Եզեկիէլ / Ezekiel - 29 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
XXIX-XXXII главы заключают в себе 7: речей на Египет, который был тоже соседом Израиля, хотя в смысле более отдаленном, так сказать, идеальном (ср. XLVII:19: и XLVIII:28, где южной границей будущей св. земли называется река Египетская), но соседом зато самым значительным, могущественным и наиболее повредившим и вредящим Израилю, почему пророчество на него гораздо обширнее прочих и даже пророчества на Тир (последний обращает на себя пророческий взор Иезекииля не столько из-за значения его для судьбы Израиля, сколько из-за тогдашнего блеска его и того обнаружения славы Божией, которое дало его падение, следовательно, так сказать по минутной важности события). Египет издавна вредил Израилю (XVI:26; XX:23), не переставал вредить и при Иезекииле (XXIX:6-7, 16): падение Иудейского царства ближайшей причиной имело обманчивую надежду на помощь Египта (союз с ним Седекии); эта надежда не исчезла окончательно и по разрушении Иерусалима (бегство оставшихся в Иудее жителей в Египет после убийства Годолии: 4: Цар XXV:23: и др.). Ненадежность Египта в качестве союзника, неверность его союзу, погубившая Иуду, и есть главный грех Египта, за который Иезекииль предрекает ему гибель. К этому греху присоединяется высокомерие Египта, претензии на мировое владычество, назначенное Богом Халдее и оспаривание которого у нее посему погубит Египет. Пророчества падают на то критическое для Египта время, когда вавилонское и египетское войска двинулись друг против друга, для чего Навуходоносор снял на время осаду Иерусалима, и когда египтяне, после небольшой неудачи, удалились и ждали нового нападения халдеев по завоевании Иерусалима: даты пророчеств обнимают время от 7: месяца перед разрушением Иерусалима до 1: 1/2: года после него. Пророчество состоит из угрозы фараону (XXIX гл.), Египту (XXX), притчи об Египте и гибели его (XXXI) и плача над ним (XXXII; в пророчестве на Тир притча - сравнение его с кораблем - соединена с плачем). О Египте есть пророчество также у Исаии (XVIII, ХIX и XXXI гл.), Иеремии (XLVI гл.) и Иоиля (III,19).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Three chapters we had concerning Tyre and its king; next follow four chapters concerning Egypt and its king. This is the first of them. Egypt had formerly been a house of bondage to God's people; of late they had had but too friendly a correspondence with it, and had depended too much upon it; and therefore, whether the prediction reached Egypt or no, it would be of use to Israel, to take them off from their confidence in their alliance with it. The prophecies against Egypt, which are all laid together in these four chapters, were of five several dates; the first in the 10th year of the captivity (ver. 1), the second in the 27th (ver. 17), the third in the 11th year and the first month (ch. xxx. 20), the fourth in the 11th year and the third month (ch. xxxi. 1), the fifth in the 12th year (ch. xxxii. 1), and another in the same year, ver. 17. In this chapter we have, I. The destruction of Pharaoh foretold, for his dealing deceitfully with Israel, ver. 1-7. II. The desolation of the land of Egypt foretold, ver. 8-12. III. A promise of the restoration thereof, in part, after forty years, ver. 13-16. IV. The possession that should be given to Nebuchadnezzar of the land of Egypt, ver. 17-20. V. A promise of mercy to Israel, ver. 21.
