին համար Տէր Եհովան այսպէս կ’ըսէ. ‘Սուրը, սուրը քաշուած է, որ մորթելու համար սրբուած է, որպէս զի իր փայլատակումով հատցնէ,
Եւ դու, որդի մարդոյ, մարգարեաց եւ ասասցես. Այսպէս ասէ [469]Տէր Տէր Աստուած` ցորդիսն Ամոնայ, եւ վասն նախատանացն նոցա, ասասցես. Սուր` սուր [470]հանեալ ի սպանումն, մերկացեալ ի վախճան:

21:28: Եւ դո՛ւ որդի մարդոյ՝ մարգարէա՛ց եւ ասասցես. Ա՛յսպէս ասէ Տէր Տէր Աստուած ցորդիսն Ամովնայ. եւ վասն նախատանացն նոցա ասասցես. Սո՛ւր՝ սո՛ւր հանեալ ՚ի սպանումն, մերկացեալ ՚ի վախճան[12614]։
[12614] ՚Ի բազումս պակասի վերնագիրս. Առ որդիսն Ամովնայ։ Ոմանք. Եւ ասասցես. Սուր։
28 Ամոնացիներին: «Դո՛ւ էլ, մարդո՛ւ որդի, մարգարէացի՛ր ու ասա՛. “Այսպէս է ասում Տէրը, Ամենակալն Աստուած ամոնացիներին՝ նրանց նախատինքների համար. Սուր սուսերը հանուած է սպանելու համար,մերկացուած՝ վերջ տալու համար:
28 «Որդի՛ մարդոյ, մարգարէացի՛ր ու ըսէ, Ամմոնի որդիներուն համար ու անոնց նախատինքին համար Տէր Եհովան այսպէս կ’ըսէ. ‘Սուրը, սուրը քաշուած է, որ մորթելու համար սրբուած է, որպէս զի իր փայլատակումով հատցնէ,
zohrab-1805▾ eastern-1994▾ western am▾
21:2821:28 И ты, сын человеческий, изреки пророчество и скажи: так говорит Господь Бог о сынах Аммона и о поношении их; и скажи: меч, меч обнажен для заклания, вычищен для истребления, чтобы сверкал, как молния,
21:28 καὶ και and; even αὐτὸς αυτος he; him αὐτοῖς αυτος he; him ὡς ως.1 as; how μαντευόμενος μαντευομαι soothsay μαντείαν μαντεια in the face; facing αὐτῶν αυτος he; him καὶ και and; even αὐτὸς αυτος he; him ἀναμιμνῄσκων αναμιμνησκω remind; recall ἀδικίας αδικια injury; injustice αὐτοῦ αυτος he; him μνησθῆναι μναομαι remember; mindful
21:28 וְ wᵊ וְ and אַתָּ֣ה ʔattˈā אַתָּה you בֶן־ ven- בֵּן son אָדָ֗ם ʔāḏˈām אָדָם human, mankind הִנָּבֵ֤א hinnāvˈē נבא speak as prophet וְ wᵊ וְ and אָֽמַרְתָּ֙ ʔˈāmartā אמר say כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהֹוִ֔ה [yᵊhôˈih] יְהוָה YHWH אֶל־ ʔel- אֶל to בְּנֵ֥י bᵊnˌê בֵּן son עַמֹּ֖ון ʕammˌôn עַמֹּון Ammon וְ wᵊ וְ and אֶל־ ʔel- אֶל to חֶרְפָּתָ֑ם ḥerpāṯˈām חֶרְפָּה reproach וְ wᵊ וְ and אָמַרְתָּ֗ ʔāmartˈā אמר say חֶ֣רֶב ḥˈerev חֶרֶב dagger חֶ֤רֶב ḥˈerev חֶרֶב dagger פְּתוּחָה֙ pᵊṯûḥˌā פתח open לְ lᵊ לְ to טֶ֣בַח ṭˈevaḥ טֶבַח slaughtering מְרוּטָ֔ה mᵊrûṭˈā מרט pull off לְ lᵊ לְ to הָכִ֖יל hāḵˌîl כול comprehend לְמַ֥עַן lᵊmˌaʕan לְמַעַן because of בָּרָֽק׃ bārˈāq בָּרָק lightning
21:28. et tu fili hominis propheta et dic haec dicit Dominus Deus ad filios Ammon et ad obprobrium eorum et dices mucro mucro evaginate ad occidendum limate ut interficias et fulgeasAnd thou son of man, prophesy, and say: Thus saith the Lord God concerning the children of Ammon, and concerning their reproach, and thou shalt say: O sword, O sword, come out of the scabbard to kill, be furbished to destroy, and to glitter,
28. And thou, son of man, prophesy, and say, Thus saith the Lord GOD concerning the children of Ammon, and concerning their reproach; and say thou, A sword, a sword is drawn, for the slaughter it is furbished, to cause it to devour, that it may be as lightning:
And thou, son of man, prophesy and say, Thus saith the Lord GOD concerning the Ammonites, and concerning their reproach; even say thou, The sword, the sword [is] drawn: for the slaughter [it is] furbished, to consume because of the glittering:

21:28 И ты, сын человеческий, изреки пророчество и скажи: так говорит Господь Бог о сынах Аммона и о поношении их; и скажи: меч, меч обнажен для заклания, вычищен для истребления, чтобы сверкал, как молния,
21:28
καὶ και and; even
αὐτὸς αυτος he; him
αὐτοῖς αυτος he; him
ὡς ως.1 as; how
μαντευόμενος μαντευομαι soothsay
μαντείαν μαντεια in the face; facing
αὐτῶν αυτος he; him
καὶ και and; even
αὐτὸς αυτος he; him
ἀναμιμνῄσκων αναμιμνησκω remind; recall
ἀδικίας αδικια injury; injustice
αὐτοῦ αυτος he; him
μνησθῆναι μναομαι remember; mindful
21:28
וְ wᵊ וְ and
אַתָּ֣ה ʔattˈā אַתָּה you
בֶן־ ven- בֵּן son
אָדָ֗ם ʔāḏˈām אָדָם human, mankind
הִנָּבֵ֤א hinnāvˈē נבא speak as prophet
וְ wᵊ וְ and
אָֽמַרְתָּ֙ ʔˈāmartā אמר say
כֹּ֤ה kˈō כֹּה thus
אָמַר֙ ʔāmˌar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהֹוִ֔ה [yᵊhôˈih] יְהוָה YHWH
אֶל־ ʔel- אֶל to
בְּנֵ֥י bᵊnˌê בֵּן son
עַמֹּ֖ון ʕammˌôn עַמֹּון Ammon
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
חֶרְפָּתָ֑ם ḥerpāṯˈām חֶרְפָּה reproach
וְ wᵊ וְ and
אָמַרְתָּ֗ ʔāmartˈā אמר say
חֶ֣רֶב ḥˈerev חֶרֶב dagger
חֶ֤רֶב ḥˈerev חֶרֶב dagger
פְּתוּחָה֙ pᵊṯûḥˌā פתח open
לְ lᵊ לְ to
טֶ֣בַח ṭˈevaḥ טֶבַח slaughtering
מְרוּטָ֔ה mᵊrûṭˈā מרט pull off
לְ lᵊ לְ to
הָכִ֖יל hāḵˌîl כול comprehend
לְמַ֥עַן lᵊmˌaʕan לְמַעַן because of
בָּרָֽק׃ bārˈāq בָּרָק lightning
21:28. et tu fili hominis propheta et dic haec dicit Dominus Deus ad filios Ammon et ad obprobrium eorum et dices mucro mucro evaginate ad occidendum limate ut interficias et fulgeas
And thou son of man, prophesy, and say: Thus saith the Lord God concerning the children of Ammon, and concerning their reproach, and thou shalt say: O sword, O sword, come out of the scabbard to kill, be furbished to destroy, and to glitter,
28. And thou, son of man, prophesy, and say, Thus saith the Lord GOD concerning the children of Ammon, and concerning their reproach; and say thou, A sword, a sword is drawn, for the slaughter it is furbished, to cause it to devour, that it may be as lightning:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28. Хотя Навуходоносор, решив прежде покончить с Иерусалимом и Иудеей, пройдет мимо аммонитян, но это не спасет их: напротив их гибель не только также неизбежна, как Иудее, но, в противоположность Иудее, еще и окончательная, без надежды на восстановление, которую может иметь Иерусалим. Такая гибель-кара Божия за злорадство при погибели Иудеи, за “поношение” (слав. “укоризну”) Иудеи. Это поношение - причина и того, что речь на аммоинтян помещена вне и ранее очереди, повторяясь потом в XXV гл. в ряду речей против языческих народов. “Меч” Иеговы - Навуходоносор и его войско. - “Для заклания” - “для истребления” Второе усиливает первое; об Иудее второго не сказано. - “Чтобы сверкал” - ст. 15.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
28 And thou, son of man, prophesy and say, Thus saith the Lord GOD concerning the Ammonites, and concerning their reproach; even say thou, The sword, the sword is drawn: for the slaughter it is furbished, to consume because of the glittering: 29 Whiles they see vanity unto thee, whiles they divine a lie unto thee, to bring thee upon the necks of them that are slain, of the wicked, whose day is come, when their iniquity shall have an end. 30 Shall I cause it to return into his sheath? I will judge thee in the place where thou wast created, in the land of thy nativity. 31 And I will pour out mine indignation upon thee, I will blow against thee in the fire of my wrath, and deliver thee into the hand of brutish men, and skilful to destroy. 32 Thou shalt be for fuel to the fire; thy blood shall be in the midst of the land; thou shalt be no more remembered: for I the LORD have spoken it.
