Եզեկիէլ / Ezekiel - 28 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. A prediction of the fall and ruin of the king of Tyre, who, in the destruction of that city, is particularly set up as a mark for God's arrows, ver. 1-10. II. A lamentation for the king of Tyre, when he has thus fallen, though he falls by his own iniquity, ver. 11-19. III. A prophecy of the destruction of Zidon, which as in the neighbourhood of Tyre and had a dependence upon it, ver. 20-23. IV. A promise of the restoration of the Israel of God, though in the day of their calamity they were insulted over by their neighbours, ver. 24-26.
Adam Clarke: Commentary on the Bible - 1831
The first part of this chapter relates to a King of Tyre, probably the same who is called in the Phoenician annals Ithobalus. He seems to have been a vain man, who affected Divine honors. The prophet treats his foolish pretensions with severe irony, and predicts his doom, Eze 28:1-10. He then takes up a funeral dirge and lamentation over him, in which his former pomp and splendor are finely contrasted with his fall, in terms that seem frequently to allude to the fall of Lucifer from heaven, (Isaiah 14), Eze 28:11-19. The overthrow of Sidon, the mother city of Tyre, is next announced, Eze 28:20-23; and the chapter concludes with a promise to the Jews of deliverance from all their enemies, and particularly of their restoration from the Babylonish captivity, Eze 28:24-26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Eze 28:1, God's judgment upon the prince of Tyrus for his sacrilegious pride; Eze 28:11, A lamentation of his great glory corrupted by sin; Eze 28:20, The judgment of Zidon; Eze 28:24, The restoration of Israel.
Carl Friedrich Keil and Franz Delitzsch

Against the Prince of Tyre - Ezekiel 28:1-19
As the city of Tyre was first of all threatened with destruction (Ezekiel 26), and then her fall was confirmed by a lamentation (Ezekiel 27), so here the prince of Tyre is first of all forewarned of his approaching death (Ezek 28:1-10), and then a lamentation is composed thereon (Ezek 28:11-19).
John Gill
INTRODUCTION TO EZEKIEL 28
This chapter contains a prophecy of the destruction of the prince of Tyre; a lamentation for the king of Tyre; a denunciation of judgments on Zidon, and a promise of peace and safety to Israel. The order given the prophet to prophesy of the ruin of the prince of Tyre, Ezek 28:1, the cause of his ruin, his pride on account of his wisdom and riches, which rose to such a pitch, as to make himself God, Ezek 28:2, the manner in which his destruction shall be accomplished, Ezek 28:7, the lamentation for the king of Tyre begins Ezek 28:11, setting forth his former grandeur and dignity, Ezek 28:13, his fall, and the cause of it, injustice and violence in merchandise, pride because of beauty and wisdom, and profanation of sanctuaries, Ezek 28:16, next follow the judgments on Zidon, Ezek 28:20, and the chapter is concluded with a promise of the restoration of the Jews to their own land, and of great tranquillity and safety in it, Ezek 28:24.
28:028:0: ՚Ի վերայ իշխանին Տիւրոսի։
1 Տիւրոսի իշխանի դէմ

Ի վերայ իշխանին Ծուրայ:

28:0: ՚Ի վերայ իշխանին Տիւրոսի։
1 Տիւրոսի իշխանի դէմ
zohrab-1805▾ eastern-1994▾ western am▾
28:0
28:1 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
28:1 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
28:1. et factus est sermo Domini ad me dicensAnd the word of the Lord came to me, saying:
1. The word of the LORD came again unto me, saying,
[636] missing verse:

28:1
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
28:1
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
28:1. et factus est sermo Domini ad me dicens
And the word of the Lord came to me, saying:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-10. Грех и кара царю. 11-19. Плач над ним. 20-26. Пророчество на Сидон.
Albert Barnes: Notes on the Bible - 1834
28:1: The prophecy against the prince of Tyre. Throughout the east the majesty and glory of a people were collected in the person of their monarch, who in some nations was worshipped as a god. The prince is here the embodiment of the community. Their glory is his glory, their pride his pride. The doom of Tyre could not be complete without denunciation of the prince of Tyre. Idolatrous nations and idolatrous kings were, in the eyes of the prophet, antagonists to the true God. In them was embodied the principle of evil opposing itself to the divine government of the world. Hence, some of the fathers saw upon the throne, not simply a hostile monarch, but "the Prince of this world, spiritual wickedness (or wicked spirits) in high places." Whenever evil in any way domineers over good, there is a "prince of Tyrus," against whom God utters His voice. The "mystery of iniquity is ever working, and in that working we recognize the power of Satan whom God condemns and will destroy.
Carl Friedrich Keil and Franz Delitzsch
28:1
Fall of the Prince of Tyre
Ezek 28:1. And the word of Jehovah came to me, saying, Ezek 28:2. Son of man, say to the prince of Tyre, Thus saith the Lord Jehovah, Because thy heart has lifted itself up, and thou sayest, "I am a God, I sit upon a seat of Gods, in the heart of the seas," when thou art a man and not God, and cherishest a mind like a God's mind, Ezek 28:3. Behold, thou art wiser than Daniel; nothing secret is obscure to thee; Ezek 28:4. Through thy wisdom and thy understanding hast thou acquired might, and put gold and silver in thy treasuries; Ezek 28:5. Through the greatness of thy wisdom hast thou increased thy might by thy trade, and thy heart has lifted itself up on account of thy might, Ezek 28:6. Therefore thus saith the Lord Jehovah, Because thou cherishest a mind like a God's mind, Ezek 28:7. Therefore, behold, I will bring foreigners upon thee, violent men of the nations; they will draw their swords against the beauty of thy wisdom, and pollute thy splendour. Ezek 28:8. They will cast thee down into the pit, that thou mayest die the death of the slain in the heart of the seas. Ezek 28:9. Wilt thou indeed say, I am a God, in the face of him that slayeth thee, when thou art a man and not God in the hand of him that killeth thee? Ezek 28:10. Thou wilt die the death of the uncircumcised at the hand of foreigners; for I have spoken it, is the saying of the Lord Jehovah. - This threat of judgment follows in general the same course as those addressed to other nations (compare especially Ezekiel 25), namely, that the sin is mentioned first (Ezek 28:2-5), and then the punishment consequent upon the sin (Ezek 28:6-10). In Ezek 28:12 מלך is used instead of נגיד, dux. In the use of the term נגיד to designate the king, Kliefoth detects an indication of the peculiar position occupied by the prince in the commercial state of Tyre, which had been reared upon municipal foundations; inasmuch as he was not so much a monarch, comparable to the rulers of Bayblon or to the Pharaohs, as the head of the great mercantile aristocracy. This is in harmony with the use of the word נגיד for the prince of Israel, David for example, whom God chose and anointed to be the nâgīd over His people; in other words, to be the leader of the tribes, who also formed an independent commonwealth (vid., 1Kings 13:14; 2Kings 7:8, etc.). The pride of the prince of Tyre is described in Ezek 28:2 as consisting in the fact that he regarded himself as a God, and his seat in the island of Tyre as a God's seat. He calls his seat מושׁב , not "because his capital stood out from the sea, like the palace of God from the ocean of heaven" (Ps 104:3), as Hitzig supposes; for, apart from any other ground, this does not suit the subsequent description of his seat as God's mountain (Ezek 28:16), and God's holy mountain (Ezek 28:14). The God's seat and God's mountain are not the palace of the king of Tyre, but Tyre as a state, and that not because of its firm position upon a rocky island, but as a holy island (ἁγία νῆσος, as Tyre is called in Sanchun. ed. Orelli, p. 36), the founding of which has been glorified by myths (vid., Movers, Phoenizier, I pp. 637ff.). The words which Ezekiel puts into the mouth of the king of Tyre may be explained, as Kliefoth has well expressed it, "from the notion lying at the foundation of all natural religions, according to which every state, as the production of its physical factors and bases personified as the native deities of house and state, is regarded as a work and sanctuary of the gods." In Tyre especially the national and political development went hand in hand with the spread and propagation of its religion. "The Tyrian state was the production and seat of its gods. He, the prince of Tyre, presided over this divine creation and divine seat; therefore he, the prince, was himself a god, a manifestation of the deity, having its work and home in the state of Tyre." All heathen rulers looked upon themselves in this light; so that the king of Babylon is addressed in a similar manner in Is 14:13-14. This self-deification is shown to be a delusion in Ezek 28:2; He who is only a man makes his heart like a God's heart, i.e., cherishes the same thought as the Gods. לב, the heart, as the seat of the thoughts and imaginations, is named instead of the disposition.
This is carried out still further in Ezek 28:3-5 by a description of the various sources from which this imagination sprang. He cherishes a God's mind, because he attributes to himself superhuman wisdom, through which he has created the greatness, and might, and wealth of Tyre. The words, "behold, thou art wiser," etc. (Ezek 28:3), are not to be taken as a question, "art thou indeed wiser?" as they have been by the lxx, Syriac, and others; nor are they ironical, as Hvernick supposes; but they are to be taken literally, namely, inasmuch as the prince of Tyre was serious in attributing to himself supernatural and divine wisdom. Thou art, i.e., thou regardest thyself as being, wiser than Daniel. No hidden thing is obscure to thee (עמם, a later word akin to the Aramaean, "to be obscure"). The comparison with Daniel refers to the fact that Daniel surpassed all the magi and wise men of Babylon in wisdom through his ability to interpret dreams, since God gave him an insight into the nature and development of the power of the world, such as no human sagacity could have secured. The wisdom of the prince of Tyre, on the other hand, consisted in the cleverness of the children of this world, which knows how to get possession of all the good things of the earth. Through such wisdom as this had the Tyrian prince acquired power and riches. חיל, might, possessions in the broader sense; not merely riches, but the whole of the might of the commercial state of Tyre, which was founded upon riches and treasures got by trade. In Ezek 28:5 בּרכלּתך is in apposition to בּרב הכמתך, and is introduced as explanatory. The fulness of its wisdom showed itself in its commerce and the manner in which it conducted it, whereby Tyre had become rich and powerful. It is not till we reach Ezek 28:6 that we meet with the apodosis answering to 'יען גּבהּ וגו in Ezek 28:2, which has been pushed so far back by the intervening parenthetical sentences in Ezek 28:2-5. For this reason the sin of the prince of Tyre in deifying himself is briefly reiterated in the clause 'יען תּתּך וגו (Ezek 28:6, compare Ezek 28:2), after which the announcement of the punishment is introduced with a repetition of לכן in Ezek 28:7. Wild foes approaching with barbarous violence will destroy all the king's resplendent glory, slay the king himself with the sword, and hurl him down into the pit as a godless man. The enemies are called עריצי גּוים, violent ones of the peoples - that is to say, the wild hordes composing the Chaldean army (cf. Ezek 30:11; Ezek 31:12). They drew the sword "against the beauty (יפי, the construct state of יפי) of thy wisdom," i.e., the beauty produced by thy wisdom, and the beautiful Tyre itself, with all that it contains (Ezek 26:3-4). יפעה, splendour; it is only here and in Ezek 28:17 that we meet with it as a noun. The king himself they hurl down into the pit, i.e., the grave, or the nether world. ממותי חלל, the death of a pierced one, substantially the same as מותי ערלים. The plural ממותי and מותי here and Jer 16:4 (mortes) is a pluralis exaggerativus, a death so painful as to be equivalent to dying many times (see the comm. on Is 53:9). In Ezek 28:9 Ezekiel uses the Piel מחלּל in the place of the Poel מחולל, as חלל in the Piel occurs elsewhere only in the sense of profanare, and in Is 51:9 and Poel is used for piercing. But there is no necessity to alter the pointing in consequence, as we also find the Pual used by Ezekiel in Ezek 32:26 in the place of the Poal of Is 53:5. The death of the uncircumcised is such a death as godless men die - a violent death. The king of Tyre, who looks upon himself as a god, shall perish by the sword like a godless man. At the same time, the whole of this threat applies, not to the one king, Ithobal, who was reigning at the time of the siege of Tyre by the Chaldeans, but to the king as the founder and creator of the might of Tyre (Ezek 28:3-5), i.e., to the supporter of that royalty which was to perish along with Tyre itself. - It is to the king, as the representative of the might and glory of Tyre, and not merely to the existing possessor of the regal dignity, that the following lamentation over his fall refers.
John Gill
28:1 The word of the Lord came again unto me,.... With another prophecy; as before against the city of Tyre, now against the king of Tyre:
saying; as follows:
28:128:1: Եւ եղեւ բա՛ն Տեառն առ իս՝ եւ ասէ.
1 Տէրը խօսեց ինձ հետ ու ասաց.
28 Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
Եւ եղեւ բան Տեառն առ իս եւ ասէ:

28:1: Եւ եղեւ բա՛ն Տեառն առ իս՝ եւ ասէ.
1 Տէրը խօսեց ինձ հետ ու ասաց.
28 Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
28:128:1 И было ко мне слово Господне:
28:2 καὶ και and; even σύ συ you υἱὲ υιος son ἀνθρώπου ανθρωπος person; human εἰπὸν επω say; speak τῷ ο the ἄρχοντι αρχων ruling; ruler Τύρου τυρος Tyros; Tiros τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἀνθ᾿ αντι against; instead of ὧν ος who; what ὑψώθη υψοω elevate; lift up σου σου of you; your ἡ ο the καρδία καρδια heart καὶ και and; even εἶπας επω say; speak θεός θεος God εἰμι ειμι be ἐγώ εγω I κατοικίαν κατοικια settlement θεοῦ θεος God κατῴκηκα κατοικεω settle ἐν εν in καρδίᾳ καρδια heart θαλάσσης θαλασσα sea σὺ συ you δὲ δε though; while εἶ ειμι be ἄνθρωπος ανθρωπος person; human καὶ και and; even οὐ ου not θεὸς θεος God καὶ και and; even ἔδωκας διδωμι give; deposit τὴν ο the καρδίαν καρδια heart σου σου of you; your ὡς ως.1 as; how καρδίαν καρδια heart θεοῦ θεος God
28:2 בֶּן־ ben- בֵּן son אָדָ֡ם ʔāḏˈām אָדָם human, mankind אֱמֹר֩ ʔᵉmˌōr אמר say לִ li לְ to נְגִ֨יד nᵊḡˌîḏ נָגִיד chief צֹ֜ר ṣˈōr צֹר Tyrus כֹּֽה־ kˈō- כֹּה thus אָמַ֣ר׀ ʔāmˈar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהֹוִ֗ה [yᵊhôˈih] יְהוָה YHWH יַ֣עַן yˈaʕan יַעַן motive גָּבַ֤הּ gāvˈah גָּבַהּ be high לִבְּךָ֙ libbᵊḵˌā לֵב heart וַ wa וְ and תֹּ֨אמֶר֙ ttˈōmer אמר say אֵ֣ל ʔˈēl אֵל god אָ֔נִי ʔˈānî אֲנִי i מֹושַׁ֧ב môšˈav מֹושָׁב seat אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s) יָשַׁ֖בְתִּי yāšˌavtî ישׁב sit בְּ bᵊ בְּ in לֵ֣ב lˈēv לֵב heart יַמִּ֑ים yammˈîm יָם sea וְ wᵊ וְ and אַתָּ֤ה ʔattˈā אַתָּה you אָדָם֙ ʔāḏˌām אָדָם human, mankind וְֽ wᵊˈ וְ and לֹא־ lō- לֹא not אֵ֔ל ʔˈēl אֵל god וַ wa וְ and תִּתֵּ֥ן ttittˌēn נתן give לִבְּךָ֖ libbᵊḵˌā לֵב heart כְּ kᵊ כְּ as לֵ֥ב lˌēv לֵב heart אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
28:2. fili hominis dic principi Tyri haec dicit Dominus Deus eo quod elevatum est cor tuum et dixisti Deus ego sum et in cathedra Dei sedi in corde maris cum sis homo et non Deus et dedisti cor tuum quasi cor DeiSon of man, say to the prince of Tyre: Thus saith the Lord God: Because thy heart is lifted up, and thou hast said: I am God, and I sit in the chair of God in the heart of the sea: whereas thou art a man, and not God: and hast set thy heart as if it were the heart of God.
2. Son of man, say unto the prince of Tyre, Thus saith the Lord GOD: Because thine heart is lifted up, and thou hast said, I am a god, I sit in the seat of God, in the midst of the seas; yet thou art man, and not God, though thou didst set thine heart as the heart of God:
The word of the LORD came again unto me, saying:

28:1 И было ко мне слово Господне:
28:2
καὶ και and; even
σύ συ you
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
εἰπὸν επω say; speak
τῷ ο the
ἄρχοντι αρχων ruling; ruler
Τύρου τυρος Tyros; Tiros
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
ὑψώθη υψοω elevate; lift up
σου σου of you; your
ο the
καρδία καρδια heart
καὶ και and; even
εἶπας επω say; speak
θεός θεος God
εἰμι ειμι be
ἐγώ εγω I
κατοικίαν κατοικια settlement
θεοῦ θεος God
κατῴκηκα κατοικεω settle
ἐν εν in
καρδίᾳ καρδια heart
θαλάσσης θαλασσα sea
σὺ συ you
δὲ δε though; while
εἶ ειμι be
ἄνθρωπος ανθρωπος person; human
καὶ και and; even
οὐ ου not
θεὸς θεος God
καὶ και and; even
ἔδωκας διδωμι give; deposit
τὴν ο the
καρδίαν καρδια heart
σου σου of you; your
ὡς ως.1 as; how
καρδίαν καρδια heart
θεοῦ θεος God
28:2
בֶּן־ ben- בֵּן son
אָדָ֡ם ʔāḏˈām אָדָם human, mankind
אֱמֹר֩ ʔᵉmˌōr אמר say
לִ li לְ to
נְגִ֨יד nᵊḡˌîḏ נָגִיד chief
צֹ֜ר ṣˈōr צֹר Tyrus
כֹּֽה־ kˈō- כֹּה thus
אָמַ֣ר׀ ʔāmˈar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהֹוִ֗ה [yᵊhôˈih] יְהוָה YHWH
יַ֣עַן yˈaʕan יַעַן motive
גָּבַ֤הּ gāvˈah גָּבַהּ be high
לִבְּךָ֙ libbᵊḵˌā לֵב heart
וַ wa וְ and
תֹּ֨אמֶר֙ ttˈōmer אמר say
אֵ֣ל ʔˈēl אֵל god
אָ֔נִי ʔˈānî אֲנִי i
מֹושַׁ֧ב môšˈav מֹושָׁב seat
אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s)
יָשַׁ֖בְתִּי yāšˌavtî ישׁב sit
בְּ bᵊ בְּ in
לֵ֣ב lˈēv לֵב heart
יַמִּ֑ים yammˈîm יָם sea
וְ wᵊ וְ and
אַתָּ֤ה ʔattˈā אַתָּה you
אָדָם֙ ʔāḏˌām אָדָם human, mankind
וְֽ wᵊˈ וְ and
לֹא־ lō- לֹא not
אֵ֔ל ʔˈēl אֵל god
וַ wa וְ and
תִּתֵּ֥ן ttittˌēn נתן give
לִבְּךָ֖ libbᵊḵˌā לֵב heart
כְּ kᵊ כְּ as
לֵ֥ב lˌēv לֵב heart
אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
28:2. fili hominis dic principi Tyri haec dicit Dominus Deus eo quod elevatum est cor tuum et dixisti Deus ego sum et in cathedra Dei sedi in corde maris cum sis homo et non Deus et dedisti cor tuum quasi cor Dei
Son of man, say to the prince of Tyre: Thus saith the Lord God: Because thy heart is lifted up, and thou hast said: I am God, and I sit in the chair of God in the heart of the sea: whereas thou art a man, and not God: and hast set thy heart as if it were the heart of God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. Царем Тирским тогда был Итобаал II (И. Фл. С. Арр, 1, 21), но так как царь в Тире пользовался незначительною властью и влиянием и ничего неизвестно о каких-либо поползновениях тирских, как и вообще семитических царей не только к обоготворению себя, но и к производству своего рода от богов, то царь здесь берется (как в дальнейшем пророчестве на Египет фараон) в качестве представителя самого Тира. Таким образом, самообоготворение, в котором пророк обвиняет Тирского царя, это та самая гордость, которая с другой ее стороны, с внешней, описана в XXVII главе; здесь она рассматривается психологически, с внутренней стороны. Кроме того, древние справедливо заметили, что многие черты, которыми здесь описывается гордость Тирского царя, приложимы к диаволу и его отпадению от Бога, причем под Тиром тогда разумелся бы мир, “князем” которого так часто называется диавол (Ориген, Peri arcwn, Тертул. Adv. Магс. 2, 10: - в собств. смысле, а блаж. Иерон. и Феод. в толк. на это место - в метафорическом; блаж. Августин (в толк. на Быт XI:25: отрицает такой смысл). - “Начальствующему; слав. “князю”. Евр. нагид в 12: ст. заменяется мелек - “царь”, посему оно должно быть больше, чем наси - “князь” и имеет целью, может быть, указать на особенности царской власти в Тире: нечто вроде; “суффетов” Карфагенских и “судей” у евреев. Но в книге Царств слово прилагался к Саулу и Давиду. - “Я бог” - для Иезекииля, с его ревностью о славе Божий, должно было звучать особенно возмутительно. Потрясающая характеристика гордости, обнажение всех ее мрачных глубин и ужасной сущности. - “На седалище Божием в сердце морей”. Морское положение Тира делало его в его мнении таким же недосягаемым, как престол Божий. В Пс CIII:4: Бог представляется восседающим на водах. Тиряне называли свой остров святым (у Санхониатона); всякий центр особого культа считался священным местом. - “Ум” слав. точнее сердце, т. е. самосознание. Живя в таком месте земли, которое могло считаться жилищем Божиим, Тир думал, что он может поступать и распоряжаться собою вполне по склонностям своего сердца.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 The word of the LORD came again unto me, saying, 2 Son of man, say unto the prince of Tyrus, Thus saith the Lord GOD; Because thine heart is lifted up, and thou hast said, I am a God, I sit in the seat of God, in the midst of the seas; yet thou art a man, and not God, though thou set thine heart as the heart of God: 3 Behold, thou art wiser than Daniel; there is no secret that they can hide from thee: 4 With thy wisdom and with thine understanding thou hast gotten thee riches, and hast gotten gold and silver into thy treasures: 5 By thy great wisdom and by thy traffick hast thou increased thy riches, and thine heart is lifted up because of thy riches: 6 Therefore thus saith the Lord GOD; Because thou hast set thine heart as the heart of God; 7 Behold, therefore I will bring strangers upon thee, the terrible of the nations: and they shall draw their swords against the beauty of thy wisdom, and they shall defile thy brightness. 8 They shall bring thee down to the pit, and thou shalt die the deaths of them that are slain in the midst of the seas. 9 Wilt thou yet say before him that slayeth thee, I am God? but thou shalt be a man, and no God, in the hand of him that slayeth thee. 10 Thou shalt die the deaths of the uncircumcised by the hand of strangers: for I have spoken it, saith the Lord GOD.
We had done with Tyrus in the foregoing chapter, but now the prince of Tyrus is to be singled out from the rest. Here is something to be said to him by himself, a message to him from God, which the prophet must send him, whether he will hear or whether he will forbear.
I. He must tell him of his pride. His people are proud (ch. xxvii. 3) and so is he; and they shall both be made to know that God resists the proud. Let us see, 1. What were the expressions of his pride: His heart was lifted up, v. 2. He had a great conceit of himself, was puffed up with an opinion of his own sufficiency, and looked with disdain upon all about him. Out of the abundance of the pride of his heart he said, I am a god; he did not only say it in his heart, but had the impudence to speak it out. God has said of princes, They are gods (Ps. lxxxii. 6); but it does not become them to say so of themselves; it is a high affront to him who is God alone, and will not give his glory to another. He thought that the city of Tyre had as necessary a dependence upon him as the world has upon the God that made it, and that he was himself independent as God and unaccountable to any. He thought himself to have as much wisdom and strength as God himself, and as incontestable an authority, and that his prerogatives were as absolute and his word as much a law as the word of God. He challenged divine honours, and expected to be praised and admired as a god, and doubted not to be deified, among other heroes, after his death as a great benefactor to the world. Thus the king of Babylon said, I will be like the Most High (Isa. xiv. 14), not like the Most Holy. "I am the strong God, and therefore will not be contradicted, because I cannot be controlled. I sit in the seat of God; I sit as high as God, my throne equal with his. Divisum imperium cum Jove Cæsar habet--Cæsar divides dominion with Jove. I sit as safely as God, as safely in the heart of the seas, and as far out of the reach of danger, as he in the height of heaven." He thinks his guards of men of war about his throne as pompous and potent as the hosts of angels that are about the throne of God. He is put in mind of his meanness and mortality, and, since he needs to be told, he shall be told, that self-evident truth, Thou art a man, and not God, a depending creature; thou art flesh, and not spirit, Isa. xxxi. 3. Note, Men must be made to know that they are but men, Ps. ix. 20. The greatest wits, the greatest potentates, the greatest saints, are men, and not gods. Jesus Christ was both God and man. The king of Tyre, though he has such a mighty influence upon all about him, and with the help of his riches bears a mighty sway, though he has tribute and presents brought to his court with as much devotion as if they were sacrifices to his altar, though he is flattered by his courtiers and made a god of by his poets, yet, after all, he is but a man; he knows it; he fears it. But he sets his heart as the heart of God; "Thou hast conceited thyself to be a god, hast compared thyself with God, thinking thyself as wise and strong, and as fit to govern the world, as he." It was the ruin of our first parents, and ours in them, that they would be as gods, Gen. iii. 5. And still that corrupt nature which inclines men to set up themselves as their own masters, to do what they will, and their own carvers, to have what they will, their own end, to live to themselves, and their own felicity, to enjoy themselves, sets their hearts as the heart of God, invades his prerogatives, and catches at the flowers of his crown--a presumption that cannot go unpunished.
2. We are here told what it was that he was proud of. (1.) His wisdom. It is probable that this prince of Tyre was a man of very good natural parts, a philosopher, and well read in all the parts of learning that were then in vogue, at least a politician, and one that had great dexterity in managing the affairs of state. And then he thought himself wiser than Daniel, v. 3. We found, before, that Daniel, though now but a young man, was celebrated for his prevalency in prayer, ch. xiv. 14. Here we find he was famous for his prudence in the management of the affairs of this world, a great scholar and statesman, and withal a great saint, and yet not a prince, but a poor captive. It was strange that under such external disadvantages his lustre should shine forth, so that he had become wise to a proverb. When the king of Tyre dreams himself to be a god he says, I am wiser than Daniel. There is no secret that they can hide from thee. Probably he challenged all about him to prove him with questions, as Solomon was proved, and he had unriddled all their enigmas, had solved all their problems, and none of them all could puzzle him. He had perhaps been successful in discovering plots, and diving into the counsels of the neighbouring princes, and therefore thought himself omniscient, and that no thought could be withholden from him; therefore he said, I am a god. Note, Knowledge puffeth up; it is hard to know much and not to know it too well and to be elevated with it. He that was wiser than Daniel was prouder than Lucifer. Those therefore that are knowing must study to be humble and to evidence that they are so. (2.) His wealth. That way his wisdom led him; it is not said that by his wisdom he searched into the arcana either of nature or government, modelled the state better than it was, or made better laws, or advanced the interests of the commonwealth of learning; but his wisdom and understanding were of use to him in traffic. As some of the kings of Judah loved husbandry (2 Chron. xxvi. 10), so the king of Tyre loved merchandise, and by it he got riches, increased his riches, and filled his treasures with gold and silver, v. 4, 5. See what the wisdom of this world is; those are cried up as the wisest men that know how to get money and by right or wrong to raise estates; and yet really this their way is their folly, Ps. xlix. 13. It was the folly of the king of Tyre, [1.] That he attributed the increase of his wealth to himself and not to the providence of God, forgetting him who gave him power to get wealth, Deut. viii. 17, 18. [2.] That he thought himself a wise man because he was a rich man; whereas a fool may have an estate (Eccl. ii. 19), yea, and a fool may get an estate, for the world has been often observed to favour such, when bread is not to the wise, Eccl. ix. 11. [3.] That his heart was lifted up because of his riches, because of the increase of his wealth, which made him so haughty and secure, so insolent and imperious, and which set his heart as the heart of God. The man of sin, when he had a great deal of worldly pomp and power, showed himself as a god, 2 Thess. ii. 4. Those who are rich in this world have therefore need to charge that upon themselves which the word of God charges upon them, that they be not high-minded, 1 Tim. vi. 17.
II. Since pride goes before destruction, and a haughty spirit before a fall, he must bell him of that destruction, of that fall, which was now hastening on as the just punishment of his presumption in setting up himself a rival with God. "Because thou hast pretended to be a god (v. 6), therefore thou shalt not be long a man," v. 7. Observe here,
1. The instruments of his destruction: I will bring strangers upon thee--the Chaldeans, whom we do not find mentioned among the many nations and countries that traded with Tyre, ch. xxvii. If any of those nations had been brought against it, they would have had some compassion upon it, for old acquaintance-sake; but these strangers will have none. They are people of a strange language, which the king of Tyre himself, wise as he is, perhaps understands not. They are the terrible of the nations; it was an army made up of many nations, and it was at this time the most formidable both for strength and fury. These God has at command, and these he will bring upon the king of Tyre.
2. The extremity of the destruction: They shall draw their swords against the beauty of thy wisdom (v. 7), against all those things which thou gloriest in as thy beauty and the production of thy wisdom. Note, It is just with God that our enemies should make that their prey which we have made our pride. The king of Tyre's palace, his treasury, his city, his navy, his army, these he glories in as his brightness, these, he thinks, made him illustrious and glorious as a god on earth. But all these the victorious enemy shall defile, shall deface, shall deform. He thought them sacred, things that none durst touch; but the conquerors shall seize them as common things, and spoil the brightness of them. But, whatever becomes of what he has, surely his person is sacred. No (v. 8): They shall bring thee down to the pit, to the grave; thou shalt die the death. And, (1.) It shall not be an honourable death, but an ignominious one. He shall be so vilified in his death that he may despair of being deified after his death. He shall die the deaths of those that are slain in the midst of the seas, that have no honour done them at their death, but their dead bodies are immediately thrown overboard, without any ceremony or mark of distinction, to be a feast for the fish. Tyre is likely to be destroyed in the midst of the sea (ch. xxvii. 32) and the prince of Tyre shall fare no better than the people. (2.) It shall not be a happy death, but a miserable one. He shall die the deaths of the uncircumcised (v. 10), of those that are strangers to God and not in covenant with him, and therefore die under his wrath and curse. It is deaths, a double death, temporal and eternal, the death both of body and soul. He shall die the second death; that is dying miserably indeed. The sentence of death here passed upon the king of Tyre is ratified by a divine authority: I have spoken it, saith the Lord God. And what he has said he will do. None can gainsay it, nor will he unsay it.
3. The effectual disproof that this will be of all his pretensions to deity (v. 9): "When the conqueror sets his sword to thy breast, and thou seest no way of escape, wilt thou then say, I am God? Wilt thou then have such a conceit of thyself as thou now hast? No; thy being overpowered by death, and by the fear of it, will force thee to own that thou art not a god, but a weak, timorous, trembling, dying man. In the hand of him that slays thee (in the hand of God, and of the instruments that he employed) thou shalt be a man, and not God, utterly unable to resist, and help thyself." I have said, You are gods; but you shall die like men, Ps. lxxxii. 6, 7. Note, Those who pretend to be rivals with God shall be forced one way or other to let fall their claims. Death at furthest, when we come into his hand, will make us know that we are men.
Adam Clarke: Commentary on the Bible - 1831
28:2: Say unto the prince of Tyrus - But who was this prince of Tyrus? Some think Hiram; some, Sin; some, the devil; others, Ithobaal, with whom the chronology and circumstances best agree. Origen thought the guardian angel of the city was intended.
I am a god - That is, I am absolute, independent, and accountable to none. He was a man of great pride and arrogance.
Albert Barnes: Notes on the Bible - 1834
28:2
Thou hast said, I am a god - Compare Eze 29:3; Dan 4:30; Act 12:22; Th2 2:4.
I sit in the seat of God - Words denoting the speaker's pride; but the situation of the island-city, full of beauty, in the midst of the blue water of the Mediterranean, gives force to the expression. Compare the words describing the lot of Tyre as having been in Eden Eze 28:13.
Thou art a man - Rather, thou art man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:2: the prince: Josephus states, on the authority of Menander, who translated the Phoenician annals into Greek, and Philostratus, that this prince was Ithobal.
Because: Eze 28:5, Eze 28:17, Eze 31:10; Deu 8:14; Ch2 26:16; Pro 16:18, Pro 18:12; Isa 2:12; Dan 5:22; Dan 5:23; Hab 2:4; Ti1 3:6; Pe1 5:5
I am: Eze 28:6, Eze 28:9; Gen 3:5; Act 12:22, Act 12:23; Rev 17:3
I sit: Eze 28:12-14; Isa 14:13, Isa 14:14; Dan 4:30, Dan 4:31; Th2 2:4
in the midst: Heb. in the heart, Eze 27:3, Eze 27:4, Eze 27:26, Eze 27:27 *marg.
yet: Eze 28:9; Psa 9:20, Psa 72:6, Psa 72:7; Isa 31:3
thou set: Eze 28:6; Th2 2:4
Geneva 1599
28:2 Son of man, say to the prince of Tyre, Thus saith the Lord GOD; Because thy heart [is] lifted up, and thou hast said, (a) I [am] a god, I sit [in] the seat of God, in the midst of the seas; yet thou [art] a man, and not God, though thou settest thy heart as the heart of God:
(a) I am safe as God is safe in the heavens and no one can hurt me.
John Gill
28:2 Son of man, say unto the prince of Tyre,.... Whose name was Ethbaal, or Ithobalus, as he is called in Josephus; for that this was Hiram that was in the days of Solomon, and lived a thousand years, is a fable of the Jewish Rabbins, as Jerom relates: this prince of Tyre is thought by some to be an emblem of the devil; but rather of antichrist; and between them there is a great agreement, and it seems to have a prophetic respect to him:
thus saith the Lord God, because thine heart is lifted up: with pride, on account of his wisdom and knowledge, wealth and riches, as later mentioned:
and thou hast said, I am a god; this he said in his heart, in the pride of it, and perhaps expressed it with his lips, and required divine homage to be given him by his subjects, as some insolent, proud, and haughty monarchs have done; in which he was a lively type of antichrist, who shows himself, and behaves, as if he was God, taking upon him what belongs to God; pardoning the sins of men; opening and shutting the gates of heaven; binding men's consciences with laws of his own making, and dispensing with the laws of God and man; and calling himself or suffering himself to be called God, and to be worshipped as such; See Gill on Th2 2:4,
I sit in the seat of God; in a place as delightful, safe and happy, as heaven itself, where the throne of God is; so antichrist is said to sit in the temple of God, in the house and church of God; where he assumes a power that does not belong to him, calling himself God's vicegerent, and Christ's vicar; see Th2 2:4, and the Arabic version here renders it "in the house of God": it follows,
in the midst of the seas; surrounded with them as Tyre was, and lord of them as its king was; sending his ships into all parts, and to whom all brought their wares; thus the whore of Rome is said to sit upon many waters, Rev_ 17:2,
yet thou art a man, and not God; a frail, weak, mortal man, and not the mighty God, as his later destruction shows; and as the popes of Rome appear to be, by their dying as other men; and as antichrist will plainly be seen to be when he shall be destroyed with the breath of Christ's mouth, and the brightness of his coming:
though thou set thine heart as the heart of God; as if it was as full of wisdom and knowledge as his; and thinkest as well of thyself, that thou art a sovereign as he, and to be feared, obeyed, and submitted to by all.
John Wesley
28:2 Hast said - In thy heart. In the seat of God - Safe and impregnable as heaven itself. A man - Subject to casualties, sorrows, and distresses. Set thine heart - Thou hast entertained thoughts, which become none but God.
Robert Jamieson, A. R. Fausset and David Brown
28:2 PROPHETICAL DIRGE ON THE KING OF TYRE, AS THE CULMINATION AND EMBODIMENT OF THE SPIRIT OF CARNAL PRIDE AND SELF-SUFFICIENCY OF THE WHOLE STATE. THE FALL OF ZIDON, THE MOTHER CITY. THE RESTORATION OF ISRAEL IN CONTRAST WITH TYRE AND ZIDON. (Eze. 28:1-26)
Because, &c.--repeated resumptively in Ezek 28:6. The apodosis begins at Ezek 28:7. "The prince of Tyrus" at the time was Ithobal, or Ithbaal II; the name implying his close connection with Baal, the Phœnician supreme god, whose representative he was.
I am a god, I sit in . . . seat of God . . . the seas--As God sits enthroned in His heavenly citadel exempt from all injury, so I sit secure in my impregnable stronghold amidst the stormiest elements, able to control them at will, and make them subserve my interests. The language, though primarily here applied to the king of Tyre, as similar language is to the king of Babylon (Is 14:13-14), yet has an ulterior and fuller accomplishment in Satan and his embodiment in Antichrist (Dan 7:25; Dan 11:36-37; Th2 2:4; Rev_ 13:6). This feeling of superhuman elevation in the king of Tyre was fostered by the fact that the island on which Tyre stood was called "the holy island" [SANCONIATHON], being sacred to Hercules, so much so that the colonies looked up to Tyre as the mother city of their religion, as well as of their political existence. The Hebrew for "God" is El, that is, "the Mighty One."
yet, &c.--keen irony.
set thine heart as . . . heart of God--Thou thinkest of thyself as if thou wert God.
28:228:2: Եւ դու որդի մարդոյ՝ ասա՛ ցիշխանդ Տիւրոսի. Այսպէս ասէ Տէր Տէր. Փոխանակ զի հպարտացաւ սիրտ քո, եւ ասացեր՝ թէ Աստուած եմ ես, եւ զբնակութիւն Աստուծոյ բնակեցի ՚ի սիրտ ծովու. մարդ ես դու՝ եւ ո՛չ Աստուած. եւ ետուր զսիրտ քո իբրեւ զսիրտն Աստուծոյ[12738]։ [12738] Ոմանք. Եւ բնակութիւն Աստուծոյ բնակիցի... մարդ ես դու՝ եւ ոչ ես Աստուած։ Ոսկան. Եւ ՚ի բնակութեան Աստուծոյ բնակեցայ։
2 «Դո՛ւ էլ, մարդո՛ւ որդի, ասա՛ Տիւրոսի իշխանին. “Այսպէս է ասում Տէր Աստուած. հակառակ նրան, որ գոռոզացաւ քո սիրտն, ու ասացիր՝ ‘ Աստուած եմ ես, աստուածային բնակութեամբ ապրեցի ծովի սրտում”, սակայն մարդ ես դու, ոչ թէ Աստուած, թէեւ սիրտդ ներկայացնում ես իբրեւ Աստծու սիրտ:
2 «Որդի՛ մարդոյ, Տիւրոսի իշխանին ըսէ թէ՝ Տէր Եհովան այսպէս կ’ըսէ. ‘Որովհետեւ քու սիրտդ հպարտացաւ ու ըսիր թէ «Ես աստուած մըն եմ, եւ ծովուն մէջտեղը Աստուծոյ աթոռը կը նստիմ». սակայն դուն մարդ ես ու ո՛չ թէ աստուած, թէեւ քու սիրտդ Աստուծոյ սրտին տեղ դրիր’.
Եւ դու որդի մարդոյ, ասա ցիշխանդ Ծուրա. Այսպէս ասէ Տէր Տէր. Փոխանակ զի հպարտացաւ սիրտ քո, եւ ասացեր թէ` Աստուած եմ ես, եւ զբնակութիւն Աստուծոյ բնակեցի ի սիրտ ծովու. մարդ ես դու` եւ ոչ Աստուած, եւ ետուր զսիրտ քո իբրեւ զսիրտն Աստուծոյ:

28:2: Եւ դու որդի մարդոյ՝ ասա՛ ցիշխանդ Տիւրոսի. Այսպէս ասէ Տէր Տէր. Փոխանակ զի հպարտացաւ սիրտ քո, եւ ասացեր՝ թէ Աստուած եմ ես, եւ զբնակութիւն Աստուծոյ բնակեցի ՚ի սիրտ ծովու. մարդ ես դու՝ եւ ո՛չ Աստուած. եւ ետուր զսիրտ քո իբրեւ զսիրտն Աստուծոյ[12738]։
[12738] Ոմանք. Եւ բնակութիւն Աստուծոյ բնակիցի... մարդ ես դու՝ եւ ոչ ես Աստուած։ Ոսկան. Եւ ՚ի բնակութեան Աստուծոյ բնակեցայ։
2 «Դո՛ւ էլ, մարդո՛ւ որդի, ասա՛ Տիւրոսի իշխանին. “Այսպէս է ասում Տէր Աստուած. հակառակ նրան, որ գոռոզացաւ քո սիրտն, ու ասացիր՝ ‘ Աստուած եմ ես, աստուածային բնակութեամբ ապրեցի ծովի սրտում”, սակայն մարդ ես դու, ոչ թէ Աստուած, թէեւ սիրտդ ներկայացնում ես իբրեւ Աստծու սիրտ:
2 «Որդի՛ մարդոյ, Տիւրոսի իշխանին ըսէ թէ՝ Տէր Եհովան այսպէս կ’ըսէ. ‘Որովհետեւ քու սիրտդ հպարտացաւ ու ըսիր թէ «Ես աստուած մըն եմ, եւ ծովուն մէջտեղը Աստուծոյ աթոռը կը նստիմ». սակայն դուն մարդ ես ու ո՛չ թէ աստուած, թէեւ քու սիրտդ Աստուծոյ սրտին տեղ դրիր’.
zohrab-1805▾ eastern-1994▾ western am▾
28:228:2 сын человеческий! скажи начальствующему в Тире: так говорит Господь Бог: за то, что вознеслось сердце твое и ты говоришь: >, и будучи человеком, а не Богом, ставишь ум твой наравне с умом Божиим,
28:3 μὴ μη not σοφώτερος σοφος wise εἶ ειμι be σὺ συ you τοῦ ο the Δανιηλ δανιηλ Daniēl; Thanil σοφοὶ σοφος wise οὐκ ου not ἐπαίδευσάν παιδευω discipline σε σε.1 you τῇ ο the ἐπιστήμῃ επιστημη he; him
28:3 הִנֵּ֥ה hinnˌē הִנֵּה behold חָכָ֛ם ḥāḵˈām חָכָם wise אַתָּ֖ה ʔattˌā אַתָּה you מִמ *mi מִן from דָּֽנִיאֵ֑לדנאל *ddˈānîʔˈēl דָּנִיֵּאל Daniel כָּל־ kol- כֹּל whole סָת֖וּם sāṯˌûm סתם stop up לֹ֥א lˌō לֹא not עֲמָמֽוּךָ׃ ʕᵃmāmˈûḵā עמם ally
28:3. ecce sapientior es tu Danihele omne secretum non est absconditum a teBehold thou art wiser than Daniel: no secret is hid from thee.
3. behold, thou art wiser than Daniel; there is no secret that they can hide from thee:
Son of man, say unto the prince of Tyrus, Thus saith the Lord GOD; Because thine heart [is] lifted up, and thou hast said, I [am] a God, I sit [in] the seat of God, in the midst of the seas; yet thou [art] a man, and not God, though thou set thine heart as the heart of God:

28:2 сын человеческий! скажи начальствующему в Тире: так говорит Господь Бог: за то, что вознеслось сердце твое и ты говоришь: <<я бог, восседаю на седалище божием, в сердце морей>>, и будучи человеком, а не Богом, ставишь ум твой наравне с умом Божиим,
28:3
μὴ μη not
σοφώτερος σοφος wise
εἶ ειμι be
σὺ συ you
τοῦ ο the
Δανιηλ δανιηλ Daniēl; Thanil
σοφοὶ σοφος wise
οὐκ ου not
ἐπαίδευσάν παιδευω discipline
σε σε.1 you
τῇ ο the
ἐπιστήμῃ επιστημη he; him
28:3
הִנֵּ֥ה hinnˌē הִנֵּה behold
חָכָ֛ם ḥāḵˈām חָכָם wise
אַתָּ֖ה ʔattˌā אַתָּה you
מִמ
*mi מִן from
דָּֽנִיאֵ֑לדנאל
*ddˈānîʔˈēl דָּנִיֵּאל Daniel
כָּל־ kol- כֹּל whole
סָת֖וּם sāṯˌûm סתם stop up
לֹ֥א lˌō לֹא not
עֲמָמֽוּךָ׃ ʕᵃmāmˈûḵā עמם ally
28:3. ecce sapientior es tu Danihele omne secretum non est absconditum a te
Behold thou art wiser than Daniel: no secret is hid from thee.
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
3. Замечательное свидетельство о той славе, которую снискал себе Даниил объяснением снов Навуходоносора (ср. Дан IV:6). Хотя Иезекииль имел в виду читателей из иудейских пленников, которым мог быть хорошо известен Даниил не только своею мудростью (дану по-санскритски “мудрый”), но пророк, по-видимому, предполагает, что и царю Тирскому не безъизвестен этот первый мудрец тогдашнего востока: всемирная известность и значение Навуходоносора обеспечивала такую же известность и Даниилу. - “Нет тайны, сокрытой от тебя”. Слав. “премудрии не наказаша тебе хитростию своею” (не нуждаешься в учителях); евр. сатум “тайна” LXX придали личное значение, прочтя его, может быть, как Хартумом (вавилон. ученые), а гамам - “связывать” “закрывать” сочли арамейском гама - “узнавать, сообщать”; “хитростию” - дуплет первого слова следующего стиха.
Adam Clarke: Commentary on the Bible - 1831
28:3: Thou art wiser than Daniel - Daniel was at this time living, and was reputable for his great wisdom. This is said ironically. See Eze 14:14; Eze 26:1.
Albert Barnes: Notes on the Bible - 1834
28:3
Thou art wiser than Daniel - The passage is one of strong irony. Compare Eze 14:14; Dan 6:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:3: thou art: Dan 1:20, Dan 2:48, Dan 5:11, Dan 5:12; Zac 9:2, Zac 9:3
no secret: Kg1 4:29-32, Kg1 10:3; Job 15:8; Psa 25:14; Dan 2:22, Dan 2:27, Dan 2:28, Dan 2:47, Dan 5:12
Geneva 1599
28:3 Behold, thou [art] wiser than (b) Daniel; there is no secret that they can hide from thee:
(b) Thus he speaks by derision: for Daniel had declared notable signs of his wisdom in Babylon, when Ezekiel wrote this.
John Gill
28:3 Behold; thou art wiser than Daniel,.... That is, in his own opinion; or it is ironically said. The Septuagint, Syriac, and Arabic versions, render it by way of interrogation, "art thou not wiser than Daniel?" who was now at the court of Babylon, and was famous throughout all Chaldea for his knowledge in politics, his wisdom and prudence in government, as well as his skill in interpreting dreams. The Jews have a saying, that
"if all the wise men of the nations were in one scale, and Daniel in the other, he would weigh them all down.''
And perhaps the fame of him had reached the king of Tyre, and yet he thought himself wiser than he; see Zech 9:2, antichrist thinks himself wiser than Daniel, or any of the prophets and apostles; he is wise above that which is written, and takes upon him the sole interpretation of the Scriptures, and to fix the sense of them:
there is no secret that they can hide from thee; as he fancied; he had sagacity to penetrate into the councils of neighbouring princes, and discover all plots and intrigues against him; he understood all the "arcana" and secrets of government, and could counterwork the designs of his enemies. Antichrist pretends to know all mysteries, and solve all difficulties, and pass an infallible judgment on things; as if he was of the privy council of heaven, and nothing was transacted there but he was acquainted with it, and had full knowledge of the mind of God in all things.
John Wesley
28:3 Wiser - In thy own thoughts. Daniel - Who was then famous for his wisdom.
Robert Jamieson, A. R. Fausset and David Brown
28:3 Ezekiel ironically alludes to Ithbaal's overweening opinion of the wisdom of himself and the Tyrians, as though superior to that of Daniel, whose fame had reached even Tyre as eclipsing the Chaldean sages. "Thou art wiser," namely, in thine own opinion (Zech 9:2).
no secret--namely, forgetting riches (Ezek 28:4).
that they can hide--that is, that can be hidden.
28:328:3: Միթէ իմաստնագո՞յն իցես քան զԴանիէլ, կամ իմաստունք խրատեցին զքեզ հանճարովն իւրեանց[12739]. [12739] Ոմանք. Հանճարովք իւրեանց։
3 Մի՞թէ դու աւելի իմաստուն ես, քան Դանիէլը, կամ մի՞թէ իմաստուններ են քեզ խրատել իրենց հանճարով:
3 Ահա դուն Դանիէլէն իմաստուն ես, բնաւ գաղտնիք մը քեզմէ պահուած չէ։
[607]Միթէ իմաստնագո՞յն իցես քան զԴանիէլ, կամ իմաստո՞ւնք խրատեցին զքեզ հանճարովն իւրեանց:

28:3: Միթէ իմաստնագո՞յն իցես քան զԴանիէլ, կամ իմաստունք խրատեցին զքեզ հանճարովն իւրեանց[12739].
[12739] Ոմանք. Հանճարովք իւրեանց։
3 Մի՞թէ դու աւելի իմաստուն ես, քան Դանիէլը, կամ մի՞թէ իմաստուններ են քեզ խրատել իրենց հանճարով:
3 Ահա դուն Դանիէլէն իմաստուն ես, բնաւ գաղտնիք մը քեզմէ պահուած չէ։
zohrab-1805▾ eastern-1994▾ western am▾
28:328:3 вот, ты премудрее Даниила, нет тайны, сокрытой от тебя;
28:4 μὴ μη not ἐν εν in τῇ ο the ἐπιστήμῃ επιστημη of you; your ἢ η or; than ἐν εν in τῇ ο the φρονήσει φρονησις prudence; insight σου σου of you; your ἐποίησας ποιεω do; make σεαυτῷ σεαυτου of yourself δύναμιν δυναμις power; ability καὶ και and; even χρυσίον χρυσιον gold piece; gold leaf καὶ και and; even ἀργύριον αργυριον silver piece; money ἐν εν in τοῖς ο the θησαυροῖς θησαυρος treasure σου σου of you; your
28:4 בְּ bᵊ בְּ in חָכְמָֽתְךָ֙ ḥoḵmˈāṯᵊḵā חָכְמָה wisdom וּ û וְ and בִ vi בְּ in תְבוּנָ֣תְךָ֔ ṯᵊvûnˈāṯᵊḵˈā תְּבוּנָה understanding עָשִׂ֥יתָ ʕāśˌîṯā עשׂה make לְּךָ֖ llᵊḵˌā לְ to חָ֑יִל ḥˈāyil חַיִל power וַ wa וְ and תַּ֛עַשׂ ttˈaʕaś עשׂה make זָהָ֥ב zāhˌāv זָהָב gold וָ wā וְ and כֶ֖סֶף ḵˌesef כֶּסֶף silver בְּ bᵊ בְּ in אֹוצְרֹותֶֽיךָ׃ ʔôṣᵊrôṯˈeʸḵā אֹוצָר supply
28:4. in sapientia et prudentia tua fecisti tibi fortitudinem et adquisisti aurum et argentum in thesauris tuisIn thy wisdom and thy understanding thou hast made thyself strong: and hast gotten gold an silver into thy treasures.
4. by thy wisdom and by thine understanding thou hast gotten thee riches, and hast gotten gold and silver into thy treasures:
Behold, thou [art] wiser than Daniel; there is no secret that they can hide from thee:

28:3 вот, ты премудрее Даниила, нет тайны, сокрытой от тебя;
28:4
μὴ μη not
ἐν εν in
τῇ ο the
ἐπιστήμῃ επιστημη of you; your
η or; than
ἐν εν in
τῇ ο the
φρονήσει φρονησις prudence; insight
σου σου of you; your
ἐποίησας ποιεω do; make
σεαυτῷ σεαυτου of yourself
δύναμιν δυναμις power; ability
καὶ και and; even
χρυσίον χρυσιον gold piece; gold leaf
καὶ και and; even
ἀργύριον αργυριον silver piece; money
ἐν εν in
τοῖς ο the
θησαυροῖς θησαυρος treasure
σου σου of you; your
28:4
בְּ bᵊ בְּ in
חָכְמָֽתְךָ֙ ḥoḵmˈāṯᵊḵā חָכְמָה wisdom
וּ û וְ and
בִ vi בְּ in
תְבוּנָ֣תְךָ֔ ṯᵊvûnˈāṯᵊḵˈā תְּבוּנָה understanding
עָשִׂ֥יתָ ʕāśˌîṯā עשׂה make
לְּךָ֖ llᵊḵˌā לְ to
חָ֑יִל ḥˈāyil חַיִל power
וַ wa וְ and
תַּ֛עַשׂ ttˈaʕaś עשׂה make
זָהָ֥ב zāhˌāv זָהָב gold
וָ וְ and
כֶ֖סֶף ḵˌesef כֶּסֶף silver
בְּ bᵊ בְּ in
אֹוצְרֹותֶֽיךָ׃ ʔôṣᵊrôṯˈeʸḵā אֹוצָר supply
28:4. in sapientia et prudentia tua fecisti tibi fortitudinem et adquisisti aurum et argentum in thesauris tuis
In thy wisdom and thy understanding thou hast made thyself strong: and hast gotten gold an silver into thy treasures.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. Второй грех Тирского царя, что он свою мудрость, этот дар Божий ему, на который древность смотрела как на сокровище, употребил только на приобретение тленного богатства. “Богатство” слав. точнее “силу” (значение; евр. хаил).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:4: Eze 29:3; Deu 8:17, Deu 8:18; Pro 18:11, Pro 23:4, Pro 23:5; Ecc 9:11; Hab 1:16; Zac 9:2-4
John Gill
28:4 With thy wisdom and with thy understanding thou hast gotten thee riches,.... Through skill in navigation and trade, for which the Tyrians and their princes were famous, they acquired great wealth: so antichrist, by carnal policy, and hellish subtlety, has amassed vast treasures together; the sale of pardons and indulgences has brought immense riches into the pope's coffers:
and hast gotten gold and silver into thy treasures; in great quantities; see Rev_ 18:3.
28:428:4: միթէ իմաստութեամբ քով կամ խորհրդով՝ արարեր դու քեզ զօրութիւն, եւ ստացար ոսկի եւ արծաթ ՚ի գանձս քո.
4 Մի՞թէ քո իմաստութեամբ կամ խելքով ես քեզ համար հարստութիւն դիզել եւ իբրեւ գանձ ստացել ոսկի ու արծաթ:
4 Քու իմաստութիւնովդ ու հանճարովդ քեզի հարստութիւն ստացար եւ գանձերուդ մէջ ոսկի ու արծաթ հաւաքեցիր։
միթէ իմաստութեա՞մբ քով կամ խորհրդով`` արարեր դու քեզ զօրութիւն, եւ ստացար ոսկի եւ արծաթ ի գանձս քո:

28:4: միթէ իմաստութեամբ քով կամ խորհրդով՝ արարեր դու քեզ զօրութիւն, եւ ստացար ոսկի եւ արծաթ ՚ի գանձս քո.
4 Մի՞թէ քո իմաստութեամբ կամ խելքով ես քեզ համար հարստութիւն դիզել եւ իբրեւ գանձ ստացել ոսկի ու արծաթ:
4 Քու իմաստութիւնովդ ու հանճարովդ քեզի հարստութիւն ստացար եւ գանձերուդ մէջ ոսկի ու արծաթ հաւաքեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
28:428:4 твоею мудростью и твоим разумом ты приобрел себе богатство и в сокровищницы твои собрал золота и серебра;
28:5 ἐν εν in τῇ ο the πολλῇ πολυς much; many ἐπιστήμῃ επιστημη of you; your καὶ και and; even ἐμπορίᾳ εμπορια business σου σου of you; your ἐπλήθυνας πληθυνω multiply δύναμίν δυναμις power; ability σου σου of you; your ὑψώθη υψοω elevate; lift up ἡ ο the καρδία καρδια heart σου σου of you; your ἐν εν in τῇ ο the δυνάμει δυναμις power; ability σου σου of you; your
28:5 בְּ bᵊ בְּ in רֹ֧ב rˈōv רֹב multitude חָכְמָתְךָ֛ ḥoḵmāṯᵊḵˈā חָכְמָה wisdom בִּ bi בְּ in רְכֻלָּתְךָ֖ rᵊḵullāṯᵊḵˌā רְכֻלָּה traffic הִרְבִּ֣יתָ hirbˈîṯā רבה be many חֵילֶ֑ךָ ḥêlˈeḵā חַיִל power וַ wa וְ and יִּגְבַּ֥הּ yyiḡbˌah גָּבַהּ be high לְבָבְךָ֖ lᵊvāvᵊḵˌā לֵבָב heart בְּ bᵊ בְּ in חֵילֶֽךָ׃ ס ḥêlˈeḵā . s חַיִל power
28:5. in multitudine sapientiae tuae et in negotiatione tua multiplicasti tibi fortitudinem et elevatum est cor tuum in robore tuoBy the greatness of thy wisdom, and by thy traffic thou hast increased thy strength: and thy heart is lifted up with thy strength.
5. by thy great wisdom by thy traffic hast thou increased thy riches, and thine heart is lifted up because of thy riches:
With thy wisdom and with thine understanding thou hast gotten thee riches, and hast gotten gold and silver into thy treasures:

28:4 твоею мудростью и твоим разумом ты приобрел себе богатство и в сокровищницы твои собрал золота и серебра;
28:5
ἐν εν in
τῇ ο the
πολλῇ πολυς much; many
ἐπιστήμῃ επιστημη of you; your
καὶ και and; even
ἐμπορίᾳ εμπορια business
σου σου of you; your
ἐπλήθυνας πληθυνω multiply
δύναμίν δυναμις power; ability
σου σου of you; your
ὑψώθη υψοω elevate; lift up
ο the
καρδία καρδια heart
σου σου of you; your
ἐν εν in
τῇ ο the
δυνάμει δυναμις power; ability
σου σου of you; your
28:5
בְּ bᵊ בְּ in
רֹ֧ב rˈōv רֹב multitude
חָכְמָתְךָ֛ ḥoḵmāṯᵊḵˈā חָכְמָה wisdom
בִּ bi בְּ in
רְכֻלָּתְךָ֖ rᵊḵullāṯᵊḵˌā רְכֻלָּה traffic
הִרְבִּ֣יתָ hirbˈîṯā רבה be many
חֵילֶ֑ךָ ḥêlˈeḵā חַיִל power
וַ wa וְ and
יִּגְבַּ֥הּ yyiḡbˌah גָּבַהּ be high
לְבָבְךָ֖ lᵊvāvᵊḵˌā לֵבָב heart
בְּ bᵊ בְּ in
חֵילֶֽךָ׃ ס ḥêlˈeḵā . s חַיִל power
28:5. in multitudine sapientiae tuae et in negotiatione tua multiplicasti tibi fortitudinem et elevatum est cor tuum in robore tuo
By the greatness of thy wisdom, and by thy traffic thou hast increased thy strength: and thy heart is lifted up with thy strength.
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
5. Ближе определяется, как Тир умом приобрел богатство: при помощи торговли; и указывается, к чему его привело богатство: к гордости.
Adam Clarke: Commentary on the Bible - 1831
28:5: By thy great wisdom - He attributed every thing to himself; he did not acknowledge a Divine providence. As he got all by himself, so he believed he could keep all by himself, and had no need of any foreign help.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:5: thy great wisdom: Heb. the greatness of thy wisdom, Pro 26:12; Isa 5:21; Rom 12:16
and by: Ezek. 27:12-36; Psa 62:10; Isa 23:3, Isa 23:8; Hos 12:7, Hos 12:8; Zac 9:3; Jam 4:13, Jam 4:14
and thine: Eze 28:2, Eze 16:49; Deu 6:11, Deu 6:12, Deu 8:13, Deu 8:14; Ch2 25:19, Ch2 32:23-25; Job 31:24, Job 31:25; Psa 52:7, Psa 62:10; Pro 11:28, Pro 30:9; Isa 10:8-14; Dan 4:30, Dan 4:37; Hos 13:6; Luk 12:16-21; Ti1 6:17
John Gill
28:5 By thy great wisdom and by thy traffic,.... Or, "by thy great wisdom in thy traffic" (i); through great skill in trade and commerce:
hast thou increased thy riches; to a very great degree, a prodigious bulk; so antichrist has done, especially through trafficking with the souls of men, which is one part of his merchandise, as it was of Tyre, Rev_ 18:13,
and thine heart is lifted up because of thy riches; which are apt to puff up and make men highminded, and swell them with a vain opinion of themselves, and to make haughty, insolent, and scornful, in their behaviour to others; thus elated with worldly grandeur and riches, the whore of Rome is represented as proud, vain, and haughty, Rev_ 18:7.
(i) "in negotione tua", V. L. Pagninus, Starckius; "in mercatura tua", Junius & Tremellius.
Robert Jamieson, A. R. Fausset and David Brown
28:5 (Ps 62:10).
28:528:5: կամ բազմութեամբ իմաստութեան քոյ եւ վաճառաց՝ յաճախեցեր զզօրութիւն քո, եւ բարձրացա՛ւ սիրտ քո զօրութեամբն քով։
5 Կամ քո իմաստութեան եւ առեւտրիդ շատութեա՞մբ ես մեծացրել հարստութիւնդ, ու սիրտդ քո հարստութեա՞մբ է փառաւորուել”:
5 Իմաստութեամբ ու վաճառականութեամբ հարստութիւնդ շատցուցիր եւ քու հարստութեանդ պատճառով սիրտդ հպարտացաւ։
[608]կամ բազմութեամբ իմաստութեան քո եւ վաճառաց` յաճախեցեր զզօրութիւն քո, եւ բարձրացաւ սիրտ քո զօրութեամբն քով:

28:5: կամ բազմութեամբ իմաստութեան քոյ եւ վաճառաց՝ յաճախեցեր զզօրութիւն քո, եւ բարձրացա՛ւ սիրտ քո զօրութեամբն քով։
5 Կամ քո իմաստութեան եւ առեւտրիդ շատութեա՞մբ ես մեծացրել հարստութիւնդ, ու սիրտդ քո հարստութեա՞մբ է փառաւորուել”:
5 Իմաստութեամբ ու վաճառականութեամբ հարստութիւնդ շատցուցիր եւ քու հարստութեանդ պատճառով սիրտդ հպարտացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
28:528:5 большою мудростью твоею, посредством торговли твоей, ты умножил богатство твое, и ум твой возгордился богатством твоим,
28:6 διὰ δια through; because of τοῦτο ουτος this; he τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἐπειδὴ επειδη since in fact δέδωκας διδωμι give; deposit τὴν ο the καρδίαν καρδια heart σου σου of you; your ὡς ως.1 as; how καρδίαν καρδια heart θεοῦ θεος God
28:6 לָכֵ֕ן lāḵˈēn לָכֵן therefore כֹּ֥ה kˌō כֹּה thus אָמַ֖ר ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֑ה [yᵊhwˈih] יְהוָה YHWH יַ֛עַן yˈaʕan יַעַן motive תִּתְּךָ֥ tittᵊḵˌā נתן give אֶת־ ʔeṯ- אֵת [object marker] לְבָבְךָ֖ lᵊvāvᵊḵˌā לֵבָב heart כְּ kᵊ כְּ as לֵ֥ב lˌēv לֵב heart אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
28:6. propterea haec dicit Dominus Deus eo quod elevatum est cor tuum quasi cor DeiTherefore, thus saith the Lord God: Because thy heart is lifted up as the heart of God:
6. therefore thus saith the Lord GOD: Because thou hast set thine heart as the heart of God;
By thy great wisdom [and] by thy traffick hast thou increased thy riches, and thine heart is lifted up because of thy riches:

28:5 большою мудростью твоею, посредством торговли твоей, ты умножил богатство твое, и ум твой возгордился богатством твоим,
28:6
διὰ δια through; because of
τοῦτο ουτος this; he
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἐπειδὴ επειδη since in fact
δέδωκας διδωμι give; deposit
τὴν ο the
καρδίαν καρδια heart
σου σου of you; your
ὡς ως.1 as; how
καρδίαν καρδια heart
θεοῦ θεος God
28:6
לָכֵ֕ן lāḵˈēn לָכֵן therefore
כֹּ֥ה kˌō כֹּה thus
אָמַ֖ר ʔāmˌar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֑ה [yᵊhwˈih] יְהוָה YHWH
יַ֛עַן yˈaʕan יַעַן motive
תִּתְּךָ֥ tittᵊḵˌā נתן give
אֶת־ ʔeṯ- אֵת [object marker]
לְבָבְךָ֖ lᵊvāvᵊḵˌā לֵבָב heart
כְּ kᵊ כְּ as
לֵ֥ב lˌēv לֵב heart
אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
28:6. propterea haec dicit Dominus Deus eo quod elevatum est cor tuum quasi cor Dei
Therefore, thus saith the Lord God: Because thy heart is lifted up as the heart of God:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. Гордость эта постепенно достигла той ужасной меры, о которой сказано было уже в конце 2: ст.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:6: Because: Eze 28:2; Exo 9:17; Job 9:4, Job 40:9-12; Co1 10:22; Th2 2:4; Jam 1:11
John Gill
28:6 Therefore thus saith the Lord God,.... Now follows the punishment threatened, because of all this pride, haughtiness, and blasphemy:
because thou hast set thine heart as the heart of God; seeking thine own glory; setting up thyself above all others; assuming that to thyself which belongs to God; and making thyself equal to him, or showing thyself as if thou wast God; See Gill on Ezek 28:2.
Robert Jamieson, A. R. Fausset and David Brown
28:6 Because, &c.--resumptive of Ezek 28:2.
28:628:6: Վասն այսորիկ ա՛յսպէս ասէ Տէր Տէր. Վասն զի ետուր զսիրտ քո իբրեւ զսիրտն Աստուծոյ[12740]. [12740] Ոմանք. Վասն այդորիկ այս՛՛։
6 Ուստի այսպէս է ասում Տէր Աստուածը. “Քանի որ քո սիրտը որպէս Աստծու սիրտ ես ներկայացրել,
6 Անոր համար Տէր Եհովան այսպէս կ’ըսէ. ‘Որովհետեւ դուն քու սիրտդ Աստուծոյ սրտին տեղ դրիր,
Վասն այսորիկ այսպէս ասէ Տէր Տէր. Վասն զի ետուր զսիրտ քո իբրեւ զսիրտն Աստուծոյ:

28:6: Վասն այսորիկ ա՛յսպէս ասէ Տէր Տէր. Վասն զի ետուր զսիրտ քո իբրեւ զսիրտն Աստուծոյ[12740].
[12740] Ոմանք. Վասն այդորիկ այս՛՛։
6 Ուստի այսպէս է ասում Տէր Աստուածը. “Քանի որ քո սիրտը որպէս Աստծու սիրտ ես ներկայացրել,
6 Անոր համար Տէր Եհովան այսպէս կ’ըսէ. ‘Որովհետեւ դուն քու սիրտդ Աստուծոյ սրտին տեղ դրիր,
zohrab-1805▾ eastern-1994▾ western am▾
28:628:6 за то так говорит Господь Бог: так как ты ум твой ставишь наравне с умом Божиим,
28:7 ἀντὶ αντι against; instead of τούτου ουτος this; he ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἐπάγω επαγω instigate; bring on ἐπὶ επι in; on σὲ σε.1 you ἀλλοτρίους αλλοτριος another's; stranger λοιμοὺς λοιμος pestilence; pest ἀπὸ απο from; away ἐθνῶν εθνος nation; caste καὶ και and; even ἐκκενώσουσιν εκκενοω the μαχαίρας μαχαιρα short sword αὐτῶν αυτος he; him ἐπὶ επι in; on σὲ σε.1 you καὶ και and; even ἐπὶ επι in; on τὸ ο the κάλλος καλλος the ἐπιστήμης επιστημη of you; your καὶ και and; even στρώσουσιν υποστρωννυω spread under τὸ ο the κάλλος καλλος of you; your εἰς εις into; for ἀπώλειαν απωλεια destruction; waste
28:7 לָכֵ֗ן lāḵˈēn לָכֵן therefore הִנְנִ֨י hinnˌî הִנֵּה behold מֵבִ֤יא mēvˈî בוא come עָלֶ֨יךָ֙ ʕālˈeʸḵā עַל upon זָרִ֔ים zārˈîm זָר strange עָרִיצֵ֖י ʕārîṣˌê עָרִיץ ruthless גֹּויִ֑ם gôyˈim גֹּוי people וְ wᵊ וְ and הֵרִ֤יקוּ hērˈîqû ריק be empty חַרְבֹותָם֙ ḥarᵊvôṯˌām חֶרֶב dagger עַל־ ʕal- עַל upon יְפִ֣י yᵊfˈî יֳפִי beauty חָכְמָתֶ֔ךָ ḥoḵmāṯˈeḵā חָכְמָה wisdom וְ wᵊ וְ and חִלְּל֖וּ ḥillᵊlˌû חלל defile יִפְעָתֶֽךָ׃ yifʕāṯˈeḵā יִפְעָה splendour
28:7. idcirco ecce ego adducam super te alienos robustissimos gentium et nudabunt gladios suos super pulchritudinem sapientiae tuae et polluent decorem tuumTherefore behold, I will bring upon thee strangers: the strongest of the nations: and they shall draw their swords against the beauty of thy wisdom, and they shall defile thy beauty.
7. therefore behold, I will bring strangers upon thee, the terrible of the nations: and they shall draw their swords against the beauty of thy wisdom, and they shall defile thy brightness.
Therefore thus saith the Lord GOD; Because thou hast set thine heart as the heart of God:

28:6 за то так говорит Господь Бог: так как ты ум твой ставишь наравне с умом Божиим,
28:7
ἀντὶ αντι against; instead of
τούτου ουτος this; he
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ἐπάγω επαγω instigate; bring on
ἐπὶ επι in; on
σὲ σε.1 you
ἀλλοτρίους αλλοτριος another's; stranger
λοιμοὺς λοιμος pestilence; pest
ἀπὸ απο from; away
ἐθνῶν εθνος nation; caste
καὶ και and; even
ἐκκενώσουσιν εκκενοω the
μαχαίρας μαχαιρα short sword
αὐτῶν αυτος he; him
ἐπὶ επι in; on
σὲ σε.1 you
καὶ και and; even
ἐπὶ επι in; on
τὸ ο the
κάλλος καλλος the
ἐπιστήμης επιστημη of you; your
καὶ και and; even
στρώσουσιν υποστρωννυω spread under
τὸ ο the
κάλλος καλλος of you; your
εἰς εις into; for
ἀπώλειαν απωλεια destruction; waste
28:7
לָכֵ֗ן lāḵˈēn לָכֵן therefore
הִנְנִ֨י hinnˌî הִנֵּה behold
מֵבִ֤יא mēvˈî בוא come
עָלֶ֨יךָ֙ ʕālˈeʸḵā עַל upon
זָרִ֔ים zārˈîm זָר strange
עָרִיצֵ֖י ʕārîṣˌê עָרִיץ ruthless
גֹּויִ֑ם gôyˈim גֹּוי people
וְ wᵊ וְ and
הֵרִ֤יקוּ hērˈîqû ריק be empty
חַרְבֹותָם֙ ḥarᵊvôṯˌām חֶרֶב dagger
עַל־ ʕal- עַל upon
יְפִ֣י yᵊfˈî יֳפִי beauty
חָכְמָתֶ֔ךָ ḥoḵmāṯˈeḵā חָכְמָה wisdom
וְ wᵊ וְ and
חִלְּל֖וּ ḥillᵊlˌû חלל defile
יִפְעָתֶֽךָ׃ yifʕāṯˈeḵā יִפְעָה splendour
28:7. idcirco ecce ego adducam super te alienos robustissimos gentium et nudabunt gladios suos super pulchritudinem sapientiae tuae et polluent decorem tuum
Therefore behold, I will bring upon thee strangers: the strongest of the nations: and they shall draw their swords against the beauty of thy wisdom, and they shall defile thy beauty.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. “Иноземцев” - халдеев. - “Лютейших из народов”. Может быть, имеются в виду дикие орды, бывшие в вавилонской армии; ср. VII:21: и сл. - “Красы твоей мудрости” - великолепия, которым город, как и богатством, обязан был своей мудрости. Бросаются в глаза эти частые указания на мудрость Тира, чем пророк отдает ему должное, обнаруживая вместе с тем в себе высокого ценителя мудрости и науки. - “Помрачат” буквально “осквернят” (Тир считал себя священным); слав. “постелют” (убитыми и ранеными).
Adam Clarke: Commentary on the Bible - 1831
28:7: I will bring strangers upon thee - The Chaldeans.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:7: I will: Eze 26:7-14; Isa 23:8, Isa 23:9; Amo 3:6
the terrible: Eze 30:11, Eze 31:12, Eze 32:12; Deu 28:49, Deu 28:50; Isa 25:3, Isa 25:4; Dan 7:7; Hab 1:6-8
defile: Eze 28:15-17
John Gill
28:7 Behold, therefore, I will bring strangers upon thee,.... The Chaldean army, who not only lived at a distance from Tyre, but were unknown to them, not trading with them; nor are they mentioned among the merchants of Tyre: these, in the mystical sense, may design the angels that shall pour out the vials on the antichristian states, the kings of Protestant nations:
the terrible of the nations; as the Babylonians were, very formidable to the world, having conquered many countries, and their armies consisting of men of all nations, mighty, courageous, and expert in war; and alike formidable will the Protestant princes be to the antichristian powers, when they shall with their united strength attack them:
and they shall draw their swords against the beauty of thy wisdom; their beautiful city and spacious buildings, the palaces of their king and nobles, their walls and towers erected with so much art and skill; or their forces, the men of war within their city, which made their beauty complete, so well skilled in military affairs, Ezek 27:10, or their ships, and the merchandise of them, and the curious things brought in them: even everything that was rich and valuable, the effect of their art and wisdom: all which may be applied to the city of Rome, when it will be taken, ransacked, and burnt, Rev_ 18:8,
and they shall defile thy brightness; profane thy crown, cast down thy throne, destroy thy kingdom, and all that is great and glorious in thee; thus the whore of Rome shall be made bare and desolate, Rev_ 17:16. The Targum renders it,
"the brightness of thy terror;''
which shall no more strike the nations, or affect them.
John Wesley
28:7 The beauty - Those beautiful things, in which thy wisdom appeared.
Robert Jamieson, A. R. Fausset and David Brown
28:7 therefore--apodosis.
strangers . . . terrible of the nations--the Chaldean foreigners noted for their ferocity (Ezek 30:11; Ezek 31:12).
against the beauty of thy wisdom--that is, against thy beautiful possessions acquired by thy wisdom on which thou pridest thyself (Ezek 28:3-5).
defile thy brightness--obscure the brightness of thy kingdom.
28:728:7: փոխանակ այնորիկ ահաւադիկ ես ածից ՚ի վերայ քո օտարս ժանտագործս յազգաց, եւ թափեսցեն զսո՛ւր իւրեանց ՚ի քեզ, եւ ՚ի վերայ գեղո՛յ իմաստութեան քոյ, եւ տարածեսցեն զգեղ քո ՚ի կորուստ[12741]. [12741] Ոմանք. Ահաւասիկ ես ածից... զսուրս իւրեանց... զգեղեցկութիւն քո ՚ի կո՛՛։
7 դրա համար ահա ես օտար դաժան ազգեր եմ բերելու քո դէմ, եւ նրանք իրենց թուրն են իջեցնելու քեզ վրայ, քո գեղեցիկ իմաստութեան վրայ եւ քո գեղեցկութիւնը կորստեան են մատնելու,
7 Անոր համար ահա ես քու վրադ օտարներ, ազգերու բռնապետներ պիտի բերեմ։ Անոնք քու իմաստութեանդ գեղեցկութեանը վրայ սուրերնին պիտի քաշեն ու քու վայելչութիւնդ պիտի ապականեն։
փոխանակ այնորիկ ահաւադիկ ես ածից ի վերայ քո օտարս ժանտագործս յազգաց, եւ թափեսցեն զսուր իւրեանց [609]ի քեզ, եւ`` ի վերայ գեղոյ իմաստութեան քո, եւ [610]տարածեսցեն զգեղ քո ի կորուստ:

28:7: փոխանակ այնորիկ ահաւադիկ ես ածից ՚ի վերայ քո օտարս ժանտագործս յազգաց, եւ թափեսցեն զսո՛ւր իւրեանց ՚ի քեզ, եւ ՚ի վերայ գեղո՛յ իմաստութեան քոյ, եւ տարածեսցեն զգեղ քո ՚ի կորուստ[12741].
[12741] Ոմանք. Ահաւասիկ ես ածից... զսուրս իւրեանց... զգեղեցկութիւն քո ՚ի կո՛՛։
7 դրա համար ահա ես օտար դաժան ազգեր եմ բերելու քո դէմ, եւ նրանք իրենց թուրն են իջեցնելու քեզ վրայ, քո գեղեցիկ իմաստութեան վրայ եւ քո գեղեցկութիւնը կորստեան են մատնելու,
7 Անոր համար ահա ես քու վրադ օտարներ, ազգերու բռնապետներ պիտի բերեմ։ Անոնք քու իմաստութեանդ գեղեցկութեանը վրայ սուրերնին պիտի քաշեն ու քու վայելչութիւնդ պիտի ապականեն։
zohrab-1805▾ eastern-1994▾ western am▾
28:728:7 вот, Я приведу на тебя иноземцев, лютейших из народов, и они обнажат мечи свои против красы твоей мудрости и помрачат блеск твой;
28:8 καὶ και and; even καταβιβάσουσίν καταβιβαζω pull down σε σε.1 you καὶ και and; even ἀποθανῇ αποθνησκω die θανάτῳ θανατος death τραυματιῶν τραυματιας in καρδίᾳ καρδια heart θαλάσσης θαλασσα sea
28:8 לַ la לְ to † הַ the שַּׁ֖חַת ššˌaḥaṯ שַׁחַת pit יֹֽורִד֑וּךָ yˈôriḏˈûḵā ירד descend וָ wā וְ and מַ֛תָּה mˈattā מות die מְמֹותֵ֥י mᵊmôṯˌê מְמֹותִים death חָלָ֖ל ḥālˌāl חָלָל pierced בְּ bᵊ בְּ in לֵ֥ב lˌēv לֵב heart יַמִּֽים׃ yammˈîm יָם sea
28:8. interficient et detrahent te et morieris interitu occisorum in corde marisThey shall kill thee, and bring thee down: and thou shalt die the death of them that are slain in the heart of the sea.
8. They shall bring thee down to the pit; and thou shalt die the deaths of them that are slain, in the heart of the seas.
Behold, therefore I will bring strangers upon thee, the terrible of the nations: and they shall draw their swords against the beauty of thy wisdom, and they shall defile thy brightness:

28:7 вот, Я приведу на тебя иноземцев, лютейших из народов, и они обнажат мечи свои против красы твоей мудрости и помрачат блеск твой;
28:8
καὶ και and; even
καταβιβάσουσίν καταβιβαζω pull down
σε σε.1 you
καὶ και and; even
ἀποθανῇ αποθνησκω die
θανάτῳ θανατος death
τραυματιῶν τραυματιας in
καρδίᾳ καρδια heart
θαλάσσης θαλασσα sea
28:8
לַ la לְ to
הַ the
שַּׁ֖חַת ššˌaḥaṯ שַׁחַת pit
יֹֽורִד֑וּךָ yˈôriḏˈûḵā ירד descend
וָ וְ and
מַ֛תָּה mˈattā מות die
מְמֹותֵ֥י mᵊmôṯˌê מְמֹותִים death
חָלָ֖ל ḥālˌāl חָלָל pierced
בְּ bᵊ בְּ in
לֵ֥ב lˌēv לֵב heart
יַמִּֽים׃ yammˈîm יָם sea
28:8. interficient et detrahent te et morieris interitu occisorum in corde maris
They shall kill thee, and bring thee down: and thou shalt die the death of them that are slain in the heart of the sea.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. Думавший сидеть на престоле Божием окажется в могиле. Считавший себя Богом не заслужит даже обычной человеческой смерти, а умрет смертью убитых, которые большей частью лишаются погребения. Море, положение на котором внушало такую самонадеянность, послужит орудием гибели. - Убитых” - слав. “язвенных” раненых, что отягчает смерть.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:8: shall bring: Eze 32:18-30; Job 17:16, Job 33:18, Job 33:28; Psa 28:1, Psa 30:9, Psa 55:15, Psa 88:4, Psa 88:5; Pro 1:12; Pro 28:17; Isa 38:17
are slain: Eze 27:26, Eze 27:27, Eze 27:34
John Gill
28:8 They shall bring thee down to the pit,.... Or, "to corruption" (k); to the grave, the pit of corruption and destruction; so antichrist shall go into perdition, into the bottomless pit from whence he came, Rev_ 17:8,
and thou shalt die the deaths of them that are slain in the midst of the seas; that die in a sea fight, whose carcasses are thrown overboard, and devoured by fishes.
(k) "ad corruptionem".
Robert Jamieson, A. R. Fausset and David Brown
28:8 the pit--that is, the bottom of the sea; the image being that of one conquered in a sea-fight.
the deaths--plural, as various kinds of deaths are meant (Jer 16:4).
of them . . . slain--literally, "pierced through." Such deaths as those pierced with many wounds die.
28:828:8: եւ կործանեսցեն զքեզ՝ եւ մեռանիցիս մահու վիրաւորաց ՚ի սիրտ ծովու[12742]։ [12742] Ոսկան. Եւ կործանեսցեն զքեզ՝ եւ մի՛ յառնիցես. եւ մահու վի՛՛։
8 կործանելու են քեզ, ու մահացու խոցուածների մահով ես մեռնելու ծովի սրտում:
8 Քեզ գուբը պիտի իջեցնեն ու ծովուն մէջտեղը վիրաւորներու մահովը պիտի մեռնիս։
եւ կործանեսցեն`` զքեզ, եւ մեռանիցիս մահու վիրաւորաց ի սիրտ ծովու:

28:8: եւ կործանեսցեն զքեզ՝ եւ մեռանիցիս մահու վիրաւորաց ՚ի սիրտ ծովու[12742]։
[12742] Ոսկան. Եւ կործանեսցեն զքեզ՝ եւ մի՛ յառնիցես. եւ մահու վի՛՛։
8 կործանելու են քեզ, ու մահացու խոցուածների մահով ես մեռնելու ծովի սրտում:
8 Քեզ գուբը պիտի իջեցնեն ու ծովուն մէջտեղը վիրաւորներու մահովը պիտի մեռնիս։
zohrab-1805▾ eastern-1994▾ western am▾
28:828:8 низведут тебя в могилу, и умрешь в сердце морей смертью убитых.
28:9 μὴ μη not λέγων λεγω tell; declare ἐρεῖς ερεω.1 state; mentioned θεός θεος God εἰμι ειμι be ἐγώ εγω I ἐνώπιον ενωπιος in the face; facing τῶν ο the ἀναιρούντων αναιρεω eliminate; take up σε σε.1 you σὺ συ you δὲ δε though; while εἶ ειμι be ἄνθρωπος ανθρωπος person; human καὶ και and; even οὐ ου not θεός θεος God ἐν εν in πλήθει πληθος multitude; quantity
28:9 הֶ he הֲ [interrogative] אָמֹ֤ר ʔāmˈōr אמר say תֹּאמַר֙ tōmˌar אמר say אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) אָ֔נִי ʔˈānî אֲנִי i לִ li לְ to פְנֵ֖י fᵊnˌê פָּנֶה face הֹֽרְגֶ֑ךָ hˈōrᵊḡˈeḵā הרג kill וְ wᵊ וְ and אַתָּ֥ה ʔattˌā אַתָּה you אָדָ֛ם ʔāḏˈām אָדָם human, mankind וְ wᵊ וְ and לֹא־ lō- לֹא not אֵ֖ל ʔˌēl אֵל god בְּ bᵊ בְּ in יַ֥ד yˌaḏ יָד hand מְחַלְלֶֽיךָ׃ mᵊḥallˈeʸḵā חלל pierce
28:9. numquid dicens loqueris Deus ego sum coram interficientibus te cum sis homo et non Deus in manu occidentium teWilt thou yet say before them that slay thee: I am God; whereas thou art a man, and not God, in the hand of them that slay thee?
9. Wilt thou yet say before him that slayeth thee, I am God? but thou art man, and not God, in the hand of him that woundeth thee.
They shall bring thee down to the pit, and thou shalt die the deaths of [them that are] slain in the midst of the seas:

28:8 низведут тебя в могилу, и умрешь в сердце морей смертью убитых.
28:9
μὴ μη not
λέγων λεγω tell; declare
ἐρεῖς ερεω.1 state; mentioned
θεός θεος God
εἰμι ειμι be
ἐγώ εγω I
ἐνώπιον ενωπιος in the face; facing
τῶν ο the
ἀναιρούντων αναιρεω eliminate; take up
σε σε.1 you
σὺ συ you
δὲ δε though; while
εἶ ειμι be
ἄνθρωπος ανθρωπος person; human
καὶ και and; even
οὐ ου not
θεός θεος God
ἐν εν in
πλήθει πληθος multitude; quantity
28:9
הֶ he הֲ [interrogative]
אָמֹ֤ר ʔāmˈōr אמר say
תֹּאמַר֙ tōmˌar אמר say
אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אָ֔נִי ʔˈānî אֲנִי i
לִ li לְ to
פְנֵ֖י fᵊnˌê פָּנֶה face
הֹֽרְגֶ֑ךָ hˈōrᵊḡˈeḵā הרג kill
וְ wᵊ וְ and
אַתָּ֥ה ʔattˌā אַתָּה you
אָדָ֛ם ʔāḏˈām אָדָם human, mankind
וְ wᵊ וְ and
לֹא־ lō- לֹא not
אֵ֖ל ʔˌēl אֵל god
בְּ bᵊ בְּ in
יַ֥ד yˌaḏ יָד hand
מְחַלְלֶֽיךָ׃ mᵊḥallˈeʸḵā חלל pierce
28:9. numquid dicens loqueris Deus ego sum coram interficientibus te cum sis homo et non Deus in manu occidentium te
Wilt thou yet say before them that slay thee: I am God; whereas thou art a man, and not God, in the hand of them that slay thee?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. В словах звучит гневная насмешка (Креч.).
Adam Clarke: Commentary on the Bible - 1831
28:9: Wilt thou yet say before him that slayeth thee - Wilt thou continue thy pride and arrogance when the sword is sheathed in thee, and still imagine that thou art self-sufficient and independent?
Albert Barnes: Notes on the Bible - 1834
28:9
But thou shalt be a man - Rather, yet art thou man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:9: say: Eze 28:2; Dan 4:31, Dan 4:32, Dan 5:23-30; Act 12:22, Act 12:23
thou shalt: Psa 82:7; Isa 31:3
slayeth: or, woundeth
John Gill
28:9 Wilt thou yet say before him that slayeth thee, I am God?.... When thou art in the enemies' hands, and just going to be put to death, wilt thou then confidently assert thy deity, and to his face tell him that thou art God? surely thy courage and thy confidence, thy blasphemy and impiety, will leave thee then; a bitter sarcasm this! and so the pope of Rome, the antichristian beast, when taken, and just going to be cast into the lake of fire along with the false prophet, will not have the impudence to style himself God, or to call himself Christ's vicar on earth:
but thou shalt be a man, and no god, in the hand of him that slayeth thee; that is, thou shalt appear to be a poor, weak, frail, mortal, trembling, dying man, when got into the hand of the enemy, and he is just going to put an end to thy life; where will be then thy boasted deity?
Robert Jamieson, A. R. Fausset and David Brown
28:9 yet say--that is, still say; referring to Ezek 28:2.
but, &c.--But thy blasphemous boastings shall be falsified, and thou shalt be shown to be but man, and not God, in the hand (at the mercy) of Him.
28:928:9: Միթէ ասելով ասիցես. Աստուած եմ ես՝ առաջի վիրագացն քոց. բայց դու մա՛րդ ես՝ եւ ո՛չ Աստուած. եւ ՚ի բազմութեան վիրաւորաց քոց[12743] [12743] Ոսկան. Առաջի վիրաւորացն քոց. բայց դու։ Ոմանք. Վիրաւորաց (10) եւ մեռելոց անթլ՛՛։
9 Մի՞թէ արիւնարբուներիդ առաջ ասելու եւ կրկնելու ես՝ Աստուած եմ ես: Բայց մարդ ես դու, ոչ թէ Աստուած:
9 Միթէ քեզ սպաննողներուն առջեւ պիտի կրնա՞ս ըսել թէ ‘Ես աստուած եմ’. դուն քեզ մեռցնողներուն ձեռքին մէջ մարդ պիտի ըլլաս ու ո՛չ թէ աստուած։
Միթէ ասելով ասիցե՞ս. Աստուած եմ ես, առաջի վիրագացն քոց. բայց դու մարդ ես, եւ ոչ [611]Աստուած:

28:9: Միթէ ասելով ասիցես. Աստուած եմ ես՝ առաջի վիրագացն քոց. բայց դու մա՛րդ ես՝ եւ ո՛չ Աստուած. եւ ՚ի բազմութեան վիրաւորաց քոց[12743]
[12743] Ոսկան. Առաջի վիրաւորացն քոց. բայց դու։ Ոմանք. Վիրաւորաց (10) եւ մեռելոց անթլ՛՛։
9 Մի՞թէ արիւնարբուներիդ առաջ ասելու եւ կրկնելու ես՝ Աստուած եմ ես: Բայց մարդ ես դու, ոչ թէ Աստուած:
9 Միթէ քեզ սպաննողներուն առջեւ պիտի կրնա՞ս ըսել թէ ‘Ես աստուած եմ’. դուն քեզ մեռցնողներուն ձեռքին մէջ մարդ պիտի ըլլաս ու ո՛չ թէ աստուած։
zohrab-1805▾ eastern-1994▾ western am▾
28:928:9 Скажешь ли тогда перед твоим убийцею: >, тогда как в руке поражающего тебя ты будешь человек, а не бог?
28:10 ἀπεριτμήτων απεριτμητος uncircumcised ἀπολῇ απολλυμι destroy; lose ἐν εν in χερσὶν χειρ hand ἀλλοτρίων αλλοτριος another's; stranger ὅτι οτι since; that ἐγὼ εγω I ἐλάλησα λαλεω talk; speak λέγει λεγω tell; declare κύριος κυριος lord; master
28:10 מֹותֵ֧י môṯˈê מָוֶת death עֲרֵלִ֛ים ʕᵃrēlˈîm עָרֵל uncircumcised תָּמ֖וּת tāmˌûṯ מות die בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand זָרִ֑ים zārˈîm זָר strange כִּ֚י ˈkî כִּי that אֲנִ֣י ʔᵃnˈî אֲנִי i דִבַּ֔רְתִּי ḏibbˈartî דבר speak נְאֻ֖ם nᵊʔˌum נְאֻם speech אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִֽה׃ ס [yᵊhwˈih] . s יְהוָה YHWH
28:10. morte incircumcisorum morieris in manu alienorum quia ego locutus sum ait Dominus DeusThou shalt die the death of the uncircumcised by the hand of strangers: for I have spoken it, saith the Lord God.
10. Thou shalt die the deaths of the uncircumcised by the hand of strangers: for I have spoken it, saith the Lord GOD.
Wilt thou yet say before him that slayeth thee, I [am] God? but thou [shalt be] a man, and no God, in the hand of him that slayeth thee:

28:9 Скажешь ли тогда перед твоим убийцею: <<я бог>>, тогда как в руке поражающего тебя ты будешь человек, а не бог?
28:10
ἀπεριτμήτων απεριτμητος uncircumcised
ἀπολῇ απολλυμι destroy; lose
ἐν εν in
χερσὶν χειρ hand
ἀλλοτρίων αλλοτριος another's; stranger
ὅτι οτι since; that
ἐγὼ εγω I
ἐλάλησα λαλεω talk; speak
λέγει λεγω tell; declare
κύριος κυριος lord; master
28:10
מֹותֵ֧י môṯˈê מָוֶת death
עֲרֵלִ֛ים ʕᵃrēlˈîm עָרֵל uncircumcised
תָּמ֖וּת tāmˌûṯ מות die
בְּ bᵊ בְּ in
יַד־ yaḏ- יָד hand
זָרִ֑ים zārˈîm זָר strange
כִּ֚י ˈkî כִּי that
אֲנִ֣י ʔᵃnˈî אֲנִי i
דִבַּ֔רְתִּי ḏibbˈartî דבר speak
נְאֻ֖ם nᵊʔˌum נְאֻם speech
אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord
יְהוִֽה׃ ס [yᵊhwˈih] . s יְהוָה YHWH
28:10. morte incircumcisorum morieris in manu alienorum quia ego locutus sum ait Dominus Deus
Thou shalt die the death of the uncircumcised by the hand of strangers: for I have spoken it, 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
10. “Смертью необрезанных”, т. е. нечестивых (Деян VII:51), участь которых по смерти должна быть хуже участи обрезанных. Так как финикияне обрезывались (Herod. II, 104), то угрозу эту можно понимать о невозможности правильных похорон на войне (оплакивания, омовения), которые для мертвого тоже, что обрезание для живого (“Смеяд). Кимхи: “падешь от руки необрезанных”.
Adam Clarke: Commentary on the Bible - 1831
28:10: The deaths of the uncircumcised - Two deaths, temporal and eternal. Ithobaal was taken and killed by Nebuchadnezzar.
Albert Barnes: Notes on the Bible - 1834
28:10
The uncircumcised - The pagan idolaters as opposed to the covenant-people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:10: the deaths: Eze 31:18, Eze 32:19, Eze 32:21, Eze 32:24-30, Eze 44:7, Eze 44:9; Lev 26:41; Sa1 17:26, Sa1 17:36; Jer 6:10; Jer 9:25, Jer 9:26; Joh 8:24; Act 7:51; Phi 3:3
by the: Eze 28:7, Eze 11:9; Jer 25:9
Geneva 1599
28:10 Thou shalt die the deaths of the (c) uncircumcised by the hand of strangers: for I have spoken [it], saith the Lord GOD.
(c) Like the rest of the heathen and infidels who are God's enemies.
John Gill
28:10 Thou shalt die the deaths of the uncircumcised,.... Or the death of the wicked, as the Targum; the first and second death, temporal and eternal: the former
by the hand of strangers, the Chaldeans, in various shapes; and the latter will follow upon it: it may denote the various kinds of death which the inhabitants of Rome will die when destroyed, some by famine, some by pestilence, and others by fire; when these plagues shall come upon her in one day, Rev_ 18:8.
for I have spoken it, saith the Lord God; and therefore it shall surely come to pass; strong is the Lord that will judge, condemn, and destroy mystical Babylon, or Tyre.
John Wesley
28:10 The deaths - Temporal and eternal. Of the uncircumcised - Of the wicked, an accursed death.
Robert Jamieson, A. R. Fausset and David Brown
28:10 deaths of . . . uncircumcised--that is, such a death as the uncircumcised or godless heathen deserve; and perhaps, also, such as the uncircumcised inflict, a great ignominy in the eyes of a Jew (1Kings 31:4); a fit retribution on him who had scoffed at the circumcised Jews.
28:1028:10: մեռելոց անթլփատից մեռանիցիս ՚ի ձեռաց օտարաց. զի ես խօսեցայ ասէ Ադովնայի Տէր։
10 Եւ քո սպանուածների ու անթլփատ մեռելների առաջ ես մեռնելու օտարների ձեռքով, որովհետեւ ես խօսեցի”», - ասում է Ամենակալ Տէրը:
10 Օտարներուն ձեռքով՝ անթլփատներուն մահովը պիտի մեռնիս, քանզի ես խօսեցայ», կ’ըսէ Տէր Եհովան։
եւ ի բազմութեան վիրաւորաց քոց մեռելոց`` անթլփատից մեռանիցիս ի ձեռաց օտարաց, զի ես խօսեցայ. ասէ Ադոնայի Տէր:

28:10: մեռելոց անթլփատից մեռանիցիս ՚ի ձեռաց օտարաց. զի ես խօսեցայ ասէ Ադովնայի Տէր։
10 Եւ քո սպանուածների ու անթլփատ մեռելների առաջ ես մեռնելու օտարների ձեռքով, որովհետեւ ես խօսեցի”», - ասում է Ամենակալ Տէրը:
10 Օտարներուն ձեռքով՝ անթլփատներուն մահովը պիտի մեռնիս, քանզի ես խօսեցայ», կ’ըսէ Տէր Եհովան։
zohrab-1805▾ eastern-1994▾ western am▾
28:1028:10 Ты умрешь от руки иноземцев смертью необрезанных; ибо Я сказал это, говорит Господь Бог.
28:11 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
28:11 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
28:11. et factus est sermo Domini ad me dicens fili hominis leva planctum super regem TyriAnd the word of the Lord came to me, saying: Son of man, take up a lamentation upon the king of Tyre:
11. Moreover the word of the LORD came unto me, saying,
Thou shalt die the deaths of the uncircumcised by the hand of strangers: for I have spoken [it], saith the Lord GOD:

28:10 Ты умрешь от руки иноземцев смертью необрезанных; ибо Я сказал это, говорит Господь Бог.
28:11
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
28:11
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
28:11. et factus est sermo Domini ad me dicens fili hominis leva planctum super regem Tyri
And the word of the Lord came to me, saying: Son of man, take up a lamentation upon the king of Tyre:
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Albert Barnes: Notes on the Bible - 1834
28:11: The dirge of the prince of Tyre, answering to the dirge of the state. The passage is ironical; its main purpose is to depict all the glory, real or assumed, of "the prince of Tyrus," in order to show how deplorable should be his ruin.
Carl Friedrich Keil and Franz Delitzsch
28:11
Lamentation over the King of Tyre
Ezek 28:11. And the word of Jehovah came to me, saying, Ezek 28:12. Son of man, raise a lamentation over the king of Tyre, and say to him, Thus saith the Lord Jehovah, Thou seal of a well-measured building, full of wisdom and perfect in beauty. Ezek 28:13. In Eden, the garden of God, was thou; all kinds of precious stones were thy covering, cornelian, topaz, and diamond, chrysolite, beryl, and jasper, sapphire, carbuncle, and emerald, and gold: the service of thy timbrels and of thy women was with thee; on the day that thou wast created, they were prepared. Ezek 28:14. Thou wast a cherub of anointing, which covered, and I made thee for it; thou wast on a holy mountain of God; thou didst walk in the midst of fiery stones. Ezek 28:15. Thou wast innocent in thy ways from the day on which thou wast created, until iniquity was found in thee. Ezek 28:16. On account of the multitude of thy commerce, thine inside was filled with wrong, and thou didst sin: I will therefore profane thee away from the mountain of God; and destroy thee, O covering cherub, away from the fiery stones! Ezek 28:17. Thy heart has lifted itself up because of thy beauty, thou hast corrupted thy wisdom together with thy splendour: I cast thee to the ground, I give thee up for a spectacle before kings. Ezek 28:18. Through the multitude of thy sins in thine unrighteous trade thou hast profaned thy holy places; I therefore cause fire to proceed from the midst of thee, which shall devour thee, and make thee into ashes upon the earth before the eyes of all who see thee. Ezek 28:19. All who know thee among the peoples are amazed at thee: thou hast become a terror, and art gone for ever. - The lamentation over the fall of the king of Tyre commences with a picture of the super-terrestrial glory of his position, so as to correspond to his self-deification as depicted in the foregoing word of God. In Ezek 28:12 he is addressed as חתם תּכנית. This does not mean, "artistically wrought signet-ring;" for חתם does not stand for חתם , but is a participle of חתם , to seal. There is all the more reason for adhering firmly to this meaning, that the following predicate, מלא חכמה, is altogether inapplicable to a signet-ring, though Hitzig once more scents a corruption of the text in consequence. תּכנית, from תּכן, to weigh, or measure off, does not mean perfection (Ewald), beauty (Ges.), faon (Hitzig), or symmetry (Hvernick); but just as in Ezek 43:10, the only other passage in which it occurs, it denotes the measured and well-arranged building of the temple, so here it signifies a well-measured and artistically arranged building, namely, the Tyrian state in its artistic combination of well-measured institutions (Kliefoth). This building is sealed by the prince, inasmuch as he imparts to the state firmness, stability, and long duration, when he possesses the qualities requisite for a ruler. These are mentioned afterwards, namely, "full of wisdom, perfect in beauty." If the prince answers to his position, the wisdom and beauty manifest in the institutions of the state are simply the impress received from the wisdom and beauty of his own mind. The prince of Tyre possessed such a mind, and therefore regarded himself as a God (Ezek 28:2). His place of abode, which is described in Ezek 28:13 and Ezek 28:14, corresponded to his position. Ezekiel here compares the situation of the prince of Tyre with that of the first man in Paradise; and then, in Ezek 28:15 and Ezek 28:16, draws a comparison between his fall and the fall of Adam. As the first man was placed in the garden of God, in Eden, so also was the prince of Tyre placed in the midst of paradisaical glory. עדן is shown, by the apposition גּן אלהים, to be used as the proper name of Paradise; and this view is not to be upset by the captious objection of Hitzig, that Eden was not the Garden of God, but that this was situated in Eden (Gen 2:8). The fact that Ezekiel calls Paradise גּן־עדן in Ezek 36:35, proves nothing more than that the terms Eden and Garden of God do not cover precisely the same ground, inasmuch as the garden of God only occupied one portion of Eden. But notwithstanding this difference, Ezekiel could use the two expressions as synonymous, just as well as Isaiah (Is 51:3). And even if any one should persist in pressing the difference, it would not follow that בּעדן was corrupt in this passage, as Hitzig fancies, but simply that גן defined the idea of עדן more precisely - in other words, restricted it to the garden of Paradise.
There is, however, another point to be observed in connection with this expression, namely, that the epithet גן אלהים is used here and in Ezek 31:8-9; whereas, in other places, Paradise is called גן יהוה (vid., Is 51:3; Gen 13:10). Ezekiel has chosen Elohim instead of Jehovah, because Paradise is brought into comparison, not on account of the historical significance which it bears to the human race in relation to the plan of salvation, but simply as the most glorious land in all the earthly creation. the prince of Tyre, placed in the pleasant land, was also adorned with the greatest earthly glory. Costly jewels were his coverings, that is to say, they formed the ornaments of his attire. This feature in the pictorial description is taken from the splendour with which Oriental rulers are accustomed to appear, namely, in robes covered with precious stones, pearls, and gold. מסכּה, as a noun ἁπ. λεγ.., signifies a covering. In the enumeration of the precious stones, there is no reference to the breastplate of the high priest. For, in the first place, the order of the stones is a different one here; secondly, there are only nine stones named instead of twelve; and lastly, there would be no intelligible sense in such a reference, so far as we can perceive. Both precious stones and gold are included in the glories of Eden (vid., Gen 2:11-12). For the names of the several stones, see the commentary on Ex 28:17-20. The words 'מלאכת תּפּיך וגו' s - which even the early translators have entirely misunderstood, and which the commentators down to Hitzig and Ewald have made marvellous attempts to explain - present no peculiar difficulty, apart from the plural נקביך, which is only met with here. As the meaning timbrels, tambourins (aduffa), is well established for תּפּים, and in 1Kings 10:5 and Is 5:12 flutes are mentioned along with the timbrels, it has been supposed by some that נקבים must signify flutes here. But there is nothing to support such a rendering either in the Hebrew or in the other Semitic dialects. On the other hand, the meaning pala gemmarum (Vulgate), or ring-casket, has been quite arbitrarily forced upon the word by Jerome, Rosenmller, Gesenius, and many others. We agree with Hvernick in regarding נקבים as a plural of נקבה (foeminae), formed, like a masculine, after the analogy of נשׁים, פּלּגשׁים, etc., and account for the choice of this expression from the allusion to the history of the creation (Gen 1:27). The service (מלאכת, performance, as in Gen 39:11, etc.) of the women is the leading of the circular dances by the odalisks who beat the timbrels: "the harem-pomp of Oriental kings." This was made ready for the king on the day of his creation, i.e., not his birthday, but the day on which he became king, or commenced his reign, when the harem of his predecessor came into his possession with all its accompaniments. Ezekiel calls this the day of his creation, with special reference to the fact that it was God who appointed him king, and with an allusion to the parallel, underlying the whole description, between the position of the prince of Tyre and that of Adam in Paradise.
(Note: In explanation of the fact alluded to, Hvernick has very appropriately called attention to a passage of Athen. (xii. 8, p. 531), in which the following statement occurs with reference to Strato, the Sidonian king: "Strato, with flute-girls, and female harpers and players on the cithara, made preparations for the festivities, and sent for a large number of hetaerae from the Peloponnesus, and many signing-girls from Ionia, and young hetaerae from the whole of Greece, both singers and dancers." See also other passages in Brissonius, de regio Pers. princ. pp. 142-3.)
The next verse (Ezek 28:14) is a more difficult one. אתּ is an abbreviation of אתּ, אתּה, as in Num 11:15; Deut 5:24 (see Ewald, 184a). The hap. leg. ממשׁח has been explained in very different ways, but mostly according to the Vulgate rendering, tu Cherub extentus et protegens, as signifying spreading out or extension, in the sense of "with outspread wings" (Gesenius and many others.). But משׁח does not mean either to spread out or to extend. The general meaning of the word is simply to anoint; and judging from משׁחח and משׁחה, portio, Lev 7:35 and Num 18:8, also to measure off, from which the idea of extension cannot possibly be derived. Consequently the meaning "anointing" is the only one that can be established with certainty in the case of the word ממשׁח. So far as the form is concerned, ממשׁח might be in the construct state; but the connection with הסּוכך, anointing, or anointed one, of the covering one, does not yield any admissible sense.
A comparison with Ezek 28:16, where כּרוּב הסּוכך occurs again, will show that the ממשׁח, which stands between these two words in the verse before us, must contain a more precise definition of כּרוּב, and therefore is to be connected with כּרוּב in the construct state: cherub of anointing, i.e., anointed cherub. This is the rendering adopted by Kliefoth, the only commentator who has given the true explanation of the verse. ממשׁח is the older form, which has only been retained in a few words, such as מרמס in Is 10:6, together with the tone-lengthened a (vid., Ewald, 160a). The prince of Tyre is called an anointed cherub, as Ephraem Syrus has observed, because he was a king even though he had not been anointed. הסּוכך is not an abstract noun, either here or in Nahum 2:6, but a participle; and this predicate points back to Ex 25:20, "the cherubim covered (סוככים) the capporeth with their wings," and is to be explained accordingly. Consequently the king of Tyre is called a cherub, because, as an anointed king, he covered or overshadowed a sanctuary, like the cherubim upon the ark of the covenant. What this sanctuary was is evident from the remarks already made at Ezek 28:2 concerning the divine seat of the king. If the "seat of God," upon which the king of Tyre sat, is to be understood as signifying the state of Tyre, then the sanctuary which he covered or overshadowed as a cherub will also be the Tyrian state, with its holy places and sacred things. In the next clause, וּנתתּיּך is to be taken by itself according to the accents, "and I have made thee (so)," and not to be connected with בּהר קדשׁ. We are precluded from adopting the combination which some propose - viz. "I set thee upon a holy mountain; thou wast a God" - by the incongruity of first of all describing the prince of Tyre as a cherub, and then immediately afterwards as a God, inasmuch as, according to the Biblical view, the cherub, as an angelic being, is simply a creature and not a God; and the fanciful delusion of the prince of Tyre, that he was an El (Ezek 28:2), could not furnish the least ground for his being addressed as Elohim by Ezekiel. And still more are we precluded from taking the words in this manner by the declaration contained in Ezek 28:16, that Jehovah will cast him out "from the mountain of Elohim," from which we may see that in the present verse also Elohim belongs to har, and that in Ezek 28:16, where the mountain of God is mentioned again, the predicate קדשׁ is simply omitted for the sake of brevity, just as ממשׁח is afterwards omitted on the repetition of כּרוּב הסּוכך. The missing but actual object to נתתּיך can easily be supplied from the preceding clause, - namely, this, i.e., an overshadowing cherub, had God made him, by placing him as king in paradisaical glory. The words, "thou wast upon a holy mountain of God," are not to be interpreted in the sense suggested by Is 14:13, namely, that Ezekiel was thinking of the mountain of the gods (Alborj) met with in Asiatic mythology, because it was there that the cherub had its home, as Hitzig and others suppose; for the Biblical idea of the cherub is entirely different from the heathen notion of the griffin keeping guard over gold. It is true that God placed the cherub as guardian of Paradise, but Paradise was not a mountain of God, nor even a mountainous land. The idea of a holy mountain of God, as being the seat of the king of Tyre, was founded partly upon the natural situation of Tyre itself, built as it was upon one or two rocky islands of the Mediterranean, and partly upon the heathen notion of the sacredness of this island as the seat of the Deity, to which the Tyrians attributed the grandeur of their state. To this we may probably add a reference to Mount Zion, upon which was the sanctuary, where the cherub covered the seat of the presence of God. For although the comparison of the prince of Tyre to a cherub was primarily suggested by the description of his abode as Paradise, the epithet הסּוכך shows that the place of the cherub in the sanctuary was also present to the prophet's mind. At the same time, we must not understand by הר Mount Zion itself. The last clause, "thou didst walk in the midst of (among) fiery stones," is very difficult to explain. It is admitted by nearly all the more recent commentators, that "stones of fire" cannot be taken as equivalent to "every precious stone" (Ezek 28:13), both because the precious stones could hardly be called stones of fire on account of their brilliant splendour, and also being covered with precious stones is not walking in the midst of them. Nor can we explain the words, as Hvernick has done, from the account given by Herodotus (II 44) of the two emerald pillars in the temple of Hercules at Tyre, which shone resplendently by night; for pillars shining by night are not stones of fire, and the king of Tyre did not walk in the temple between these pillars. The explanation given by Hofmann and Kliefoth appears to be the correct one, namely, that the stones of fire are to be regarded as a wall of fire (Zech 2:9), which rendered the cherubic king of Tyre unapproachable upon his holy mountain.
In Ezek 28:15, the comparison of the prince of Tyre to Adam in Paradise is brought out still more prominently. As Adam was created sinless, so was the prince of Tyre innocent in his conduct in the day of his creation, but only until perverseness was found in him. As Adam forfeited and lost the happiness conferred upon him through his fall, so did the king of Tyre forfeit his glorious position through unrighteousness and sin, and cause God to cast him from his eminence down to the ground. He fell into perverseness in consequence of the abundance of his trade (Ezek 28:16). Because his trade lifted him up to wealth and power, his heart was filled with iniquity. מלוּ for מלאוּ, like מלו for מלוא in Ezek 41:8, and נשׂוּ for נשׂאוּ in Ezek 39:26. תּוכך is not the subject, but the object to מלוּ; and the plural מלוּ, with an indefinite subject, "they filled," is chosen in the place of the passive construction, because in the Hebrew, as in the Aramaean, active combinations are preferred to passive whenever it is possible to adopt them (vid., Ewald, 294b and 128b). מלא is used by Ezekiel in the transitive sense "to fill" (Ezek 8:17 and Ezek 30:11). תּוך, the midst, is used for the interior in a physical sense, and not in a spiritual one; and the expression is chosen with an evident allusion to the history of the fall. As Adam sinned by eating the forbidden fruit of the tree, so did the king of Tyre sin by filling himself with wickedness in connection with trade (Hvernick and Kliefoth). God would therefore put him away from the mountain of God, and destroy him. חלּל with מן is a pregnant expression: to desecrate away from, i.e., to divest of his glory and thrust away from. ואבּדך is a contracted form for ואאבּדך (vid., Ewald, 232h and 72c). - Ezek 28:17 and Ezek 28:18 contain a comprehensive description of the guilt of the prince of Tyre, and the approaching judgment is still further depicted. על cannot mean, "on account of thy splendour," for this yields no appropriate thought, inasmuch as it was not the splendour itself which occasioned his overthrow, but the pride which corrupted the wisdom requisite to exalt the might of Tyre, - in other words, tempted the prince to commit iniquity in order to preserve and increase his glory. We therefore follow the lxx, Syr., Ros., and others, in taking על in the sense of una cum, together with. ראוה is an infinitive form, like אהבה for ראות, though Ewald (238e) regards it as so extraordinary that he proposes to alter the text. ראה with ב is used for looking upon a person with malicious pleasure. בּעול רכלּתך shows in what the guilt (עון) consisted (עול is the construct state of עול). The sanctuaries (miqdâshim) which the king of Tyre desecrated by the unrighteousness of his commerce, are not the city or the state of Tyre, but the temples which made Tyre a holy island. These the king desecrated by bringing about their destruction through his own sin. Several of the codices and editions read מקדּשׁך in the singular, and this is the reading adopted by the Chaldee, Syriac, and Vulgate versions. If this were the true reading, the sanctuary referred to would be the holy mountain of God (Ezek 28:14 and Ezek 28:16). But the reading itself apparently owes its origin simply to this interpretation of the words. In the clause, "I cause fire to issue from the midst of thee," מתּוכך is to be understood in the same sense as תּוכך in Ezek 28:16. The iniquity which the king has taken into himself becomes a fire issuing from him, by which he is consumed and burned to ashes. All who know him among the peoples will be astonished at his terrible fall (Ezek 28:19, compare Ezek 27:36).
If we proceed, in conclusion, to inquire into the fulfilment of these prophecies concerning Tyre and its king, we find the opinions of modern commentators divided. Some, for example Hengstenberg, Hvernick, Drechsler (on Isa 23), and others, assuming that, after a thirteen years' siege, Nebuchadnezzar conquered the strong Island Tyre, and destroyed it; while others - viz. Gesenius, Winer, Hitzig, etc. - deny the conquest by Nebuchadnezzar, or at any rate call it in question; and many of the earlier commentators suppose the prophecy to refer to Old Tyre, which stood upon the mainland. For the history of this dispute, see Hengstenberg, De rebus Tyriorum comment. (Berol. 1832); Hvernick, On Ezekiel, pp. 420ff.; and Movers, Phoenizier, II 1, pp. 427ff. - The denial of the conquest of Insular Tyre by the king of Babylon rests partly on the silence which ancient historians, who mention the siege itself, have maintained as to its result; and partly on the statement contained in Ezek 29:17-20. - All that Josephus (Antt. x. 11. 1) is able to quote from the ancient historians on this point is the following: - In the first place, he states, on the authority of the third book of the Chaldean history of Berosus, that when the father of Nebuchadnezzar, on account of his own age and consequent infirmity, had transferred to his son the conduct of the war against the rebellious satrap in Egypt, Coelesyria, and Phoenicia, Nebuchadnezzar defeated him, and brought the whole country once more under his sway. But as the tidings reached him of the death of his father just at the same time, after arranging affairs in Egypt, and giving orders to some of his friends to lead into Babylon the captives taken from among the Judaeans, the Phoenicians, the Syrians, and the Egyptians, together with the heavy armed portion of the army, he himself hastened through the desert to Babylon, with a small number of attendants, to assume that government of the empire. Secondly, he states, on the authority of the Indian and Phoenician histories of Philostratus, that when Ithobal was on the throne, Nebuchadnezzar besieged Tyre for thirteen years. The accounts taken from Berosus are repeated by Josephus in his c. Apion (i. 19), where he also adds (20), in confirmation of their credibility, that there were writings found in the archives of the Phoenicians which tallied with the statement made by Berosus concerning the king of Chaldea (Nebuchadnezzar), viz., "that he conquered all Syria and Phoenicia;" and that Philostratus also agrees with this, since he mentions the siege of Tyre in his histories (μεμνημένος τῆς Τύρου πολιορκίας). In addition to this, for synchronistic purposes, Josephus (c. Ap. i. 21) also communicates a fragment from the Phoenician history, containing not only the account of the thirteen years' siege of Tyre by Nebuchadnezzar in the reign of Ithobal, but also a list of the kings of Tyre who followed Ithobal, down to the time of Cyrus of Persia.
(Note: The passage reads as follows: "In the reign of Ithobal the king, Nebuchadnezzar besieged Tyre for thirteen years. After him judges were appointed. Ecnibalus, the son of Baslachus, judged for two months; Chelbes, the son of Abdaeus, for ten months; Abbarus, the high priest, for three months; Myttonus and Gerastartus, the sons of Abdelemus, for six years; after whom Balatorus reigned for one year. When he died, they sent for and fetched Merbalus from Babylon, and he reigned four years. At his death they sent for his brother Eiramus, who reigned twenty years. During his reign, Cyrus ruled over the Persians.")
The siege of Tyre is therefore mentioned three times by Josephus, on the authority of Phoenician histories; but he never says anything of the conquest and destruction of that city by Nebuchadnezzar. From this circumstance the conclusion has been drawn, that this was all he found there. For if, it is said, the siege had terminated with the conquest of the city, this glorious result of the thirteen years' exertions could hardly have been passed over in silence, inasmuch as in Antt. x. 11. 1 the testimony of foreign historians is quoted to the effect that Nebuchadnezzar was "an active man, and more fortunate than the kings that were before him." But the argument is more plausible than conclusive. If we bear in mind that Berosus simply relates the account of a subjugation and devastation of the whole of Phoenicia, without even mentioning the siege of Tyre, and that it is only in Phoenician writings therefore that the latter is referred to, we cannot by any means conclude, from their silence as to the result or termination of the siege, that it ended gloriously for the Tyrians and with humiliation to Nebuchadnezzar, or that he was obliged to relinquish the attempt without success after the strenuous exertions of thirteen years. On the contrary, considering how all the historians of antiquity show the same anxiety, if not to pass over in silence, such events as were unfavourable to their country, at all events to put them in as favourable to their country, at all events to put them in as favourable a light as possible, the fact that the Tyrian historians observe the deepest silence as to the result of the thirteen years' siege of Tyre would rather force us to the conclusion that it was very humiliating to Tyre. And this could only be the case if Nebuchadnezzar really conquered Tyre at the end of thirteen years. If he had been obliged to relinquish the siege because he found himself unable to conquer so strong a city, the Tyrian historians would most assuredly have related this termination of the thirteen years' strenuous exertions of the great and mighty king of Babylon.
The silence of the Tyrian historians concerning the conquest of Tyre is no proof, therefore, that it did not really take place. But Ezek 29:17-20 has also been quoted as containing positive evidence of the failure of the thirteen years' siege; in other words, of the fact that the city was not taken. We read in this passage, that Nebuchadnezzar caused his army to perform hard service against Tyre, and that neither he nor his army received any recompense for it. Jehovah would therefore give him Egypt to spoil and plunder as wages for this work of theirs in the service of Jehovah. Gesenius and Hitzig (on Isa 23) infer from this, that Nebuchadnezzar obtained no recompense for the severe labour of the siege, because he did not succeed in entering the city. But Movers (l.c. p. 448) has already urged in reply to this, that "the passage before us does not imply that the city was not conquered any more than it does the opposite, but simply lays stress upon the fact that it was not plundered. For nothing can be clearer in this connection than that what we are to understand by the wages, which Nebuchadnezzar did not receive, notwithstanding the exertions connected with his many years' siege, is simply the treasures of Tyre;" though Movers is of opinion that the passage contains an intimation that the siege was brought to an end with a certain compromise which satisfied the Tyrians, and infers, from the fact of stress being laid exclusively upon the neglected plundering, that the termination was of such a kind that plundering might easily have taken place, and therefore that Tyre was either actually conquered, but treated mildly from wise considerations, or else submitted to the Chaldeans upon certain terms. But neither of these alternatives can make the least pretension to probability. In Ezek 29:20 it is expressly stated that "as wages, for which he (Nebuchadnezzar) has worked, I give him the land of Egypt, because they (Nebuchadnezzar and his army) have done it for me;" in other words, have done the work for me. When, therefore, Jehovah promises to give Egypt to Nebuchadnezzar as a reward or wages for the hard work which has been done for Him at Tyre, the words presuppose that Nebuchadnezzar had really accomplished against Tyre the task entrusted to him by God. But God had committed to him not merely the siege, but also the conquest and destruction of Tyre. Nebuchadnezzar must therefore have executed the commission, though without receiving the expected reward for the labour which he had bestowed; and on that account God would compensate him for his trouble with the treasures of Egypt. This precludes not only the supposition that the siege was terminated, or the city surrendered, on the condition that it should not be plundered, but also the idea that for wise reasons Nebuchadnezzar treated the city leniently after he had taken possession. In either case Nebuchadnezzar would not have executed the will of Jehovah upon Tyre in such a manner as to be able to put in any claim for compensation for the hard work performed. The only thing that could warrant such a claim would be the circumstance, that after conquering Tyre he found no treasures to plunder. And this is the explanation which Jerome has given of the passage ad litteram. "Nebuchadnezzar," he says, "being unable, when besieging Tyre, to bring up his battering-rams, besieging towers, and vineae close to the walls, on account of the city being surrounded by the sea, employed a very large number of men from his army in collecting rocks and piling up mounds of earth, so as to fill up the intervening sea, and make a continuous road to the island at the narrowest part of the strait. And when the Tyrians saw that the task was actually accomplished, and the foundations of the walls were being disturbed by the shocks from the battering-rams, they placed in ships whatever articles of value the nobility possessed in gold, silver, clothing, and household furniture, and transported them to the islands; so that when the city was taken, Nebuchadnezzar found nothing to compensate him for all his labour. And because he had done the will of God in all this, some years after the conquest of Tyre, Egypt was given to him by God."
(Note: Cyrill. Alex. gives the same explanation in his commentary on Isa 23.)
Tit is true that we have no historical testimony from any other quarter to support this interpretation. But we could not expect it in any of the writings which have come down to us, inasmuch as the Phoenician accounts extracted by Josephus simply contain the fact of the thirteen years' siege, and nothing at all concerning its progress and result. At the same time, there is the greatest probability that this was the case. If Nebuchadnezzar really besieged the city, which was situated upon an island inf the sea, he could not have contented himself with cutting off the supply of drinking water from the city simply on the land side, as Shalmanezer, the king of Assyria, is said to have done (vid., Josephus, Antt. ix. 14. 2), but must have taken steps to fill up the strait between the city and the mainland with a mound, that he might construct a road for besieging and assaulting the walls, as Alexander of Macedonia afterwards did. And the words of Ezek 29:18, according to which every head was bald, and the skin rubbed off every shoulder with the severity of the toil, point indisputably to the undertaking of some such works as these. And if the Chaldeans really carried out their operations upon the city in this way, as the siege-works advanced, the Tyrians would not neglect any precaution to defend themselves as far as possible, in the event of the capture of the city. They would certainly send the possessions and treasures of the city by ship into the colonies, and thereby place them in security; just as, according to Curtius, iv. 3, they sent off their families to Carthage, when the city was besieged by Alexander.
This view of the termination of the Chaldean siege of Tyre receives a confirmation of no little weight from the fragment of Menander already given, relating to the succession of rulers in Tyre after the thirteen years' siege by Nebuchadnezzar. It is there stated that after Ithobal, Baal reigned for ten years, that judges (suffetes) were then appointed, nearly all of whom held office for a few months only; that among the last judges there was also a king Balatorus, who reigned for a year; that after this, however, the Tyrians sent to Babylon, and brought thence Merbal, and on his death Hiram, as kings, whose genuine Tyrian names undoubtedly show that they were descendants of the old native royal family. This circumstance proves not only that Tyre became a Chaldean dependency in consequence of the thirteen years' siege by Nebuchadnezzar, but also that the Chaldeans had led away the royal family to Babylonia, which would hardly have been the case if Tyre had submitted to the Chaldeans by a treaty of peace.
If, however, after what has been said, no well-founded doubt can remain as to the conquest of Tyre by Nebuchadnezzar, our prophecy was not so completely fulfilled thereby, that Tyre became a bare rock on which fishermen spread their nets, as is threatened in Ezek 26:4-5, Ezek 26:14. Even if Nebuchadnezzar destroyed its walls, and laid the city itself in ruins to a considerable extent, he did not totally destroy it, so that it was not restored. On the contrary, two hundred and fifty years afterwards, we find Tyre once more a splendid and powerful royal city, so strongly fortified, that Alexander the Great was not able to take it till after a siege of seven months, carried on with extraordinary exertions on the part of both the fleet and army, the latter attacking from the mainland by means of a mound of earth, which had been thrown up with considerable difficulty (Diod. Sic. xvii. 40ff.; Arrian, Alex. ii. 17ff.; Curtius, iv. 2-4). Even after this catastrophe it rose once more into a distinguished commercial city under the rule of the Seleucidae and afterwards of the Romans, who made it the capital of Phoenicia. It is mentioned as such a city in the New Testament (Mt 15:21; Acts 21:3, Acts 21:7); and Strabo (xvi. 2. 23) describes it as a busy city with two harbours and very lofty houses. But Tyre never recovered its ancient grandeur. In the first centuries of the Christian era, it is frequently mentioned as an archbishop's see. From a.d. 636 to a.d. 1125 it was under the rule of the Saracens, and was so strongly fortified, that it was not till after a siege of several months' duration that they succeeded in taking it. Benjamin of Tudela, who visited Tyre in the year 1060, describes it as a city of distinguished beauty, with a strongly fortified harbour, and surrounded by walls, and with the best glass and earthenware in the East. "Saladin, the conqueror of Palestine, broke his head against Tyre in the year 1189. But after Acre had been taken by storm in the year 1291 by the Sultan El-Ashraf, on the day following this conquest the city passed without resistance into the hands of the same Egyptian king; the inhabitants having forsaken Tyre by night, and fled by sea, that they might not fall into the power of such bloodthirsty soldiers" (Van de Velde). When it came into the hands of the Saracens once more, its fortifications were demolished; and from that time forward Tyre has never risen from its ruins again. Moreover, it had long ceased to be an insular city. The mound which Alexander piled up, grew into a broader and firmer tongue of land in consequence of the sand washed up by the sea, so that the island was joined to the mainland, and turned into a peninsula. The present Sr is situated upon it, a market town of three or four thousand inhabitants, which does not deserve the name of a city or town. The houses are for the most part nothing but huts; and the streets are narrow, crooked, and dirty lanes. The ruins of the old Phoenician capital cover the surrounding country to the distance of more than half an hour's journey from the present town gate. The harbour is so thoroughly choked up with sand, and filled with the ruins of innumerable pillars and building stones, that only small boats can enter. The sea has swallowed up a considerable part of the greatness of Tyre; and quite as large a portion of its splendid temples and fortifications lie buried in the earth. To a depth of many feet the soil trodden at the present day is one solid mass of building stones, shafts of pillars, and rubbish composed of marble, porphyry, and granite. Fragments of pillars of the costly verde antiquo (green marble) also lie strewn about in large quantities. The crust, which forms the soil that is trodden today, is merely the surface of this general heap of ruins. Thus has Tyre actually become "a bare rock, and a place for the spreading of nets in the midst of the sea;" and "the dwelling-places, which are now erected upon a portion of its former site, are not at variance with the terrible decree, 'thou shalt be built no more'" (compare Robinson's Palestine, and Van de Velde's Travels). - Thus has the prophecy of Ezekiel been completely fulfilled, though not directly by Nebuchadnezzar; for the prophecy is not a bare prediction of historical details, but is pervaded by the idea of the judgment of God. To the prophet, Nebuchadnezzar is the instrument of the punitive righteousness of God, and Tyre the representative of the ungodly commerce of the world. Hence, as Hvernick has already observed, Nebuchadnezzar's action is more than an isolated deed in the prophet's esteem. "In his conquest of the city he sees the whole of the ruin concentrated, which history places before us as a closely connected chain. The breaking of the power of Tyre by Nebuchadnezzar stands out before his view as inseparably connected with its utter destruction. This was required by the internal theocratic signification of the fact in its relation to the destruction of Jerusalem." Jerusalem will rise again to new glory out of its destruction through the covenant faithfulness of God (Ezek 28:25-26). But Tyre, the city of the world's commerce, which is rejoicing over the fall of Jerusalem, will pass away for ever (Ezek 26:14; Ezek 27:36).
John Gill
28:11 Moreover the word of the Lord came unto me,.... After the prophecy concerning the ruin of the prince of Tyre, the word of the Lord came to the prophet, ordering him to take up a lamentation on the king of Tyre:
saying; as follows:
28:1128:11: Եւ եղեւ բան Տեառն առ իս՝ եւ ասէ. Որդի մարդոյ՝ ո՛ղբս առ ՚ի վերայ իշխանին Տիւրոսի,
11 Տէրը խօսեց ինձ հետ ու ասաց. «Մարդո՛ւ որդի, ո՛ղբ ասա Տիւրոսի իշխանի վրայ եւ ասա՛ նրան.
11 Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
Եւ եղեւ բան Տեառն առ իս եւ ասէ:

28:11: Եւ եղեւ բան Տեառն առ իս՝ եւ ասէ. Որդի մարդոյ՝ ո՛ղբս առ ՚ի վերայ իշխանին Տիւրոսի,
11 Տէրը խօսեց ինձ հետ ու ասաց. «Մարդո՛ւ որդի, ո՛ղբ ասա Տիւրոսի իշխանի վրայ եւ ասա՛ նրան.
11 Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
28:1128:11 И было ко мне слово Господне:
28:12 υἱὲ υιος son ἀνθρώπου ανθρωπος person; human λαβὲ λαμβανω take; get θρῆνον θρηνος lament ἐπὶ επι in; on τὸν ο the ἄρχοντα αρχων ruling; ruler Τύρου τυρος Tyros; Tiros καὶ και and; even εἰπὸν επω say; speak αὐτῷ αυτος he; him τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master κύριος κυριος lord; master σὺ συ you ἀποσφράγισμα αποσφραγισμα likening καὶ και and; even στέφανος στεφανος.1 wreath; laurel κάλλους καλλος beauty
28:12 בֶּן־ ben- בֵּן son אָדָ֕ם ʔāḏˈām אָדָם human, mankind שָׂ֥א śˌā נשׂא lift קִינָ֖ה qînˌā קִינָה elegy עַל־ ʕal- עַל upon מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king צֹ֑ור ṣˈôr צֹר Tyrus וְ wᵊ וְ and אָמַ֣רְתָּ ʔāmˈartā אמר say לֹּ֗ו llˈô לְ to כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH אַתָּה֙ ʔattˌā אַתָּה you חֹותֵ֣ם ḥôṯˈēm חתם seal תָּכְנִ֔ית toḵnˈîṯ תָּכְנִית example מָלֵ֥א mālˌē מָלֵא full חָכְמָ֖ה ḥoḵmˌā חָכְמָה wisdom וּ û וְ and כְלִ֥יל ḵᵊlˌîl כָּלִיל entire יֹֽפִי׃ yˈōfî יֳפִי beauty
28:12. et dices ei haec dicit Dominus Deus tu signaculum similitudinis plenus sapientia et perfectus decoreAnd say to him: Thus saith the Lord God: Thou wast the seal of resemblance, full of wisdom, and perfect in beauty.
12. Son of man, take up a lamentation for the king of Tyre, and say unto him, Thus saith the Lord GOD: Thou sealest up the sum, full of wisdom, and perfect in beauty.
Moreover the word of the LORD came unto me, saying:

28:11 И было ко мне слово Господне:
28:12
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
λαβὲ λαμβανω take; get
θρῆνον θρηνος lament
ἐπὶ επι in; on
τὸν ο the
ἄρχοντα αρχων ruling; ruler
Τύρου τυρος Tyros; Tiros
καὶ και and; even
εἰπὸν επω say; speak
αὐτῷ αυτος he; him
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
κύριος κυριος lord; master
σὺ συ you
ἀποσφράγισμα αποσφραγισμα likening
καὶ και and; even
στέφανος στεφανος.1 wreath; laurel
κάλλους καλλος beauty
28:12
בֶּן־ ben- בֵּן son
אָדָ֕ם ʔāḏˈām אָדָם human, mankind
שָׂ֥א śˌā נשׂא lift
קִינָ֖ה qînˌā קִינָה elegy
עַל־ ʕal- עַל upon
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
צֹ֑ור ṣˈôr צֹר Tyrus
וְ wᵊ וְ and
אָמַ֣רְתָּ ʔāmˈartā אמר say
לֹּ֗ו llˈô לְ to
כֹּ֤ה kˈō כֹּה thus
אָמַר֙ ʔāmˌar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH
אַתָּה֙ ʔattˌā אַתָּה you
חֹותֵ֣ם ḥôṯˈēm חתם seal
תָּכְנִ֔ית toḵnˈîṯ תָּכְנִית example
מָלֵ֥א mālˌē מָלֵא full
חָכְמָ֖ה ḥoḵmˌā חָכְמָה wisdom
וּ û וְ and
כְלִ֥יל ḵᵊlˌîl כָּלִיל entire
יֹֽפִי׃ yˈōfî יֳפִי beauty
28:12. et dices ei haec dicit Dominus Deus tu signaculum similitudinis plenus sapientia et perfectus decore
And say to him: Thus saith the Lord God: Thou wast the seal of resemblance, full of wisdom, and perfect in beauty.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. Плач о царе Тирском следует за пророчеством на него также, как такой же плач над Тиром следует за пророчеством на этот город (гл. XXVI и XXVII), чем хорошо выражается то сожаление, с которым Господь карает грешника. Как бы по пословице: de mortuis aut bene aut nihil и этот плач, как и тот, посвящен изображению того хорошего, что было в покойнике и еще более того - представляет восторженный панегирик (по крайней мере, в первой и главной его части, ст. 12-15). - “Печать” и по-евр. (в Мишне, напр.) означала как и у нас, завершение, полноту. - “Совершенства” евр. тохнит еще в XLIII:10, где оно означает меру, модель, тщательно изготовленную, ср. ассир. такинту - “заботливое приготовление”, “великолепие”; LXX “уподобления” (т. е. Богу: наиболее совершенное подобие Богу), должно быть, читая табнит. Это совершенство Тирского царя настолько же внутреннее, насколько внешнее: он мудр и прекрасен. Но “полнота мудрости” нет в Ват. и нек. других кодексах.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
11 Moreover the word of the LORD came unto me, saying, 12 Son of man, take up a lamentation upon the king of Tyrus, and say unto him, Thus saith the Lord GOD; Thou sealest up the sum, full of wisdom, and perfect in beauty. 13 Thou hast been in Eden the garden of God; every precious stone was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created. 14 Thou art the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire. 15 Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee. 16 By the multitude of thy merchandise they have filled the midst of thee with violence, and thou hast sinned: therefore I will cast thee as profane out of the mountain of God: and I will destroy thee, O covering cherub, from the midst of the stones of fire. 17 Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness: I will cast thee to the ground, I will lay thee before kings, that they may behold thee. 18 Thou hast defiled thy sanctuaries by the multitude of thine iniquities, by the iniquity of thy traffick; therefore will I bring forth a fire from the midst of thee, it shall devour thee, and I will bring thee to ashes upon the earth in the sight of all them that behold thee. 19 All they that know thee among the people shall be astonished at thee: thou shalt be a terror, and never shalt thou be any more.
As after the prediction of the ruin of Tyre (ch. xxvi.) followed a pathetic lamentation for it (ch. xxvii.), so after the ruin of the king of Tyre is foretold it is bewailed.
I. This is commonly understood of the prince who then reigned over Tyre, spoken to, v. 2. His name was Ethbaal, or Ithobalus, as Diodorus Siculus calls him that was king of Tyre when Nebuchadnezzar destroyed it. He was, it seems, upon all external accounts an accomplished man, very great and famous; but his iniquity was his ruin. Many expositors have suggested that besides the literal sense of this lamentation there is an allegory in it, and that it is an allusion to the fall of the angels that sinned, who undid themselves by their pride. And (as is usual in texts that have a mystical meaning) some passages here refer primarily to the king of Tyre, as that of his merchandises, others to the angels, as that of being in the holy mountain of God. But, if there be any thing mystical in it (as perhaps there may), I shall rather refer it to the fall of Adam, which seems to be glanced at, v. 13. Thou hast been in Eden the garden of God, and that in the day thou wast created.
II. Some think that by the king of Tyre is meant the whole royal family, this including also the foregoing kings, and looking as far back as Hiram, king of Tyre. The then governor is called prince (v. 2); but he that is here lamented is called king. The court of Tyre with its kings had for many ages been famous; but sin ruins it. Now we may observe two things here:--
1. What was the renown of the king of Tyre. He is here spoken of as having lived in great splendour, v. 12-15. He as a man, but it is here owned that he was a very considerable man and one that made a mighty figure in his day. (1.) He far exceeded other men. Hiram and other kings of Tyre had done so in their time; and the reigning king perhaps had not come short of any of them: Thou sealest up the sum full of wisdom and perfect in beauty. But the powers of human nature and the prosperity of human life seemed in him to be at the highest pitch. He was looked upon to be as wise as the reason of men could make him, and as happy as the wealth of this world and the enjoyment of it could make him; in him you might see the utmost that both could do; and therefore seal up the sum, for nothing can be added; he is a complete man, perfect in suo genere--in his kind. (2.) He seemed to be as wise and happy as Adam in innocency (v. 13): "Thou hast been in Eden, even in the garden of God; thou hast lived as it were in paradise all thy days, hast had a full enjoyment of every thing that is good for food or pleasant to the eyes, and an uncontroverted dominion over all about thee, as Adam had." One instance of the magnificence of the king of Tyre is, that he outdid all others princes in jewels, which those have the greatest plenty of that trade most abroad, as he did: Every precious stone was his covering. There is a great variety of precious stones; but he had of every sort and in such plenty that besides what were treasured up in his cabinet, and were the ornaments of his crown, he had his clothes trimmed with them; they were his covering. Nay (v. 14), he walked up and down in the midst of the stones of fire, that is, these precious stones, which glittered and sparkled like fire. His rooms were in a manner set round with jewels, so that he walked in the midst of them, and then fancied himself as glorious as if, like God, he had been surrounded by so many angels, who are compared to a flame of fire. And, if he be such an admirer of precious stones as to think them as bright as angels, no wonder that he is such an admirer of himself as to think himself as great as God. Nine several sorts of previous stones are here named, which were all in the high priest's ephod. Perhaps they are particularly named because he, in his pride, used to speak particularly of them, and tell those about him, with a great deal of foolish pleasure, "This is such a precious stone, of such a value, and so and so are its virtues." Thus is he upbraided with his vanity. Gold is mentioned last, as far inferior in value to those precious stones; and he used to speak of it accordingly. Another thing that made him think his palace a paradise was the curious music he had, the tabrets and pipes, hand-instruments and wind-instruments. The workmanship of these was extraordinary, and they were prepared for him on purpose; prepared in thee, the pronoun is feminine--in thee, O Tyre! or it denotes that the king was effeminate in doting on such things. They were prepared in the day he was created, that is, either born, or created king; they were made on purpose to celebrate the joys either of his birth-day or of his coronation-day. These he prided himself much in, and would have all that came to see his palace take notice of them. (3.) He looked like an incarnate angel (v. 14): Thou art the anointed cherub that covers or protects; that is, he looked upon himself as a guardian angel to his people, so bright, so strong, so faithful, appointed to this office and qualified for it. Anointed kings should be to their subjects as anointed cherubim, that cover them with the wings of their power; and, when they are such, God will own them. Their advancement was from him: I have set thee so. Some think, because mention was made of Eden, that it refers to the cherub set on the east of Eden to cover it, Gen. iii. 24. He thought himself as able to guard his city from all invaders as that angel was for his charge. Or it may refer to the cherubim in the most holy place, whose wings covered the ark; he thought himself as bright as one of them. (4.) He appeared in as much splendour as the high priest when he was clothed with his garments for glory and beauty: "Thou wast upon the holy mountain of God, as president of the temple built on that holy mountain; thou didst look as great, and with as much majesty and authority, as ever the high priest did when he walked in the temple, which was garnished with precious stones (2 Chron. iii. 6), and had his habit on, which had precious stones both in the breast and on the shoulders; in that he seemed to walk in the midst of the stones of fire." Thus glorious is the king of Tyre; at least he thinks himself so.
2. Let us now see what was the ruin of the king of Tyre, what it was that stained his glory and laid all this honour in the dust (v. 15): "Thou wast perfect in thy ways; thou didst prosper in all thy affairs and every thing went well with thee; thou hadst not only a clear, but a bright reputation, from the day thou wast created, the day of thy accession to the throne, till iniquity was found in thee; and that spoiled all." This may perhaps allude to the deplorable case of the angels that fell, and of our first parents, both of whom were perfect in their ways till iniquity was found in them. And when iniquity was once found in him it increased; he grew worse and worse, as appears (v. 18): "Thou hast defiled thy sanctuaries; thou hast lost the benefit of all that which thou thoughtest sacred, and in which, as in a sanctuary, thou thoughtest to take refuge; these thou hast defiled, and so exposed thyself by the multitude of thy iniquities." Now observe,
(1.) What the iniquity was that was the ruin of the king of Tyre. [1.] The iniquity of his traffic (so it is called, v. 18), both his and his people's, for their sin is charged upon him, because he connived at it and set them a bad example (v. 16): By the multitude of thy merchandise they have filled the midst of thee with violence, and thus thou hast sinned. The king had so much to do with his merchandise, and was so wholly intent upon the gains of that, that he took no care to do justice, to give redress to those that suffered wrong and to protect them from violence; nay, in the multiplicity of business, wrong was done to many by oversight; and in his dealings he made use of his power to invade the rights of those he dealt with. Note, Those that have much to do in the world are in great danger of doing much amiss; and it is hard to deal with many without violence to some. Trades are called mysteries; but too many make them mysteries of iniquity. [2.] His pride and vain-glory (v. 17): "Thy heart was lifted up because of thy beauty; thou wast in love with thyself, and thy own shadow. And thus thou hast corrupted thy wisdom by reason of the brightness, the pomp and splendour, wherein thou livedst." He gazed so much upon this that it dazzled his eyes and prevented him from seeing his way. He appeared so puffed up with his greatness that it bereaved him both of his wisdom and of the reputation of it. He really became a fool in glorying. Those make a bad bargain for themselves that part with their wisdom for the gratifying of their gaiety, and, to please a vain humour, lose a real excellency.
(2.) What the ruin was that this iniquity brought him to. [1.] He was thrown out of his dignity and dislodged from his palace, which he took to be his paradise and temple (v. 16): I will cast thee as profane out of the mountain of God. His kingly power was high as a mountain, setting him above others; it was a mountain of God, for the powers that be are ordained of God, and have something in them that is sacred; but, having abused his power, he is reckoned profane, and is therefore deposed and expelled. He disgraces the crown he wears, and so has forfeited it, and shall be destroyed from the midst of the stones of fire, the precious stones with which his palace was garnished, as the temple was; and they shall be no protection to him. [2.] He was exposed to contempt and disgrace, and trampled upon by his neighbours: "I will cast thee to the ground (v. 17), will cast thee among the pavement-stones, from the midst of the precious stones, and will lay thee a rueful spectacle before kings, that they may behold thee and take warning by thee not to be proud and oppressive." [3.] He was quite consumed, his city and he in it: I will bring forth a fire from the midst of thee. The conquerors, when they have plundered the city, will kindle a fire in the heart of it, which shall lay it, and the palace particularly, in ashes. Or it may be taken more generally for the fire of God's judgments, which shall devour both prince and people, and bring all the glory of both to ashes upon the earth; and this fire shall be brought forth from the midst of thee. All God's judgments upon sinners take rise from themselves; they are devoured by a fire of their own kindling. [4.] He was hereby made a terrible example of divine vengeance. Thus he is reduced in the sight of all those that behold him (v. 18): Those that know him shall be astonished at him, and shall wonder how one that stood so high could be brought so low. The king of Tyre's palace, like the temple at Jerusalem, when it is destroyed shall be an astonishment and a hissing, 2 Chron. vii. 20, 21. So fell the king of Tyre.
Adam Clarke: Commentary on the Bible - 1831
28:12: Thou sealest up - This has been translated, "Thou drawest thy own likeness." "Thou formest a portrait of thyself; and hast represented thyself the perfection of wisdom and beauty." I believe this to be the meaning of the place.
Albert Barnes: Notes on the Bible - 1834
28:12
To "seal the sum" is to make up the whole measure of perfection. Compare the Septuagint
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:12: take up: Eze 28:2, Eze 19:1, Eze 19:14, Eze 26:17, Eze 27:2, Eze 27:32, Eze 32:2, Eze 32:16; Ch2 35:25; Isa 14:4; Jer 9:17-20
Thou sealest: Eze 28:2-5, Eze 27:3, Eze 27:4; Rom 15:28; Co2 1:22
full: Pro 21:30; Isa 10:13; Jer 9:23; Luk 2:40; Act 6:3; Co1 1:19, Co1 1:20, Co1 3:19; Col 1:9, Col 2:3; Jam 3:13-18
Geneva 1599
28:12 Son of man, take up a lamentation upon the king of Tyre, and say to him, Thus saith the Lord GOD; Thou sealest up the sum, full of (d) wisdom, and perfect in beauty.
(d) He derides the vain opinion and confidence that the Tyrians had in their riches, strength and pleasures.
John Gill
28:12 Take up a lamentation upon the king of Tyrus,.... Who is before called the prince of Tyre; and who he was See Gill on Ezek 28:2, the bishop of Rome was first only a "nagid", a prince, ruler, governor, and leader in the church; afterwards he became a king, a head, even over other kings, princes, and states; perhaps this may also point to his twofold power, secular and ecclesiastical, and so he is represented by two beasts, Rev_ 13:1, here a lamentation or funeral ditty is ordered to be taken up and said for him, to denote his certain destruction and ruin; though some have thought the fall of the angels, and others the fall of Adam, is referred to; several passages are interpreted of Adam in the Talmud (l):
and say unto him, thus saith the Lord God, thou sealest up the sum; or "pattern" (m); of everything that is excellent; thou art in all things, consummately so, as that nothing could be added; that is, in his own esteem and account. Junius thinks it refers to the sealing of goods exported, for which a duty was to be paid, without doing which merchandise was not allowed. Antichrist would not suffer any to buy or sell but such as receive his mark or seal on their right hand, or in their forehead, Rev_ 13:16. Cocceius renders it, "the sealer of the measure" (n); and takes it to be an allusion to the custom of sealing measures, used in buying and selling; and that it respects the man of sin, who takes upon him the power of making rules and canons for faith and practice:
full of wisdom, and perfect in beauty; a most accomplished man for parts and person in his own conceit: antichrist assumes to himself a perfect knowledge of the Scriptures, and sets up himself as an infallible judge of controversies; and glories in the splendour and order of his church, and the government of it.
(l) T. Bab. Bava Bathra, fol. 75. 1. (m) "exemplar, sive specimen", Tigurine version: Castalio. (n) "Signator mensurae", Cocceius, Starckius.
John Wesley
28:12 Thou sealest up - Thou fanciest that fulness of wisdom, and perfection of beauty are in thee.
Robert Jamieson, A. R. Fausset and David Brown
28:12 sealest up the sum--literally, "Thou art the one sealing the sum of perfection." A thing is sealed when completed (Dan 9:24). "The sum" implies the full measure of beauty, from a Hebrew root, "to measure." The normal man--one formed after accurate rule.
28:1228:12: եւ ասասցես ցնա. Այսպէս ասէ Տէր Տէր. Դո՛ւ ես կնիք նմանութեան լի՛ իմաստութեամբ՝ եւ պսակ գեղեցկութեան[12744]. [12744] Ոսկան. Լի իմաստութեամբ եւ կատարեալ դեղով։ (13) ՚Ի փափկութեան դրախտին Աստուծոյ եղեր։
12 “Այսպէս է ասում Տէր Աստուած. դու կատարեալ իմաստութեան նմուշ ես եղել, գեղեցկութեան պսակ,
12 «Որդի՛ մարդոյ, Տիւրոսի թագաւորին վրայով ողբա՛ ու անոր ըսէ՛, Տէր Եհովան այսպէս կ’ըսէ. ‘Դուն որ կատարելութեան կնիքն ես, իմաստութեամբ լեցուած ու գեղեցկութեան մէջ կատարեալ ես,
Որդի մարդոյ, ողբս առ ի վերայ իշխանին Ծուրայ, եւ ասասցես ցնա. Այսպէս ասէ Տէր Տէր. Դու ես կնիք [612]նմանութեան լի իմաստութեամբ, եւ պսակ գեղեցկութեան:

28:12: եւ ասասցես ցնա. Այսպէս ասէ Տէր Տէր. Դո՛ւ ես կնիք նմանութեան լի՛ իմաստութեամբ՝ եւ պսակ գեղեցկութեան[12744].
[12744] Ոսկան. Լի իմաստութեամբ եւ կատարեալ դեղով։ (13) ՚Ի փափկութեան դրախտին Աստուծոյ եղեր։
12 “Այսպէս է ասում Տէր Աստուած. դու կատարեալ իմաստութեան նմուշ ես եղել, գեղեցկութեան պսակ,
12 «Որդի՛ մարդոյ, Տիւրոսի թագաւորին վրայով ողբա՛ ու անոր ըսէ՛, Տէր Եհովան այսպէս կ’ըսէ. ‘Դուն որ կատարելութեան կնիքն ես, իմաստութեամբ լեցուած ու գեղեցկութեան մէջ կատարեալ ես,
zohrab-1805▾ eastern-1994▾ western am▾
28:1228:12 сын человеческий! плачь о царе Тирском и скажи ему: так говорит Господь Бог: ты печать совершенства, полнота мудрости и венец красоты.
28:13 ἐν εν in τῇ ο the τρυφῇ τρυφη self-indulgence τοῦ ο the παραδείσου παραδεισος paradise τοῦ ο the θεοῦ θεος God ἐγενήθης γινομαι happen; become πᾶν πας all; every λίθον λιθος stone χρηστὸν χρηστος suitable; kind ἐνδέδεσαι ενδεω ruby καὶ και and; even τοπάζιον τοπαζιον topaz καὶ και and; even σμάραγδον σμαραγδος emerald καὶ και and; even ἄνθρακα ανθραξ live coal καὶ και and; even σάπφειρον σαπφειρος sapphire καὶ και and; even ἴασπιν ιασπις jasper καὶ και and; even ἀργύριον αργυριον silver piece; money καὶ και and; even χρυσίον χρυσιον gold piece; gold leaf καὶ και and; even λιγύριον λιγυριον and; even ἀχάτην αχατης and; even ἀμέθυστον αμεθυστος amethyst καὶ και and; even χρυσόλιθον χρυσολιθος chrysolite καὶ και and; even βηρύλλιον βηρυλλιον and; even ὀνύχιον ονυχιον and; even χρυσίου χρυσιον gold piece; gold leaf ἐνέπλησας εμπιπλημι fill in; fill up τοὺς ο the θησαυρούς θησαυρος treasure σου σου of you; your καὶ και and; even τὰς ο the ἀποθήκας αποθηκη storehouse σου σου of you; your ἐν εν in σοὶ σοι you ἀφ᾿ απο from; away ἧς ος who; what ἡμέρας ημερα day ἐκτίσθης κτιζω create; set up σύ συ you
28:13 בְּ bᵊ בְּ in עֵ֨דֶן ʕˌēḏen עֵדֶן Eden גַּן־ gan- גַּן garden אֱלֹהִ֜ים ʔᵉlōhˈîm אֱלֹהִים god(s) הָיִ֗יתָ hāyˈîṯā היה be כָּל־ kol- כֹּל whole אֶ֨בֶן ʔˌeven אֶבֶן stone יְקָרָ֤ה yᵊqārˈā יָקָר rare מְסֻכָתֶ֨ךָ֙ mᵊsuḵāṯˈeḵā מְסֻכָה covering אֹ֣דֶם ʔˈōḏem אֹדֶם ruby פִּטְדָ֞ה piṭᵊḏˈā פִּטְדָּה chrysolyte וְ wᵊ וְ and יָהֲלֹ֗ם yāhᵃlˈōm יַהֲלֹם precious stone תַּרְשִׁ֥ישׁ taršˌîš תַּרְשִׁישׁ precious stone שֹׁ֨הַם֙ šˈōham שֹׁהַם carnelian וְ wᵊ וְ and יָ֣שְׁפֵ֔ה yˈāšᵊfˈē יָשְׁפֵה jade סַפִּ֣יר sappˈîr סַפִּיר lapis lazuli נֹ֔פֶךְ nˈōfeḵ נֹפֶךְ turquoise וּ û וְ and בָרְקַ֖ת vorqˌaṯ בָּרְקַת beryl וְ wᵊ וְ and זָהָ֑ב zāhˈāv זָהָב gold מְלֶ֨אכֶת mᵊlˌeḵeṯ מְלֶאכֶת work תֻּפֶּ֤יךָ tuppˈeʸḵā תֹּף tambourine וּ û וְ and נְקָבֶ֨יךָ֙ nᵊqāvˈeʸḵā נֶקֶב passage בָּ֔ךְ bˈāḵ בְּ in בְּ bᵊ בְּ in יֹ֥ום yˌôm יֹום day הִבָּרַאֲךָ֖ hibbāraʔᵃḵˌā ברא create כֹּונָֽנוּ׃ kônˈānû כון be firm
28:13. in deliciis paradisi Dei fuisti omnis lapis pretiosus operimentum tuum sardius topazius et iaspis chrysolitus et onyx et berillus sapphyrus et carbunculus et zmaragdus aurum opus decoris tui et foramina tua in die qua conditus es praeparata suntThou wast in the pleasures of the paradise of God: every precious stone was thy covering: the sardius, the topaz, and the jasper, the chrysolite, and the onyx, and the beryl, the sapphire, and the carbuncle, and the emerald: gold the work of thy beauty: and thy pipes were prepared in the day that thou wast created.
13. Thou wast in Eden the garden of God; every precious stone was thy covering, the sardius, the topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was in thee; in the day that thou wast created they were prepared.
Son of man, take up a lamentation upon the king of Tyrus, and say unto him, Thus saith the Lord GOD; Thou sealest up the sum, full of wisdom, and perfect in beauty:

28:12 сын человеческий! плачь о царе Тирском и скажи ему: так говорит Господь Бог: ты печать совершенства, полнота мудрости и венец красоты.
28:13
ἐν εν in
τῇ ο the
τρυφῇ τρυφη self-indulgence
τοῦ ο the
παραδείσου παραδεισος paradise
τοῦ ο the
θεοῦ θεος God
ἐγενήθης γινομαι happen; become
πᾶν πας all; every
λίθον λιθος stone
χρηστὸν χρηστος suitable; kind
ἐνδέδεσαι ενδεω ruby
καὶ και and; even
τοπάζιον τοπαζιον topaz
καὶ και and; even
σμάραγδον σμαραγδος emerald
καὶ και and; even
ἄνθρακα ανθραξ live coal
καὶ και and; even
σάπφειρον σαπφειρος sapphire
καὶ και and; even
ἴασπιν ιασπις jasper
καὶ και and; even
ἀργύριον αργυριον silver piece; money
καὶ και and; even
χρυσίον χρυσιον gold piece; gold leaf
καὶ και and; even
λιγύριον λιγυριον and; even
ἀχάτην αχατης and; even
ἀμέθυστον αμεθυστος amethyst
καὶ και and; even
χρυσόλιθον χρυσολιθος chrysolite
καὶ και and; even
βηρύλλιον βηρυλλιον and; even
ὀνύχιον ονυχιον and; even
χρυσίου χρυσιον gold piece; gold leaf
ἐνέπλησας εμπιπλημι fill in; fill up
τοὺς ο the
θησαυρούς θησαυρος treasure
σου σου of you; your
καὶ και and; even
τὰς ο the
ἀποθήκας αποθηκη storehouse
σου σου of you; your
ἐν εν in
σοὶ σοι you
ἀφ᾿ απο from; away
ἧς ος who; what
ἡμέρας ημερα day
ἐκτίσθης κτιζω create; set up
σύ συ you
28:13
בְּ bᵊ בְּ in
עֵ֨דֶן ʕˌēḏen עֵדֶן Eden
גַּן־ gan- גַּן garden
אֱלֹהִ֜ים ʔᵉlōhˈîm אֱלֹהִים god(s)
הָיִ֗יתָ hāyˈîṯā היה be
כָּל־ kol- כֹּל whole
אֶ֨בֶן ʔˌeven אֶבֶן stone
יְקָרָ֤ה yᵊqārˈā יָקָר rare
מְסֻכָתֶ֨ךָ֙ mᵊsuḵāṯˈeḵā מְסֻכָה covering
אֹ֣דֶם ʔˈōḏem אֹדֶם ruby
פִּטְדָ֞ה piṭᵊḏˈā פִּטְדָּה chrysolyte
וְ wᵊ וְ and
יָהֲלֹ֗ם yāhᵃlˈōm יַהֲלֹם precious stone
תַּרְשִׁ֥ישׁ taršˌîš תַּרְשִׁישׁ precious stone
שֹׁ֨הַם֙ šˈōham שֹׁהַם carnelian
וְ wᵊ וְ and
יָ֣שְׁפֵ֔ה yˈāšᵊfˈē יָשְׁפֵה jade
סַפִּ֣יר sappˈîr סַפִּיר lapis lazuli
נֹ֔פֶךְ nˈōfeḵ נֹפֶךְ turquoise
וּ û וְ and
בָרְקַ֖ת vorqˌaṯ בָּרְקַת beryl
וְ wᵊ וְ and
זָהָ֑ב zāhˈāv זָהָב gold
מְלֶ֨אכֶת mᵊlˌeḵeṯ מְלֶאכֶת work
תֻּפֶּ֤יךָ tuppˈeʸḵā תֹּף tambourine
וּ û וְ and
נְקָבֶ֨יךָ֙ nᵊqāvˈeʸḵā נֶקֶב passage
בָּ֔ךְ bˈāḵ בְּ in
בְּ bᵊ בְּ in
יֹ֥ום yˌôm יֹום day
הִבָּרַאֲךָ֖ hibbāraʔᵃḵˌā ברא create
כֹּונָֽנוּ׃ kônˈānû כון be firm
28:13. in deliciis paradisi Dei fuisti omnis lapis pretiosus operimentum tuum sardius topazius et iaspis chrysolitus et onyx et berillus sapphyrus et carbunculus et zmaragdus aurum opus decoris tui et foramina tua in die qua conditus es praeparata sunt
Thou wast in the pleasures of the paradise of God: every precious stone was thy covering: the sardius, the topaz, and the jasper, the chrysolite, and the onyx, and the beryl, the sapphire, and the carbuncle, and the emerald: gold the work of thy beauty: and thy pipes were prepared in the day that thou wast created.
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
13. “Ты находился в Едеме в саду Божием”, слав., принимая евр. Еден за нарицательное: “в сладости рая Божия был еси”. В каком смысле о Тирском царе можно было сказать, что он был, жил в раю Божием? Так как с раем, Едемом в Ветхом Завете не только сравнивается, но так и прямо называется так всякая прекрасная местность земли (Иез ХXI:8; XVI:18; XXXVI:35: LI:3; Иоил II:3), то здесь раем мог быть назван сам Тир, если не за свое положение в плодородной и красивой местности (ни тем, ни другим эта местность не выдавалась), то за свои несметные богатства, которые далее и исчисляются подробно. Но, кажется, выражение хочет сказать больше: Тирского царя, считавшего себя богом, пророк соглашается признать, в виду необыкновенных выгод внешних и внутренних его положения на земле, едва не сверхъестественным существом, обитателем рая (первобытным Адамом или, как видно из ст. 14, херувимом, как бы заступившим место Адама в раю), чем однако не изменяется ждущая его ужасная участь, а скорее усиливается горечь ее (так как увеличивается высота падения: ст. 15). Если уму пророка, как то весьма вероятно, при написании этого отдела предносилось падение диавола, то в Тирском царе он мог видеть как бы повторение и продолжение этого падения, которое едва ли можно представлять себе в узких рамках земного времени. “В саду Божием”. Бог - здесь Елогим (а не Иегова), как большею частью в первых главах книги Бытия. - “Одежды” еврейск. мекусса ap. leg. не передаваемое LXX. - Украшены драгоценными камнями”. Замечательно, что и в Быт II:12: драгоценные камни ставятся в связь с местностью рая, о котором здесь только что была речь, а в Иез I с явлением херувимов, с которым сравнивается в ст. 14: тирский царь [По индийским сагам грифы (мифологическое искажение херувимов) являются стражами золота; они роют его и строят из него свои гнезда, а индийцы получают только стружки (Ctes Aelian. Hist. anim, IV, 27. Paus. CXXIV, 6. Philostr. Vit. Appollon, III, 48). Геродот помещает этих роющих и хранящих золото грифов на севере и говорит, что аримаспы похищают у них золото (III, 116; IV, 13. 27). Крылья феникса, на который видят намек в cт.18, были crusokoma (Herod. I, 73: и др.).] Одежды восточных царей были густо унизаны драгоценными камнями. - Далее и дается исчисление этих камней. Евр. т. и Вульг. исчисляют 9: камней, греч. 12: и 14, слав. 15, добавляя к камням золото и серебро, Пешито 8. Еврейская таблица, по-видимому, самая вероятная, так дает знаменательное и наиболее простое число: 3: х 3. Золото, упоминаемое притом далее особо, и серебро у LXX очень не на месте, разрывая ряд камней. Камни названы те же, что имел нагрудник первосвященника (Исх XXVIII:17) в своих рядах: 1-ом (здешние 1, 2: и 9-й камни), 2-м (зд.: 8, 7: и 3-й камни) и 4-м рядах (зд.: 4, 5: и 6-ой камни). Камни предположительно отожествляются со следующими нашими:
1) Одем, (“красный”) LXX, Вульгата и Пешито “сардий” (сердолик), рус. рубин (оба красного цвета).
2) Питда (санс. пита - желтый), LXX, Вульгата и рус. топаз.
3) Йахалом, LXX смарагд, Вульгата (?) и И. Фл. jaspis, рус. алмаз (?).
4) Таршиш, слав. должно быть вакинф русский хрисолит, см. объяснение I:16.
5) Шогам, Тарг. Пешито и LXX (XXVIII:20: и другие и должно быть здесь) берилл, рус. п. Ак. фед., Сим., Вульгата оникс.
6) Йасип, созв. с яспис рус., который в слав. 14-м, а греч. 13. Вульгата berillus.
7) Сапфир = Вульгата и рус. (см. объяснение I:25), слав. 6-й, греч. 5-й.
8) Нофек, Фл., Вульгата и рус. карбункул, LXX должно быть axqrax (слав. 5, греч. 4).
9) Баркат, LXХ (3-й) Фл., Вульгата smaragdus, рус. изумруд (по санск. мараката).