Adam Clarke: Commentary on the Bible - 1831
This and the three following chapters foretell the conquest of Egypt by Nebuchadnezzar, which he accomplished in the twenty-seventh year of Jehoiachin's captivity. The same event is foretold by Jeremiah, Jer 46:13, etc. The prophecy opens with God's charging the king of Egypt (Pharaoh-hophra) with the same extravagant pride and profanity which were in the preceding chapter laid to the charge of the prince of Tyre. He appears, like him, to have affected Divine honors; and boasted so much of the strength of his kingdom, that, as an ancient historian (Herodotus) tells us, he impiously declared that God himself could not dispossess him. Wherefore the prophet, with great majesty, addresses him under the image of one of those crocodiles or monsters which inhabited that river, of whose riches and revenue he vaunted; and assures him that, with as much ease as a fisherman drags the fish he has hooked, God would drag him and his people into captivity, and that their carcasses should fall a prey to the beasts of the field and to the fowls of heaven, Eze 29:1-7. The figure is then dropped; and God is introduced denouncing, in plain terns, the most awful judgments against him and his nation, and declaring that the Egyptians should be subjected to the Babylonians till the fall of the Chaldean empire, Eze 29:8-12. The prophet then foretells that Egypt, which was about to be devastated by the Babylonians, and many of the people carried into captivity, should again become a kingdom; but that it should never regain its ancient political importance; for, in the lapse of time, it should be even the Basest of the kingdoms, a circumstance in the prophecy most literally fulfilled, especially under the Christian dispensation, in its government by the Mameluke slaves, Eze 29:13-16. The prophecy, beginning at the seventeenth verse, is connected with the foregoing, as it relates to the same subject, though delivered about seventeen years later. Nebuchadnezzar and his army, after the long siege of Tyre, which made every head bald by constantly wearing their helmets, and wore the skin of off every shoulder by carrying burdens to raise the fortifications, were disappointed of the spoil which they expected, by the retiring of the inhabitants to Carthage. God, therefore, promises him Egypt for his reward, Eze 29:17-20. The chapter concludes with a prediction of the return of the Jews from the Babylonish captivity, Eze 29:21.
Albert Barnes: Notes on the Bible - 1834
29:0: In Ezek. 29-32 we read prophecies against Egypt which, uttered (with the exception of Eze 29:17 to the end) in regular succession, predict the downfall of Pharaoh Hophra and the desolation of Egypt.
Eze. 29:1-16: the first prophecy against Egypt delivered some months before the preceding prophecies against Tyre (see Eze 26:1), the prophecies against the nations being given, not in their chronological, but in their geographical order, according to their nearness to Jerusalem.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Eze 29:1, The judgment of Pharoh for his treachery to Israel; Eze 29:8, The desolation of Egypt; Eze 29:13, The restoration thereof after 40 years; Eze 29:17, Egypt the reward of Nebuchadnezzar; Eze 29:21, Israel shall be restored.
Carl Friedrich Keil and Franz Delitzsch

Against Egypt - Ezekiel 29-32
The announcement of the judgment upon Egypt is proclaimed in seven "words of God." The first five are threats. The first (Ezekiel 29:1-16) contains a threat of the judgment upon Pharaoh and his people and land, expressed in grand and general traits. The second (Ezek 29:17-21) gives a special prediction of the conquest and plundering of Egypt by Nebuchadnezzar. The third (Ezekiel 30:1-19) depicts the day of judgment which will break upon Egypt and its allies. The fourth (Ezek 30:20-26) foretells the annihilation of the might of Pharaoh by the king of Babylon; and the fifth (Ezekiel 31) holds up as a warning to the king and people of Egypt the glory and the overthrow of Assyria. The last two words of God in Ezekiel 32 contain lamentations over the destruction of Pharaoh and his might, viz., Ezekiel 32:1-16, a lamentation over the king of Egypt; and Ezekiel 32:17-32, a second lamentation over the destruction of his imperial power. - Ezekiel's prophecy concerning Egypt assumes this elaborate form, because he regards the power of Pharaoh and Egypt as the embodiment of that phase of the imperial power which imagines in its ungodly self-deification that it is able to uphold the kingdom of God, and thus seduces the people of God to rely with false confidence upon the imperial power of this world.
John Gill
INTRODUCTION TO EZEKIEL 29
This chapter contains a prophecy against Pharaoh king of Egypt; and of the destruction of the land of Egypt; and of the restoration of it after a certain time. The time of prophecy is noted, Ezek 29:1, the order to prophesy against Pharaoh, who is described as a large fish, lying in his rivers, and boasting of them, Ezek 29:2, his destruction and the manner of it, Ezek 29:4, the reason of it, his treachery to the Jews, Ezek 29:6, hence the whole land of Egypt is threatened with desolation, from one end to the other, so as to be uninhabited by man or beast for the space of forty years, Ezek 29:8, but shall not arrive to their former glory as a kingdom, nor be any more the confidence of the house of Israel, Ezek 29:15, then follows a prophecy seventeen years after this, showing the reason why Egypt was given to the king of Babylon, Ezek 29:17, and the chapter is closed with a promise of happiness to Israel, Ezek 29:21.