The prediction of the destruction of the Ammonites, which was effected by Nebuchadnezzar about five years after the destruction of Jerusalem, seems to come in here upon occasion of the king of Babylon's diverting his design against Rabbath, when he turned it upon Jerusalem. Upon this the Ammonites grew very insolent, and triumphed over Jerusalem; but the prophet must let them know that forbearance is no acquittance; the reprieve is not a pardon; their day also is at hand; their turn comes next, and it will be but a poor satisfaction to them that they are to be devoured last, to be last executed.
I. The sin of the Ammonites is here intimated; it is their reproach, v. 28. 1. The reproach they put upon themselves when they hearkened to their false prophets (for such it seems there were among them as well as among the Jews), who pretended to foretel their perpetual safety in the midst of the desolations that were made of the countries round about them: "They see vanity unto thee and divine a lie, v. 29. They flatter thee with promises of peace, and thou art such a fool as to suffer thyself to be imposed upon by them and to encourage them therein by giving credit to them." Note, Those that feed themselves with a self-conceit in the day of their prosperity prepare matter for a self-reproach in the day of their calamity. 2. The reproach they put upon the Israel of God, when they triumphed in their afflictions, and thereby added affliction to them, which was very barbarous and inhuman. Their divines, by puffing them up with a conceit that they were a better people than Israel, being spared when they were cut off, and with a confidence that their prosperity should always continue, made them so very haughty and insolent that they did even tread on the necks of the Israelites that were slain, slain by the wicked Chaldeans, who had commission to execute God's judgments upon them when their iniquity had an end, that is, when the measure of it was full. We shall meet with this again, ch. xxv. 3, &c. Note, Those are ripening apace for misery who trample upon the people of God in their distress, whereas they ought to tremble when judgment begins at the house of God.
II. The utter destruction of the Ammonites is threatened. For the reproach cast on the church by her neighbours will be returned into their own bosom, Ps. lxxix. 12. Let us see how terrible the threatening is and the destruction will be. 1. It shall come from the wrath of God, who resents the indignities and injuries done to his people as done to himself (v. 31): I will pour out my indignation as a shower of fire and brimstone upon thee. The least drop of divine indignation and wrath will create tribulation and anguish enough to the soul of man that does evil; what then would a full stream of that indignation and wrath do? "I will blow against thee in the fire of my wrath; that is, I will blow up the fire of my wrath against thee; it shall burn with the utmost vehemence." Thou shalt be for fuel to this fire, v. 32. Note, Wicked men make themselves fuel to the fire of God's wrath; they are consumed by it, and it is inflamed by them. 2. It shall be effected by the sword of war; to them he must cry, as before to Israel, because they had triumphed in Israel's overthrow: The sword, the sword is drawn (v. 28, compare v. 9, 10); it is drawn to consume because of the glittering, because it is brandished and glitters, and is fit to be made use of. God's executions will answer his preparations. This sword, when it is drawn, shall not return into its sheath (v. 30) till it has done the work for which it was drawn. When the sword is drawn it does not return till God causes it to return, and he is in one mind and who can turn him? Who can change his purpose? 3. The persons employed in it are brutish men, and skilful to destroy. Men of such a bad character as this, who have the wit of men to do the work of wild beasts--human reason, which makes them skilful, but no human compassion, which makes them skilful only to destroy--though they are the scandal of mankind, yet sometimes are made use of to serve God's purposes. God delivers the Ammonites into the hands of such, and justly, for they themselves were brutish, and delighted in the destruction of God's Israel. We have reason to pray, as Paul desired to be prayed for, that we may be delivered from wicked and unreasonable men (2 Thess. iii. 2), men that seem made for doing mischief. 4. The place where they should thus be reckoned with: "I will judge thee where thou wast created, where thou wast first formed into a people, and where thou hast been settled ever since, and therefore where thou seemest to have taken root; the land of thy nativity shall be the land of thy destruction." Note, God can bring ruin upon us even where we are most secure, and turn us out of that land which we thought we had a title to not to be disputed and a possession of not to be disturbed. Thy blood shall be shed not only in thy borders, but in the midst of thy land. Lastly, I shall be an irreparable ruin: "Though thou mayest think to recover thyself, it is in vain to think of it; thou shalt be no more remembered with any respect," Ps. ix. 6. Justly is their name blotted out who would have Israel's name for ever lost.
Adam Clarke: Commentary on the Bible - 1831
21:28: Concerning the Ammonites - They had reproached and insulted Judea in its low estate, see Ezekiel 25. This prophecy against them was fulfilled about five years after the taking of Jerusalem. See Joseph. Ant. lib. 10 c. 11; and Jeremiah 27, 48, 49; Ezekiel 25.
Albert Barnes: Notes on the Bible - 1834
21:28
The burden of the Song of the Sword, also in the form of poetry, is again taken up, directed now against the Ammonites, who, exulting in Judah's destruction, fondly deemed that they were themselves to escape. For Judah there is yet hope, for Ammon irremediable ruin.
Their reproach - The scorn with which they reproach Judah (marginal references).