Следовательно, из этих отожествлений более или менее достоверны 1, 2, 4, 6, 7: и 9. Manchot (lahibuch t. protest. Theof. 14, 472) из букв камней составляет названия стран, находившихся под властью Ксеркса. - “Все искусно усаженное у тебя в гнездышках и нанизанное, на тебе” - предположительный перевод 8: еврейских слов с не установленным значением, должно быть ювелирных термином; Вульг. видит здесь речь о музыкальных инструментах, а в дальнейших словах: “приготовлено было в день сотворения твоего” видит указание на музыку в день рождения тирского царя. Слав.: “златом наполнил еси сокровища твоя и житницы твоя” (последние - не золотом в собственном смысле, а хлебом, который можно обратить в золото). Оригинально понимание Эвальда: тирский царь был некогда первым из всех людей в раю, так что он имел такое совершенство, как никто другой и носил от первого дня своей жизни 12: драгоценных камней первосвященнического нагрудника как орудие прорицания и пророчества; для получения такого смысла Эвальд одно из евр. слов считает за однозначущее “урим”, а другое изменяет в “туммим”. - “Приготовлено было в день сотворения твоего”. Богатство предназначено тирскому царю (т. е. Тиру вообще), как и участь каждого человека, еще при создании его. Учение о предопределении.
Adam Clarke: Commentary on the Bible - 1831
28:13: Thou hast been in Eden - This also is a strong irony. Thou art like Adam, when in his innocence and excellence he was in the garden of Eden!
Every precious stone was thy covering - For a description of these stones see the note on Exo 28:17.
Albert Barnes: Notes on the Bible - 1834
28:13
Thou hast been in Eden - "Thou" wast etc. The prince of Tyrus is ironically described as the first of creation; but at the same time the parallel is to be maintained in his fall from glory. Like Adam in the enjoyment of paradise, he shall be like Adam in his fall.
Every precious stone - All the stones here named are found in the High priest's breastplate Exo 28:17-20, but their order is different, and three stones named in Exodus (the third row) are wanting. The prophet may purposely have varied the description because the number twelve (that of the tribes of Israel) had nothing to do with the prince of Tyrus, and he wished to portray, not a high priest, but a king, having in view a figure which was to a Jew, especially to a priest, the very type of magnificence.
Tabrets - (or, drums) and "pipes" were a common expression for festivity and triumph.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:13: in Eden: Eze 31:8, Eze 31:9, Eze 36:35; Gen 2:8, Gen 3:23, Gen 3:24, Gen 13:10; Isa 51:3; Joe 2:3; Rev 2:7
every: Eze 27:16, Eze 27:22; Gen 2:11, Gen 2:12; Exo 28:17-20, Exo 39:10-21; Isa 54:11, Isa 54:12; Rev 17:4; Rev 21:19, Rev 21:20
sardius: or, ruby
beryl: or, chrysolite
emerald: or, chrysoprase. the workmanship. Eze 26:13; Isa 14:11, Isa 23:16, Isa 30:32
thou wast: Eze 28:15, Eze 21:30
John Gill
28:13 Thou hast been in Eden the garden of God,.... Not only in Eden, but in the garden which was in Eden, and was of the Lord's immediate planting; and therefore called the garden of God, as well as because of its excellency, fragrancy, and delight; not that the king of Tyre was literally there, or ever dwelt in it; but his situation in Tyre was as safe, and as pleasant and delightful, as Adam's was in the garden of Eden, at least in his own imagination. So the Targum,
"thou delightest thyself with plenty of all good things and delectable ones, as if thou dwellest in the garden of God;''
in the mystical sense, this designs the church of God, which is an Eden, a garden, a paradise; see Song 4:12 and where antichrist first appeared, and took his seat, and seated himself as if he was God, Th2 2:4,
every precious stone was thy covering; not only the covering of his head, his crown, was decked with jewels and precious stones of all sorts; but his clothes, the covering of his body, were adorned with them. So the Targum,
"all precious stones were set in order upon thy garments.''
Kimchi renders it "thine hedge", or "fence" (o); and takes it to be an hyperbole, as if his house, or garden, or vineyard, were fenced with precious stones. This fitly describes the whore of Rome arrayed in purple and scarlet colour, and decked with gold and precious stones, Rev_ 17:4. The pope's triple crown is stuck with them, and a cross of precious stones is upon his slipper, when he holds out his toe to be kissed:
the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold. Writers differ very much about these stones; and it is difficult to say what answer to the Hebrew words here used. The stone "sardius", or the sardine stone, is of a blood colour, commonly called a cornelian, and is found in Sardis and Sardinia, from whence some say it has its name. The "topaz" is a hard transparent stone, said to be of a beautiful yellow or gold colour by those who confound it with the chrysolite; otherwise the true topaz is of a fine green colour, as Pliny (p) and Isidore (q); the best is what is found in Ethopia, Job 28:19. The "diamond" is a precious stone, the first in rank, value, hardness and lustre; the most perfect colour is the white. The "beryl" is a stone of a pale green colour, thought to be the diamond of the ancients: the word is "tarshish", and thought by some the "chrysolite". The "onyx" resembles a man's nail, from whence it has its name: the word "shoham" here used is supposed to mean the "sardonyx", a compound of the "sardian" and "onyx" stones. The "jasper" is a stone of various colours and spots, variegated like a panther; hence the Targum here renders it "pantherin"; the most valuable is the green spotted with red or purple. The "sapphire" is a stone of an azure colour or sky blue, exceeding hard and transparent. The "emerald" is of an exceeding fine green colour, very bright, and clear, and delightful to the eye; but is rather intended by the next word, as the "carbuncle" by this, which is a stone of the ruby kind, and very rare; see Is 54:12. "Gold" is mentioned along with them, and last of all, as being less valuable; but chiefly because these stones were set in gold, as the Targum paraphrases it; these are nine of the stones which were in the breastplate of the Jewish high priest (r), whom the king of Tyre might have knowledge of and imitate, as it is certain the pope of Rome does in some things:
the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created; either born into the world; or made a crowned king; against which time, drums, and pipes, and such like instruments of music, were prepared in Tyre, and at them made use of by way of rejoicing: and as this was literally true of the king of Tyre at his coronation, so of the bishop of Rome at his creation and inauguration, which is attended with bells ringing, drums beating, trumpets sounding; and so in mystical Babylon is heard, though the time is coming when it will not be heard, the voice of harpers, musicians, pipers, and trumpeters, Rev_ 18:22.
(o) So R. Sol. Urbin. Ohel Moed, fol. 14. 2. (p) Nat. Hist. l. 38. c. 8. (q) Origin. l. 16. c. 7. (r) Vid. Braunium de Vestitu Sacerdot. Heb. l. 2. c. 12-19.
John Wesley
28:13 In Eden - In the midst of all delights. The workmanship - Now the prophet notes their joys, musick, and songs, both to loud, and to softer musick, as the lute, and tabret in the day of their kings coronation, and all this on instruments of most exquisite make, and of their own artists work; in this they exceeded as in the other. Created - King: in the day of thy coronation.
Robert Jamieson, A. R. Fausset and David Brown
28:13 in Eden--The king of Tyre is represented in his former high state (contrasted with his subsequent downfall), under images drawn from the primeval man in Eden, the type of humanity in its most Godlike form.
garden of God--the model of ideal loveliness (Ezek 31:8-9; Ezek 36:35). In the person of the king of Tyre a new trial was made of humanity with the greatest earthly advantages. But as in the case of Adam, the good gifts of God were only turned into ministers to pride and self.
every precious stone--so in Eden (Gen 2:12), "gold, bdellium, and the onyx stone." So the king of Tyre was arrayed in jewel-bespangled robes after the fashion of Oriental monarchs. The nine precious stones here mentioned answer to nine of the twelve (representing the twelve tribes) in the high priest's breastplate (Ex 39:10-13; Rev_ 21:14, Rev_ 21:19-21). Of the four rows of three in each, the third is omitted in the Hebrew, but is supplied in the Septuagint. In this, too, there is an ulterior reference to Antichrist, who is blasphemously to arrogate the office of our divine High Priest (Zech 6:13).
tabrets--tambourines.
pipes--literally, "holes" in musical pipes or flutes.
created--that is, in the day of thine accession to the throne. Tambourines and all the marks of joy were ready prepared for thee ("in thee," that is, "with and for thee"). Thou hadst not, like others, to work thy way to the throne through arduous struggles. No sooner created than, like Adam, thou wast surrounded with the gratifications of Eden. FAIRBAIRN, for "pipes," translates, "females" (having reference to Gen 1:27), that is, musician-women. MAURER explains the Hebrew not as to music, but as to the setting and mounting of the gems previously mentioned.
28:1328:13: ՚ի գրգանս դրախտին Աստուծոյ եղեր, եւ զամենայն ականս պատուականս ՚ի քե՛զ կապեցեր. Զսարդիոնն. եւ զտպազիոն. եւ զզմրուխտ. եւ զկարկեհան. եւ զշափիղ՚այ. եւ զյասպիսն. զարծաթ եւ զոսկի. եւ զգոճազմն. զակատն. զմելեսիկն. զոսկեքարն. զբիւրեղն. զեղեգնաքարն. եւ ոսկւով լցուցեր զգանձս քո, եւ զշտեմարանս քո ՚ի քեզ. յօրէ յորմէ հաստատեցար եւ հանդերձեցար[12745] [12745] Ոմանք. Զմեղեսիկ... զեղենգնաքարն. կամ՝ զեղընգնաքարն։
13 եղել ես Աստծու դրախտի գգուանքներում, քեզ վրայ կապել բոլոր թանկարժէք քարերը՝ սարդիոն ու տպազիոն, զմրուխտ ու կարկեհան, շափիւղայ ու յասպիս, արծաթ ու ոսկի, սուտակ, ակաթ, մեղեսիկ, ոսկեքար, բիւրեղ, եղնգաքար. ոսկով ես լցրել քո մէջ գտնուած գանձարաններն ու շտեմարանները:
13 Դուն Աստուծոյ դրախտին՝ Եդեմի՝ մէջ էիր, քու ծածկոցդ ամենէն պատուական քարերէն էին՝ սարդիոն, տպազիոն ու ադամանդ, ոսկեքար, եղնգնաքար եւ յասպիս, շափիւղայ, կարկեհան եւ զմրուխտ ու ոսկի։ Քու թմբուկներուդ ու սրինգներուդ գործը քու ստեղծման օրդ քեզի պատրաստուեցաւ,
ի գրգանս դրախտին Աստուծոյ եղեր, եւ զամենայն ականս պատուականս ի քեզ կապեցեր. զսարդիոնն եւ զտպազիոն եւ [613]զզմրուխտ եւ զկարկեհան եւ զշափիղայ եւ զյասպիսն, [614]զարծաթ եւ զոսկի,`` եւ զգոճազմն, զակատն, [615]զմեղեսիկն, զոսկեքարն, զբիւրեղն, զեղնգնաքարն. եւ [616]ոսկւով լցուցեր զգանձս քո, եւ զշտեմարանս քո ի քեզ,`` յօրէ յորմէ հաստատեցար [617]եւ հանդերձեցար:

28:13: ՚ի գրգանս դրախտին Աստուծոյ եղեր, եւ զամենայն ականս պատուականս ՚ի քե՛զ կապեցեր. Զսարդիոնն. եւ զտպազիոն. եւ զզմրուխտ. եւ զկարկեհան. եւ զշափիղ՚այ. եւ զյասպիսն. զարծաթ եւ զոսկի. եւ զգոճազմն. զակատն. զմելեսիկն. զոսկեքարն. զբիւրեղն. զեղեգնաքարն. եւ ոսկւով լցուցեր զգանձս քո, եւ զշտեմարանս քո ՚ի քեզ. յօրէ յորմէ հաստատեցար եւ հանդերձեցար[12745]
[12745] Ոմանք. Զմեղեսիկ... զեղենգնաքարն. կամ՝ զեղընգնաքարն։
13 եղել ես Աստծու դրախտի գգուանքներում, քեզ վրայ կապել բոլոր թանկարժէք քարերը՝ սարդիոն ու տպազիոն, զմրուխտ ու կարկեհան, շափիւղայ ու յասպիս, արծաթ ու ոսկի, սուտակ, ակաթ, մեղեսիկ, ոսկեքար, բիւրեղ, եղնգաքար. ոսկով ես լցրել քո մէջ գտնուած գանձարաններն ու շտեմարանները:
13 Դուն Աստուծոյ դրախտին՝ Եդեմի՝ մէջ էիր, քու ծածկոցդ ամենէն պատուական քարերէն էին՝ սարդիոն, տպազիոն ու ադամանդ, ոսկեքար, եղնգնաքար եւ յասպիս, շափիւղայ, կարկեհան եւ զմրուխտ ու ոսկի։ Քու թմբուկներուդ ու սրինգներուդ գործը քու ստեղծման օրդ քեզի պատրաստուեցաւ,
zohrab-1805▾ eastern-1994▾ western am▾
28:1328:13 Ты находился в Едеме, в саду Божием; твои одежды были украшены всякими драгоценными камнями; рубин, топаз и алмаз, хризолит, оникс, яспис, сапфир, карбункул и изумруд и золото, все, искусно усаженное у тебя в гнездышках и нанизанное на тебе, приготовлено было в день сотворения твоего.
28:14 μετὰ μετα with; amid τοῦ ο the χερουβ χερουβ cherubim ἔθηκά τιθημι put; make σε σε.1 you ἐν εν in ὄρει ορος mountain; mount ἁγίῳ αγιος holy θεοῦ θεος God ἐγενήθης γινομαι happen; become ἐν εν in μέσῳ μεσος in the midst; in the middle λίθων λιθος stone πυρίνων πυρινος fiery red
28:14 אַ֨תְּ־ ʔˌat- אַתָּה you כְּר֔וּב kᵊrˈûv כְּרוּב cherub מִמְשַׁ֖ח mimšˌaḥ מִמְשַׁח [uncertain] הַ ha הַ the סֹּוכֵ֑ךְ ssôḵˈēḵ סכך block וּ û וְ and נְתַתִּ֗יךָ nᵊṯattˈîḵā נתן give בְּ bᵊ בְּ in הַ֨ר hˌar הַר mountain קֹ֤דֶשׁ qˈōḏeš קֹדֶשׁ holiness אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) הָיִ֔יתָ hāyˈîṯā היה be בְּ bᵊ בְּ in תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst אַבְנֵי־ ʔavnê- אֶבֶן stone אֵ֖שׁ ʔˌēš אֵשׁ fire הִתְהַלָּֽכְתָּ׃ hiṯhallˈāḵᵊttā הלך walk
28:14. tu cherub extentus et protegens et posui te in monte sancto Dei in medio lapidum ignitorum ambulastiThou a cherub stretched out, and protecting, and I set thee in the holy mountain of God, thou hast walked in the midst of the stones of fire.
14. Thou wast the anointed cherub that covereth: and I set thee, thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire.
Thou hast been in Eden the garden of God; every precious stone [was] thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created:

28:13 Ты находился в Едеме, в саду Божием; твои одежды были украшены всякими драгоценными камнями; рубин, топаз и алмаз, хризолит, оникс, яспис, сапфир, карбункул и изумруд и золото, все, искусно усаженное у тебя в гнездышках и нанизанное на тебе, приготовлено было в день сотворения твоего.
28:14
μετὰ μετα with; amid
τοῦ ο the
χερουβ χερουβ cherubim
ἔθηκά τιθημι put; make
σε σε.1 you
ἐν εν in
ὄρει ορος mountain; mount
ἁγίῳ αγιος holy
θεοῦ θεος God
ἐγενήθης γινομαι happen; become
ἐν εν in
μέσῳ μεσος in the midst; in the middle
λίθων λιθος stone
πυρίνων πυρινος fiery red
28:14
אַ֨תְּ־ ʔˌat- אַתָּה you
כְּר֔וּב kᵊrˈûv כְּרוּב cherub
מִמְשַׁ֖ח mimšˌaḥ מִמְשַׁח [uncertain]
הַ ha הַ the
סֹּוכֵ֑ךְ ssôḵˈēḵ סכך block
וּ û וְ and
נְתַתִּ֗יךָ nᵊṯattˈîḵā נתן give
בְּ bᵊ בְּ in
הַ֨ר hˌar הַר mountain
קֹ֤דֶשׁ qˈōḏeš קֹדֶשׁ holiness
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
הָיִ֔יתָ hāyˈîṯā היה be
בְּ bᵊ בְּ in
תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst
אַבְנֵי־ ʔavnê- אֶבֶן stone
אֵ֖שׁ ʔˌēš אֵשׁ fire
הִתְהַלָּֽכְתָּ׃ hiṯhallˈāḵᵊttā הלך walk
28:14. tu cherub extentus et protegens et posui te in monte sancto Dei in medio lapidum ignitorum ambulasti
Thou a cherub stretched out, and protecting, and I set thee in the holy mountain of God, thou hast walked in the midst of the stones of fire.
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. Один из самых загадочных стихов книги. Сравнивая Тирского царя с херувимом, пророк входит в такие подробности ветхозаветного учения о херувимах, которые, очевидно, не сохранились до нас ни в Св. Писании ни в Св. Предании. “Ты (в евр. почему-то женский род; это местоимение неоднократно употреблено в женском роде вместо мужского: Чис XI:15; Втор V:24: и др.) был… херувимом”. Букв. “ты херувим”. “В приложении к тирскому царю эти слова невероятная гипербола и свое истинное значение получают только тогда, когда мы предположим, что позади этого царя пророк созерцал первоначальные совершенства и падение одного из ангелов” (Глаголев А. А. Ветхозав. библейск. учение об Ангелах, 700), LXX, пунктируя иначе (ет вместо ат), имеют: “Ты, (дуплет) с херувимом вчиних тя”; большинство новейших толкователей принимают это чтение, но еврейское сильнее. Тирский царь сопоставляется с херувимом, как носителем высшей полноты тварной жизни (ср. объяснение I:5): Тир представлял собой высшую ступень, до какой могла дойти земная, не только материальная, но и духовная, по крайней мере, умственная жизнь. Следовательно, он на земле тогда был, действительно то, что херувим в мире. - “Помазанным”. Херувимы скинии и храма были помазаны вместе с другими священными предметами св. елеем (Исх XXX:22-33). Может быть, указание на царское помазание, которым царю сообщается особенная высота и полнота духовной жизни, дарованная Богом и Тиру, который этот царь представляет Тот и другой - нечто священное, потому что Бог сообщил им от Своего величия и потому что всякое земное величие священно, пока оно не падает и не оскверняется (Трош.). Но значения помазание не хотят придать евр. мимшах (откуда и “Мессия”) Вульг. и все нов; Вульг. - extensus, имея в виду широко распростертые крылья херувимов; Сим. katam, emetrhmenoV. Действительно, приложение эпитета “помазанный” к херувиму несколько неожиданно. LXX не имеют, как и следующего слова. - “Чтобы осенять”. Букв. “осеняющий”. Тоже указание на херувимов скинии и храма, осенявших крыльями ковчег. Царь тирский так осенял (Вульг. protegens) свой народ, а Тир - землю. - “Ты был на святой горе Божией”. Так называется в Ветхом Завете только Сион. Следовательно, имеются в виду опять херувимы храма, стоявшего на Сионе в широком смысле (Мориа могла рассматриваться как отрог Сиона). По мнению толкователей, Тир, находясь на острове, омываемом морем, стоял как бы на горе моря, которая могла быть названа “святою” и “Божией” за избыток благословения Божия на Тире. - “Ходил среди огнистых камней”. Из камней огнистыми скорее всего могут быть названы драгоценные камни за их блеск, так они и называются и в клинообразных надписях (Delitzsch, Wol. d. Par. 118). Речи о них скорее всего можно ждать и здесь в виду предшествующего стиха: как херувимы ходят в огне (I:13), так Тирский царь был окружен и осыпан драгоценными камнями, этим так сказать скрытым, покоящимся огнем. Можно припомнить с Гроцием, что первосвященник пред херувимов являлся в нагруднике из драгоценных камней, и - с Геферником, что в Тирском храме Геркулеса стояла изумрудная колонна. - Новейшие толкователи находят, что идеей храмовых херувимов не покрываются сполна все употребленные здесь пророком сравнения, особенно два последние выражения, и думают, что пророк здесь имеет в виду господствовавшее в тогдашнем языческом мире представление о горе Божией (см. объясн. I:4: “с севера”) - индийской Меру и Кайласа, иранской Гараберецайти или Албордш, греч. Олимпе; рай, по языческим представлениям, должен был иметь какую-либо связь с этой горой, если не был прямо тожественным с ней; посему херувим, находясь в раю, был и на этой горе, осеняя и делая ее неприступной. Что касается огнистых камней, то ими, в замен обыкновенных камней, может быть, мыслилась покрытою эта гора, чтобы быть недоступною для смертного, и только огненные херувимы могли свободно ходить между ними. С этими камнями сопоставляют также стрелы грома или удары молнии, которыми по индийским представлениям, охраняется жилище богов (почему место, пораженное молнией, считалось священным. См. Эв.) или огнедышащие горы (Гитц.). Все эти параллели могут быть приняты православным толкователем только постольку, поскольку в языческих религиях сохранились отголоски истинной. Бертолет предлагает читать вместо “помазанный и осеняющий” - “находился в доверчивом общении с херувимами”, а Кречмар вместо “камни огня”, абней еш - “сыны Божии” - беней ел.: “ Тирский царь ходил между сынами Божиими, ангелами”.
Adam Clarke: Commentary on the Bible - 1831
28:14: Thou art the anointed cherub that covereth - The irony is continued; and here he is likened to the Cherub that guarded the gates of Paradise, and kept the way of the tree of life; or to one of the cherubs whose wings, spread out, covered the mercy-seat.
Thou mast upon the holy mountain of God - The irony is still continued; and now he is compared to Hoses, and afterwards to one of the chief angels, who has walked up and down among the stones of fire; that is, thy floors have been paved with precious stones, that shone and sparkled like fire.
Lucan, describing the splendor of the apartments of Cleopatra, queen of Egypt, speaks in nearly a similar language: -
Nec summis crustata domus, sectisque nitebat
Marmoribus, stabatque sibi non segnis achates,
Purpureusque lapis, totusque effusus in aula
Calcabatur onyx;
Pharsal. lib. x.
Rich as some fane by slavish zealots reared,
For the proud banquet stood the hall prepared:
Thick golden plates the latent beams infold,
And the high roof was fretted o'er with gold.
Of solid marble all the walls were made,
And onyx e'en the meaner floor inlaid;
While porphyry and agate round the court
In massy columns rose, a proud support.
Of solid ebony each post was wrought,
From swarthy Meroe profusely brought.
With ivory was the entrance crusted o'er,
And polished tortoise hid each shining door;
While on the cloudy spots enchased was seen
The trusty emerald's never-fading green.
Within the royal beds and couches shone,
Beamy and bright with many a costly stone,
The glowing purple rich.
Rowe.
Albert Barnes: Notes on the Bible - 1834
28:14
Thou art - Better," Thou" wert. "the anointed cherub that covereth" In the temple the cherubim and all holy things were consecrated and anointed with oil (Exo 30:26 ff). The prince of Tyre was also anointed as a sovereign priest - covering or protecting the minor states, like the cherubim with outstretched wings covering the mercy-Seat.
Thou wast upon the holy mountain - As the cherub was in the temple on the holy mountain, so the prince of Tyre was presiding over the island-city, rising like a mountain from the deep.
Stones of fire - i. e., bright and shining. Decked with bright jewels, the prince walked among jewels in gorgeous splendor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:14: the anointed: Eze 28:16; Exo 25:17-20, Exo 30:26, Exo 40:9
and I: Exo 9:16; Psa 75:5-7; Isa 10:6, Isa 10:15, Isa 37:26, Isa 37:27; Dan 2:37, Dan 2:38, Dan 4:35; Dan 5:18-23; Joh 11:51; Rev 9:17
upon: Eze 28:2, Eze 28:16, Eze 20:40; Isa 14:12-15; Th2 2:4
stones: Eze 28:13, Eze 28:17; Rev 18:16
Geneva 1599
28:14 Thou [art] (e) the anointed cherub that covereth; and I have set thee (f) [so]: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the (g) stones of fire.
(e) He means the royal state of Tyre, which for the excellency and glory of it he compares to the cherubim which covered the Ark, and by "anointed" he signifies the same.
(f) I did you this honour to make you one of the builders of my temple, which was when Hiram sent to Solomon things necessary for the work.
(g) That is, among my people Israel, which shined as precious stones.
John Gill
28:14 Thou art the anointed cherub that covereth,.... In allusion to the cherubim over the mercy seat, which covered it with their wings; and which, as the ark of the testimony and all the vessels of the tabernacle were anointed, were so likewise; in all probability the king of Tyre is called a "cherub" because of his wisdom and power; "anointed", because of his royal dignity; and "that covereth", because of his office, which was to protect his people; all which he either was, or ought to be, or was in his own opinion so: antichrist makes great boasts of his wisdom, power, and authority, as a teacher, pastor, or bishop, the cherubim being symbolical of the ministers of the word; and of his being anointed by men, that he may be the cover and shield of the church; and of his being the Lord's anointed, and the vicar of Christ, and head and protector of the church, as he calls himself (s). The Targum understands all this of regal power, and renders it,
"thou art a king anointed for a kingdom:''
and I have set thee so; from whom all kings have their sceptres, crowns, and kingdoms; and by whom they reign; and who can put them down as well as set them up at his pleasure. It may be rendered, "I have given thee" (t); or suffered thee to be so, as the word "give" is often used; it is by divine permission that antichrist has taken such power to himself, and in judgment to them over whom he rules, who are given up to believe a lie; yea, God "put", or, as it is in the original text, "gave" it into the hearts of the kings to agree and give their kingdom to the beast, Rev_ 17:17,
thou wast upon the holy mountain of God; not on Sinai, nor on Zion; on neither of which was the king of Tyre; nor was this literally true of him; for to say, as Kimchi does to illustrate it, that Hiram king of Tyre assisted Solomon with materials to build the temple, is very foreign; but this is true of the antitype of the king of Tyre, antichrist; who has set his foot on God's holy mountain the church; here he first appeared and stood, as before observed on the preceding verse:
thou hast walked up and down in the midst of the stones of fire; which some understand of the precious stones with which the king of Tyre was adorned, which glittered like fire; though rather they design the people of God, those living lively stones of which the spiritual house is built; who, for their clear light, and burning zeal and love, may be said to be as stones of fire; and among these the bishop of Rome, or the antichristian king of Tyre, first walked: so Kimchi interprets them of the Israelites, who were a holy people; and Jarchi of the kings of Israel, who were as the ministering angels; the seraphim perhaps he means, so called from their burning and flaming love. The Targum is,
"and over the holy people thou hast thought to rule.''
(s) Vid. Gurtler. Voc. Typic. Prophet. Explicat. p. 238. (t) "et dedi te", Montanus.
John Wesley
28:14 Cherub - For thy wisdom, power, and excellency, like a cherub, or angel; for the sacredness of thy person, and office, as the anointed of God; for the exercise of thy power, as a shield, as a protector of the weak. And I - I, whom thou forgetest have made thee so. Thou wast - Thou wast advanced to kingly dignity, (which David calls a mountain, Ps 30:7,) a sacred office, and of divine institution. In the midst - Surrounded with stones, that sparkle like fire.
Robert Jamieson, A. R. Fausset and David Brown
28:14 anointed cherub--GESENIUS translates from an Aramaic root, "extended cherub." English Version, from a Hebrew root, is better. "The cherub consecrated to the Lord by the anointing oil" [FAIRBAIRN].
covereth--The imagery employed by Ezekiel as a priest is from the Jewish temple, wherein the cherubim overshadowed the mercy seat, as the king of Tyre, a demi-god in his own esteem, extended his protection over the interests of Tyre. The cherub--an ideal compound of the highest kinds of animal existence and the type of redeemed man in his ultimate state of perfection--is made the image of the king of Tyre, as if the beau ideal of humanity. The pretensions of Antichrist are the ulterior reference, of whom the king of Tyre is a type. Compare "As God . . . in the temple of God" (Th2 2:4).
I have set thee--not thou set thyself (Prov 8:16; Rom 13:1).
upon the holy mountain of God--Zion, following up the image.
in . . . midst of . . . stones of fire--In ambitious imagination he stood in the place of God, "under whose feet was, as it were, a pavement of sapphire," while His glory was like "devouring fire" (Ex 24:10, Ex 24:17).
28:1428:14: ընդ օծելոյ քրոբէին, ետու զքեզ ՚ի լեառն սուրբ Աստուծոյ, եւ եղեր ՚ի մէջ հրեղէն վիմացն։
14 Այն օրից, երբ ստեղծուել ես ու զգեստաւորուել՝ քերովբէին օծելիս, քեզ Աստծու սուրբ լերանն եմ յանձնել, եւ հրէ քարերի մէջ ես յայտնուել:
14 Դուն տարածուած ու ծածկող քերովբէ մըն էիր ու ես քեզ դրի։ Դուն Աստուծոյ սուրբ լերանը վրայ էիր, դուն հրեղէն քարերուն մէջտեղերը կը շրջէիր,
ընդ օծելոյ քրովբէին,`` ետու զքեզ. ի լեառն սուրբ Աստուծոյ եղեր. ի մէջ հրեղէն [618]վիմացն:

28:14: ընդ օծելոյ քրոբէին, ետու զքեզ ՚ի լեառն սուրբ Աստուծոյ, եւ եղեր ՚ի մէջ հրեղէն վիմացն։
14 Այն օրից, երբ ստեղծուել ես ու զգեստաւորուել՝ քերովբէին օծելիս, քեզ Աստծու սուրբ լերանն եմ յանձնել, եւ հրէ քարերի մէջ ես յայտնուել:
14 Դուն տարածուած ու ծածկող քերովբէ մըն էիր ու ես քեզ դրի։ Դուն Աստուծոյ սուրբ լերանը վրայ էիր, դուն հրեղէն քարերուն մէջտեղերը կը շրջէիր,
zohrab-1805▾ eastern-1994▾ western am▾
28:1428:14 Ты был помазанным херувимом, чтобы осенять, и Я поставил тебя на то; ты был на святой горе Божией, ходил среди огнистых камней.
28:15 ἐγενήθης γινομαι happen; become ἄμωμος αμωμος flawless; blameless σὺ συ you ἐν εν in ταῖς ο the ἡμέραις ημερα day σου σου of you; your ἀφ᾿ απο from; away ἧς ος who; what ἡμέρας ημερα day σὺ συ you ἐκτίσθης κτιζω create; set up ἕως εως till; until εὑρέθη ευρισκω find τὰ ο the ἀδικήματα αδικημα crime ἐν εν in σοί σοι you
28:15 תָּמִ֤ים tāmˈîm תָּמִים complete אַתָּה֙ ʔattˌā אַתָּה you בִּ bi בְּ in דְרָכֶ֔יךָ ḏᵊrāḵˈeʸḵā דֶּרֶךְ way מִ mi מִן from יֹּ֖ום yyˌôm יֹום day הִבָּֽרְאָ֑ךְ hibbˈārᵊʔˈāḵ ברא create עַד־ ʕaḏ- עַד unto נִמְצָ֥א nimṣˌā מצא find עַוְלָ֖תָה ʕawlˌāṯā עַוְלָה wickedness בָּֽךְ׃ bˈāḵ בְּ in
28:15. perfectus in viis tuis a die conditionis tuae donec inventa est iniquitas in teThou wast perfect in thy ways from the day of thy creation, until iniquity was found in thee.
15. Thou wast perfect in thy ways from the day that thou wast created, till unrighteousness was found in thee.
Thou [art] the anointed cherub that covereth; and I have set thee [so]: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire:

28:14 Ты был помазанным херувимом, чтобы осенять, и Я поставил тебя на то; ты был на святой горе Божией, ходил среди огнистых камней.
28:15
ἐγενήθης γινομαι happen; become
ἄμωμος αμωμος flawless; blameless
σὺ συ you
ἐν εν in
ταῖς ο the
ἡμέραις ημερα day
σου σου of you; your
ἀφ᾿ απο from; away
ἧς ος who; what
ἡμέρας ημερα day
σὺ συ you
ἐκτίσθης κτιζω create; set up
ἕως εως till; until
εὑρέθη ευρισκω find
τὰ ο the
ἀδικήματα αδικημα crime
ἐν εν in
σοί σοι you
28:15
תָּמִ֤ים tāmˈîm תָּמִים complete
אַתָּה֙ ʔattˌā אַתָּה you
בִּ bi בְּ in
דְרָכֶ֔יךָ ḏᵊrāḵˈeʸḵā דֶּרֶךְ way
מִ mi מִן from
יֹּ֖ום yyˌôm יֹום day
הִבָּֽרְאָ֑ךְ hibbˈārᵊʔˈāḵ ברא create
עַד־ ʕaḏ- עַד unto
נִמְצָ֥א nimṣˌā מצא find
עַוְלָ֖תָה ʕawlˌāṯā עַוְלָה wickedness
בָּֽךְ׃ bˈāḵ בְּ in
28:15. perfectus in viis tuis a die conditionis tuae donec inventa est iniquitas in te
Thou wast perfect in thy ways from the day of thy creation, until iniquity was found in thee.
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
15. “Совершен” слав. точнее: “непорочен”. Как к Тирскому царю, так и олицетворяемому им языческому Тиру не приложима вполне такая похвала. Образ херувима или первобытного человека здесь, как и в предшествующем стихе, заслоняет пред взором пророка сравниваемый предмет. Отсюда и выражение “со дня создания твоего”, которое по отношению к Тирскому царю может означать разве день вступления его на престол. - “Беззакония”, какого, говорит 18: ст.: главным образом гордости, желания сравняться с Богом.
Adam Clarke: Commentary on the Bible - 1831
28:15: Thou wast perfect in thy ways - The irony seems still to be kept up. Thou hast been like the angels, like Moses, like the cherubs, like Adam, like God, till thy iniquity was found out.
Albert Barnes: Notes on the Bible - 1834
28:15
The "perfection" was false, unsuspected until the "iniquity" which lay beneath was found out.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:15: perfect: Eze 28:3-6, Eze 28:12, Eze 27:3, Eze 27:4
till iniquity: Eze 28:17, Eze 28:18; Gen 1:26, Gen 1:27, Gen 1:31, Gen 6:5, Gen 6:6; Pro 14:34; Ecc 7:29; Isa 14:12; Lam 5:16; Rom 7:9; Pe2 2:4
Geneva 1599
28:15 Thou [wast] perfect in thy ways from the day that thou wast (h) created, till iniquity was found in thee.
(h) Which was when I first called you to this dignity.
John Gill
28:15 Thou wast perfect in thy ways from the day that thou wast created,.... From the time that Tyre became a kingdom, or this king was set over it, everything was wisely conducted, and all things happily succeeded; so when the church of Rome was first formed in the times of the apostles, it was laid on a good foundation; it was set up according to the rule of the word; its bishop or pastor was one of a sound judgment, a good life and conversation, and so continued In succession for a considerable time; these held the true faith and doctrine of Christ, and kept it incorrupt, and lived holy lives:
till iniquity was found in thee; pride, blasphemy against God, and contempt of his people, as well as violence and deceit; all this was found in the king of Tyre in later times: so in the church of Rome, when the man of sin was revealed, there were pride, haughtiness, and ambition, found in it; blasphemy against God and Christ, and the saints: false doctrine, false worship, superstition, and idolatry.
John Wesley
28:15 Thou wast perfect - Is not this an irony?
Robert Jamieson, A. R. Fausset and David Brown
28:15 perfect--prosperous [GROTIUS], and having no defect. So Hiram was a sample of the Tyrian monarch in his early days of wisdom and prosperity (3Kings 5:7, &c.).
till iniquity . . . in thee--Like the primeval man thou hast fallen by abusing God's gifts, and so hast provoked God's wrath.
28:1528:15: Եղեր անարա՛տ յաւուրսն քո, յօրէ յորմէ հաստատեցար դու, մինչեւ գտան անիրաւութիւնք ՚ի քեզ։
15 Անարատ ես եղել քո օրերում, ստեղծուելուցդ ի վեր, մինչեւ որ անիրաւութիւններ են երեւան եկել քո մէջ:
15 Դուն ճամբաներուդ մէջ կատարեալ էիր, քու ստեղծուած օրէդ մինչեւ այն օրը, երբ քու վրադ անօրէնութիւն գտնուեցաւ։
Եղեր անարատ յաւուրսն`` քո, յօրէ յորմէ հաստատեցար դու, մինչեւ գտան անիրաւութիւնք ի քեզ:

28:15: Եղեր անարա՛տ յաւուրսն քո, յօրէ յորմէ հաստատեցար դու, մինչեւ գտան անիրաւութիւնք ՚ի քեզ։
15 Անարատ ես եղել քո օրերում, ստեղծուելուցդ ի վեր, մինչեւ որ անիրաւութիւններ են երեւան եկել քո մէջ:
15 Դուն ճամբաներուդ մէջ կատարեալ էիր, քու ստեղծուած օրէդ մինչեւ այն օրը, երբ քու վրադ անօրէնութիւն գտնուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
28:1528:15 Ты совершен был в путях твоих со дня сотворения твоего, доколе не нашлось в тебе беззакония.
28:16 ἀπὸ απο from; away πλήθους πληθος multitude; quantity τῆς ο the ἐμπορίας εμπορια business σου σου of you; your ἔπλησας πληθω fill; fulfill τὰ ο the ταμίειά ταμειον chamber σου σου of you; your ἀνομίας ανομια lawlessness καὶ και and; even ἥμαρτες αμαρτανω sin καὶ και and; even ἐτραυματίσθης τραυματιζω traumatize ἀπὸ απο from; away ὄρους ορος mountain; mount τοῦ ο the θεοῦ θεος God καὶ και and; even ἤγαγέν αγω lead; pass σε σε.1 you τὸ ο the χερουβ χερουβ cherubim ἐκ εκ from; out of μέσου μεσος in the midst; in the middle λίθων λιθος stone πυρίνων πυρινος fiery red
28:16 בְּ bᵊ בְּ in רֹ֣ב rˈōv רֹב multitude רְכֻלָּתְךָ֗ rᵊḵullāṯᵊḵˈā רְכֻלָּה traffic מָל֧וּ mālˈû מלא be full תֹוכְךָ֛ ṯôḵᵊḵˈā תָּוֶךְ midst חָמָ֖ס ḥāmˌās חָמָס violence וַֽ wˈa וְ and תֶּחֱטָ֑א tteḥᵉṭˈā חטא miss וָ wā וְ and אֶחַלֶּלְךָ֩ ʔeḥallelᵊḵˌā חלל defile מֵ mē מִן from הַ֨ר hˌar הַר mountain אֱלֹהִ֤ים ʔᵉlōhˈîm אֱלֹהִים god(s) וָֽ wˈā וְ and אַבֶּדְךָ֙ ʔabbeḏᵊḵˌā אבד perish כְּר֣וּב kᵊrˈûv כְּרוּב cherub הַ ha הַ the סֹּכֵ֔ךְ ssōḵˈēḵ סכך block מִ mi מִן from תֹּ֖וךְ ttˌôḵ תָּוֶךְ midst אַבְנֵי־ ʔavnê- אֶבֶן stone אֵֽשׁ׃ ʔˈēš אֵשׁ fire
28:16. in multitudine negotiationis tuae repleta sunt interiora tua iniquitate et peccasti et eieci te de monte Dei et perdidi te o cherub protegens de medio lapidum ignitorumBy the multitude of thy merchandise, thy inner parts were filled with iniquity, and thou hast sinned: and I cast thee out from the mountain of God, and destroyed thee, O covering cherub, out of the midst of the stones of fire.
16. By the multitude of they traffic they filled the midst of thee with violence, and thou hast sinned: therefore, have I cast thee as profane out of the mountain of God; and I have destroyed thee, O covering cherub, from the midst of the stones of fire.
Thou [wast] perfect in thy ways from the day that thou wast created, till iniquity was found in thee:

28:15 Ты совершен был в путях твоих со дня сотворения твоего, доколе не нашлось в тебе беззакония.
28:16
ἀπὸ απο from; away
πλήθους πληθος multitude; quantity
τῆς ο the
ἐμπορίας εμπορια business
σου σου of you; your
ἔπλησας πληθω fill; fulfill
τὰ ο the
ταμίειά ταμειον chamber
σου σου of you; your
ἀνομίας ανομια lawlessness
καὶ και and; even
ἥμαρτες αμαρτανω sin
καὶ και and; even
ἐτραυματίσθης τραυματιζω traumatize
ἀπὸ απο from; away
ὄρους ορος mountain; mount
τοῦ ο the
θεοῦ θεος God
καὶ και and; even
ἤγαγέν αγω lead; pass
σε σε.1 you
τὸ ο the
χερουβ χερουβ cherubim
ἐκ εκ from; out of
μέσου μεσος in the midst; in the middle
λίθων λιθος stone
πυρίνων πυρινος fiery red
28:16
בְּ bᵊ בְּ in
רֹ֣ב rˈōv רֹב multitude
רְכֻלָּתְךָ֗ rᵊḵullāṯᵊḵˈā רְכֻלָּה traffic
מָל֧וּ mālˈû מלא be full
תֹוכְךָ֛ ṯôḵᵊḵˈā תָּוֶךְ midst
חָמָ֖ס ḥāmˌās חָמָס violence
וַֽ wˈa וְ and
תֶּחֱטָ֑א tteḥᵉṭˈā חטא miss
וָ וְ and
אֶחַלֶּלְךָ֩ ʔeḥallelᵊḵˌā חלל defile
מֵ מִן from
הַ֨ר hˌar הַר mountain
אֱלֹהִ֤ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וָֽ wˈā וְ and
אַבֶּדְךָ֙ ʔabbeḏᵊḵˌā אבד perish
כְּר֣וּב kᵊrˈûv כְּרוּב cherub
הַ ha הַ the
סֹּכֵ֔ךְ ssōḵˈēḵ סכך block
מִ mi מִן from
תֹּ֖וךְ ttˌôḵ תָּוֶךְ midst
אַבְנֵי־ ʔavnê- אֶבֶן stone
אֵֽשׁ׃ ʔˈēš אֵשׁ fire
28:16. in multitudine negotiationis tuae repleta sunt interiora tua iniquitate et peccasti et eieci te de monte Dei et perdidi te o cherub protegens de medio lapidum ignitorum
By the multitude of thy merchandise, thy inner parts were filled with iniquity, and thou hast sinned: and I cast thee out from the mountain of God, and destroyed thee, O covering cherub, out of the midst of the stones of fire.
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
16. “Внутреннее”, т. е. сердце; слав. “сокровища”. - “Неправды”, букв. насилия, обмана. Не обманешь, не продашь. С этого началось нравственное падение Тира. “Низвергнул” - евр. халал, осквернять: из божественной сферы Тирский царь, священная особа, попал в мирскую. LXX придают слову другое его значение - ранить: “уязвлен еси от горы Божия”; нечистому не безвредно было пребывание на огнистой горе. - “Изгнал тебя Херувим”. LXX сочли последнее подлежащим (“и сведе тя херувим”) в виду Быт III:24.
Adam Clarke: Commentary on the Bible - 1831
28:16: I will cast thee as profane - Thou shalt be cast down from thine eminence.
From the midst of the stones of fire - Some, supposing that stones of fire means the stars, have thought that the whole refers to the fall of Satan.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:16: the multitude: Ezek. 27:12-36; Isa 23:17, Isa 23:18; Hos 12:7; Luk 19:45, Luk 19:46; Joh 2:16; Ti1 6:9, Ti1 6:10
filled: Eze 8:17; Gen 6:11; Amo 3:9; Mic 2:2, Mic 6:12; Hab 2:8, Hab 2:17; Zep 1:9
therefore: Gen 3:24; Lev 18:24-28; Isa 22:19, Isa 23:9; Mic 2:10; Pe2 2:4-6; Rev 12:9
O covering: Eze 28:14
Geneva 1599
28:16 By the multitude of thy merchandise they have filled the midst of thee with violence, and thou hast sinned: therefore I will cast thee as profane out of the (i) mountain of God: and I will destroy thee, O covering cherub, from the midst of the stones of fire.
(i) You will have no part among my people.
John Gill
28:16 By the multitude of thy merchandise,.... With the several nations of the earth, who came to the markets and fairs of Tyre, and to whom she sent her goods:
they have filled the midst of thee with violence; or, as the Targum,
"thy treasures are filled with rapine;''
with ill gotten goods, as the pope's coffers are through his merchandise of the souls of men, and the great trade that is driven in pardons and indulgences:
and thou hast sinned; by this unjust and ungodly way of dealing:
therefore I will cast thee as profane out of the mountain of God; Mount Zion, the church of the living God, where he dwells, and is worshipped, and on which the Lamb stands with his hundred and forty and four thousand, having his name and his Father's on their foreheads, Rev_ 14:1, these will have no communion with the church and pope of Rome; will not receive his mark, nor worship his image; from this mountain, and the inhabitants of it, he stands excluded as a profane person, with whom they will have nothing to do; and hence he persecutes them to the utmost of his power:
and I will destroy thee, O covering cherub, from the midst of the stones of fire; from among the people of God, who have the clear light of the Gospel, and a sincere love for Christ; these withdrew themselves from his jurisdiction and government; and with whom his name, power, and authority perish, especially when they shall have got the victory over him, Rev_ 15:1. Kimchi paraphrases it,
"from the midst of the saints who are the Israelites, comparable to stones of fire;''
and Jarchi's note is,
"that thou mayest not take a portion with the righteous;''
have no part, lot, or fellowship with them. The Targum is,
"I will destroy thee, O king that art anointed, because thou thoughtest to rule over the holy people.''
John Wesley
28:16 I will cast - Out thy kingly dignity.
Robert Jamieson, A. R. Fausset and David Brown
28:16 filled the midst of thee--that is, they have filled the midst of the city; he as the head of the state being involved in the guilt of the state, which he did not check, but fostered.
cast thee as profane--no longer treated as sacred, but driven out of the place of sanctity (see Ezek 28:14) which thou hast occupied (compare Ps 89:39).
28:1628:16: ՚Ի բազմութենէ վաճառաց քոց լցեր զշտեմարանս քո անիրաւութեամբք. մեղա՛ր՝ եւ վիրաւորեցար։ ՚Ի լեռնէն Աստուծոյ իջոյց զքեզ քերովբն վարսաւոր, ՚ի միջոյ հրեղէն վիմացն[12746]. [12746] Ոմանք. Զշտեմարանս քո անօրէնութեամբ։
16 Քո առեւտրի շատութիւնից՝ անիրաւութիւններով ես լցրել շտեմարաններդ. մեղանչել ու խփուել ես: Վարսաւոր քերովբէն իջեցրել է քեզ Աստծու լեռից, հրէ քարերի միջից:
16 Քու առուտուրիդ շատութեանը մէջ, բռնութեամբ լեցուեցար ու մեղք գործեցիր։ Ես ալ քեզ Աստուծոյ լեռնէն՝ իբրեւ պիղծ՝ վար նետեցի եւ քեզ, ո՛վ ծածկող քերովբէ, հրեղէն քարերուն մէջէն բնաջինջ ըրի։
Ի բազմութենէ վաճառաց քոց լցեր զշտեմարանս քո անիրաւութեամբք, [619]մեղար եւ վիրաւորեցար. ի լեռնէն Աստուծոյ իջոյց զքեզ քերովբն`` վարսաւոր, ի միջոյ հրեղէն վիմացն:

28:16: ՚Ի բազմութենէ վաճառաց քոց լցեր զշտեմարանս քո անիրաւութեամբք. մեղա՛ր՝ եւ վիրաւորեցար։ ՚Ի լեռնէն Աստուծոյ իջոյց զքեզ քերովբն վարսաւոր, ՚ի միջոյ հրեղէն վիմացն[12746].
[12746] Ոմանք. Զշտեմարանս քո անօրէնութեամբ։
16 Քո առեւտրի շատութիւնից՝ անիրաւութիւններով ես լցրել շտեմարաններդ. մեղանչել ու խփուել ես: Վարսաւոր քերովբէն իջեցրել է քեզ Աստծու լեռից, հրէ քարերի միջից:
16 Քու առուտուրիդ շատութեանը մէջ, բռնութեամբ լեցուեցար ու մեղք գործեցիր։ Ես ալ քեզ Աստուծոյ լեռնէն՝ իբրեւ պիղծ՝ վար նետեցի եւ քեզ, ո՛վ ծածկող քերովբէ, հրեղէն քարերուն մէջէն բնաջինջ ըրի։
zohrab-1805▾ eastern-1994▾ western am▾
28:1628:16 От обширности торговли твоей внутреннее твое исполнилось неправды, и ты согрешил; и Я низвергнул тебя, как нечистого, с горы Божией, изгнал тебя, херувим осеняющий, из среды огнистых камней.
28:17 ὑψώθη υψοω elevate; lift up ἡ ο the καρδία καρδια heart σου σου of you; your ἐπὶ επι in; on τῷ ο the κάλλει καλλος of you; your διεφθάρη διαφθειρω deteriorate; ruin ἡ ο the ἐπιστήμη επιστημη of you; your μετὰ μετα with; amid τοῦ ο the κάλλους καλλος of you; your διὰ δια through; because of πλῆθος πληθος multitude; quantity ἁμαρτιῶν αμαρτια sin; fault σου σου of you; your ἐπὶ επι in; on τὴν ο the γῆν γη earth; land ἔρριψά ριπτω fling; disperse σε σε.1 you ἐναντίον εναντιον next to; before βασιλέων βασιλευς monarch; king ἔδωκά διδωμι give; deposit σε σε.1 you παραδειγματισθῆναι παραδειγματιζω make a spectacle
28:17 גָּבַ֤הּ gāvˈah גָּבַהּ be high לִבְּךָ֙ libbᵊḵˌā לֵב heart בְּ bᵊ בְּ in יָפְיֶ֔ךָ yofyˈeḵā יֳפִי beauty שִׁחַ֥תָּ šiḥˌattā שׁחת destroy חָכְמָתְךָ֖ ḥoḵmāṯᵊḵˌā חָכְמָה wisdom עַל־ ʕal- עַל upon יִפְעָתֶ֑ךָ yifʕāṯˈeḵā יִפְעָה splendour עַל־ ʕal- עַל upon אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth הִשְׁלַכְתִּ֗יךָ hišlaḵtˈîḵā שׁלך throw לִ li לְ to פְנֵ֧י fᵊnˈê פָּנֶה face מְלָכִ֛ים mᵊlāḵˈîm מֶלֶךְ king נְתַתִּ֖יךָ nᵊṯattˌîḵā נתן give לְ lᵊ לְ to רַ֥אֲוָה rˌaʔᵃwā רַאֲוָה seeing בָֽךְ׃ vˈāḵ בְּ in
28:17. elevatum est cor tuum in decore tuo perdidisti sapientiam tuam in decore tuo in terram proieci te ante faciem regum dedi te ut cernerent teAnd thy heart was lifted up with thy beauty: thou hast lost thy wisdom in thy beauty, I have cast thee to the ground: I have set thee before the face of kings, that they might behold thee.
17. Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness: I have cast thee to the ground, I have laid thee before kings, that they may behold thee.
By the multitude of thy merchandise they have filled the midst of thee with violence, and thou hast sinned: therefore I will cast thee as profane out of the mountain of God: and I will destroy thee, O covering cherub, from the midst of the stones of fire:

28:16 От обширности торговли твоей внутреннее твое исполнилось неправды, и ты согрешил; и Я низвергнул тебя, как нечистого, с горы Божией, изгнал тебя, херувим осеняющий, из среды огнистых камней.
28:17
ὑψώθη υψοω elevate; lift up
ο the
καρδία καρδια heart
σου σου of you; your
ἐπὶ επι in; on
τῷ ο the
κάλλει καλλος of you; your
διεφθάρη διαφθειρω deteriorate; ruin
ο the
ἐπιστήμη επιστημη of you; your
μετὰ μετα with; amid
τοῦ ο the
κάλλους καλλος of you; your
διὰ δια through; because of
πλῆθος πληθος multitude; quantity
ἁμαρτιῶν αμαρτια sin; fault
σου σου of you; your
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
ἔρριψά ριπτω fling; disperse
σε σε.1 you
ἐναντίον εναντιον next to; before
βασιλέων βασιλευς monarch; king
ἔδωκά διδωμι give; deposit
σε σε.1 you
παραδειγματισθῆναι παραδειγματιζω make a spectacle
28:17
גָּבַ֤הּ gāvˈah גָּבַהּ be high
לִבְּךָ֙ libbᵊḵˌā לֵב heart
בְּ bᵊ בְּ in
יָפְיֶ֔ךָ yofyˈeḵā יֳפִי beauty
שִׁחַ֥תָּ šiḥˌattā שׁחת destroy
חָכְמָתְךָ֖ ḥoḵmāṯᵊḵˌā חָכְמָה wisdom
עַל־ ʕal- עַל upon
יִפְעָתֶ֑ךָ yifʕāṯˈeḵā יִפְעָה splendour
עַל־ ʕal- עַל upon
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
הִשְׁלַכְתִּ֗יךָ hišlaḵtˈîḵā שׁלך throw
לִ li לְ to
פְנֵ֧י fᵊnˈê פָּנֶה face
מְלָכִ֛ים mᵊlāḵˈîm מֶלֶךְ king
נְתַתִּ֖יךָ nᵊṯattˌîḵā נתן give
לְ lᵊ לְ to
רַ֥אֲוָה rˌaʔᵃwā רַאֲוָה seeing
בָֽךְ׃ vˈāḵ בְּ in
28:17. elevatum est cor tuum in decore tuo perdidisti sapientiam tuam in decore tuo in terram proieci te ante faciem regum dedi te ut cernerent te
And thy heart was lifted up with thy beauty: thou hast lost thy wisdom in thy beauty, I have cast thee to the ground: I have set thee before the face of kings, that they might behold thee.
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
17. “Погубил мудрость”. Неразумная политика по отношению к Навуходоносору. - “Повергну на землю” - свергну с престола или св. горы. - “На позоре” предполож. перевод евр. ap. leg.; слав. “во обличение”.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:17: heart: Eze 28:2, Eze 28:5, Eze 16:14, Eze 16:15, Eze 31:10; Pro 11:2, Pro 16:18; Luk 14:11; Jam 4:6
thou hast: Isa 19:11-13; Jer 8:9; Rom 1:22-25; Co1 1:19-21
I will cast: Job 40:11, Job 40:12; Psa 73:18, Psa 147:6
I will lay: Eze 16:41, Eze 23:48, Eze 32:10; Isa 14:9-11
John Gill
28:17 Thine heart was lifted up because of thy beauty,.... Riches, wealth, power, and authority; see Ezek 28:5, as the pope of Rome is, because of his dignity, the pomp and splendour of the Roman church, and the gaudy appearance it makes:
thou hast corrupted thy wisdom by reason of thy brightness; outward lustre and glory, which dazzled his eyes so that he could not see things in a true light; but neglecting the word of God, and setting up his own infallibility, corrupted his doctrine and worship, and became foolish, stupid, and sottish:
I will cast thee to the ground; from the throne and pinnacle of honour, to the lowest state and condition:
and I will lay thee before kings: prostrate at the feet of them, who heretofore has set his feet on the necks of them; or he shall fall before them, and be destroyed by them, when they shall hate the whore, and make her desolate, and burn her flesh with fire, Rev_ 17:16, that they may behold thee; with contempt and disdain, and as an instance and example of divine vengeance.
John Wesley
28:17 Corrupted - Depraved, or lost thy wisdom. Behold thee - That thou mayst be a spectacle, and warning to them.
Robert Jamieson, A. R. Fausset and David Brown
28:17 brightness--thy splendor.
lay thee before kings--as an example of God's wrath against presumptuous pride.
28:1728:17: եւ բարձրացաւ սիրտ քո ՚ի գեղեցկութեան քում, եւ ապականեցաւ հանճար քո հանդերձ գեղովն քո։ Վասն բազմութեան մեղաց քոց ընկեցի զքեզ յերկիր. յանդիման թագաւորաց ետու զքեզ ՚ի խայտառակութիւն։
17 Քո գեղեցկութեան մէջ՝ սիրտդ գոռոզացել է, իմաստութիւնդ ապականուել՝ քո գեղեցկութեամբ հանդերձ: Քո մեղքերի շատութեան համար գետին եմ գցել քեզ, խայտառակել քեզ թագաւորների առաջ:
17 Քու գեղեցկութեանդ համար սիրտդ հպարտացաւ, քու վայելչութեանդ պատճառով քու իմաստութիւնդ ապականեցիր։ Ես ալ գետինը նետեցի քեզ, թագաւորներուն առջեւ դրի, ազդարարութեան համար։
Բարձրացաւ սիրտ քո ի գեղեցկութեան քում, [620]եւ ապականեցաւ հանճար քո հանդերձ գեղովն քո. վասն բազմութեան մեղաց քոց ընկեցի`` զքեզ յերկիր. յանդիման թագաւորաց ետու զքեզ ի խայտառակութիւն:

28:17: եւ բարձրացաւ սիրտ քո ՚ի գեղեցկութեան քում, եւ ապականեցաւ հանճար քո հանդերձ գեղովն քո։ Վասն բազմութեան մեղաց քոց ընկեցի զքեզ յերկիր. յանդիման թագաւորաց ետու զքեզ ՚ի խայտառակութիւն։
17 Քո գեղեցկութեան մէջ՝ սիրտդ գոռոզացել է, իմաստութիւնդ ապականուել՝ քո գեղեցկութեամբ հանդերձ: Քո մեղքերի շատութեան համար գետին եմ գցել քեզ, խայտառակել քեզ թագաւորների առաջ:
17 Քու գեղեցկութեանդ համար սիրտդ հպարտացաւ, քու վայելչութեանդ պատճառով քու իմաստութիւնդ ապականեցիր։ Ես ալ գետինը նետեցի քեզ, թագաւորներուն առջեւ դրի, ազդարարութեան համար։
zohrab-1805▾ eastern-1994▾ western am▾
28:1728:17 От красоты твоей возгордилось сердце твое, от тщеславия твоего ты погубил мудрость твою; за то Я повергну тебя на землю, перед царями отдам тебя на позор.
28:18 διὰ δια through; because of τὸ ο the πλῆθος πληθος multitude; quantity τῶν ο the ἁμαρτιῶν αμαρτια sin; fault σου σου of you; your καὶ και and; even τῶν ο the ἀδικιῶν αδικια injury; injustice τῆς ο the ἐμπορίας εμπορια business σου σου of you; your ἐβεβήλωσας βεβηλοω profane τὰ ο the ἱερά ιερον temple σου σου of you; your καὶ και and; even ἐξάξω εξαγω lead out; bring out πῦρ πυρ fire ἐκ εκ from; out of μέσου μεσος in the midst; in the middle σου σου of you; your τοῦτο ουτος this; he καταφάγεταί κατεσθιω consume; eat up σε σε.1 you καὶ και and; even δώσω διδωμι give; deposit σε σε.1 you εἰς εις into; for σποδὸν σποδος ashes ἐπὶ επι in; on τῆς ο the γῆς γη earth; land σου σου of you; your ἐναντίον εναντιον next to; before πάντων πας all; every τῶν ο the ὁρώντων οραω view; see σε σε.1 you
28:18 מֵ mē מִן from רֹ֣ב rˈōv רֹב multitude עֲוֹנֶ֗יךָ ʕᵃwōnˈeʸḵā עָוֹן sin בְּ bᵊ בְּ in עֶ֨וֶל֙ ʕˈewel עָוֶל injustice רְכֻלָּ֣תְךָ֔ rᵊḵullˈāṯᵊḵˈā רְכֻלָּה traffic חִלַּ֖לְתָּ ḥillˌaltā חלל defile מִקְדָּשֶׁ֑יךָ miqdāšˈeʸḵā מִקְדָּשׁ sanctuary וָֽ wˈā וְ and אֹוצִא־ ʔôṣi- יצא go out אֵ֤שׁ ʔˈēš אֵשׁ fire מִ mi מִן from תֹּֽוכְךָ֙ ttˈôḵᵊḵā תָּוֶךְ midst הִ֣יא hˈî הִיא she אֲכָלַ֔תְךָ ʔᵃḵālˈaṯᵊḵā אכל eat וָ wā וְ and אֶתֶּנְךָ֤ ʔettenᵊḵˈā נתן give לְ lᵊ לְ to אֵ֨פֶר֙ ʔˈēfer אֵפֶר dust עַל־ ʕal- עַל upon הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth לְ lᵊ לְ to עֵינֵ֖י ʕênˌê עַיִן eye כָּל־ kol- כֹּל whole רֹאֶֽיךָ׃ rōʔˈeʸḵā ראה see
28:18. in multitudine iniquitatum tuarum et iniquitate negotiationis tuae polluisti sanctificationem tuam producam ergo ignem de medio tui qui comedat te et dabo te in cinerem super terram in conspectu omnium videntium teThou hast defiled thy sanctuaries by the multitude of thy iniquities, and by the iniquity of thy traffic: therefore I will bring forth a fire from the midst of thee, to devour thee, and I will make thee as ashes upon the earth in the sight of all that see thee.
18. By the multitude of thine iniquities, in the unrighteousness of thy traffic, thou hast profaned thy sanctuaries; therefore have I brought forth a fire from the midst of thee, it hath devoured thee, and I have turned thee to ashes upon the earth in the sight of all them that behold thee.
Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness: I will cast thee to the ground, I will lay thee before kings, that they may behold thee:

28:17 От красоты твоей возгордилось сердце твое, от тщеславия твоего ты погубил мудрость твою; за то Я повергну тебя на землю, перед царями отдам тебя на позор.
28:18
διὰ δια through; because of
τὸ ο the
πλῆθος πληθος multitude; quantity
τῶν ο the
ἁμαρτιῶν αμαρτια sin; fault
σου σου of you; your
καὶ και and; even
τῶν ο the
ἀδικιῶν αδικια injury; injustice
τῆς ο the
ἐμπορίας εμπορια business
σου σου of you; your
ἐβεβήλωσας βεβηλοω profane
τὰ ο the
ἱερά ιερον temple
σου σου of you; your
καὶ και and; even
ἐξάξω εξαγω lead out; bring out
πῦρ πυρ fire
ἐκ εκ from; out of
μέσου μεσος in the midst; in the middle
σου σου of you; your
τοῦτο ουτος this; he
καταφάγεταί κατεσθιω consume; eat up
σε σε.1 you
καὶ και and; even
δώσω διδωμι give; deposit
σε σε.1 you
εἰς εις into; for
σποδὸν σποδος ashes
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
σου σου of you; your
ἐναντίον εναντιον next to; before
πάντων πας all; every
τῶν ο the
ὁρώντων οραω view; see
σε σε.1 you
28:18
מֵ מִן from
רֹ֣ב rˈōv רֹב multitude
עֲוֹנֶ֗יךָ ʕᵃwōnˈeʸḵā עָוֹן sin
בְּ bᵊ בְּ in
עֶ֨וֶל֙ ʕˈewel עָוֶל injustice
רְכֻלָּ֣תְךָ֔ rᵊḵullˈāṯᵊḵˈā רְכֻלָּה traffic
חִלַּ֖לְתָּ ḥillˌaltā חלל defile
מִקְדָּשֶׁ֑יךָ miqdāšˈeʸḵā מִקְדָּשׁ sanctuary
וָֽ wˈā וְ and
אֹוצִא־ ʔôṣi- יצא go out
אֵ֤שׁ ʔˈēš אֵשׁ fire
מִ mi מִן from
תֹּֽוכְךָ֙ ttˈôḵᵊḵā תָּוֶךְ midst
הִ֣יא hˈî הִיא she
אֲכָלַ֔תְךָ ʔᵃḵālˈaṯᵊḵā אכל eat
וָ וְ and
אֶתֶּנְךָ֤ ʔettenᵊḵˈā נתן give
לְ lᵊ לְ to
אֵ֨פֶר֙ ʔˈēfer אֵפֶר dust
עַל־ ʕal- עַל upon
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
לְ lᵊ לְ to
עֵינֵ֖י ʕênˌê עַיִן eye
כָּל־ kol- כֹּל whole
רֹאֶֽיךָ׃ rōʔˈeʸḵā ראה see
28:18. in multitudine iniquitatum tuarum et iniquitate negotiationis tuae polluisti sanctificationem tuam producam ergo ignem de medio tui qui comedat te et dabo te in cinerem super terram in conspectu omnium videntium te
Thou hast defiled thy sanctuaries by the multitude of thy iniquities, and by the iniquity of thy traffic: therefore I will bring forth a fire from the midst of thee, to devour thee, and I will make thee as ashes upon the earth in the sight of all that see thee.
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
18. “Святилища” едва ли разумеются языческие, напр., храм Мелькарта, а, должно быть, состояние невинности и чистоты, святость горы Божией, причем мн. ч. - pluralis majestatis. - “Огонь”, “пепел” - указание на сожжение города, причем образ Тирского царя сменяется образом олицетворяемого города, что естественно при окончании речи. Иные видят здесь указание на феникса (мифологическое извращение идеи херувима) с его самосожжением.
Adam Clarke: Commentary on the Bible - 1831
28:18: Thou hast defiled thy sanctuaries - Irony continued. As God, as the angels, as the cherubim, thou must have had thy sanctuaries; but thou hast defiled them: and as Adam, thou hast polluted thy Eden, and hast been expelled from Paradise.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:18: defiled: Eze 28:2, Eze 28:13, Eze 28:14, Eze 28:16
by the iniquity: Mar 8:36
therefore: Eze 5:4; Jdg 9:15, Jdg 9:20; Amo 1:9, Amo 1:10, Amo 1:14, Amo 2:2, Amo 2:5; Rev 18:8
I will bring: Mal 4:3; Pe2 2:6
Geneva 1599
28:18 Thou hast defiled thy (k) sanctuaries by the multitude of thy iniquities, by the iniquity of thy merchandise; therefore will I bring forth a fire from the midst of thee, it shall devour thee, and I will bring thee to ashes upon the earth in the sight of all them that behold thee.
(k) That is, the honour to which I called them.
John Gill
28:18 Thou hast defiled thy sanctuaries by the multitude of thine iniquities,.... Or, "thy palaces", as Kimchi; the palace of the king, and the palaces of the nobles, where much iniquity was committed, and which was the cause of their being defiled or destroyed by the Chaldeans; or it may design their sacred places, their temples, where their gods were worshipped, and idolatry committed. This may be applied to the places of religious worship among the Papists, their churches; which, instead of being adorned, are defiled with their images and image worship, and other acts of superstition and will worship:
by the iniquity of thy traffic; as by bringing in ill gotten goods into the sacred places of Tyre, as they were accounted, so by selling pardons; praying souls out of purgatory for money; by simony, or buying and selling ecclesiastical benefices; and such like spiritual merchandise in Roman churches:
therefore will I bring forth a fire from the midst of thee, it shall devour thee; sin, and the punishment of it, as Kimchi; which, for sin committed in the midst of them, should consume as fire; or some from among themselves, that should stir up and cause internal divisions, which should issue in their ruin; as the unclean spirit that shall go out of the mouth of the beast, dragon, and false prophet, to gather the antichristian kings to battle, will end in their ruin, Rev_ 16:14. The Targum is,
"I will bring people who are strong as fire, because of the sins of thy pride they shall destroy thee.''
Alexander, when he took Tyre, ordered all the inhabitants to be slain, excepting those that fled to the temples, and the houses to be set on fire (u); which literally fulfilled this prophecy; and which may also have respect to the destruction of Rome by fire, because of the sins committed in it, Rev_ 18:8,
and I will bring thee to ashes upon the earth, in the sight of all them that behold thee; the kings and merchants of the earth, who shall stand and look on the city as it is burning, and when reduced to ashes; which denotes the utter destruction of it, Rev_ 18:9. The Targum is,
"I will give thee as ashes on the earth, &c.'
and shall be no more accounted of.
(u) Curtius, Hist. l. 4. c. 4. p. 75.
John Wesley
28:18 I will bring thee - Thou shalt be burnt to ashes, and trampled under feet.
Robert Jamieson, A. R. Fausset and David Brown
28:18 thy sanctuaries--that is, the holy places, attributed to the king of Tyre in Ezek 28:14, as his ideal position. As he "profaned" it, so God will "profane" him (Ezek 28:16).
fire . . . devour--As he abused his supposed elevation amidst "the stones of fire" (Ezek 28:16), so God will make His "fire" to "devour" him.
28:1828:18: Վասն բազմութեան մեղաց քոց, եւ խարդախութեան վաճառաց քոց՝ պղծեցեր զսրբութիւնս քո. հանից հուր ՚ի միջոյ քումմէ՝ եւ նոյն կերիցէ զքեզ. եւ տա՛ց զքեզ ՚ի մոխիր յերկրին քում առաջի ամենայն տեսողացն քոց։
18 Քո մեղքերի շատութեամբ ու առեւտրիդ խարդախութեամբ պղծել ես սրբավայրերդ: Կրակ եմ հանելու քո միջից, նա էլ ճարակելու է քեզ. քո երկրում, բոլոր ականատեսների առաջ մոխիր եմ դարձնելու քեզ:
18 Քու խարդախ վաճառականութիւնովդ եւ անօրէնութիւններովդ քու սրբութիւններդ պղծեցիր։ Ես ալ քու մէջէդ կրակ հանեցի, անիկա քեզ կերաւ ու բոլոր քեզ տեսնողներուն աչքին առջեւ քեզ գետնի վրայ մոխիր ըրի։
Վասն բազմութեան մեղաց քոց ի խարդախութեան վաճառաց քոց` պղծեցեր զսրբութիւնս քո. եւ հանից հուր ի միջոյ քումմէ, եւ նոյն կերիցէ զքեզ, եւ տաց զքեզ ի մոխիր [621]յերկրին քում`` առաջի ամենայն տեսողացն քոց:

28:18: Վասն բազմութեան մեղաց քոց, եւ խարդախութեան վաճառաց քոց՝ պղծեցեր զսրբութիւնս քո. հանից հուր ՚ի միջոյ քումմէ՝ եւ նոյն կերիցէ զքեզ. եւ տա՛ց զքեզ ՚ի մոխիր յերկրին քում առաջի ամենայն տեսողացն քոց։
18 Քո մեղքերի շատութեամբ ու առեւտրիդ խարդախութեամբ պղծել ես սրբավայրերդ: Կրակ եմ հանելու քո միջից, նա էլ ճարակելու է քեզ. քո երկրում, բոլոր ականատեսների առաջ մոխիր եմ դարձնելու քեզ:
18 Քու խարդախ վաճառականութիւնովդ եւ անօրէնութիւններովդ քու սրբութիւններդ պղծեցիր։ Ես ալ քու մէջէդ կրակ հանեցի, անիկա քեզ կերաւ ու բոլոր քեզ տեսնողներուն աչքին առջեւ քեզ գետնի վրայ մոխիր ըրի։
zohrab-1805▾ eastern-1994▾ western am▾
28:1828:18 Множеством беззаконий твоих в неправедной торговле твоей ты осквернил святилища твои; и Я извлеку из среды тебя огонь, который и пожрет тебя: и Я превращу тебя в пепел на земле перед глазами всех, видящих тебя.
28:19 καὶ και and; even πάντες πας all; every οἱ ο the ἐπιστάμενοί εφιστημι stand over / by; get attention σε σε.1 you ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste στυγνάσουσιν στυγναζω gloomy ἐπὶ επι in; on σέ σε.1 you ἀπώλεια απωλεια destruction; waste ἐγένου γινομαι happen; become καὶ και and; even οὐχ ου not ὑπάρξεις υπαρχω happen to be; belong ἔτι ετι yet; still εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever
28:19 כָּל־ kol- כֹּל whole יֹודְעֶ֨יךָ֙ yôḏᵊʕˈeʸḵā ידע know בָּֽ bˈā בְּ in † הַ the עַמִּ֔ים ʕammˈîm עַם people שָׁמְמ֖וּ šāmᵊmˌû שׁמם be desolate עָלֶ֑יךָ ʕālˈeʸḵā עַל upon בַּלָּהֹ֣ות ballāhˈôṯ בַּלָּהָה terror הָיִ֔יתָ hāyˈîṯā היה be וְ wᵊ וְ and אֵינְךָ֖ ʔênᵊḵˌā אַיִן [NEG] עַד־ ʕaḏ- עַד unto עֹולָֽם׃ פ ʕôlˈām . f עֹולָם eternity
28:19. omnes qui viderint te in gentibus obstupescent super te nihili factus es et non eris in perpetuumAll that shall see thee among the nations, shall be astonished at thee: thou art brought to nothing, and thou shalt never be any more.
19. All they that know thee among the peoples shall be astonished at thee: thou art become a terror, and thou shalt never be any more.
Thou hast defiled thy sanctuaries by the multitude of thine iniquities, by the iniquity of thy traffick; therefore will I bring forth a fire from the midst of thee, it shall devour thee, and I will bring thee to ashes upon the earth in the sight of all them that behold thee:

28:18 Множеством беззаконий твоих в неправедной торговле твоей ты осквернил святилища твои; и Я извлеку из среды тебя огонь, который и пожрет тебя: и Я превращу тебя в пепел на земле перед глазами всех, видящих тебя.
28:19
καὶ και and; even
πάντες πας all; every
οἱ ο the
ἐπιστάμενοί εφιστημι stand over / by; get attention
σε σε.1 you
ἐν εν in
τοῖς ο the
ἔθνεσιν εθνος nation; caste
στυγνάσουσιν στυγναζω gloomy
ἐπὶ επι in; on
σέ σε.1 you
ἀπώλεια απωλεια destruction; waste
ἐγένου γινομαι happen; become
καὶ και and; even
οὐχ ου not
ὑπάρξεις υπαρχω happen to be; belong
ἔτι ετι yet; still
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
28:19
כָּל־ kol- כֹּל whole
יֹודְעֶ֨יךָ֙ yôḏᵊʕˈeʸḵā ידע know
בָּֽ bˈā בְּ in
הַ the
עַמִּ֔ים ʕammˈîm עַם people
שָׁמְמ֖וּ šāmᵊmˌû שׁמם be desolate
עָלֶ֑יךָ ʕālˈeʸḵā עַל upon
בַּלָּהֹ֣ות ballāhˈôṯ בַּלָּהָה terror
הָיִ֔יתָ hāyˈîṯā היה be
וְ wᵊ וְ and
אֵינְךָ֖ ʔênᵊḵˌā אַיִן [NEG]
עַד־ ʕaḏ- עַד unto
עֹולָֽם׃ פ ʕôlˈām . f עֹולָם eternity
28:19. omnes qui viderint te in gentibus obstupescent super te nihili factus es et non eris in perpetuum
All that shall see thee among the nations, shall be astonished at thee: thou art brought to nothing, and thou shalt never be any more.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19. = XXVII:36. Рефрен плача над Тиром.
Adam Clarke: Commentary on the Bible - 1831
28:19: Thou shalt be a terror - Instead of being an object of adoration thou shalt be a subject of horror, and at last be destroyed with thy city, so that nothing but thy name shall remain. It was entirely burnt by Alexander the Great, as it had been before by Nebuchadnezzar.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:19: they: Eze 27:35, Eze 27:36; Psa 76:12; Isa 14:16-19; Rev 18:9, Rev 18:10, Rev 18:15-19
thou shalt: Eze 26:14, Eze 26:21, Eze 27:36; Jer 51:63, Jer 51:64; Rev 18:21
a terror: Heb. terrors
John Gill
28:19 All they that know thee among the people shall be astonished at thee,.... At thy fall; that such a mighty city, and powerful prince, should be destroyed at once; that, from such a height of prosperity, they should be brought to so low an estate of adversity; this will be the astonishment of kings, merchants, and others, that knew the riches, power, and flourishing estate of Rome, as before observed:
thou shalt be a terror; to the said persons, who will be afraid to come nigh for fear of the same torments and punishment, Rev_ 18:10, or, though thou "hast been a terror"; or "terrors"; exceeding terrible to others in time past, yet now, as the Targum,
"I will give thee (or make thee) as if thou wast not:''
and never shalt thou be any more; as thou hast been, or after thy last destruction; so mystical Tyre or Babylon shall be no more, when once destroyed, Rev_ 18:21.
John Wesley
28:19 All - All that have formerly known thy riches, power, allies, and wisdom.
28:1928:19: Եւ ամենեքին որ ճանաչիցեն զքեզ ՚ի մէջ ազգաց տրտմեսցին վասն քո. զի եղեր ՚ի կորուստ, եւ ո՛չ եւս իցես յաւիտեան[12747]։[12747] Ոմանք. Զի եղիցես ՚ի կորուստ։
19 Ու բոլոր նրանք, որ քեզ ճանաչեն ազգերի մէջ, տրտմելու են քեզ համար, որովհետեւ կորստեան ես մատնուել ու այլեւս յաւիտեան գոյութիւն չես ունենալու”»:
19 Ազգերուն մէջ ամէն քեզ ճանչցողները տժգունեցան. դուն սոսկումի պատճառ եղար ու յաւիտեան ոչնչացար’»։
Եւ ամենեքին որ ճանաչիցեն զքեզ ի մէջ ազգաց` [622]տրտմեսցին վասն քո, զի եղեր ի կորուստ``, եւ ոչ եւս իցես յաւիտեան:

28:19: Եւ ամենեքին որ ճանաչիցեն զքեզ ՚ի մէջ ազգաց տրտմեսցին վասն քո. զի եղեր ՚ի կորուստ, եւ ո՛չ եւս իցես յաւիտեան[12747]։
[12747] Ոմանք. Զի եղիցես ՚ի կորուստ։
19 Ու բոլոր նրանք, որ քեզ ճանաչեն ազգերի մէջ, տրտմելու են քեզ համար, որովհետեւ կորստեան ես մատնուել ու այլեւս յաւիտեան գոյութիւն չես ունենալու”»:
19 Ազգերուն մէջ ամէն քեզ ճանչցողները տժգունեցան. դուն սոսկումի պատճառ եղար ու յաւիտեան ոչնչացար’»։
zohrab-1805▾ eastern-1994▾ western am▾
28:1928:19 Все, знавшие тебя среди народов, изумятся о тебе; ты сделаешься ужасом, и не будет тебя во веки.
28:20 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
28:20 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
28:20. et factus est sermo Domini ad me dicensAnd the word of the Lord came to me, saying:
20. And the word of the LORD came unto me, saying,
All they that know thee among the people shall be astonished at thee: thou shalt be a terror, and never [shalt] thou [be] any more:

28:19 Все, знавшие тебя среди народов, изумятся о тебе; ты сделаешься ужасом, и не будет тебя во веки.
28:20
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
28:20
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
28:20. et factus est sermo Domini ad me dicens
And the word of the Lord came to me, saying:
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Carl Friedrich Keil and Franz Delitzsch
28:20
Prophecy Against Sidon and Promise for Israel
The threatening word against Sidon is very brief, and couched in general terms, because as a matter of fact the prophecy against Tyre involved the announcement of the fall of Sidon, which was dependent upon it; and, as we have already observed, Sidon received a special word of God simply for the purpose of making up the number of the heathen nations mentioned to the significant number seven. The word of God against Sidon brings to a close the cycle of predictions of judgment directed against those heathen nations which had given expression to malicious pleasure at the overthrow of the kingdom of Judah. There is therefore appended a promise for Israel (Ezek 28:25, Ezek 28:26), which is really closely connected with the threatening words directed against the heathen nations, and for which the way is prepared by Ezek 28:24. The correspondence of נקדּשׁתּי בהּ (I shall be sanctified in her) in Ezek 28:22 to נקדּשׁתּי בם (I shall be sanctified in them) in Ezek 28:25, serves to place the future fate of Israel in antithesis not merely to the future fate of Sidon, but, as Ezek 28:24 and Ezek 28:26 clearly show, to that of all the heathen nations against which the previous threats have been directed.
Ezek 28:20-24
And the word of Jehovah came to me, saying, Ezek 28:21. Son of man, direct thy face towards Sidon, and prophesy against it, Ezek 28:22. And say, Thus saith the Lord Jehovah, Behold, I will be against thee, O Sidon, and will glorify myself in the midst of thee; and they shall know that I am Jehovah, when I execute judgments upon it, and sanctify myself upon it. Ezek 28:23. I will send pestilence into it, and blood into its streets; slain will fall in the midst of it by the sword, which cometh upon it from every side; and they shall learn that I am Jehovah. Ezek 28:24. And there shall be no more to the house of Israel a malignant thorn and smarting sting from all round about them, who despise them; but they shall learn that I am the Lord Jehovah. - Jehovah will glorify Himself as the Lord upon Sidon, as He did before upon Pharaoh (compare Ex 14:4, Ex 14:16-17, to which the word נכבּדתּי in Ezek 28:22, an unusual expression for Ezekiel, evidently points). The glorification is effected by judgments, through which He proves Himself to be holy upon the enemies of His people. He executes the judgments through pestilence and blood (vid., Ezek 5:17; Ezek 38:22), i.e., through disease and bloodshed occasioned by war, so that men fall, slain by the sword (cf. Ezek 6:7). Instead of נפל we have the intensive form נפלל, which is regarded by Ewald and Hitzig as a copyist's error, because it is only met with here. Through these judgments the Lord will liberate His people Israel from all round about, who increase its suffering by their contempt. These thoughts sum up in Ezek 28:24 the design of God's judgments upon all the neighbouring nations which are threatened in Ezekiel 25-28, and thus prepare the way for the concluding promise in Ezek 28:25 and Ezek 28:26. The figure of the sting and thorn points back to Num 33:55, where it is said that the Canaanites whom Israel failed to exterminate would become thorns in its eyes and stings in its sides. As Israel did not keep itself free from the Canaanitish nature of the heathen nations, God caused it to fell these stings of heathenism. Having been deeply hurt by them, it was now lying utterly prostrate with its wounds. The sins of Canaan, to which Israel had given itself up, had occasioned the destruction of Jerusalem (Ezekiel 16). But Israel is not to succumb to its wounds. On the contrary, by destroying the heathen powers, the Lord will heal His people of the wounds which its heathen neighbours have inflicted upon it. סלּון, synonymous with סלּון in Ezek 2:6, a word only found in Ezekiel. ממאיר, on the contrary, is taken from Lev 13:51 and Lev 14:44, where it is applied to malignant leprosy (see the comm. on the former passage). - For השּׁאטים אותם, see Ezek 16:57 and Ezek 25:6.
Ezek 28:25-26
Thus saith the Lord Jehovah, When I shall gather the house of Israel out of the peoples among whom they have been scattered, I shall sanctify myself upon them before the eyes of the heathen nations, and they will dwell in their land which I have given to my servant Jacob. Ezek 28:26. They will dwell there securely, and build houses and plant vineyards, and will dwell securely when I execute judgments upon all who despise them of those round about them; and they shall learn that I Jehovah am their God. - Whilst the heathen nations succumb to the judgments of God, Israel passes on to a time of blessed peace. The Lord will gather His people from their dispersion among the heathen, bring them into the land which He gave to the patriarch Jacob, His servant, and give them in that land rest, security, and true prosperity. (For the fact itself, compare Ezek 11:17; Ezek 20:41; Ezek 36:22.)
John Gill
28:20 Again, the word of the Lord came unto me,.... After the prophecy of the destruction of the prince and king of Tyre, concerning a neighbouring city:
saying as follows:
28:2028:20: ՚Ի վերայ Սիդոնի։ Եւ եղեւ բան Տեառն առ իս՝ եւ ասէ[12748]. [12748] Բազումք. ՚Ի վերայ Ծայդանու։
20 Սիդոնի դէմ: Տէրը խօսեց ինձ հետ ու ասաց.
20 Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
[623]Ի վերայ Ծայդանու:`` Եւ եղեւ բան Տեառն առ իս եւ ասէ:

28:20: ՚Ի վերայ Սիդոնի։ Եւ եղեւ բան Տեառն առ իս՝ եւ ասէ[12748].
[12748] Բազումք. ՚Ի վերայ Ծայդանու։
20 Սիդոնի դէմ: Տէրը խօսեց ինձ հետ ու ասաց.
20 Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
28:2028:20 И было ко мне слово Господне:
28:21 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 Σιδῶνα σιδων Sidōn; Sithon καὶ και and; even προφήτευσον προφητευω prophesy ἐπ᾿ επι in; on αὐτὴν αυτος he; him
28:21 בֶּן־ ben- בֵּן son אָדָ֕ם ʔāḏˈām אָדָם human, mankind שִׂ֥ים śˌîm שׂים put פָּנֶ֖יךָ pānˌeʸḵā פָּנֶה face אֶל־ ʔel- אֶל to צִידֹ֑ון ṣîḏˈôn צִידֹון Sidon וְ wᵊ וְ and הִנָּבֵ֖א hinnāvˌē נבא speak as prophet עָלֶֽיהָ׃ ʕālˈeʸhā עַל upon
28:21. fili hominis pone faciem tuam contra Sidonem et prophetabis de eaSon of man, set thy face against Sidon: and thou shalt prophesy of it,
21. Son of man, set thy face toward Zidon, and prophesy against it,
Again the word of the LORD came unto me, saying:

28:20 И было ко мне слово Господне:
28:21
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
Σιδῶνα σιδων Sidōn; Sithon
καὶ και and; even
προφήτευσον προφητευω prophesy
ἐπ᾿ επι in; on
αὐτὴν αυτος he; him
28:21
בֶּן־ ben- בֵּן son
אָדָ֕ם ʔāḏˈām אָדָם human, mankind
שִׂ֥ים śˌîm שׂים put
פָּנֶ֖יךָ pānˌeʸḵā פָּנֶה face
אֶל־ ʔel- אֶל to
צִידֹ֑ון ṣîḏˈôn צִידֹון Sidon
וְ wᵊ וְ and
הִנָּבֵ֖א hinnāvˌē נבא speak as prophet
עָלֶֽיהָ׃ ʕālˈeʸhā עַל upon
28:21. fili hominis pone faciem tuam contra Sidonem et prophetabis de ea
Son of man, set thy face against Sidon: and thou shalt prophesy of it,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21. Сидон - город, древнейший Тира (Быт X:19), названный уже в Тель-Амарнской надписи (Цидуна, в др. надп. Сидину, корень “охотиться”, “ловля” (т. е. рыбная), издревле находился под гегемонией более могущественного Тира; так, по-видимому, было и при Иезекииле (XXXVII:8); но при этом он чувствовал за собою известную самостоятельность (в Иер XXV:22: и др. Сидонские цари называются подле Тирских). Судьба его в Ветхом Завете всегда связывается с Судьбою Тира (Иер XLVII:4; Ис XXIII; Ин III:4; Зах IX:2). После не совсем удачной, но все же ослабившей Тир 13-летней осады его Навуходоносором С. заступает его место: он был большим и могущественным городом, когда его разрушил Артаксеркс III Ох в 351: году. После он был восстановлен и теперь представляет цветущий город (Саида). - Известно только одно столкновение его с Израилем в Суд X:12, но из него была Иезавель. Пророчество на него Иезекииля, сообразно его значению, гораздо короче пророчества против Тира.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
20 Again the word of the LORD came unto me, saying, 21 Son of man, set thy face against Zidon, and prophesy against it, 22 And say, Thus saith the Lord GOD; Behold, I am against thee, O Zidon; and I will be glorified in the midst of thee: and they shall know that I am the LORD, when I shall have executed judgments in her, and shall be sanctified in her. 23 For I will send into her pestilence, and blood into her streets; and the wounded shall be judged in the midst of her by the sword upon her on every side; and they shall know that I am the LORD. 24 And there shall be no more a pricking brier unto the house of Israel, nor any grieving thorn of all that are round about them, that despised them; and they shall know that I am the Lord GOD. 25 Thus saith the Lord GOD; When I shall have gathered the house of Israel from the people among whom they are scattered, and shall be sanctified in them in the sight of the heathen, then shall they dwell in their land that I have given to my servant Jacob. 26 And they shall dwell safely therein, and shall build houses, and plant vineyards; yea, they shall dwell with confidence, when I have executed judgments upon all those that despise them round about them; and they shall know that I am the LORD their God.
God's glory is his great end, both in all the good and in all the evil which proceed out of the mouth of the Most High; so we find in these verses. 1. God will be glorified in the destruction of Zidon, a city that lay near to Tyre, was more ancient, but not so considerable, had a dependence upon it and stood and fell with it. God says here, I am against thee, O Zidon! and I will be glorified in the midst of thee, v. 22. And again, "Those that would not know be gentler methods shall be made to know that I am the Lord, and I alone, and that I am a just and jealous God, when I shall have executed judgments in her, destroying judgments, when I shall have done execution according to justice and according to the sentence passed, and so shall be sanctified in her." The Zidonians, it should seem, were more addicted to idolatry than the Tyrians were, who, being men of business and large conversation, were less under the power of bigotry and superstition. The Zidonians were noted for the worship of Ashtaroth; Solomon introduced it, 1 Kings xi. 5. Jezebel was daughter to the king of Zidon, who brought the worship of Baal into Israel (1 Kings xvi. 31); so that God had been much dishonoured by the Zidonians. Now, says he, I will be glorified, I will be sanctified. The Zidonians were borderers upon the land of Israel, where God was known, and where they might have got the knowledge of him and have learned to glorify him; but, instead of that, they seduced Israel to the worship of their idols. Note, When God is sanctified he is glorified, for his holiness is his glory; and those whom he is not sanctified and glorified by he will be sanctified and glorified upon, by executing judgments upon them, which declare him a just avenger of his own and his people's injured honour. The judgments that shall be executed upon Zidon are war and pestilence, two wasting depopulating judgments, v. 23. They are God's messengers, which he sends on his errands, and they shall accomplish that for which he sends them. Pestilence and blood shall be sent into her streets; there the dead bodies of those shall lie who perished, some by the plague, occasioned perhaps through ill diet when the city was besieged, and some by the sword of the enemy, most likely the Chaldean armies, when the city was taken, and all were put to the sword. Thus the wounded shall be judged; when they are dying of their wounds they shall judge themselves, and others shall say, They justly fall. Or, as some read it, They shall be punished by the sword, that sword which has commission to destroy on every side. It is God that judges, and he will overcome. Nor is it Tyre and Zidon only on which God would execute judgments, but on all those that despised his people Israel, and triumphed in their calamities; for this was now God's controversy with the nations that were round about them, v. 26. Note, When God's people are under his correcting hand for their faults he takes care, as he did concerning malefactors that were scourged, that they shall not seem vile to those that are about them, and therefore takes it ill of those who despise them and so help forward the affliction when he is but a little displeased, Zech. i. 15. God regards them even in their low estate; and therefore let not men despise them. 2. God will be glorified in the restoration of his people to their former safety and prosperity. God had been dishonoured by the sins of his people, and their sufferings too had given occasion to the enemy to blaspheme (Isa. lii. 5); but God will now both cure them of their sins and ease them of their troubles, and so will be sanctified in them in the sight of the heathen, will recover the honour of his holiness, to the satisfaction of all the world, v. 25. For, (1.) They shall return to the possession of their own land again: I will gather the house of Israel out of their dispersions, in answer to that prayer (Ps. cvi. 27), Save us, O Lord our God! and gather us from among the heathen; and in pursuance of that promise (Deut. xxx. 4), Thence will the Lord thy God gather thee. Being gathered, they shall be brought in a body, to dwell in the land that I have given to my servant Jacob. God had an eye to the ancient grant, in bringing them back, for that remained in force, and the discontinuance of the possession was not a defeasance of the right. He that gave it will again give it. (2.) They shall enjoy great tranquillity there. When those that have been vexatious to them are taken off they shall live in quietness; there shall be no more a pricking brier nor a grieving thorn, v. 24. They shall have a happy settlement, for they shall build houses, and plant vineyards; and they shall enjoy a happy security and serenity there; they shall dwell safely, shall dwell with confidence, and there shall be none to disquiet them or make them afraid, v. 26. This never had full accomplishment in the body of that people, for after their return out of captivity they were ever and anon molested by some bad neighbour or other. Nor has the gospel-church been ever quite free from pricking briers and grieving thorns; yet sometimes the church has rest, and believers always dwell safely under the divine protection and may be quiet from the fear of evil. But the full accomplishment of this promise is reserved for the heavenly Canaan, when all the saints shall be gathered together, and every thing that offends shall be removed, and all griefs and fears for ever banished.
Albert Barnes: Notes on the Bible - 1834
28:21: Prophecy against Zidon. Zidon (mod. Saida) was more ancient than Tyre and was the original metropolis of Phoenicia Gen 10:19, but in the times of Phoenician greatness it ever played a subordinate part. Only once Jdg 10:12 do we find the "Zidonians" in conflict with Israel. The evil which they did was the seducing them to idolatry (compare Eze 28:24), as in the case of Jezebel, daughter of Ethbaal, king of the Zidonians Kg1 16:31. The capture of Tyre by Nebuchadnezzar increased the importance of Zidon, which was a wealthy and flourishing town when Artaxerxes Ochus destroyed it. It has rallied from time to time, but has never attained to any great consequence, though not in such complete ruin as Tyre.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:21: set: Eze 6:2, Eze 25:2, Eze 29:2
Zidon: Tyre was a colony of the Zidonians (See note on Isa 23:12); and consequently Zidon was a more ancient, though a less considerable city than Tyre; and it is probable that it was taken by the Chaldeans soon after the destruction of the latter. It was afterwards burnt to the ground by the inhabitants, to pRev_ent it falling in the hands of Ochus. Eze 27:8, Eze 32:30; Gen 10:15, Sidon, Isa 23:2-4, Isa 23:12; Jer 25:22, Jer 27:3, Jer 47:4; Joe 3:4-8; Zac 9:2
John Gill
28:21 Son of man, set thy face against Zidon,.... An ancient city, near to Tyre, and in confederacy with it, greatly given to idolatry and superstition; and may design all the antichristian states in the communion of the church of Rome:
and prophesy against it; the prophet is bid to look towards this place with a stern countenance, as before against Tyre; threatening it with ruin, and prophesying of it, in the following manner.
Robert Jamieson, A. R. Fausset and David Brown
28:21 Zidon--famous for its fishery (from a root, Zud, "to fish"); and afterwards for its wide extended commerce; its artistic elegance was proverbial. Founded by Canaan's first-born (Gen 10:15). Tyre was an offshoot from it, so that it was involved in the same overthrow by the Chaldeans as Tyre. It is mentioned separately, because its idolatry (Ashtaroth, Tammuz, or Adonis) infected Israel more than that of Tyre did (Ezek 8:14; Judg 10:6; 3Kings 11:33). The notorious Jezebel was a daughter of the Zidonian king.
28:2128:21: Որդի մարդոյ՝ հաստատեա՛ զերեսս քո ՚ի վերայ Սիդովնի. մարգարէա՛ց ՚ի վերայ նորա[12749], [12749] ՚Ի լուս՛՛. Քո ՚ի վերայ Ծայդանու. համաձայն բազմաց ՚ի բնաբ՛՛։
21 «Մարդո՛ւ որդի, երեսդ ուղղի՛ր Սիդոնի կողմը, մարգարէացի՛ր նրա մասին ու ասա՛.
21 «Որդի՛ մարդոյ, երեսդ Սիդոնի կողմը դարձո՛ւր, անոր վրայով մարգարէութիւն ըրէ՛
Որդի մարդոյ, հաստատեա զերեսս քո ի վերայ Ծայդանու, մարգարեաց ի վերայ նորա:

28:21: Որդի մարդոյ՝ հաստատեա՛ զերեսս քո ՚ի վերայ Սիդովնի. մարգարէա՛ց ՚ի վերայ նորա[12749],
[12749] ՚Ի լուս՛՛. Քո ՚ի վերայ Ծայդանու. համաձայն բազմաց ՚ի բնաբ՛՛։
21 «Մարդո՛ւ որդի, երեսդ ուղղի՛ր Սիդոնի կողմը, մարգարէացի՛ր նրա մասին ու ասա՛.
21 «Որդի՛ մարդոյ, երեսդ Սիդոնի կողմը դարձո՛ւր, անոր վրայով մարգարէութիւն ըրէ՛
zohrab-1805▾ eastern-1994▾ western am▾
28:2128:21 сын человеческий! обрати лице твое к Сидону и изреки на него пророчество,
28:22 καὶ και and; even εἰπόν επω say; speak τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἐπὶ επι in; on σέ σε.1 you Σιδών σιδων Sidōn; Sithon καὶ και and; even ἐνδοξασθήσομαι ενδοξαζω make glorious ἐν εν in σοί σοι you καὶ και and; even γνώσῃ γινωσκω know ὅτι οτι since; that ἐγώ εγω I εἰμι ειμι be κύριος κυριος lord; master ἐν εν in τῷ ο the ποιῆσαί ποιεω do; make με με me ἐν εν in σοὶ σοι you κρίματα κριμα judgment καὶ και and; even ἁγιασθήσομαι αγιαζω hallow ἐν εν in σοί σοι you
28:22 וְ wᵊ וְ and אָמַרְתָּ֗ ʔāmartˈā אמר say כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH הִנְנִ֤י hinnˈî הִנֵּה behold עָלַ֨יִךְ֙ ʕālˈayiḵ עַל upon צִידֹ֔ון ṣîḏˈôn צִידֹון Sidon וְ wᵊ וְ and נִכְבַּדְתִּ֖י niḵbaḏtˌî כבד be heavy בְּ bᵊ בְּ in תֹוכֵ֑ךְ ṯôḵˈēḵ תָּוֶךְ midst וְֽ wᵊˈ וְ and יָדְע֞וּ yāḏᵊʕˈû ידע know כִּֽי־ kˈî- כִּי that אֲנִ֣י ʔᵃnˈî אֲנִי i יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH בַּ ba בְּ in עֲשֹׂ֥ותִי ʕᵃśˌôṯî עשׂה make בָ֛הּ vˈāh בְּ in שְׁפָטִ֖ים šᵊfāṭˌîm שֶׁפֶט judgment וְ wᵊ וְ and נִקְדַּ֥שְׁתִּי niqdˌaštî קדשׁ be holy בָֽהּ׃ vˈāh בְּ in
28:22. et dices haec dicit Dominus Deus ecce ego ad te Sidon et glorificabor in medio tui et scient quia ego Dominus cum fecero in ea iudicia et sanctificatus fuero in eaAnd shalt say: Thus saith the Lord God: Behold I come against thee, Sidon, and I will be glorified in the midst of thee: and they shall know that I am the Lord, when I shall execute judgments in her, and shall be sanctified in her.
22. and say, Thus saith the Lord GOD: Behold, I am against thee, O Zidon; and I will be glorified in the midst of thee: and they shall know that I am the LORD, when I shall have executed judgments in her, and shall be sanctified in her.
Son of man, set thy face against Zidon, and prophesy against it:

28:21 сын человеческий! обрати лице твое к Сидону и изреки на него пророчество,
28:22
καὶ και and; even
εἰπόν επω say; speak
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ἐπὶ επι in; on
σέ σε.1 you
Σιδών σιδων Sidōn; Sithon
καὶ και and; even
ἐνδοξασθήσομαι ενδοξαζω make glorious
ἐν εν in
σοί σοι you
καὶ και and; even
γνώσῃ γινωσκω know
ὅτι οτι since; that
ἐγώ εγω I
εἰμι ειμι be
κύριος κυριος lord; master
ἐν εν in
τῷ ο the
ποιῆσαί ποιεω do; make
με με me
ἐν εν in
σοὶ σοι you
κρίματα κριμα judgment
καὶ και and; even
ἁγιασθήσομαι αγιαζω hallow
ἐν εν in
σοί σοι you
28:22
וְ wᵊ וְ and
אָמַרְתָּ֗ ʔāmartˈā אמר say
כֹּ֤ה kˈō כֹּה thus
אָמַר֙ ʔāmˌar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH
הִנְנִ֤י hinnˈî הִנֵּה behold
עָלַ֨יִךְ֙ ʕālˈayiḵ עַל upon
צִידֹ֔ון ṣîḏˈôn צִידֹון Sidon
וְ wᵊ וְ and
נִכְבַּדְתִּ֖י niḵbaḏtˌî כבד be heavy
בְּ bᵊ בְּ in
תֹוכֵ֑ךְ ṯôḵˈēḵ תָּוֶךְ midst
וְֽ wᵊˈ וְ and
יָדְע֞וּ yāḏᵊʕˈû ידע know
כִּֽי־ kˈî- כִּי that
אֲנִ֣י ʔᵃnˈî אֲנִי i
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
בַּ ba בְּ in
עֲשֹׂ֥ותִי ʕᵃśˌôṯî עשׂה make
בָ֛הּ vˈāh בְּ in
שְׁפָטִ֖ים šᵊfāṭˌîm שֶׁפֶט judgment
וְ wᵊ וְ and
נִקְדַּ֥שְׁתִּי niqdˌaštî קדשׁ be holy
בָֽהּ׃ vˈāh בְּ in
28:22. et dices haec dicit Dominus Deus ecce ego ad te Sidon et glorificabor in medio tui et scient quia ego Dominus cum fecero in ea iudicia et sanctificatus fuero in ea
And shalt say: Thus saith the Lord God: Behold I come against thee, Sidon, and I will be glorified in the midst of thee: and they shall know that I am the Lord, when I shall execute judgments in her, and shall be sanctified in her.
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
22. Не указывается вина Сидона по краткости, а только намекается на нее в ст. 24. - “Прославлюсь” в каре Сидона за нечестие и за грех ст. 24: (см. там). - “Среди тебя”, который до сих пор презирал Меня. - “И узнают, что Я Господь” в смысле XXV:5. - “И явлю в нем святость Мою” - тоже, что “прославлюсь”: слава Божия есть Его святость (Ис VI:3), проявляющаяся в каре и уничтожении нечестия.
Adam Clarke: Commentary on the Bible - 1831
28:22: I am against thee, O Zidon - Sidon for a long time had possessed the empire of the sea and of all Phoenicia, and Tyre was one of its colonies; but in process of time, the daughter became greater than the mother. It seems to have been an independent place at the time in which Tyre was taken; but it is likely that it was taken by the Chaldeans soon after the former.
Albert Barnes: Notes on the Bible - 1834
28:22: Be glorified ... be sanctified - Or, "get Me glory ... have shown Myself holy" (and in Eze 28:25).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:22: I am against: Eze 5:8, Eze 21:3, Eze 26:3, Eze 29:3, Eze 29:10, Eze 38:3, Eze 39:1-3; Jer 21:13, Jer 50:31; Nah 1:6, Nah 2:13; Nah 3:5
I will: Eze 28:25, Eze 39:13; Exo 9:16, Exo 14:4, Exo 14:17, Exo 15:21; Lev 10:3; Sa1 17:45-47; Psa 9:16, Psa 21:12, Psa 21:13, Psa 83:17; Isa 5:15, Isa 5:16, Isa 37:20; Rev 19:1, Rev 19:2
shall be: Eze 20:41, Eze 36:23, Eze 38:23
Geneva 1599
28:22 And say, Thus saith the Lord GOD; Behold, I [am] against thee, O Zidon; and I will be (l) glorified in the midst of thee: and they shall know that I [am] the LORD, when I shall have executed judgments in her, and shall be sanctified in her.
(l) By executing my judgments against your wickedness.
John Gill
28:22 The eternal Jehovah, the only true God, the Maker of heaven and earth; this is said by way of preface to the prophecy, and to assure of the fulfilment of it, as well as in opposition to the gods of the Zidonians:
behold, I am against thee, O Zidon; angry with thee, and will come out against thee in my wrath, because of thine idolatries and impieties. The Targum is,
"behold, I send my fury upon thee, O Zidon:''
I will be glorified in the midst of thee; not by the conversion of them; nor by acts of religious worship truly performed by them: by prayer, confession of sin, or thanksgiving; but by his judgments executed in the midst of them; by pouring out the vials of his wrath on them, as it follows:
and they shall know that I am the Lord, when I shall have executed judgments in her; for the Lord is known, by the judgments he executes, to be that pure, holy, just, and sin avenging God he is, as well as omniscient and omnipotent; and this even Heathens and antichristian persons are obliged to acknowledge, Ps 9:15,
and shall be sanctified in her; that is, shall appear, be declared and owned, to be a God, just and holy, in all his ways and works.
John Wesley
28:22 Zidon - A city, north - west from Canaan, a king's seat of old, and from which Tyre descended. I will be glorified - When my judgments make my justice, power and truth appear, both you, and others shall confess my glory. Sanctified - Owned as holy, reverenced as just, obeyed as sovereign.
Robert Jamieson, A. R. Fausset and David Brown
28:22 shall be sanctified in her--when all nations shall see that I am the Holy Judge in the vengeance that I will inflict on her for sin.
28:2228:22: եւ ասասցես. Ա՛յսպէս ասէ Ադովնայի Տէր. Ահաւասիկ ես ՚ի վերայ քո Սիդոն, եւ փառաւորեցա՛յց ես ՚ի քեզ. եւ ծանիցես թէ ես եմ Տէր յառնել ինձ ՚ի քեզ դատաստանս, եւ սո՛ւրբ եղէց ես ՚ի քեզ[12750]։ [12750] Ոմանք. Ահաւասիկ ես ՚ի վերայ քո Ծայդան։
22 “Այսպէս է ասում Ամենակալ Տէրը. ահա ես քո դէմ եմ, Սիդո՛ն: Փառաւորուելու եմ քո մէջ: Պիտի իմանաս, որ ես եմ Տէրը, երբ քո դատաստանն անեմ: Եւ ես սրբանալու եմ քո մէջ:
22 Ու ըսէ՛, Տէր Եհովան այսպէս կ’ըսէ. ‘Ահա ես քեզի դէմ եմ, ո՛վ Սիդոն եւ քու մէջդ պիտի փառաւորուիմ, երբ զայն պատժեմ եւ անոր մէջ սուրբ անուանուիմ։
եւ ասասցես. Այսպէս ասէ Ադոնայի Տէր. Ահաւասիկ ես ի վերայ քո, Ծայդան, եւ փառաւորեցայց ես ի քեզ. եւ [624]ծանիցես թէ ես եմ Տէր` յառնել ինձ [625]ի քեզ դատաստանս, եւ սուրբ եղէց ես [626]ի քեզ:

28:22: եւ ասասցես. Ա՛յսպէս ասէ Ադովնայի Տէր. Ահաւասիկ ես ՚ի վերայ քո Սիդոն, եւ փառաւորեցա՛յց ես ՚ի քեզ. եւ ծանիցես թէ ես եմ Տէր յառնել ինձ ՚ի քեզ դատաստանս, եւ սո՛ւրբ եղէց ես ՚ի քեզ[12750]։
[12750] Ոմանք. Ահաւասիկ ես ՚ի վերայ քո Ծայդան։
22 “Այսպէս է ասում Ամենակալ Տէրը. ահա ես քո դէմ եմ, Սիդո՛ն: Փառաւորուելու եմ քո մէջ: Պիտի իմանաս, որ ես եմ Տէրը, երբ քո դատաստանն անեմ: Եւ ես սրբանալու եմ քո մէջ:
22 Ու ըսէ՛, Տէր Եհովան այսպէս կ’ըսէ. ‘Ահա ես քեզի դէմ եմ, ո՛վ Սիդոն եւ քու մէջդ պիտի փառաւորուիմ, երբ զայն պատժեմ եւ անոր մէջ սուրբ անուանուիմ։
zohrab-1805▾ eastern-1994▾ western am▾
28:2228:22 и скажи: вот, Я на тебя, Сидон, и прославлюсь среди тебя, и узнают, что Я Господь, когда произведу суд над ним и явлю в нем святость Мою;
28:23 αἷμα αιμα blood; bloodstreams καὶ και and; even θάνατος θανατος death ἐν εν in ταῖς ο the πλατείαις πλατυς broad; street σου σου of you; your καὶ και and; even πεσοῦνται πιπτω fall τετραυματισμένοι τραυματιζω traumatize ἐν εν in μαχαίραις μαχαιρα short sword ἐν εν in σοὶ σοι you περικύκλῳ περικυκλω of you; your καὶ και and; even γνώσονται γινωσκω know διότι διοτι because; that ἐγώ εγω I εἰμι ειμι be κύριος κυριος lord; master
28:23 וְ wᵊ וְ and שִׁלַּחְתִּי־ šillaḥtî- שׁלח send בָ֞הּ vˈāh בְּ in דֶּ֤בֶר dˈever דֶּבֶר pest וָ wā וְ and דָם֙ ḏˌām דָּם blood בְּ bᵊ בְּ in ח֣וּצֹותֶ֔יהָ ḥˈûṣôṯˈeʸhā חוּץ outside וְ wᵊ וְ and נִפְלַ֤ל niflˈal נפל fall חָלָל֙ ḥālˌāl חָלָל pierced בְּ bᵊ בְּ in תֹוכָ֔הּ ṯôḵˈāh תָּוֶךְ midst בְּ bᵊ בְּ in חֶ֥רֶב ḥˌerev חֶרֶב dagger עָלֶ֖יהָ ʕālˌeʸhā עַל upon מִ mi מִן from סָּבִ֑יב ssāvˈîv סָבִיב surrounding וְ wᵊ וְ and יָדְע֖וּ yāḏᵊʕˌû ידע know כִּֽי־ kˈî- כִּי that אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
28:23. et inmittam ei pestilentiam et sanguinem in plateis eius et corruent interfecti in medio eius gladio per circuitum et scient quia ego DominusAnd I will send into her pestilence, and blood in her streets: and they shall fall being slain by the sword on all sides in the midst thereof: and they shall know that I am the Lord.
23. For I will send into her pestilence and blood in her streets; and the wounded shall fall in the midst of her, with the sword upon her on every side; and they shall know that I am the LORD.
And say, Thus saith the Lord GOD; Behold, I [am] against thee, O Zidon; and I will be glorified in the midst of thee: and they shall know that I [am] the LORD, when I shall have executed judgments in her, and shall be sanctified in her:

28:22 и скажи: вот, Я на тебя, Сидон, и прославлюсь среди тебя, и узнают, что Я Господь, когда произведу суд над ним и явлю в нем святость Мою;
28:23
αἷμα αιμα blood; bloodstreams
καὶ και and; even
θάνατος θανατος death
ἐν εν in
ταῖς ο the
πλατείαις πλατυς broad; street
σου σου of you; your
καὶ και and; even
πεσοῦνται πιπτω fall
τετραυματισμένοι τραυματιζω traumatize
ἐν εν in
μαχαίραις μαχαιρα short sword
ἐν εν in
σοὶ σοι you
περικύκλῳ περικυκλω of you; your
καὶ και and; even
γνώσονται γινωσκω know
διότι διοτι because; that
ἐγώ εγω I
εἰμι ειμι be
κύριος κυριος lord; master
28:23
וְ wᵊ וְ and
שִׁלַּחְתִּי־ šillaḥtî- שׁלח send
בָ֞הּ vˈāh בְּ in
דֶּ֤בֶר dˈever דֶּבֶר pest
וָ וְ and
דָם֙ ḏˌām דָּם blood
בְּ bᵊ בְּ in
ח֣וּצֹותֶ֔יהָ ḥˈûṣôṯˈeʸhā חוּץ outside
וְ wᵊ וְ and
נִפְלַ֤ל niflˈal נפל fall
חָלָל֙ ḥālˌāl חָלָל pierced
בְּ bᵊ בְּ in
תֹוכָ֔הּ ṯôḵˈāh תָּוֶךְ midst
בְּ bᵊ בְּ in
חֶ֥רֶב ḥˌerev חֶרֶב dagger
עָלֶ֖יהָ ʕālˌeʸhā עַל upon
מִ mi מִן from
סָּבִ֑יב ssāvˈîv סָבִיב surrounding
וְ wᵊ וְ and
יָדְע֖וּ yāḏᵊʕˌû ידע know
כִּֽי־ kˈî- כִּי that
אֲנִ֥י ʔᵃnˌî אֲנִי i
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
28:23. et inmittam ei pestilentiam et sanguinem in plateis eius et corruent interfecti in medio eius gladio per circuitum et scient quia ego Dominus
And I will send into her pestilence, and blood in her streets: and they shall fall being slain by the sword on all sides in the midst thereof: and they shall know that I am the Lord.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
23. “Язву и кровопролитие”, см. V:7; первые следствия осады. - “Пожирающим его отовсюду”. Слав. “в тебе и окрест тебе” (окрестные поселения).
Adam Clarke: Commentary on the Bible - 1831
28:23: And the wounded - חלל chalal, the soldiery. All its supports shall be taken away, and its defenders destroyed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:23: I will send: Eze 5:12, Eze 38:22; Jer 15:2
and they shall: Eze 25:7, Eze 25:11, Eze 25:17, Eze 26:6
Geneva 1599
28:23 For I will send into her pestilence, and blood into her streets; and the wounded shall be judged in the midst of her (m) by the sword upon her on every side; and they shall know that I [am] the LORD.
(m) That is Nebuchadnezzar.
John Gill
28:23 And I will send into her pestilence, and blood into her streets,.... The plague and the sword, which are two of God's sore judgments, and often go together; the pestilence slays them that are within, and the sword those the enemy meets with in the streets:
and the wounded shall be judged; that is, punished; or "shall fall" (w), die and perish:
in the midst of her by the sword upon her on every side; this was literally fulfilled in Zidon, either by Nebuchadnezzar and the Chaldean army, which besieged it on every side; or by Artaxerxes Ochus the Persian, who took it, and destroyed it; and will have its accomplishment on the antichristian states, eastern and western, when the vials shall be poured out upon them, Rev_ 16:1,
and they shall know that I am the Lord God; who am able to foretell things to come, and to accomplish them.
(w) Sept.; "corruent", Pagninus, Vatablus; "cadet", Montanus; so Kimchi and Ben Melech; and which is approved of by Gussetius.
John Wesley
28:23 And blood - Bloody war by an enemy, that shall bring the war to the gates, nay into the streets of Zidon. Judged - Be punished in the midst of the city. The sword - By the sword of her enemies.
28:2328:23: Եւ առաքեցից ՚ի վերայ քո մահ, եւ արիւն ՚ի հրապարակս քո. եւ անկցին վիրաւորք ՚ի միջի քում, պատեսցին շուրջ զքեւ սրովք. եւ ծանիցեն թէ ես եմ Տէր։
23 Քեզ վրայ համաճարակ եմ ուղարկելու, քո հրապարակներին՝ արիւն: Ու սպանուածներ են ընկնելու քո մէջ, սրերով են շրջապատելու քեզ: Եւ պէտք է իմանան, որ ես եմ Տէրը:
23 Վասն զի անոր մէջ ժանտախտ ու անոր փողոցներուն մէջ արիւն պիտի ղրկեմ եւ շուրջը եղող սուրովը անոր մէջ վիրաւորներ պիտի իյնան ու պիտի գիտնան թէ ես եմ Տէրը։
Եւ առաքեցից [627]ի վերայ քո`` մահ, եւ արիւն ի հրապարակս [628]քո. եւ անկցին վիրաւորք ի միջի [629]քում, պատեսցին շուրջ [630]զքեւ սրովք, եւ ծանիցեն թէ ես եմ Տէր:

28:23: Եւ առաքեցից ՚ի վերայ քո մահ, եւ արիւն ՚ի հրապարակս քո. եւ անկցին վիրաւորք ՚ի միջի քում, պատեսցին շուրջ զքեւ սրովք. եւ ծանիցեն թէ ես եմ Տէր։
23 Քեզ վրայ համաճարակ եմ ուղարկելու, քո հրապարակներին՝ արիւն: Ու սպանուածներ են ընկնելու քո մէջ, սրերով են շրջապատելու քեզ: Եւ պէտք է իմանան, որ ես եմ Տէրը:
23 Վասն զի անոր մէջ ժանտախտ ու անոր փողոցներուն մէջ արիւն պիտի ղրկեմ եւ շուրջը եղող սուրովը անոր մէջ վիրաւորներ պիտի իյնան ու պիտի գիտնան թէ ես եմ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
28:2328:23 и пошлю на него моровую язву и кровопролитие на улицы его, и падут среди него убитые мечом, пожирающим его отовсюду; и узнают, что Я Господь.
28:24 καὶ και and; even οὐκ ου not ἔσονται ειμι be οὐκέτι ουκετι no longer τῷ ο the οἴκῳ οικος home; household τοῦ ο the Ισραηλ ισραηλ.1 Israel σκόλοψ σκολοψ pale πικρίας πικρια bitterness καὶ και and; even ἄκανθα ακανθα brier ὀδύνης οδυνη pain ἀπὸ απο from; away πάντων πας all; every τῶν ο the περικύκλῳ περικυκλω he; him τῶν ο the ἀτιμασάντων ατιμαζω dishonor αὐτούς αυτος he; him καὶ και and; even γνώσονται γινωσκω know ὅτι οτι since; that ἐγώ εγω I εἰμι ειμι be κύριος κυριος lord; master
28:24 וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִהְיֶ֨ה yihyˌeh היה be עֹ֜וד ʕˈôḏ עֹוד duration לְ lᵊ לְ to בֵ֣ית vˈêṯ בַּיִת house יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel סִלֹּ֤ון sillˈôn סִלֹּון prickle מַמְאִיר֙ mamʔîr מאר hurt וְ wᵊ וְ and קֹ֣וץ qˈôṣ קֹוץ thorn-bush מַכְאִ֔ב maḵʔˈiv כאב be in pain מִ mi מִן from כֹּל֙ kkˌōl כֹּל whole סְבִ֣יבֹתָ֔ם sᵊvˈîvōṯˈām סָבִיב surrounding הַ ha הַ the שָּׁאטִ֖ים ššāṭˌîm שׁוט despise אֹותָ֑ם ʔôṯˈām אֵת [object marker] וְ wᵊ וְ and יָ֣דְע֔וּ yˈāḏᵊʕˈû ידע know כִּ֥י kˌî כִּי that אֲנִ֖י ʔᵃnˌî אֲנִי i אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִֽה׃ ס [yᵊhwˈih] . s יְהוָה YHWH
28:24. et non erit ultra domui Israhel offendiculum amaritudinis et spina dolorem inferens undique per circuitum eorum qui adversantur eis et scient quia ego Dominus DeusAnd the house of Israel shall have no more a stumblingblock of bitterness, nor a thorn causing pain on every side round about them, of them that are against them: and they shall know that I am the Lord God.
24. And there shall be no more a pricking brier unto the house of Israel, nor a grieving thorn of any that are round about them, that did despite unto them; and they shall know that I am the Lord GOD.
For I will send into her pestilence, and blood into her streets; and the wounded shall be judged in the midst of her by the sword upon her on every side; and they shall know that I [am] the LORD:

28:23 и пошлю на него моровую язву и кровопролитие на улицы его, и падут среди него убитые мечом, пожирающим его отовсюду; и узнают, что Я Господь.
28:24
καὶ και and; even
οὐκ ου not
ἔσονται ειμι be
οὐκέτι ουκετι no longer
τῷ ο the
οἴκῳ οικος home; household
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
σκόλοψ σκολοψ pale
πικρίας πικρια bitterness
καὶ και and; even
ἄκανθα ακανθα brier
ὀδύνης οδυνη pain
ἀπὸ απο from; away
πάντων πας all; every
τῶν ο the
περικύκλῳ περικυκλω he; him
τῶν ο the
ἀτιμασάντων ατιμαζω dishonor
αὐτούς αυτος he; him
καὶ και and; even
γνώσονται γινωσκω know
ὅτι οτι since; that
ἐγώ εγω I
εἰμι ειμι be
κύριος κυριος lord; master
28:24
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יִהְיֶ֨ה yihyˌeh היה be
עֹ֜וד ʕˈôḏ עֹוד duration
לְ lᵊ לְ to
בֵ֣ית vˈêṯ בַּיִת house
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
סִלֹּ֤ון sillˈôn סִלֹּון prickle
מַמְאִיר֙ mamʔîr מאר hurt
וְ wᵊ וְ and
קֹ֣וץ qˈôṣ קֹוץ thorn-bush
מַכְאִ֔ב maḵʔˈiv כאב be in pain
מִ mi מִן from
כֹּל֙ kkˌōl כֹּל whole
סְבִ֣יבֹתָ֔ם sᵊvˈîvōṯˈām סָבִיב surrounding
הַ ha הַ the
שָּׁאטִ֖ים ššāṭˌîm שׁוט despise
אֹותָ֑ם ʔôṯˈām אֵת [object marker]
וְ wᵊ וְ and
יָ֣דְע֔וּ yˈāḏᵊʕˈû ידע know
כִּ֥י kˌî כִּי that
אֲנִ֖י ʔᵃnˌî אֲנִי i
אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord
יְהוִֽה׃ ס [yᵊhwˈih] . s יְהוָה YHWH
28:24. et non erit ultra domui Israhel offendiculum amaritudinis et spina dolorem inferens undique per circuitum eorum qui adversantur eis et scient quia ego Dominus Deus
And the house of Israel shall have no more a stumblingblock of bitterness, nor a thorn causing pain on every side round about them, of them that are against them: and they shall know that I am the Lord God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24. “Терном” (Чис ХХХIII:35). Иезавель. “Более всех соседей”. Евр. ми, “от” допускает и просто разделительный смысл: Сидон среди других соседей зложелательствовал Израилю; слав. “от”.
Adam Clarke: Commentary on the Bible - 1831
28:24: There shall be no more a pricking brier - Nothing to excite Israel to idolatry when restored from their captivity. Perhaps there is an allusion to Jezebel, daughter of Ethbaal, king of Sidon, and wife to Ahab, king of Israel, who was the greatest curse to Israel, and the universal restorer of idolatry in the land, see Kg1 16:31. Sidon being destroyed, there would come no encourager of idolatry from that quarter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:24: a pricking: Num 33:55; Jos 23:13; Jdg 2:3; Isa 35:9, Isa 55:13; Jer 12:14; Mic 7:4; Co2 12:7; Rev 21:4
and they: Eze 28:23, Eze 28:26, Eze 36:36-38, Eze 39:28
John Gill
28:24 And there shall be no more a pricking brier to the house of Israel,.... To the church of God, Jews or Gentiles, particularly to the Jews, who will now be converted; all the enemies of Christ and his people will now be destroyed, who have been very grievous and distressing to them by their furious persecutions; the pope and Turk will be no more, nor any of the antichristian powers; the beast and false prophet will be taken and cast into the lake of fire; and there will be none to hurt and destroy in all the holy mountain, Rev_ 19:20,
nor any grieving thorn of all that are round about them that despised them; the same thing in other words as before; wicked men, especially tyrannical princes, furious persecutors of the saints, are like thorns and briers, not only unfruitful, useless, and unprofitable, but pricking, grieving, and hurtful to good men, by their persecutions, revilings, and reproaches, and whose end is to be burned. The Targum of the whole is,
"and there shall be no more to the house of Israel a king that doth evil (or hurt), or a governor that oppresses all round about them that spoil them:''
and they shall know that I am the Lord; the house of Israel, the Jews now converted, they shall know the Lord Christ, and acknowledge him to be their Lord and King.
John Wesley
28:24 A pricking briar - By these two metaphors the prophet points out the troublesome neighbours of the Jews, such as Moab, Ammon, Edom, Tyre, and Zidon. This never had a full accomplishment yet. But it will, for the scripture cannot be broken.
Robert Jamieson, A. R. Fausset and David Brown
28:24 no more . . . brier . . . unto . . . Israel--as the idolatrous nations left in Canaan (among which Zidon is expressly specified in the limits of Asher, Judg 1:31) had been (Num 33:55; Josh 23:13). "A brier," first ensnaring the Israelites in sin, and then being made the instrument of punishing them.
pricking--literally, "causing bitterness." The same Hebrew is translated "fretting" (Lev 13:51-52). The wicked are often called "thorns" (2Kings 23:6).
28:2428:24: Եւ ո՛չ եւս եղիցիս տանն Իսրայէլի խո՛չ դառնութեան, եւ փո՛ւշ ցաւոց յամենեցունց որ շուրջանակի անարգեցին զնոսա. եւ ծանիցես թէ ես եմ Ադովնայի Տէր[12751]։ [12751] Բազումք. Եւ ո՛չ եւս եղիցին տանն... եւ ծանիցեն թէ ես եմ։
24 Իսրայէլի տանն այլեւս դառն տատասկներ չեն լինելու, ոչ էլ ցաւոտ փշեր այն բոլոր մարդկանց կողմից, որոնք չորս կողմից անարգեցին նրանց: Եւ պէտք է իմանան, որ ես եմ Ամենակալ Տէրը”»:
24 Եւ Իսրայէլի տանը անգամ մըն ալ խայթող տատասկ ու ցաւցնող փուշ պիտի չըլլայ՝ իրենց բոլորտիքը եղող զիրենք նախատողներէն ու պիտի գիտնան թէ ես եմ Տէր Եհովան’»։
Եւ ոչ եւս եղիցի տանն Իսրայելի խոչ դառնութեան, եւ փուշ ցաւոց յամենեցունց որ շուրջանակի անարգեցին զնոսա. եւ ծանիցեն թէ ես եմ Ադոնայի Տէր:

28:24: Եւ ո՛չ եւս եղիցիս տանն Իսրայէլի խո՛չ դառնութեան, եւ փո՛ւշ ցաւոց յամենեցունց որ շուրջանակի անարգեցին զնոսա. եւ ծանիցես թէ ես եմ Ադովնայի Տէր[12751]։
[12751] Բազումք. Եւ ո՛չ եւս եղիցին տանն... եւ ծանիցեն թէ ես եմ։
24 Իսրայէլի տանն այլեւս դառն տատասկներ չեն լինելու, ոչ էլ ցաւոտ փշեր այն բոլոր մարդկանց կողմից, որոնք չորս կողմից անարգեցին նրանց: Եւ պէտք է իմանան, որ ես եմ Ամենակալ Տէրը”»:
24 Եւ Իսրայէլի տանը անգամ մըն ալ խայթող տատասկ ու ցաւցնող փուշ պիտի չըլլայ՝ իրենց բոլորտիքը եղող զիրենք նախատողներէն ու պիտի գիտնան թէ ես եմ Տէր Եհովան’»։
zohrab-1805▾ eastern-1994▾ western am▾
28:2428:24 И не будет он впредь для дома Израилева колючим терном и причиняющим боль волчцом, более всех соседей зложелательствующим ему, и узнают, что Я Господь Бог.
28:25 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master κύριος κυριος lord; master καὶ και and; even συνάξω συναγω gather τὸν ο the Ισραηλ ισραηλ.1 Israel ἐκ εκ from; out of τῶν ο the ἐθνῶν εθνος nation; caste οὗ ος who; what διεσκορπίσθησαν διασκορπιζω disperse; confound ἐκεῖ εκει there καὶ και and; even ἁγιασθήσομαι αγιαζω hallow ἐν εν in αὐτοῖς αυτος he; him ἐνώπιον ενωπιος in the face; facing τῶν ο the λαῶν λαος populace; population καὶ και and; even τῶν ο the ἐθνῶν εθνος nation; caste καὶ και and; even κατοικήσουσιν κατοικεω settle ἐπὶ επι in; on τῆς ο the γῆς γη earth; land αὐτῶν αυτος he; him ἣν ος who; what δέδωκα διδωμι give; deposit τῷ ο the δούλῳ δουλος subject μου μου of me; mine Ιακωβ ιακωβ Iakōb; Iakov
28:25 כֹּֽה־ kˈō- כֹּה thus אָמַר֮ ʔāmar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִה֒ [yᵊhwˌih] יְהוָה YHWH בְּ bᵊ בְּ in קַבְּצִ֣י׀ qabbᵊṣˈî קבץ collect אֶת־ ʔeṯ- אֵת [object marker] בֵּ֣ית bˈêṯ בַּיִת house יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel מִן־ min- מִן from הָֽ hˈā הַ the עַמִּים֙ ʕammîm עַם people אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] נָפֹ֣צוּ nāfˈōṣû פוץ disperse בָ֔ם vˈām בְּ in וְ wᵊ וְ and נִקְדַּ֥שְׁתִּי niqdˌaštî קדשׁ be holy בָ֖ם vˌām בְּ in לְ lᵊ לְ to עֵינֵ֣י ʕênˈê עַיִן eye הַ ha הַ the גֹּויִ֑ם ggôyˈim גֹּוי people וְ wᵊ וְ and יָֽשְׁבוּ֙ yˈāšᵊvû ישׁב sit עַל־ ʕal- עַל upon אַדְמָתָ֔ם ʔaḏmāṯˈām אֲדָמָה soil אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] נָתַ֖תִּי nāṯˌattî נתן give לְ lᵊ לְ to עַבְדִּ֥י ʕavdˌî עֶבֶד servant לְ lᵊ לְ to יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
28:25. haec dicit Dominus Deus quando congregavero domum Israhel de populis in quibus dispersi sunt sanctificabor in eis coram gentibus et habitabunt in terra sua quam dedi servo meo IacobThus saith the Lord God: When I shall have gathered together the house of Israel out of the people among whom they are scattered: I will be sanctified in them before the Gentiles: and they shall dwell in their own land, which I gave to my servant Jacob.
25. Thus saith the Lord GOD: When I shall have gathered the house of Israel from the peoples among whom they are scattered, and shall be sanctified in them in the sight of the nations, then shall they dwell in their own land which I gave my servant Jacob.
And there shall be no more a pricking brier unto the house of Israel, nor [any] grieving thorn of all [that are] round about them, that despised them; and they shall know that I [am] the Lord GOD:

28:24 И не будет он впредь для дома Израилева колючим терном и причиняющим боль волчцом, более всех соседей зложелательствующим ему, и узнают, что Я Господь Бог.
28:25
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
κύριος κυριος lord; master
καὶ και and; even
συνάξω συναγω gather
τὸν ο the
Ισραηλ ισραηλ.1 Israel
ἐκ εκ from; out of
τῶν ο the
ἐθνῶν εθνος nation; caste
οὗ ος who; what
διεσκορπίσθησαν διασκορπιζω disperse; confound
ἐκεῖ εκει there
καὶ και and; even
ἁγιασθήσομαι αγιαζω hallow
ἐν εν in
αὐτοῖς αυτος he; him
ἐνώπιον ενωπιος in the face; facing
τῶν ο the
λαῶν λαος populace; population
καὶ και and; even
τῶν ο the
ἐθνῶν εθνος nation; caste
καὶ και and; even
κατοικήσουσιν κατοικεω settle
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
αὐτῶν αυτος he; him
ἣν ος who; what
δέδωκα διδωμι give; deposit
τῷ ο the
δούλῳ δουλος subject
μου μου of me; mine
Ιακωβ ιακωβ Iakōb; Iakov
28:25
כֹּֽה־ kˈō- כֹּה thus
אָמַר֮ ʔāmar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִה֒ [yᵊhwˌih] יְהוָה YHWH
בְּ bᵊ בְּ in
קַבְּצִ֣י׀ qabbᵊṣˈî קבץ collect
אֶת־ ʔeṯ- אֵת [object marker]
בֵּ֣ית bˈêṯ בַּיִת house
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
מִן־ min- מִן from
הָֽ hˈā הַ the
עַמִּים֙ ʕammîm עַם people
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
נָפֹ֣צוּ nāfˈōṣû פוץ disperse
בָ֔ם vˈām בְּ in
וְ wᵊ וְ and
נִקְדַּ֥שְׁתִּי niqdˌaštî קדשׁ be holy
בָ֖ם vˌām בְּ in
לְ lᵊ לְ to
עֵינֵ֣י ʕênˈê עַיִן eye
הַ ha הַ the
גֹּויִ֑ם ggôyˈim גֹּוי people
וְ wᵊ וְ and
יָֽשְׁבוּ֙ yˈāšᵊvû ישׁב sit
עַל־ ʕal- עַל upon
אַדְמָתָ֔ם ʔaḏmāṯˈām אֲדָמָה soil
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
נָתַ֖תִּי nāṯˌattî נתן give
לְ lᵊ לְ to
עַבְדִּ֥י ʕavdˌî עֶבֶד servant
לְ lᵊ לְ to
יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
28:25. haec dicit Dominus Deus quando congregavero domum Israhel de populis in quibus dispersi sunt sanctificabor in eis coram gentibus et habitabunt in terra sua quam dedi servo meo Iacob
Thus saith the Lord God: When I shall have gathered together the house of Israel out of the people among whom they are scattered: I will be sanctified in them before the Gentiles: and they shall dwell in their own land, which I gave to my servant Jacob.
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
25-26. Речи против ближайших соседей - язычников, имеющих быть устраненными для блага Израильского царства, естественно заключаются мессианским предсказанием Израилю, главным образом духовному. - “Построят домы, насадят виноградники” ср. Ис LXV:21.
Adam Clarke: Commentary on the Bible - 1831
28:25: When I shall have gathered the house of Israel - In their long captivity, God had been preparing the land for them so as to make it a safe dwelling; and hence he executed judgments on all the heathen nations round about by means of the Chaldeans. Thus Tyre and Sidon were destroyed, as were the Ammonites and others who had been the inveterate enemies of the Jews. Judgment first began at his own house, then proceeded to the heathen nations; and when they were brought down, then he visited and redeemed his people. Thus God's ways are proved to be all equal; partialities and caprices belong not to him.
Albert Barnes: Notes on the Bible - 1834
28:25: The contrast of the future of Israel with that of the surrounding nations. This prophecy reaches far beyond a mere temporal restoration. It points to times of more permanent security, when from all nations and kingdoms the Church of Christ, the Israel of God, shall be gathered in, when the power of the world shall be foRev_er broken, and the kingdom of Christ shall be established foRev_er.
This transition from the enemies to the people of God closes the portion of the prophecies against the nations in the immediate vicinity of the Israelites, before passing to the more distant Egypt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:25: When: Eze 11:17, Eze 20:41, Eze 34:13, Eze 36:24, Eze 37:21, Eze 39:27; Lev 26:44, Lev 26:45; Deu 30:3, Deu 30:4; Psa 106:47; Isa 11:12, Isa 11:13, Isa 27:12, Isa 27:13; Jer 30:18, Jer 31:8-10, Jer 32:37; Hos 1:11; Joe 3:7; Amo 9:14, Amo 9:15; Oba 1:17-21; Mic 7:11-14; Zep 3:19, Zep 3:20
be sanctified: Eze 28:22, Eze 36:23, Eze 38:23; Isa 5:16
then shall: Eze 36:28, Eze 37:25; Jer 23:8, Jer 27:11
to my: Gen 28:13, Gen 28:14
Geneva 1599
28:25 Thus saith the Lord GOD; When I shall have gathered the house of Israel from the people among whom they are scattered, and shall be (n) sanctified in them in the sight of the nations, then shall they dwell in their land that I have given to my servant Jacob.
(n) He shows why God will assemble his Church and preserve it, though he destroy his enemies: that is, that they should praise him, and give thanks for his great mercies.
John Gill
28:25 Thus saith the Lord God, when I shall have gathered the house of Israel,.... Not at the return of them from captivity in Babylon; for the ten tribes or house of Israel did not then return; though there might some few of those tribes, as a pledge of what would be hereafter; but in the latter day, upon the destruction of antichrist, when all Israel shall be saved: and when they will be collected
from the people among whom they are scattered; in the several nations of the world, in Asia, Africa, and Europe:
and shall be sanctified in them in the sight of the Heathen; being believed in by them; prayed unto and worshipped in a spiritual manner by them; professed and owned to be their Saviour and Redeemer in the face of the whole world, Christians and even Heathens, whom before they rejected: then shall they dwell in their land that I have given to my servant Jacob; the land of Canaan, given by promise to Abraham, Isaac, and Jacob; which last is only here mentioned, because it was his posterity that was to possess it; not all Abraham's, only those in the line of Isaac; nor all Isaac's, only those in the line of Jacob; but all his; and this they will do when they are converted in the latter day, and be no more a vagabond people, as they now are.
John Wesley
28:25 Sanctified - I was dishonoured by the Jews in the sight of the heathen, and I will be honoured by the Jews in their sight.
Robert Jamieson, A. R. Fausset and David Brown
28:25 Fulfilled in part at the restoration from Babylon, when Judaism, so far from being merged in heathenism, made inroads by conversions on the idolatry of surrounding nations. The full accomplishment is yet future, when Israel, under Christ, shall be the center of Christendom; of which an earnest was given in the woman from the coasts of Tyre and Sidon who sought the Saviour (Mt 15:21, Mt 15:24, Mt 15:26-28; compare Is 11:12).
dwell safely-- (Jer 23:6).
This is the last of the world kingdoms against which Ezekiel's prophecies are directed, and occupies the largest space in them, namely, the next four chapters. Though farther off than Tyre, it exercised a more powerful influence on Israel.
28:2528:25: Ա՛յսպէս ասէ Ադովնայի Տէր. Եւ ժողովեցից զտունն Իսրայէլի յազգաց ուր ցրուեցան անդր. եւ սուրբ եղէց ՚ի նոսա առաջի ազգաց եւ ժողովրդոց. եւ բնակեսցեն յերկրին իւրեանց զոր ետու ծառային իմում Յակովբու[12752], [12752] Ոսկան. Եւ սուրբ եղէց առաջի... ծառային իմոյ յա՛՛։
25 Այսպէս է ասում Ամենակալ Տէրը. «Հաւաքելու եմ Իսրայէլի տունն այն ազգերի միջից, ուր նրանք ցրուել էին: Սրբանալու եմ նրանց մէջ, ազգերի ու ժողովուրդների առաջ: Նրանք բնակուելու են իրենց երկրում, որ տուել եմ իմ ծառայ Յակոբին: Այնտեղ ապրելու են ապահով.
25 Տէր Եհովան այսպէս կ’ըսէ. ‘Երբ Իսրայէլի տունը հաւաքեմ այն ժողովուրդներէն՝ որոնց մէջ ցրուուած են, այն ատեն անոնց մէջ ազգերու աչքերուն առջեւ սուրբ պիտի սեպուիմ ու անոնք պիտի բնակին իրենց երկրին մէջ, որ ես իմ Յակոբ ծառայիս տուի։
Այսպէս ասէ Ադոնայի Տէր. [631]Եւ ժողովեցից`` զտունն Իսրայելի յազգաց ուր ցրուեցան անդր, եւ սուրբ եղէց ի նոսա առաջի ազգաց [632]եւ ժողովրդոց``. եւ բնակեսցեն յերկրին իւրեանց զոր ետու ծառային իմում Յակոբու:

28:25: Ա՛յսպէս ասէ Ադովնայի Տէր. Եւ ժողովեցից զտունն Իսրայէլի յազգաց ուր ցրուեցան անդր. եւ սուրբ եղէց ՚ի նոսա առաջի ազգաց եւ ժողովրդոց. եւ բնակեսցեն յերկրին իւրեանց զոր ետու ծառային իմում Յակովբու[12752],
[12752] Ոսկան. Եւ սուրբ եղէց առաջի... ծառային իմոյ յա՛՛։
25 Այսպէս է ասում Ամենակալ Տէրը. «Հաւաքելու եմ Իսրայէլի տունն այն ազգերի միջից, ուր նրանք ցրուել էին: Սրբանալու եմ նրանց մէջ, ազգերի ու ժողովուրդների առաջ: Նրանք բնակուելու են իրենց երկրում, որ տուել եմ իմ ծառայ Յակոբին: Այնտեղ ապրելու են ապահով.
25 Տէր Եհովան այսպէս կ’ըսէ. ‘Երբ Իսրայէլի տունը հաւաքեմ այն ժողովուրդներէն՝ որոնց մէջ ցրուուած են, այն ատեն անոնց մէջ ազգերու աչքերուն առջեւ սուրբ պիտի սեպուիմ ու անոնք պիտի բնակին իրենց երկրին մէջ, որ ես իմ Յակոբ ծառայիս տուի։
zohrab-1805▾ eastern-1994▾ western am▾
28:2528:25 Так говорит Господь Бог: когда Я соберу дом Израилев из народов, между которыми они рассеяны, и явлю в них святость Мою перед глазами племен, и они будут жить на земле своей, которую Я дал рабу Моему Иакову:
28:26 καὶ και and; even κατοικήσουσιν κατοικεω settle ἐπ᾿ επι in; on αὐτῆς αυτος he; him ἐν εν in ἐλπίδι ελπις hope καὶ και and; even οἰκοδομήσουσιν οικοδομεω build οἰκίας οικια house; household καὶ και and; even φυτεύσουσιν φυτευω plant ἀμπελῶνας αμπελων vineyard καὶ και and; even κατοικήσουσιν κατοικεω settle ἐν εν in ἐλπίδι ελπις hope ὅταν οταν when; once ποιήσω ποιεω do; make κρίμα κριμα judgment ἐν εν in πᾶσιν πας all; every τοῖς ο the ἀτιμάσασιν ατιμαζω dishonor αὐτοὺς αυτος he; him ἐν εν in τοῖς ο the κύκλῳ κυκλω circling; in a circle αὐτῶν αυτος he; him καὶ και and; even γνώσονται γινωσκω know ὅτι οτι since; that ἐγώ εγω I εἰμι ειμι be κύριος κυριος lord; master ὁ ο the θεὸς θεος God αὐτῶν αυτος he; him καὶ και and; even ὁ ο the θεὸς θεος God τῶν ο the πατέρων πατηρ father αὐτῶν αυτος he; him
28:26 וְ wᵊ וְ and יָשְׁב֣וּ yāšᵊvˈû ישׁב sit עָלֶיהָ֮ ʕāleʸhˈā עַל upon לָ lā לְ to בֶטַח֒ veṭˌaḥ בֶּטַח trust וּ û וְ and בָנ֤וּ vānˈû בנה build בָתִּים֙ vāttîm בַּיִת house וְ wᵊ וְ and נָטְע֣וּ nāṭᵊʕˈû נטע plant כְרָמִ֔ים ḵᵊrāmˈîm כֶּרֶם vineyard וְ wᵊ וְ and יָשְׁב֖וּ yāšᵊvˌû ישׁב sit לָ lā לְ to בֶ֑טַח vˈeṭaḥ בֶּטַח trust בַּ ba בְּ in עֲשֹׂותִ֣י ʕᵃśôṯˈî עשׂה make שְׁפָטִ֗ים šᵊfāṭˈîm שֶׁפֶט judgment בְּ bᵊ בְּ in כֹ֨ל ḵˌōl כֹּל whole הַ ha הַ the שָּׁאטִ֤ים ššāṭˈîm שׁוט despise אֹתָם֙ ʔōṯˌām אֵת [object marker] מִ mi מִן from סְּבִ֣יבֹותָ֔ם ssᵊvˈîvôṯˈām סָבִיב surrounding וְ wᵊ וְ and יָ֣דְע֔וּ yˈāḏᵊʕˈû ידע know כִּ֛י kˈî כִּי that אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵיהֶֽם׃ ס ʔᵉlōhêhˈem . s אֱלֹהִים god(s)
28:26. et habitabunt in ea securi et aedificabunt domos plantabuntque vineas et habitabunt confidenter cum fecero iudicia in omnibus qui adversantur eis per circuitum et scient quia ego Dominus Deus eorumAnd they shall dwell therein secure, and they shall build houses, and shall plant vineyards, and shall dwell with confidence, when I shall have executed judgments upon all that are their enemies round about: and they shall know that I am the Lord their God.
26. And they shall dwell securely therein; yea, they shall build houses, and plant vineyards, and shall dwell securely; when I have executed judgments upon all those that do them despite round about them; and they shall know that I am the LORD their God.
Thus saith the Lord GOD; When I shall have gathered the house of Israel from the people among whom they are scattered, and shall be sanctified in them in the sight of the heathen, then shall they dwell in their land that I have given to my servant Jacob:

28:25 Так говорит Господь Бог: когда Я соберу дом Израилев из народов, между которыми они рассеяны, и явлю в них святость Мою перед глазами племен, и они будут жить на земле своей, которую Я дал рабу Моему Иакову:
28:26
καὶ και and; even
κατοικήσουσιν κατοικεω settle
ἐπ᾿ επι in; on
αὐτῆς αυτος he; him
ἐν εν in
ἐλπίδι ελπις hope
καὶ και and; even
οἰκοδομήσουσιν οικοδομεω build
οἰκίας οικια house; household
καὶ και and; even
φυτεύσουσιν φυτευω plant
ἀμπελῶνας αμπελων vineyard
καὶ και and; even
κατοικήσουσιν κατοικεω settle
ἐν εν in
ἐλπίδι ελπις hope
ὅταν οταν when; once
ποιήσω ποιεω do; make
κρίμα κριμα judgment
ἐν εν in
πᾶσιν πας all; every
τοῖς ο the
ἀτιμάσασιν ατιμαζω dishonor
αὐτοὺς αυτος he; him
ἐν εν in
τοῖς ο the
κύκλῳ κυκλω circling; in a circle
αὐτῶν αυτος he; him
καὶ και and; even
γνώσονται γινωσκω know
ὅτι οτι since; that
ἐγώ εγω I
εἰμι ειμι be
κύριος κυριος lord; master
ο the
θεὸς θεος God
αὐτῶν αυτος he; him
καὶ και and; even
ο the
θεὸς θεος God
τῶν ο the
πατέρων πατηρ father
αὐτῶν αυτος he; him
28:26
וְ wᵊ וְ and
יָשְׁב֣וּ yāšᵊvˈû ישׁב sit
עָלֶיהָ֮ ʕāleʸhˈā עַל upon
לָ לְ to
בֶטַח֒ veṭˌaḥ בֶּטַח trust
וּ û וְ and
בָנ֤וּ vānˈû בנה build
בָתִּים֙ vāttîm בַּיִת house
וְ wᵊ וְ and
נָטְע֣וּ nāṭᵊʕˈû נטע plant
כְרָמִ֔ים ḵᵊrāmˈîm כֶּרֶם vineyard
וְ wᵊ וְ and
יָשְׁב֖וּ yāšᵊvˌû ישׁב sit
לָ לְ to
בֶ֑טַח vˈeṭaḥ בֶּטַח trust
בַּ ba בְּ in
עֲשֹׂותִ֣י ʕᵃśôṯˈî עשׂה make
שְׁפָטִ֗ים šᵊfāṭˈîm שֶׁפֶט judgment
בְּ bᵊ בְּ in
כֹ֨ל ḵˌōl כֹּל whole
הַ ha הַ the
שָּׁאטִ֤ים ššāṭˈîm שׁוט despise
אֹתָם֙ ʔōṯˌām אֵת [object marker]
מִ mi מִן from
סְּבִ֣יבֹותָ֔ם ssᵊvˈîvôṯˈām סָבִיב surrounding
וְ wᵊ וְ and
יָ֣דְע֔וּ yˈāḏᵊʕˈû ידע know
כִּ֛י kˈî כִּי that
אֲנִ֥י ʔᵃnˌî אֲנִי i
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵיהֶֽם׃ ס ʔᵉlōhêhˈem . s אֱלֹהִים god(s)
28:26. et habitabunt in ea securi et aedificabunt domos plantabuntque vineas et habitabunt confidenter cum fecero iudicia in omnibus qui adversantur eis per circuitum et scient quia ego Dominus Deus eorum
And they shall dwell therein secure, and they shall build houses, and shall plant vineyards, and shall dwell with confidence, when I shall have executed judgments upon all that are their enemies round about: and they shall know that I am the Lord their God.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:26: and they shall dwell: Eze 34:25-28, Eze 38:8; Lev 25:18, Lev 25:19; Deu 12:10; Jer 23:6-8, Jer 33:16; Hos 2:18; Zac 2:4, Zac 2:5
safely: or, with confidence, Eze 38:11; Kg1 4:25; Pro 14:26
build: Isa 65:21, Isa 65:22; Jer 29:5, Jer 29:6, Jer 29:28, Jer 31:4, Jer 31:5, Jer 32:15; Amo 9:13, Amo 9:14
when I: Eze 28:24, Eze 25:1-32:32, Eze 35:1-15; isa 13:1-21:17; jer 46:1-51:64; Zac 1:15
despise: or, spoil, Eze 39:10; Isa 17:14, Isa 33:1; Jer 30:16; Lam 1:8; Hab 2:8; Zep 2:8, Zep 2:9
and they: Eze 28:22, Eze 28:24, Eze 34:31, Eze 36:22, Eze 36:23; Exo 29:46
John Gill
28:26 And they shall dwell safely therein,.... There being none to make them afraid, all their enemies being destroyed, and they also under the protection of Christian princes:
and they shall build houses and plant vineyards; signifying their continuance in their land, and their enjoyment of the blessings of it. Cocceius understands this of churches gathered in the name of Christ; of which no doubt there will be many in Judea, as in the first times of the Gospel, and more abundantly:
yea, they shall dwell with confidence: in the utmost safety and security, having nothing to fear from any quarter:
when I have executed judgment upon all those that despise them round about them; took vengeance on them, and utterly destroyed them that despised or spoiled them, even all around them; they will all be cut off, so that there will be none to give them the least disturbance:
and they shall know that I am the Lord their God: not only God, as before, Ezek 28:24, but their God, their Lord and their God, their Redeemer and Saviour, whom they formerly denied, persecuted, and pierced.
28:2628:26: եւ բնակեսցեն ՚ի նմա յուսով. շինեսցեն տունս, եւ տնկեսցեն այգիս՝ եւ բնակեսցեն յուսով. յորժամ արարից դատաստան յամենեսին որ շուրջանակի անարգեցին զնոսա։ Եւ ծանիցեն թէ ե՛ս եմ Տէր Աստուած նոցա, եւ Աստուած հարց նոցա[12753]։[12753] Ոմանք. Դատաստանս յամենեսեան։
26 տներ են շինելու եւ այգիներ տնկելու, ապրելու են ապահով, երբ դատաստան տեսնեմ այն բոլորի հետ, որոնք չորս կողմից անարգեցին նրանց: Եւ պիտի իմանան, որ ես եմ նրանց Տէր Աստուածը, նրանց հայրերի Աստուածը»:
26 Անոր մէջ ապահովութեամբ պիտի բնակին ու տուներ պիտի շինեն եւ այգիներ պիտի տնկեն։ Ես պիտի պատժեմ անոնց բոլորտիքը եղողները, որ զանոնք նախատեցին, իսկ իրենք ապահովութեամբ պիտի բնակին ու պիտի գիտնան թէ ես եմ իրենց Տէր Աստուածը»։
եւ բնակեսցեն ի նմա [633]յուսով. շինեսցեն տունս եւ տնկեսցեն այգիս, եւ բնակեսցեն [634]յուսով, յորժամ արարից դատաստան յամենեսին որ շուրջանակի անարգեցին զնոսա. եւ ծանիցեն թէ ես եմ Տէր Աստուած նոցա [635]եւ Աստուած հարց նոցա:

28:26: եւ բնակեսցեն ՚ի նմա յուսով. շինեսցեն տունս, եւ տնկեսցեն այգիս՝ եւ բնակեսցեն յուսով. յորժամ արարից դատաստան յամենեսին որ շուրջանակի անարգեցին զնոսա։ Եւ ծանիցեն թէ ե՛ս եմ Տէր Աստուած նոցա, եւ Աստուած հարց նոցա[12753]։
[12753] Ոմանք. Դատաստանս յամենեսեան։
26 տներ են շինելու եւ այգիներ տնկելու, ապրելու են ապահով, երբ դատաստան տեսնեմ այն բոլորի հետ, որոնք չորս կողմից անարգեցին նրանց: Եւ պիտի իմանան, որ ես եմ նրանց Տէր Աստուածը, նրանց հայրերի Աստուածը»:
26 Անոր մէջ ապահովութեամբ պիտի բնակին ու տուներ պիտի շինեն եւ այգիներ պիտի տնկեն։ Ես պիտի պատժեմ անոնց բոլորտիքը եղողները, որ զանոնք նախատեցին, իսկ իրենք ապահովութեամբ պիտի բնակին ու պիտի գիտնան թէ ես եմ իրենց Տէր Աստուածը»։
zohrab-1805▾ eastern-1994▾ western am▾
28:2628:26 тогда они будут жить на ней безопасно, и построят домы, и насадят виноградники, и будут жить в безопасности, потому что Я произведу суд над всеми зложелателями их вокруг них, и узнают, что Я Господь Бог их.
And they shall dwell safely therein, and shall build houses, and plant vineyards; yea, they shall dwell with confidence, when I have executed judgments upon all those that despise them round about them; and they shall know that I [am] the LORD their God:

28:26 тогда они будут жить на ней безопасно, и построят домы, и насадят виноградники, и будут жить в безопасности, потому что Я произведу суд над всеми зложелателями их вокруг них, и узнают, что Я Господь Бог их.
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