29:029:0: ՚Ի վերայ Եգիպտոսի, եւ փարաւոնի արքային Եգիպտացւոց[12754]։ ԻԶ [12754] Բազումք. Եւ փարաւոնի թագաւորին Եգ՛՛։
1 Եգիպտոսի ու եգիպտացիների արքայ Փարաւոնի մասին
Ի վերայ Եգիպտոսի եւ փարաւոնի արքային Եգիպտացւոց:

29:0: ՚Ի վերայ Եգիպտոսի, եւ փարաւոնի արքային Եգիպտացւոց[12754]։ ԻԶ
[12754] Բազումք. Եւ փարաւոնի թագաւորին Եգ՛՛։
1 Եգիպտոսի ու եգիպտացիների արքայ Փարաւոնի մասին
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29:0
29:1 ἐν εν in τῷ ο the ἔτει ετος year τῷ ο the δεκάτῳ δεκατος tenth ἐν εν in τῷ ο the δεκάτῳ δεκατος tenth μηνὶ μην.1 month μιᾷ εις.1 one; unit τοῦ ο the μηνὸς μην.1 month ἐγένετο γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master πρός προς to; toward με με me λέγων λεγω tell; declare
29:1 בַּ ba בְּ in † הַ the שָּׁנָה֙ ššānˌā שָׁנָה year הָ hā הַ the עֲשִׂירִ֔ית ʕᵃśîrˈîṯ עֲשִׂירִי tenth בָּ bā בְּ in † הַ the עֲשִׂרִ֕י ʕᵃśirˈî עֲשִׂירִי tenth בִּ bi בְּ in שְׁנֵ֥ים šᵊnˌêm שְׁנַיִם two עָשָׂ֖ר ʕāśˌār עָשָׂר -teen לַ la לְ to † הַ the חֹ֑דֶשׁ ḥˈōḏeš חֹדֶשׁ month הָיָ֥ה hāyˌā היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֵלַ֥י ʔēlˌay אֶל to לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
29:1. in anno decimo in decimo mense undecima mensis factum est verbum Domini ad me dicensIn the tenth year, the tenth month, the eleventh day of the month, the word of the Lord came to me, saying:
1. In the tenth year, in the tenth , in the twelfth of the month, the word of the LORD came unto me, saying,
29:1. In the tenth year, in the tenth month, on the eleventh day of the month, the word of the Lord came to me, saying:
missing verse:

29:1
ἐν εν in
τῷ ο the
ἔτει ετος year
τῷ ο the
δεκάτῳ δεκατος tenth
ἐν εν in
τῷ ο the
δεκάτῳ δεκατος tenth
μηνὶ μην.1 month
μιᾷ εις.1 one; unit
τοῦ ο the
μηνὸς μην.1 month
ἐγένετο γινομαι happen; become
λόγος λογος word; log
κυρίου κυριος lord; master
πρός προς to; toward
με με me
λέγων λεγω tell; declare
29:1
בַּ ba בְּ in
† הַ the
שָּׁנָה֙ ššānˌā שָׁנָה year
הָ hā הַ the
עֲשִׂירִ֔ית ʕᵃśîrˈîṯ עֲשִׂירִי tenth
בָּ bā בְּ in
† הַ the
עֲשִׂרִ֕י ʕᵃśirˈî עֲשִׂירִי tenth
בִּ bi בְּ in
שְׁנֵ֥ים šᵊnˌêm שְׁנַיִם two
עָשָׂ֖ר ʕāśˌār עָשָׂר -teen
לַ la לְ to
† הַ the
חֹ֑דֶשׁ ḥˈōḏeš חֹדֶשׁ month
הָיָ֥ה hāyˌā היה be
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֵלַ֥י ʔēlˌay אֶל to
לֵ lē לְ to
אמֹֽר׃ ʔmˈōr אמר say
29:1. in anno decimo in decimo mense undecima mensis factum est verbum Domini ad me dicens
In the tenth year, the tenth month, the eleventh day of the month, the word of the Lord came to me, saying:
1. In the tenth year, in the tenth , in the twelfth of the month, the word of the LORD came unto me, saying,
29:1. In the tenth year, in the tenth month, on the eleventh day of the month, the word of the Lord came to me, saying:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Декабрь - январь 587: г., должно быть, когда войско египетское двинулось на выручку Иерусалима от осаждавших его халдеев, которые действительно сняли на время осаду (Иер XXXVII:5); это могло возбудить большие надежды и послужило ближайшим поводом к пророчеству, параллельному след. Иер XXXVII:6: и д. Греч. не в 10: году, а в 12: (слав. - 10), должно быть, из желания сохранить хронологически порядок пророчеств, см. XXVI:1. Но Иезекииль явно располагает здесь пророчества в географическом порядке ср. ст. 17: и XXX:1. День в греч. и слав. 1-й, а не 12.