The sword ... the glittering - Or, "the sword is drawn for the slaughter; it is furbished that it may detour, in order that it may glitter." In the Septuagint (and Vulgate) the sword is addressed; e. g., Septuagint, "Arise that thou mayest shine."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:28: concerning the: Eze 21:20, Eze 25:2-7; Jer 49:1-5; Amo 1:13-15; Zep 2:8-10
The sword: Eze 21:9, Eze 21:10
Carl Friedrich Keil and Franz Delitzsch
21:28
Overthrow of the Ammonites
Ezek 21:28. And thou, son of man, prophesy and say, Thus saith the Lord Jehovah, concerning the sons of Ammon, and concerning their scorn, sword, sword, drawn to slay, polished, that it may devour, that it may flash! Ezek 21:29. While they prophesy deceit to thee, while they divine lying to thee, it shall lay thee by the necks of the sinners slain, whose day cometh at the time of the final transgression. Ezek 21:30. Put it in its scabbard again. At the place where thou wast created, in the land of thy birth will I judge thee, Ezek 21:31. And pour out my anger upon thee, kindle the fire of my wrath against thee, and give thee into the hand of foolish men, of smiths of destruction. Ezek 21:32. Thou shalt be for the fire to devour; thy blood shall remain in the midst of the land; thou shalt be remembered no more; for I Jehovah have spoken it. - As Judah in Jerusalem will fall by the sword of the king of Babylon, contrary to all expectation; so will the Ammonites be punished for their scorn with utter extermination. חרפּה is scorn at the overthrow of Israel (cf. Ezek 25:3, Ezek 25:6, and Zeph 2:8). The sword is already drawn against them. פּתוּחה, taken out of the scabbard, as in Ps 37:14. לטבח is to be connected with פּתוּחה, notwithstanding the accents, and להכיל להכיל with מרוּטה. This is required by the correspondence of the clauses. הכיל is regarded as a derivative of כּוּל by Ewald and others, in the sense of ad sustinendum, according to capacity, i.e., as much as possible. But the adverbial rendering it opposed to the context, and cannot be sustained from Ezek 23:32. Moreover, כּוּל, to contain, is applicable enough to goblets and other vessels, but not to a sword. Hitzig therefore explains it from the Arabic kll, to blunt (sc., the eyes), i.e., to blind. But this is open to the objection that the form הכיל points to the verb כּוּל rather than כּלל; and also to a still greater one, - namely, that there is nothing in the Hebrew usage to suggest the use of כלל in such a sense as this, and even if it were used in the sense of blunting, it would be perfectly arbitrary to supply עינים; and lastly, that even the flashing of the sword does not suggest the idea of blinding, but is intended to heighten the terror occasioned by the sharpness of the sword. We therefore adhere to the derivation of הכיל from אכל, and regard it as a defective form for האכיל, like תּמרוּ for תּאמרוּ in 2Kings 19:14, יהל as syncopated form for יאהל (Is 13:20), and watochez ותּחז for ותּאחז in 2Kings 20:9; literally, to cause it to eat or devour, i.e., to make it fit for the work of devouring. למען , literally, for the sake of the lightning (flash) that shall issue therefrom (cf. Ezek 21:10). - In Ezek 21:29 (34), לתת (to lay, or place) is also dependent upon חרב פּתוּחה, drawn to lay thee; so that the first half of the verse is inserted as a parenthesis, either to indicate the occasion for bringing the sword into the land (Hitzig), or to introduce an attendant circumstance, according to the sense in which the ב in בּחזות is taken. The parenthetical clause is understood by most of the commentators as referring to deceptive oracles of Ammonitish soothsayers, which either determined the policy of Ammon, as Hitzig supposes (cf. Jer 27:9-10), or inspired the Ammonites with confidence, that they had nothing to fear from the Chaldeans. Kliefoth, on the other hand, refers the words to the oracles consulted by Nebuchadnezzar, according to Ezek 21:23. "These oracles, which directed the king not to march against the Ammonites, but against Jerusalem, proved themselves, according to Ezek 21:29, to be deceptive prophesying to the Ammonites, inasmuch as they also afterwards fell by the sword; just as, according to Ezek 21:23, they proved themselves to be genuine so far as the Israelites were concerned, inasmuch as they were really the first to be smitten." This view is a very plausible one, if it only answered in any degree to the words. But it is hard to believe that the words, "while it (one) prophesies falsehood to thee," are meant to be equivalent to "while its prophecy proves itself to be false to thee." Moreover, Nebuchadnezzar did not give the Ammonites any oracle, either false or true, by the circumstance that his divination at the cross-road led him to decide in favour of the march to Jerusalem; for all that he did in consequence was to postpone his designs upon the Ammonites, but not to relinquish them. We cannot understand the words in any other sense, therefore, than as relating to oracles, which the Ammonites received from soothsayers of their own.
Hitzig takes offence at the expression, "that it (the sword) may lay thee by (to) the necks of the sinners slain," because colla cannot stand for corpora decollata, and consequently proposes to alter אותך into אותהּ, to put it (the sword) to the necks. But by this conjecture he gets the not less striking thought, that the sword was to be put to the necks of those already slain; a thing which would be perfectly unmeaning, and is therefore not generally done. The sinners slain are the Judaeans who have fallen. The words point back to Ezek 21:25, the second half of which is repeated here, and predict the same fate to the Ammonites. It is easy to supply חרב to השׁב אל־תּערהּ: put the sword into its scabbard again. These words can only be addressed to the Ammonites; not to the Chaldeans, as Kliefoth imagines, for the latter does not harmonize in any way with what follows, viz., in the place of thy birth will I judge thee. God does not execute the judgment independently of the Chaldeans, but through the medium of their sword. The difficulties occasioned by taking the words as referring to the Ammonites are not so great as to necessitate an alteration of the text (Hitzig), or to call for the arbitrary explanation: put it now or for the present into the scabbard (Kliefoth). The use of the masculine השׁב (with Patach for השׁב, as in Is 42:22), if Ammon is addressed by the side of the feminine אותך, may be explained in a very simple way, from the fact that the sword is carried by men, so that here the thought of the people, the warriors, is predominant, and the representation of the kingdom of the Ammonites as a woman falls into the background. The objection that the suffix in תּערהּ can only refer to the sword (of the Chaldean) mentioned in Ezek 21:28, is more plausible than conclusive. For inasmuch as the scabbard presupposes a sword, and every sword has a scabbard, the suffix may be fully accounted for from the thing itself, as the words, "put the sword into its scabbard," would lead any hearer to think at once of the sword of the person addressed, without considering whether that particular sword had been mentioned before or not. The meaning of the words is this: every attempt to defend thyself with the sword and avert destruction will be in vain. In thine own land will God judge thee. For מכרותיך, see the comm. on Ezek 16:3. This judgment is still further explained in Ezek 21:31, where the figure of the sword is dropped, and that of the fire of the wrath of God introduced in its place. אפיח...בּאשׁ, we render: "the fire of my wrath I blow (kindle) against thee," after Is 54:16, and not "with the fire...do I blow, or snort, against thee," as others have done; because blowing with the fire is an unnatural figure, and the interpretation of the words in accordance with Isa. l.c. is all the more natural, that in the closing words of the verse, חרשׁי משׁחית, the allusion to that passage is indisputable, and it is only from this that the combination of the two words can be accounted for. - Different explanations have been given of בּערים. Some render it ardentes, and in accordance with Is 30:27 : burning with wrath. But בּער is never used in this sense. Nor can the rendering "scorching men" (Kliefoth) be sustained, for בּער, to burn, only occurs in connection with things which are combustible, e.g., fire, pitch, coals, etc. The word must be explained from Ps 92:7, "brutish," foolish, always bearing in mind that the Hebrew associated the idea of godlessness with folly, and that cruelty naturally follows in its train. - Ezek 21:32. Thus will Ammon perish through fire and sword, and even the memory of it be obliterated. For Ezek 21:32 compare Ezek 15:4. The words, "thy blood will be בּתוך הארץ in the midst of the land," can hardly be understood in any other sense than "thy blood will flow over all the land." For the rendering proposed by Ewald, "remain in the midst of the earth, without thy being mentioned," like that given by Kliefoth, "thy blood will the earth drink," does not harmonize with Ezek 24:7, where דּמהּ בּתוכהּ היה is affirmed of blood, which cannot penetrate into the earth, or be covered with dust. For תּזּכרי, see Ezek 25:10. Ammon as the enemy of the kingdom of God will utterly perish, leaving no trace behind, and without any such hope of restoration as that held out in Ezek 21:27 to the kingdom of Judah or the people of Israel.
John Gill
21:28 And thou, son of man, prophesy, and say,.... Here begins a new prophecy, or rather an enlargement on part of the former; two ways being marked out for the sword of the Chaldeans to come in; the one leading to Jerusalem, the other to Rabbath of the Ammonites; the prophecy being finished concerning the former, here an account is given of the latter; how the sword should move that way, and what execution it would do:
thus saith the Lord God concerning the Ammonites, and concerning their reproach; Nebuchadnezzar, agreeably to the above prophecy, having taken his route to Jerusalem, as his divination directed him, and destroyed that, returned to Babylon, without making any attempt upon the Ammonites; which so flushed them, that they insulted the Jews, and laughed at their destruction, as if their God whom they served could not save them; attributing their safety and prosperity to the idols they worshipped; see Ezek 25:1,
even say thou, the sword, the sword is drawn for the slaughter; the same sword of the Chaldeans, which was drawn for the slaughter of the Jews, is now drawn for the slaughter of the Ammonites; and which is repeated for the certainty of it, and to inject terror; and this, as Josephus (u) says, was accomplished five years after the destruction of Jerusalem, in the twenty third year of Nebuchadnezzar:
Tit is furbished, to consume because of the glittering; being brightened and made sharp, it not only terrified with its glittering, but was more fit and prepared to cut and destroy; see Ezek 21:9.
(u) Antiqu. Jud. l. 10. c. 9. sect. 7.
John Wesley
21:28 Their reproach - Wherewith they reproached Israel in the day of Israel's afflictions.
Robert Jamieson, A. R. Fausset and David Brown
21:28 Lest Ammon should think to escape because Nebuchadnezzar had taken the route to Jerusalem, Ezekiel denounces judgment against Ammon, without the prospect of a restoration such as awaited Israel. Jer 49:6, it is true, speaks of a "bringing again of its captivity," but this probably refers to its spiritual restoration under Messiah; or, if referring to it politically, must refer to but a partial restoration at the downfall of Babylon under Cyrus.
their reproach--This constituted a leading feature in their guilt; they treated with proud contumely the covenant-people after the taking of Jerusalem by Nebuchadnezzar (Ezek 25:3, Ezek 25:6; Zeph 2:9-10), and appropriated Israel's territory (Jer 49:1; Amos 1:13-15).
furbished, to consume--MAURER punctuates thus, "Drawn for the slaughter, it is furbished to devour ('consume'), to glitter." English Version, "to consume because of the glittering," means, "to consume by reason of the lightning, flash-like rapidity with which it falls." Five years after the fall of Jerusalem, Ammon was destroyed for aiding Ishmael in usurping the government of Judea against the will of the king of Babylon (4Kings 25:25; Jer 41:15) [GROTIUS].
21:2921:29: Զարթի՛ր զի փայլեսցես տեսլեամբ նանրութեան, եւ ՚ի հմայել հմայս ստութեան. մատնել զնա քեզ, ՚ի պարանոցս վիրաւորացն անօրինացն, որոց եկեալ հասեալ է օր վախճանի ՚ի ժամանակի անիրաւութեան։
29 Զարթնի՛ր, որովհետեւ փայլում ես սին տեսիլքով,սուտ հմայութիւններ ես անում՝ նրանց դէպի քեզ,անօրէն վիրաւորների վզին քաշելու համար.սրանց վախճանը հասել է՝անիրաւութեան ժամանակի վախճանը:
29 Երբ քեզի համար ունայն տեսիլքներ կը տեսնեն, սուտ հմայութիւններ կ’ընեն, որպէս զի ամբարիշտներուն պարանոցին վրայ բերեն, որոնց օրը հասեր է եւ անոնց անօրէնութեանը ժամանակին վախճանը.
Զարթիր զի փայլեսցես տեսլեամբ նանրութեան, եւ ի հմայել հմայս ստութեան, մատնել զնա քեզ, ի պարանոցս վիրաւորացն անօրինացն, որոց եկեալ հասեալ է օր վախճանի ի ժամանակի անիրաւութեան:

21:29: Զարթի՛ր զի փայլեսցես տեսլեամբ նանրութեան, եւ ՚ի հմայել հմայս ստութեան. մատնել զնա քեզ, ՚ի պարանոցս վիրաւորացն անօրինացն, որոց եկեալ հասեալ է օր վախճանի ՚ի ժամանակի անիրաւութեան։
29 Զարթնի՛ր, որովհետեւ փայլում ես սին տեսիլքով,սուտ հմայութիւններ ես անում՝ նրանց դէպի քեզ,անօրէն վիրաւորների վզին քաշելու համար.սրանց վախճանը հասել է՝անիրաւութեան ժամանակի վախճանը:
29 Երբ քեզի համար ունայն տեսիլքներ կը տեսնեն, սուտ հմայութիւններ կ’ընեն, որպէս զի ամբարիշտներուն պարանոցին վրայ բերեն, որոնց օրը հասեր է եւ անոնց անօրէնութեանը ժամանակին վախճանը.
zohrab-1805▾ eastern-1994▾ western am▾
21:2921:29 чтобы, тогда как представляют тебе пустые видения и ложно гадают тебе, и тебя приложил к обезглавленным нечестивцам, которых день наступил, когда нечестию их положен будет конец.
21:29 διὰ δια through; because of τοῦτο ουτος this; he τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἀνθ᾿ αντι against; instead of ὧν ος who; what ἀνεμνήσατε αναμιμνησκω remind; recall τὰς ο the ἀδικίας αδικια injury; injustice ὑμῶν υμων your ἐν εν in τῷ ο the ἀποκαλυφθῆναι αποκαλυπτω reveal; uncover τὰς ο the ἀσεβείας ασεβεια irreverence ὑμῶν υμων your τοῦ ο the ὁραθῆναι οραω view; see ἁμαρτίας αμαρτια sin; fault ὑμῶν υμων your ἐν εν in πάσαις πας all; every ταῖς ο the ἀσεβείαις ασεβεια irreverence ὑμῶν υμων your καὶ και and; even ἐν εν in τοῖς ο the ἐπιτηδεύμασιν επιτηδευμα your ἀνθ᾿ αντι against; instead of ὧν ος who; what ἀνεμνήσατε αναμιμνησκω remind; recall ἐν εν in τούτοις ουτος this; he ἁλώσεσθε αλισκω taken
21:29 בַּ ba בְּ in חֲזֹ֥ות ḥᵃzˌôṯ חזה see לָךְ֙ lāḵ לְ to שָׁ֔וְא šˈāwᵊ שָׁוְא vanity בִּ bi בְּ in קְסָם־ qᵊsom- קסם practice divination לָ֖ךְ lˌāḵ לְ to כָּזָ֑ב kāzˈāv כָּזָב lie לָ lā לְ to תֵ֣ת ṯˈēṯ נתן give אֹותָ֗ךְ ʔôṯˈāḵ אֵת [object marker] אֶֽל־ ʔˈel- אֶל to צַוְּארֵי֙ ṣawwᵊrˌê צַוָּאר neck חַֽלְלֵ֣י ḥˈallˈê חָלָל pierced רְשָׁעִ֔ים rᵊšāʕˈîm רֶשַׁע guilt אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּ֣א bˈā בוא come יֹומָ֔ם yômˈām יֹום day בְּ bᵊ בְּ in עֵ֖ת ʕˌēṯ עֵת time עֲוֹ֥ן ʕᵃwˌōn עָוֹן sin קֵֽץ׃ qˈēṣ קֵץ end
21:29. cum tibi viderentur vana et divinarentur mendacia ut dareris super colla vulneratorum impiorum quorum venit dies in tempore iniquitatis praefinitaWhilst they see vain things in thy regard, and they divine lies: to bring thee upon the necks of the wicked that are wounded, whose appointed day is come in the time of iniquity.
29. whiles they see vanity unto thee, whiles they divine lies unto thee, to lay thee upon the necks of the wicked that are deadly wounded, whose day is come, in the time of the iniquity of the end.
Whiles they see vanity unto thee, whiles they divine a lie unto thee, to bring thee upon the necks of [them that are] slain, of the wicked, whose day is come, when their iniquity [shall have] an end:

21:29 чтобы, тогда как представляют тебе пустые видения и ложно гадают тебе, и тебя приложил к обезглавленным нечестивцам, которых день наступил, когда нечестию их положен будет конец.