Adam Clarke: Commentary on the Bible - 1831
29:1: In the tenth year - Of Zedekiah; and tenth of the captivity of Jeconiah.
The ten month, in the twelfth day of the month - Answering to Monday, the first of February, A.M. 3415.
Albert Barnes: Notes on the Bible - 1834
29:1: The tenth year - Jerusalem had been besieged, but not taken. Jeremiah delivered his prophecy against Egypt, about the time when the approach of Pharaoh Hophra's army caused the Chaldaeans for the time to raise the siege Jer 37:5. This was the solitary instance of Egypt meddling with the affairs of Palestine or Syria after the battle of Carchemish (compare Kg2 24:7); it met with speedy punishment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:1: am 3415, bc 589, Eze 29:17, Eze 1:2, Eze 8:1, Eze 20:1, Eze 26:1, Eze 40:1
Carl Friedrich Keil and Franz Delitzsch
29:1
The Judgment upon Pharaoh and His People and Land
Because Pharaoh looks upon himself as the creator of his kingdom and of his might, he is to be destroyed with his men of war (Ezek 29:2-5). In order that Israel may no longer put its trust in the fragile power of Egypt, the sword shall cut off from Egypt both man and beast, the land shall be turned into a barren wilderness, and the people shall be scattered over the lands (Ezek 29:5-12). But after the expiration of the time appointed for its punishment, both people and land shall be restored, though only to remain an insignificant kingdom (Ezek 29:13-16). - According to Ezek 29:1, this prophecy belongs to the tenth year of the captivity of Jehoiachin; and as we may see by comparing it with the other oracles against Egypt of which the dates are given, it was the first word of God uttered by Ezekiel concerning this imperial kingdom. The contents also harmonize with this, inasmuch as the threat which it contains merely announces in general terms the overthrow of the might of Egypt and its king, without naming the instrument employed to execute the judgment, and at the same time the future condition of Egypt is also disclosed.
Ezek 29:1-12
Destruction of the might of Pharaoh, and devastation of Egypt
Ezek 29:1. In the tenth year, in the tenth (month), on the twelfth of the month, the word of Jehovah came to me, saying, Ezek 29:2. Son of man, direct thy face against Pharaoh the king of Egypt, and prophesy against him and against all Egypt. Ezek 29:3. Speak and say, Thus saith the Lord Jehovah, Behold, I will deal with thee, Pharaoh, king of Egypt, thou great dragon which lieth in its rivers, which saith, "Mine is the river, and I have made it for myself." Ezek 29:4. I will put a ring into thy jaws, and cause the fishes of thy rivers to hang upon thy scales, and draw thee out of thy rivers, and all the fishes of thy rivers which hang upon thy scales; Ezek 29:5. And will cast thee into the desert, thee and all the fishes of thy rivers; upon the surface of the field wilt thou fall, thou wilt not be lifted up nor gathered together; I give thee for food to the beasts of the earth and the birds of the heaven. Ezek 29:6. And all the inhabitants of Egypt shall learn that I am Jehovah. Because it is a reed-staff to the house of Israel, - Ezek 29:7. When they grasp thee by thy branches, thou crackest and tearest open all their shoulder; and when they lean upon thee, thou breakest and causest all their loins to shake, - Ezek 29:8. Therefore thus saith the Lord Jehovah, Behold, I bring upon thee the sword, and will cut off from thee man and beast; Ezek 29:9. And the land of Egypt will become a waste and desolation, and they shall learn that I am Jehovah. Because he saith: "The river is mine, and I have made it," Ezek 29:10. Therefore, behold, I will deal with thee and thy rivers, and will make the land of Egypt into barren waste desolations from Migdol to Syene, even to the border of Cush. Ezek 29:11. The foot of man will not pass through it, and the foot of beast will not pass through it, and it will not be inhabited for forty years. Ezek 29:12. I make the land of Egypt a waste in the midst of devastated lands, and its cities shall be waste among desolate