21:29
διὰ δια through; because of
τοῦτο ουτος this; he
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
ἀνεμνήσατε αναμιμνησκω remind; recall
τὰς ο the
ἀδικίας αδικια injury; injustice
ὑμῶν υμων your
ἐν εν in
τῷ ο the
ἀποκαλυφθῆναι αποκαλυπτω reveal; uncover
τὰς ο the
ἀσεβείας ασεβεια irreverence
ὑμῶν υμων your
τοῦ ο the
ὁραθῆναι οραω view; see
ἁμαρτίας αμαρτια sin; fault
ὑμῶν υμων your
ἐν εν in
πάσαις πας all; every
ταῖς ο the
ἀσεβείαις ασεβεια irreverence
ὑμῶν υμων your
καὶ και and; even
ἐν εν in
τοῖς ο the
ἐπιτηδεύμασιν επιτηδευμα your
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
ἀνεμνήσατε αναμιμνησκω remind; recall
ἐν εν in
τούτοις ουτος this; he
ἁλώσεσθε αλισκω taken
21:29
בַּ ba בְּ in
חֲזֹ֥ות ḥᵃzˌôṯ חזה see
לָךְ֙ lāḵ לְ to
שָׁ֔וְא šˈāwᵊ שָׁוְא vanity
בִּ bi בְּ in
קְסָם־ qᵊsom- קסם practice divination
לָ֖ךְ lˌāḵ לְ to
כָּזָ֑ב kāzˈāv כָּזָב lie
לָ לְ to
תֵ֣ת ṯˈēṯ נתן give
אֹותָ֗ךְ ʔôṯˈāḵ אֵת [object marker]
אֶֽל־ ʔˈel- אֶל to
צַוְּארֵי֙ ṣawwᵊrˌê צַוָּאר neck
חַֽלְלֵ֣י ḥˈallˈê חָלָל pierced
רְשָׁעִ֔ים rᵊšāʕˈîm רֶשַׁע guilt
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּ֣א bˈā בוא come
יֹומָ֔ם yômˈām יֹום day
בְּ bᵊ בְּ in
עֵ֖ת ʕˌēṯ עֵת time
עֲוֹ֥ן ʕᵃwˌōn עָוֹן sin
קֵֽץ׃ qˈēṣ קֵץ end
21:29. cum tibi viderentur vana et divinarentur mendacia ut dareris super colla vulneratorum impiorum quorum venit dies in tempore iniquitatis praefinita
Whilst they see vain things in thy regard, and they divine lies: to bring thee upon the necks of the wicked that are wounded, whose appointed day is come in the time of iniquity.
29. whiles they see vanity unto thee, whiles they divine lies unto thee, to lay thee upon the necks of the wicked that are deadly wounded, whose day is come, in the time of the iniquity of the end.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29. - “Представляют тебе пустые видения”. Следовательно, у аммонитян, как и в Иудеи, не было недостатка в ложных пророках, которые успокаивали их насчет опасности от Навуходоносора и, может быть, даже говорит, что они явятся в руках Божиих орудием (“мечем” ср. ст. 30) для наказания Навуходоносора: такие успокоительные пророчества, могли иметь успех особенно с того времени, когда Навуходоносор прошел мимо аммонитян прямо в Иудею. - “И тебя (аммонитского царя) приложил к обезглавленным нечестивцам” - иудеям; но так назван в ст. 24: только Седекия, главный преступник воли Божией в Иудее; сравнение с ним, понятно, нелестно для аммонитян. - “Которым день наступил” - ст. 25.
Albert Barnes: Notes on the Bible - 1834
21:29
Whiles ... unto thee - A parenthesis. The Ammonites had their false diviners who deluded with vain hopes.
To bring thee upon the necks of them that are slain - To cast thee (Ammon) upon the heap of slaughtered men.
Shall have an end - Shall have its final doom.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:29: they see: Eze 12:24, Eze 13:23, Eze 22:28; Isa 44:25, Isa 47:13; Jer 27:9
to bring: Eze 13:10; Lam 2:14
whose: Eze 21:25; Job 18:20; Psa 37:13
Geneva 1599
21:29 While they see (z) vanity to thee, while they divine a lie to thee, to bring thee upon the necks of [them that are] slain, of the wicked, whose day is come, when their iniquity [shall have] an end.
(z) Though the Jews and Ammonites would not believe that you, that is the sword, would come upon them, and said that the prophets who threatened spoke lies, yet you will as surely come as though you were already on their necks.
John Gill
21:29 Whiles they see vanity unto thee, whiles they divine a lie unto thee,.... The Ammonites had their seers, soothsayers, diviners, and false prophets, which they are bid to be aware of, and are cautioned against hearkening to, Jer 27:3, these told them they were in the utmost safety, and that the king of Babylon would not come against them; or, if he did, would not succeed, when his sword was drawn and furbished for the destruction of them:
to bring thee upon the necks of the slain, of the wicked; that is, of the Jews who were slain by the sword of the Chaldeans for their wickedness; and these diviners by their vain divination and lies would bring the Ammonites into the same condition, to be slain as they were; and as it were to fall upon their necks, as one slain person upon another; and so the Targum,
"to deliver thy neck as the necks of the slain, of the wicked:''
Tit may be rendered, "to put thee to the necks of the slain" (w); or, as Kimchi, "with the necks of the slain"; though some understand it, as if the diviners by their lies, promising peace and prosperity, encouraged the Ammonites to insult the Jews, and as it were to trample upon the necks of the dead:
whose day is come, when their iniquity shall have an end; along with Zedekiah their king; a description of the Jews; See Gill on Ezek 21:27.
(w) "ut ponant te cum cervicibus interfectorum", Munster, Tigurine version; "applicando te ad cervices confossorum", Junius & Tremellius, Polanus.
John Wesley
21:29 While - While thy astrologers, and soothsayers, deceive thee with fair, but false divinations. To bring thee - To bring thee under the sword of the Chaldeans, and destroy thee as the Jews; to make thee stumble and fall on their necks, as men that fall among a multitude of slain.
Robert Jamieson, A. R. Fausset and David Brown
21:29 see vanity . . . divine a lie--Ammon, too, had false diviners who flattered them with assurances of safety; the only result of which will be to "bring Ammon upon the necks," &c., that is, to add the Ammonites to the headless trunks of the slain of Judah, whose bad example Ammon followed, and "whose day" of visitation for their guilt "is come."
when their iniquity shall have an end--See on Ezek 21:25.
21:3021:30: Դա՛րձ անդրէն, մի՛ աստէն լուծանիր ՚ի տեղւոջ յորում ծնեալդ ես. անդրէն յերկրին քում դատեցա՛յց զքեզ[12615]. [12615] ՚Ի լուս՛՛. Այդրէն յերկրին քում. համաձայն ոմանց ՚ի բնաբ՛՛։
30 Յե՛տ դարձիր, մի՛ իջեւանիր այնտեղ, ուր ծնուել ես.դարձեալ քո երկրում եմ քեզ դատելու,
30 Զանիկա իր պատեանը դարձնե՞մ։ Քեզ ու քու ստեղծման տեղդ ու ծննդեանդ երկրին մէջ պիտի դատեմ։
Դարձ անդրէն, մի՛ աստէն լուծանիր ի տեղւոջ յորում ծնեալդ ես. անդրէն յերկրին քում`` դատեցայց զքեզ:

21:30: Դա՛րձ անդրէն, մի՛ աստէն լուծանիր ՚ի տեղւոջ յորում ծնեալդ ես. անդրէն յերկրին քում դատեցա՛յց զքեզ[12615].