cities forty years; and I scatter the Egyptians among the nations, and disperse them in the lands. - The date given, viz., "in the tenth year," is defended even by Hitzig as more correct than the reading of the lxx, ἐν τῷ ἔτει τῷ δωδεκάτω; and he supposes the Alexandrian reading to have originated in the fact that the last date mentioned in Ezek 26:1 had already brought down the account to the eleventh year. - Pharaoh, the king of Egypt, against whom the threat is first directed, is called "the great dragon" in Ezek 29:3. תּנּים (here and Ezek 32:2) is equivalent to תּנּין, literally, the lengthened animal, the snake; here, the water-snake, the crocodile, the standing symbol of Egypt in the prophets (cf. Is 51:9; Is 27:1; Ps 74:13), which is here transferred to Pharaoh, as the ruler of Egypt and representative of its power. By יארים we are to understand the arms and canals of the Nile (vid., Is 7:18). The predicate, "lying in the midst of his rivers," points at once to the proud security in his own power to which Pharaoh gave himself up. As the crocodile lies quietly in the waters of the Nile, as though he were lord of the river; so did Pharaoh regard himself as the omnipotent lord of Egypt. His words affirm this: "the river is mine, I have made it for myself." The suffix attached to עשׂיתני stands in the place of לי, as Ezek 29:9, where the suffix is wanting, clearly shows. There is an incorrectness in this use of the suffix, which evidently passed into the language of literature from the popular phraseology (cf. Ewald, 315b). The rendering of the Vulgate, ego feci memetipsum, is false. יארי is the expression used by him as a king who regards the land and its rivers as his own property; in connection with which we must bear in mind that Egypt is indebted to the Nile not only for its greatness, but for its actual existence. In this respect Pharaoh says emphatically לי, it is mine, it belongs to me, because he regards himself as the creator. The words, "I have made it for myself," simply explain the reason for the expression לי, and affirm more than "I have put myself in possession of this through my own power, or have acquired its blessings for myself" (Hvernick); or, "I have put it into its present condition by constructing canals, dams, sluices, and buildings by the river-side" (Hitzig). Pharaoh calls himself the creator of the Nile, because he regards himself as the creator of the greatness of Egypt. This pride, in which he forgets God and attributes divine power to himself, is the cause of his sin, for which he will be overthrown by God. God will draw the crocodile Pharaoh out of his Nile with hooks, and cast him upon the dry land, where he and the fishes that have been drawn out along with him upon his scales will not be gathered up, but devoured by the wild beasts and birds of prey. The figure is derived from the manner in which even in ancient times the crocodile was caught with large hooks of a peculiar construction (compare Herod. ii. 70, and the testimonies of travellers in Oedmann's Vermischten Sammlungen, III pp. 6ff., and Jomard in the Dscription de l'Egypte, I p. 27). The form חחיים with a double Yod is a copyist's error, probably occasioned by the double Yod occurring after ח in בּלחייך, which follows. A dual form for חחים is unsuitable, and is not used anywhere else even by Ezekiel (cf. Ezek 19:4, Ezek 19:9, and more especially Ezek 38:4).
The fishes which hang upon the scales of the monster, and are drawn along with it out of the Nile, are the inhabitants of Egypt, for the Nile represents the land. The casting of the beast into the wilderness, where it putrefies and is devoured by the beasts and birds of prey, must not be interpreted in the insipid manner proposed by Hitzig, namely, that Pharaoh would advance with his army into the desert of Arabia and be defeated there. The wilderness is the dry and barren land, in which animals that inhabit the water must perish; and the thought is simply that the monster will be cast upon the desert land, where it will finally become the food of the beasts of prey.
In Ezek 29:6 the construction is a subject of dispute, inasmuch as many of the commentators follow the Hebrew division of the verse, taking the second hemistich 'יען היותם וגו as dependent upon the first half of the verse, for which it assigns the reason, and then interpreting Ezek 29:7 as a further development of Ezek 29:6, and commencing a new period with Ezek 29:8 (Hitzig, Kliefoth, and others). But it is decidedly wrong to connect together the two halves of the sixth verse, if only for the simple reason that the formula וידעוּ כּי אני יהוה, which occurs so frequently elsewhere in Ezekiel, invariably closes a train of thought, and is never followed by the addition of a further reason. Moreover, a sentence commencing with יען is just as invariably followed by an apodosis introduced by לכן, of which we have an example just below in Ezek 29:9 and Ezek 29:10. For both these reasons it is absolutely necessary that we should regard 'יען ה as the beginning of a protasis, the apodosis to which commences with לכן in Ezek 29:8. The correctness of this construction is established beyond all doubt by the fact that from Ezek 29:6 onwards it is no longer Pharaoh who is spoken of, as in Ezek 29:3-5, but Egypt; so that יען introduces a new train of thought. But Ezek 29:7 is clearly shown, both by the contents and the form, to be an explanatory intermediate clause inserted as a parenthesis. And inasmuch as the protasis is removed in consequence to some distance from its apodosis, Ezekiel has introduced the formula "thus saith the Lord Jehovah" at the commencement of the apodosis, for the purpose of giving additional emphasis to the announcement of the punishment. Ezek 29:7 cannot in any case be regarded as the protasis, the apodosis to which commences with the לכן in Ezek 29:8, and Hvernick maintains. The suffix attached to היותם, to which Hitzig takes exception, because he has misunderstood the construction, and which he would conjecture away, refers to מצרים as a land or kingdom. Because the kingdom of Egypt was a reed-staff to the house of Israel (a figure drawn from the physical character of the banks of the Nile, with its thick growth of tall, thick rushes, and recalling to mind Is 36:6), the Lord would bring the sword upon it and cut off from it both man and beast. But before this apodosis the figure of the reed-staff is more clearly defined: "when they (the Israelites) take thee by thy branches, thou breakest," etc. This explanation is not to be taken as referring to any particular facts either of the past or future, but indicates the deceptive nature of Egypt as the standing characteristic of that kingdom. At the same time, to give greater vivacity to the description, the words concerning Egypt are changed into a direct address to the Egyptians, i.e., not to Pharaoh, but to the Egyptian people regarded as a single individual. The expression בכפך causes some difficulty, since the ordinary meaning of כּף (hand) is apparently unsuitable, inasmuch as the verb תּרוץ, from רצץ, to break or crack (not to break in pieces, i.e., to break quite through), clearly shows that the figure if the reed is still continued. The Keri בּכּף is a bad emendation, based upon the rendering "to grasp with the hand," which is grammatically inadmissible. תּפשׂ with ב does not mean to grasp with something, but to seize upon something, to take hold of a person (Is 3:6; Deut 9:17), so that בכפך can only be an explanatory apposition to בּך. The meaning grip, or grasp of the hand, is also unsuitable and cannot be sustained, as the plural כּפּות alone is used in this sense in Song 5:5. The only meaning appropriate to the figure is that of branches, which is sustained, so far as the language is concerned, by the use of the plural כּפּות for palm-branches in Lev 23:40, and of the singular כּפּה for the collection of branches in Job 15:32, and Is 9:13; Is 19:15; and this is apparently in perfect harmony with natural facts, since the tall reed of the Nile, more especially the papyrus, is furnished with hollow, sword-shaped leaves at the lower part of the talk. When it cracks, the reed-staff pierces the shoulder of the man who has grasped it, and tears it; and if a man lean upon it, it breaks in pieces and causes all the loins to tremble. העמיד cannot mean to cause to stand, or to set upright, still less render stiff and rigid. The latter meaning cannot be established from the usage of the language, and would be unsuitable here. For if a stick on which a man leans should break and penetrate his loins, it would inflict such injury upon them as to cause him to fall, and not to remain stiff and rigid. העמד cannot have any other meaning than that of המעד, to cause to tremble or relax, as in Ps 69:24, to shake the firmness of the loins, so that the power to stand is impaired.