[12615] ՚Ի լուս՛՛. Այդրէն յերկրին քում. համաձայն ոմանց ՚ի բնաբ՛՛։
30 Յե՛տ դարձիր, մի՛ իջեւանիր այնտեղ, ուր ծնուել ես.դարձեալ քո երկրում եմ քեզ դատելու,
30 Զանիկա իր պատեանը դարձնե՞մ։ Քեզ ու քու ստեղծման տեղդ ու ծննդեանդ երկրին մէջ պիտի դատեմ։
zohrab-1805▾ eastern-1994▾ western am▾
21:3021:30 Возвратить ли его в ножны его? на месте, где ты сотворен, на земле происхождения твоего буду судить тебя:
21:30 καὶ και and; even σύ συ you βέβηλε βεβηλος profane ἄνομε ανομος lawless ἀφηγούμενε αφηγεομαι the Ισραηλ ισραηλ.1 Israel οὗ ος who; what ἥκει ηκω here ἡ ο the ἡμέρα ημερα day ἐν εν in καιρῷ καιρος season; opportunity ἀδικίας αδικια injury; injustice πέρας περας extremity; limit
21:30 הָשַׁ֖ב hāšˌav שׁוב return אֶל־ ʔel- אֶל to תַּעְרָ֑הּ taʕrˈāh תַּעַר knife בִּ bi בְּ in מְקֹ֧ום mᵊqˈôm מָקֹום place אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נִבְרֵ֛את nivrˈēṯ ברא create בְּ bᵊ בְּ in אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מְכֻרֹותַ֖יִךְ mᵊḵurôṯˌayiḵ מְכוּרָה origin אֶשְׁפֹּ֥ט ʔešpˌōṭ שׁפט judge אֹתָֽךְ׃ ʔōṯˈāḵ אֵת [object marker]
21:30. revertere ad vaginam tuam in loco in quo creatus es in terra nativitatis tuae iudicabo teReturn into thy sheath. I will judge thee in the place wherein thou wast created, in the land of thy nativity.
30. Cause it to return into its sheath. In the place where thou wast created, in the land of thy birth, will I judge thee.
Shall I cause [it] to return into his sheath? I will judge thee in the place where thou wast created, in the land of thy nativity:

21:30 Возвратить ли его в ножны его? на месте, где ты сотворен, на земле происхождения твоего буду судить тебя:
21:30
καὶ και and; even
σύ συ you
βέβηλε βεβηλος profane
ἄνομε ανομος lawless
ἀφηγούμενε αφηγεομαι the
Ισραηλ ισραηλ.1 Israel
οὗ ος who; what
ἥκει ηκω here
ο the
ἡμέρα ημερα day
ἐν εν in
καιρῷ καιρος season; opportunity
ἀδικίας αδικια injury; injustice
πέρας περας extremity; limit
21:30
הָשַׁ֖ב hāšˌav שׁוב return
אֶל־ ʔel- אֶל to
תַּעְרָ֑הּ taʕrˈāh תַּעַר knife
בִּ bi בְּ in
מְקֹ֧ום mᵊqˈôm מָקֹום place
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
נִבְרֵ֛את nivrˈēṯ ברא create
בְּ bᵊ בְּ in
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מְכֻרֹותַ֖יִךְ mᵊḵurôṯˌayiḵ מְכוּרָה origin
אֶשְׁפֹּ֥ט ʔešpˌōṭ שׁפט judge
אֹתָֽךְ׃ ʔōṯˈāḵ אֵת [object marker]
21:30. revertere ad vaginam tuam in loco in quo creatus es in terra nativitatis tuae iudicabo te
Return into thy sheath. I will judge thee in the place wherein thou wast created, in the land of thy nativity.
30. Cause it to return into its sheath. In the place where thou wast created, in the land of thy birth, will I judge thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
30. “Возвратить ли его во ножны его?” Пощадить ли аммонитян и заставить ли Навуходоносора по покорении Иудеи возвратиться в Вавилон? спрашивает как бы сам Себя Бог. Но в евр. повел. накл., посему слав. точнее: “возвратися в ножн твоя”, т. е. меч аммонитян: им бесполезно защищаться против меча Божия. Греч.: apostreϕe mh kataluhV (обернись, чтобы не переставать разить?). “На земле происхождения твоего буду судить тебя”, где каждый народ особенно силен; ср. Ос II:21; V:9; Иез XI:10.
Adam Clarke: Commentary on the Bible - 1831
21:30: I will judge thee - This seems to refer to Nebuchadnezzar, who, after his return from Jerusalem, became insane, and lived like a beast for seven years; but was afterwards restored, and acknowledged the Lord.
Albert Barnes: Notes on the Bible - 1834
21:30
Shall I cause it to return ... - Or, Back to its sheath! The work of the sword is over.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:30: Shall I cause it to return: or, Cause it to return, Eze 21:4, Eze 21:5; Jer 47:6, Jer 47:7
I will: Eze 16:38, Eze 28:13, Eze 28:15; Gen 15:14
in the: Eze 16:3, Eze 16:4
John Gill
21:30 Shall I cause it to return into his sheath?.... The drawn and furbished sword of the Chaldeans? no, I will not; it shall never return or be put up until the Ammonites are utterly consumed. Some read these words in the imperative, as the Targum,
"return the sword to its sheath;''
so the Vulgate Latin version, "return to thy sheath"; and so may be considered as a direction to the Ammonites to put up their swords, and not stand in their own defence, since it would be to no purpose; though Jerom, and Grotius after him, take the words to be an apostrophe to the drawn sword of the Chaldeans to sheath itself, having done its work upon the Jews and Ammonites; or to the Chaldeans to return to Babylon, and where they also should be punished; and so interpret all that follows of the destruction of the Babylonians by the Medes and Persians; but the first sense is best:
I will judge thee in the place where thou wast created, in the land of thy nativity; not in the place where their father Ammon was born, which was at Zoar; but where they first became a kingdom and state, a body politic; or where the present generation of them were born; they should not be carried out of their own land, but destroyed in it.
John Wesley
21:30 Shall I cause it - God will by no means suffer the sword to be sheathed. Judge thee - Condemn, and execute.
Robert Jamieson, A. R. Fausset and David Brown
21:30 Shall I cause it to return into his sheath--namely, without first destroying Ammon. Certainly not (Jer 47:6-7). Others, as the Margin, less suitably read it imperatively, "Cause it to return," that is, after it has done the work appointed to it.
in the land of thy nativity--Ammon was not to be carried away captive as Judah, but to perish in his own land.
21:3121:31: եւ հեղից ՚ի վերայ քո զբարկութիւն իմ. հրով բարկութեան իմոյ փչեցից ՚ի քեզ, եւ մատնեցից զքեզ ՚ի ձեռս արանց բարբարոսաց՝ որ գործեն զապականութիւն։
31 քեզ վրայ թափելու եմ բարկութիւնս: Իմ զայրոյթի հուրը փչելու եմ քեզ վրայ,մատնելու եմ քեզ ձեռքը բարբարոս մարդկանց,որոնք պղծութիւն են գործում:
31 Քու վրադ իմ բարկութիւնս պիտի թափեմ, քու վրադ իմ սրտմտութեանս կրակովը պիտի փչեմ ու քեզ բարբարոս մարդոց, ապականելու վարպետ եղողներուն ձեռքը պիտի տամ։
եւ հեղից ի վերայ քո զբարկութիւն իմ. հրով բարկութեան իմոյ փչեցից ի քեզ, եւ մատնեցից զքեզ ի ձեռս արանց [471]բարբարոսաց` որ գործեն զապականութիւն:

21:31: եւ հեղից ՚ի վերայ քո զբարկութիւն իմ. հրով բարկութեան իմոյ փչեցից ՚ի քեզ, եւ մատնեցից զքեզ ՚ի ձեռս արանց բարբարոսաց՝ որ գործեն զապականութիւն։
31 քեզ վրայ թափելու եմ բարկութիւնս: Իմ զայրոյթի հուրը փչելու եմ քեզ վրայ,մատնելու եմ քեզ ձեռքը բարբարոս մարդկանց,որոնք պղծութիւն են գործում:
31 Քու վրադ իմ բարկութիւնս պիտի թափեմ, քու վրադ իմ սրտմտութեանս կրակովը պիտի փչեմ ու քեզ բարբարոս մարդոց, ապականելու վարպետ եղողներուն ձեռքը պիտի տամ։
zohrab-1805▾ eastern-1994▾ western am▾
21:3121:31 и изолью на тебя негодование Мое, дохну на тебя огнем ярости Моей и отдам тебя в руки людей свирепых, опытных в убийстве.