In the apodosis the thought of the land gives place to that of the people; hence the use of the feminine suffixes עליך and ממּך in the place of the masculine suffixes בּך and עליך in Ezek 29:7. Man and beast shall be cut off, and the land made into a desert waste by the sword, i.e., by war. This is carried out still further in Ezek 29:9-12; and once again in the protasis 9b (cf. Ezek 29:3) the inordinate pride of the king is placed in the foreground as the reason for the devastation of his land and kingdom. The Lord will make of Egypt the most desolate wilderness. חרבות is intensified into a superlative by the double genitive חרב שׁממה, desolation of the wilderness. Throughout its whole extent from Migdol, i.e., Magdolo, according to the Itiner. Anton. p. 171 (ed. Wessel), twelve Roman miles from Pelusium; in the Coptic Meshtol, Egyptian Màktr (Brugsch, Geogr. Inschr. I pp. 261f.), the most northerly place in Egypt. סונה, to Syene (for the construction see Ezek 30:6 and Ezek 21:3), Συήνη, Sun in the inscriptions, according to Brugsch (Geogr. Inschr. I. p. 155), probably the profane designation of the place (Coptic Souan), the most southerly border town of Egypt in the direction of Cush, i.e., Ethiopia, on the eastern bank of the Nile, some ruins of which are still to be seen in the modern Assvan (Assuan, Arab. aswa=n), which is situated to the north-east of them (vid., Brugsch, Reiseber. aus. Aegypten, p. 247, and Leyrer in Herzog's Encyclopaedia). The additional clause, "and to the border of Cush," does not give a fresh terminal point, still further advanced, but simply defines with still greater clearness the boundary toward the south, viz., to Syene, where Egypt terminates and Ethiopia beings. In Ezek 29:11 the desolation is more fully depicted. לא תשׁב, it will not dwell, poetical for "be inhabited," as in Joel 4 (3):20, Is 13:20, etc. This devastation shall last for forty years, and so long shall the people of Egypt be scattered among the nations. But after the expiration of that time they shall be gathered together again (Ezek 29:13). The number forty is neither a round number (Hitzig) nor a very long time (Ewald), but is a symbolical term denoting a period appointed by God for punishment and penitence (see the comm. on Ezek 4:6), which is not to be understood in a chronological sense, or capable of being calculated.
Ezek 29:13-16
Restoration of Egypt
Ezek 29:13. For thus saith the Lord Jehovah, At the end of forty years I will gather the Egyptians out of the nations, whither they were scattered. Ezek 29:14. And I will turn the captivity of Egypt, and will bring them back into the land of Pathros, into the land of their origin, and they shall be a lowly kingdom there. Ezek 29:15. Lowlier than the kingdoms shall it be, and exalt itself no more over the nations; and I will make them small, so that they shall rule no more over the nations. Ezek 29:16. And it shall be no more the confidence of the house of Israel, bringing iniquity to remembrance when they incline towards it; and they shall learn that I am the Lord Jehovah. - The turning of the period of Egypt's punishment is connected by כּי, which refers to the time indicated, viz., "forty years." For forty years shall Egypt be utterly laid waste; for after the expiration of that period the Lord will gather the Egyptians again from their dispersion among the nations, turn their captivity, i.e., put an end to their suffering (see the comm. on Ezek 16:53), and lead them back into the land of their birth, i.e., of their origin (for מכוּרה, see Ezek 16:3), namely, to Pathros. פתרוס, the Egyptian Petorēs (Παθούρης, lxx Jer 44:1), or south land, i.e., Upper Egypt, the Thebais of the Greeks and Romans. The designation of Upper Egypt as the mother country of the Egyptians, or the land of their nativity, is confirmed not only by the accounts given by Herodotus (ii. 4 and 15) and Diodorus Sic. (i. 50), but also by the Egyptian mythology, according to which the first king who reigned