21:31 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἀφείλου αφαιρεω take away τὴν ο the κίδαριν κιδαρις and; even ἐπέθου επιτιθημι put on; put another τὸν ο the στέφανον στεφανος.1 wreath; laurel αὕτη ουτος this; he οὐ ου not τοιαύτη τοιουτος such; such as these ἔσται ειμι be ἐταπείνωσας ταπεινοω humble; bring low τὸ ο the ὑψηλὸν υψηλος high; lofty καὶ και and; even τὸ ο the ταπεινὸν ταπεινος humble ὕψωσας υψοω elevate; lift up
21:31 וְ wᵊ וְ and שָׁפַכְתִּ֤י šāfaḵtˈî שׁפך pour עָלַ֨יִךְ֙ ʕālˈayiḵ עַל upon זַעְמִ֔י zaʕmˈî זַעַם curse בְּ bᵊ בְּ in אֵ֥שׁ ʔˌēš אֵשׁ fire עֶבְרָתִ֖י ʕevrāṯˌî עֶבְרָה anger אָפִ֣יחַ ʔāfˈîₐḥ פוח wheeze עָלָ֑יִךְ ʕālˈāyiḵ עַל upon וּ û וְ and נְתַתִּ֗יךְ nᵊṯattˈîḵ נתן give בְּ bᵊ בְּ in יַד֙ yˌaḏ יָד hand אֲנָשִׁ֣ים ʔᵃnāšˈîm אִישׁ man בֹּֽעֲרִ֔ים bˈōʕᵃrˈîm בער be stupid חָרָשֵׁ֖י ḥārāšˌê חָרָשׁ artisan מַשְׁחִֽית׃ mašḥˈîṯ מַשְׁחִית destruction
21:31. et effundam super te indignationem meam in igne furoris mei sufflabo in te daboque te in manus hominum insipientium et fabricantium interitumAnd I will pour out upon thee my indignation: in the fire of my rage will I blow upon thee, and will give thee into the hands of men that are brutish and contrive thy destruction.
31. And I will pour out mine indignation upon thee; I will blow upon thee with the fire of my wrath: and I will deliver thee into the hand of brutish men, skilful to destroy.
And I will pour out mine indignation upon thee, I will blow against thee in the fire of my wrath, and deliver thee into the hand of brutish men, [and] skilful to destroy:

21:31 и изолью на тебя негодование Мое, дохну на тебя огнем ярости Моей и отдам тебя в руки людей свирепых, опытных в убийстве.
21:31
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἀφείλου αφαιρεω take away
τὴν ο the
κίδαριν κιδαρις and; even
ἐπέθου επιτιθημι put on; put another
τὸν ο the
στέφανον στεφανος.1 wreath; laurel
αὕτη ουτος this; he
οὐ ου not
τοιαύτη τοιουτος such; such as these
ἔσται ειμι be
ἐταπείνωσας ταπεινοω humble; bring low
τὸ ο the
ὑψηλὸν υψηλος high; lofty
καὶ και and; even
τὸ ο the
ταπεινὸν ταπεινος humble
ὕψωσας υψοω elevate; lift up
21:31
וְ wᵊ וְ and
שָׁפַכְתִּ֤י šāfaḵtˈî שׁפך pour
עָלַ֨יִךְ֙ ʕālˈayiḵ עַל upon
זַעְמִ֔י zaʕmˈî זַעַם curse
בְּ bᵊ בְּ in
אֵ֥שׁ ʔˌēš אֵשׁ fire
עֶבְרָתִ֖י ʕevrāṯˌî עֶבְרָה anger
אָפִ֣יחַ ʔāfˈîₐḥ פוח wheeze
עָלָ֑יִךְ ʕālˈāyiḵ עַל upon
וּ û וְ and
נְתַתִּ֗יךְ nᵊṯattˈîḵ נתן give
בְּ bᵊ בְּ in
יַד֙ yˌaḏ יָד hand
אֲנָשִׁ֣ים ʔᵃnāšˈîm אִישׁ man
בֹּֽעֲרִ֔ים bˈōʕᵃrˈîm בער be stupid
חָרָשֵׁ֖י ḥārāšˌê חָרָשׁ artisan
מַשְׁחִֽית׃ mašḥˈîṯ מַשְׁחִית destruction
21:31. et effundam super te indignationem meam in igne furoris mei sufflabo in te daboque te in manus hominum insipientium et fabricantium interitum
And I will pour out upon thee my indignation: in the fire of my rage will I blow upon thee, and will give thee into the hands of men that are brutish and contrive thy destruction.
31. And I will pour out mine indignation upon thee; I will blow upon thee with the fire of my wrath: and I will deliver thee into the hand of brutish men, skilful to destroy.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31. “Дохну на тебя огнем ярости Моей”. Полное гнева, восточной силы, выражение (Иc XLIV:16). - “Людей свирепых” евр. “богарим”, соб. “зверских” (Пс XCIII:8), слав.: “варвар”. - “Опытных в убийстве”; слав. “творящих пагубу”, Вульг. fabricantium interitum. Оба эпитета относятся к халдеям и характерны для настроения Иезекииля по отношению к последним, о которых пророк, и считая их орудием (бичом) Божиим, был справедливого мнения и к которым далеко не был расположен.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:31: pour: Eze 7:8, Eze 14:19, Eze 22:22; Nah 1:6
I will blow: Eze 22:20, Eze 22:21; Psa 18:15; Isa 30:33, Isa 37:7, Isa 40:7; Hag 1:9
brutish: or, burning
and skilful: Isa 14:4-6; Jer 4:7, Jer 6:22, Jer 6:23, Jer 51:20, Jer 51:21; Hab 1:6-10
John Gill
21:31 And I will pour out mine indignation upon thee,.... Like a mighty flood, which should sweep them away for their sins and transgressions; and particularly for their reproaches of God and his people, which caused his indignation to rise, and him to pour it out upon them in such a manner:
I will blow against thee in the fire of my wrath; as men put metal into a furnace, and then blow upon it, in order to melt it, and consume the dross; and which fire, so blown, is exceeding fierce and very consuming; who can stand against such a blast as that of the wrath of God, not only kindled, but blown with his breath like a stream of brimstone?
and deliver thee into the hand of brutish men; or "burners" (x); that burn with fierce anger, barbarous and inhuman, that would show no mercy nor compassion, such were the Chaldeans, Hab 1:6,
and skilful to destroy; though like brutes or beasts of prey for their cruelty; yet, like men, rational, cunning, and artful to devise ways and means to destroy men; well versed in the art of war; and thoroughly learned in all the lessons and methods of violence and destruction.
(x) "ardentium", Junius & Tremellius, Piscator, Polanus; "urentium", so some in Vatablus.
John Wesley
21:31 I will blow - As those who melt down metals blow upon the metal in the fire, that the fire may burn the fiercer.
Robert Jamieson, A. R. Fausset and David Brown
21:31 blow against thee in, &c.--rather, "blow upon thee with the fire," &c. Image from smelting metals (Ezek 22:20-21).
brutish--ferocious.
skilful to destroy--literally, "artificers of destruction"; alluding to Is 54:16.
21:3221:32: Եւ եղիցես կերակուր հրոյ, եւ արիւն քո եղիցի ՚ի մէջ երկրի քոյ, եւ յիշատակ քո մի՛ գտցի. զի ե՛ս Տէր խօսեցայ։
32 Եւ հրոյ ճարակ ես դառնալու,արիւնդ թափուելու է քո երկրում,յիշատակդ էլ չի գտնուելու: Ես՝ Տէրս խօսեցի”»:
32 Հրոյ ճարակ պիտի ըլլաս, քու արիւնդ երկրին մէջտեղը պիտի ըլլայ, դուն պիտի չյիշուիս. վասն զի ես՝ Տէրս՝ խօսեցայ’»։
Եւ եղիցես կերակուր հրոյ, եւ արիւն քո եղիցի ի մէջ երկրի [472]քո, եւ յիշատակ քո մի՛ գտցի. զի ես Տէր խօսեցայ:

21:32: Եւ եղիցես կերակուր հրոյ, եւ արիւն քո եղիցի ՚ի մէջ երկրի քոյ, եւ յիշատակ քո մի՛ գտցի. զի ե՛ս Տէր խօսեցայ։
32 Եւ հրոյ ճարակ ես դառնալու,արիւնդ թափուելու է քո երկրում,յիշատակդ էլ չի գտնուելու: Ես՝ Տէրս խօսեցի”»:
32 Հրոյ ճարակ պիտի ըլլաս, քու արիւնդ երկրին մէջտեղը պիտի ըլլայ, դուն պիտի չյիշուիս. վասն զի ես՝ Տէրս՝ խօսեցայ’»։
zohrab-1805▾ eastern-1994▾ western am▾
21:3221:32 Ты будешь пищею огню, кровь твоя останется на земле; не будут и вспоминать о тебе; ибо Я, Господь, сказал это.
21:32 ἀδικίαν αδικια injury; injustice ἀδικίαν αδικια injury; injustice θήσομαι τιθημι put; make αὐτήν αυτος he; him οὐδ᾿ ουδε not even; neither αὕτη ουτος this; he τοιαύτη τοιουτος such; such as these ἔσται ειμι be ἕως εως till; until οὗ ος who; what ἔλθῃ ερχομαι come; go ᾧ ος who; what καθήκει καθηκω fitting καὶ και and; even παραδώσω παραδιδωμι betray; give over αὐτῷ αυτος he; him
21:32 לָ lā לְ to † הַ the אֵ֤שׁ ʔˈēš אֵשׁ fire תִּֽהְיֶה֙ tˈihyeh היה be לְ lᵊ לְ to אָכְלָ֔ה ʔoḵlˈā אָכְלָה food דָּמֵ֥ךְ dāmˌēḵ דָּם blood יִהְיֶ֖ה yihyˌeh היה be בְּ bᵊ בְּ in תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth לֹ֣א lˈō לֹא not תִזָּכֵ֔רִי ṯizzāḵˈērî זכר remember כִּ֛י kˈî כִּי that אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH דִּבַּֽרְתִּי׃ פ dibbˈartî . f דבר speak
21:32. igni eris cibus sanguis tuus erit in medio terrae oblivioni traderis quia ego Dominus locutus sumThou shalt be fuel for the fire, thy blood shall be in the midst of the land, thou shalt be forgotten: for I the Lord have spoken it.
32. Thou shalt be for fuel to the fire; thy blood shall be in the midst of the land; thou shalt be no more remembered: for I the LORD have spoken it.
Thou shalt be for fuel to the fire; thy blood shall be in the midst of the land; thou shalt be no [more] remembered: for I the LORD have spoken:

21:32 Ты будешь пищею огню, кровь твоя останется на земле; не будут и вспоминать о тебе; ибо Я, Господь, сказал это.
21:32
ἀδικίαν αδικια injury; injustice
ἀδικίαν αδικια injury; injustice
θήσομαι τιθημι put; make
αὐτήν αυτος he; him
οὐδ᾿ ουδε not even; neither
αὕτη ουτος this; he
τοιαύτη τοιουτος such; such as these
ἔσται ειμι be
ἕως εως till; until
οὗ ος who; what
ἔλθῃ ερχομαι come; go
ος who; what
καθήκει καθηκω fitting
καὶ και and; even
παραδώσω παραδιδωμι betray; give over
αὐτῷ αυτος he; him
21:32
לָ לְ to
הַ the
אֵ֤שׁ ʔˈēš אֵשׁ fire
תִּֽהְיֶה֙ tˈihyeh היה be
לְ lᵊ לְ to
אָכְלָ֔ה ʔoḵlˈā אָכְלָה food
דָּמֵ֥ךְ dāmˌēḵ דָּם blood
יִהְיֶ֖ה yihyˌeh היה be
בְּ bᵊ בְּ in
תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
לֹ֣א lˈō לֹא not
תִזָּכֵ֔רִי ṯizzāḵˈērî זכר remember
כִּ֛י kˈî כִּי that
אֲנִ֥י ʔᵃnˌî אֲנִי i
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
דִּבַּֽרְתִּי׃ פ dibbˈartî . f דבר speak
21:32. igni eris cibus sanguis tuus erit in medio terrae oblivioni traderis quia ego Dominus locutus sum
Thou shalt be fuel for the fire, thy blood shall be in the midst of the land, thou shalt be forgotten: for I the Lord have spoken it.
32. Thou shalt be for fuel to the fire; thy blood shall be in the midst of the land; thou shalt be no more remembered: for I the LORD have spoken it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32. Ты будешь пищею огню” - может быть указание на пожары городов аммонитских, как “кровь твоя останется на земле” (слав. “будет посреде земли твоея”), т. е. покроет всю землю, - указание на множество убитых. - “Не будут и вспоминать о тебе”. Аммонитяне будут так истреблены, что то немногое, что останется от их нации, смешается с соседними народами и не будет носить особого имени. С эпохи Маккавеев аммонитяне и моавитяне действительно исчезают из истории. Не такова судьба Израиля: ст. 27. Даже Египту обещается не столь ужасная будущность: XXIX:13: и д. Причина такой тяжкой кары - жестокая, постоянная и упорная вражда к избранному, притом же братскому народу без повода с его стороны, которая была враждой и против избравшего его Бога. - “Ибо Я Господь сказал это” - ср. V:13.
Adam Clarke: Commentary on the Bible - 1831
21:32: Thou shalt be no more remembered - The empire of the Chaldeans was destroyed, and the power transferred to the Persians; the Persian empire was destroyed, and given to the Greeks; the Grecian empire was destroyed, and given to the Mohammedans; and the destruction of the Mohammedans is at no great distance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:32: for fuel: Eze 20:47, Eze 20:48; Mal 4:1; Mat 3:10, Mat 3:12
thy blood: Eze 21:30; Isa 34:3-7
thou shalt be no: This prophecy against the Ammonites was fulfilled about five years after the taking of Jerusalem; and their name has utterly perished from the face of the earth. Eze 25:10; Zep 2:9
for I: Num 23:19; Mat 24:35
John Gill
21:32 Thou shalt be for fuel for the fire,.... Easily consumed, as briers and thorns cast into a furnace; such are wicked men to the fire of God's wrath:
thy blood shall be in the midst of the land; such large numbers shall be slain everywhere, that the land shall flow with the blood of them; who shall lie unburied, and rot, and putrefy upon the ground:
thou shalt be no more remembered; but lie in everlasting oblivion, as they do to this day; the name of an Ammonite being nowhere mentioned and heard of:
for I the Lord have spoken it; who never alters the thing that is gone out of his lips; and sooner shall heaven and earth pass away than one word of his. The Targum is,
"for I the Lord have decreed by my word;''
and his counsel shall stand, and every purpose and resolution of his shall be accomplished.
Robert Jamieson, A. R. Fausset and David Brown
21:32 thy blood shall be--that is, shall flow.
be no more remembered--be consigned as a nation to oblivion.
Repetition of the charges in the twentieth chapter only that there they were stated in an historical review of the past and present; here the present sins of the nation exclusively are brought forward.