after the gods, viz., Menes or Mena, sprang from the city of Thinis (Thynis), Egypt. Tenj, in the neighbourhood of Abydos in Upper Egypt, and founded the city of Memphis in Lower Egypt, which became so celebrated in later times (vid., Brugsch, Histoire d'Egypte, I p. 16). But Egypt shall not attain to its former power any more. It will be and continue a lowly kingdom, that it may not again become a ground of confidence to Israel, a power upon which Israel can rely, so as to fall into guilt and punishment. The subject to ולא יהיה is Egypt as a nation, notwithstanding the fact that it has previously been construed in the feminine as a land or kingdom, and in אחריהם the Egyptians are spoken of in the plural number. For it is out of the question to take מזכּיר עון as the subject to לא יהיה in the sense of "no more shall one who calls guilt to remembrance inspire the house of Israel with confidence," as Kliefoth proposes, not only because of the arrangement of the words, but because the more precise definition of מזכּיר עון as 'בּפנותם אח clearly shows that Egypt is the subject of the sentence; whereas, in order to connect this definition in any way, Kliefoth is compelled to resort to the interpolation of the words, "which it committed." מזכּיר עון is in apposition to מבטח; making Egypt the ground of confidence, brings into remembrance before God the guilt of Israel, which consists in the fact that the Israelites turn to the Egyptians and seek salvation from them, so that He is obliged to punish them (vid., Ezek 21:28-29). - The truth of the prediction in Ezek 29:13-16 has been confirmed by history, inasmuch as Egypt never recovered its former power after the Chaldean period. - Moreover, if we compare the Messianic promise for Egypt in Is 19:18-25 with the prediction in Ezek 29:13-15, we are struck at once with the peculiarity of Ezekiel, already referred to in the introductory remarks on Ezekiel 25-32, namely, that he leaves entirely out of sight the Messianic future of the heathen nations.
Geneva 1599
29:1 In the (a) tenth year, in the tenth [month], in the twelfth [day] of the month, the word of the LORD came to me, saying,
(a) That is, of the captivity of Jeconiah, or of the reign of Zedekiah. Of the order of these prophecies, and how the former sometimes stands after the latter. See Jer 27:1
John Gill
29:1 In the tenth year, in the tenth month, in the twelfth day of the month,.... In the tenth year Jeconiah's captivity, and Zedekiah's reign. The Septuagint version has it, the twelfth year; and the Arabic version, the twelfth month; and the Septuagint version again, the first day of the month; and the Vulgate Latin, the eleventh day of it. This month was the month Tebet, and answers to part of December, and part of January. This prophecy was delivered before that concerning Tyre, though placed after it, because fulfilled after it, which gave Nebuchadnezzar Egypt as a reward for besieging and taking Tyre:
the word of the Lord came unto me, saying; as follows.
John Wesley
29:1 The tenth year - Of Jeconiah's captivity.
29:129:1: Յամին տասներորդի՝ յամսեանն տասներորդի՝ որ օր մի էր ամսոյն, եղեւ բա՛ն Տեառն առ իս՝ եւ ասէ[12755]. [12755] Ոսկան. Եւ եղեւ բան Տեառն։
1 Տասներորդ տարում, տասներորդ ամսին, ամսուայ առաջին օրը, Տէրը խօսեց ինձ հետ ու ասաց.
29 Տասներորդ տարուան, տասներորդ ամսուան տասներկրորդ օրը, Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
Յամին տասներորդի, յամսեանն տասներորդի, որ օր [637]մի էր ամսոյն, եղեւ բան Տեառն առ իս եւ ասէ:

29:1: Յամին տասներորդի՝ յամսեանն տասներորդի՝ որ օր մի էր ամսոյն, եղեւ բա՛ն Տեառն առ իս՝ եւ ասէ[12755].
[12755] Ոսկան. Եւ եղեւ բան Տեառն։
1 Տասներորդ տարում, տասներորդ ամսին, ամսուայ առաջին օրը, Տէրը խօսեց ինձ հետ ու ասաց.
29 Տասներորդ տարուան, տասներորդ ամսուան տասներկրորդ օրը, Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
29:129:1 В десятом году, в десятом {месяце}, в двенадцатый {день} месяца, было ко мне слово Господне:
29:2 υἱὲ υιος son ἀνθρώπου ανθρωπος person; human στήρισον στηριζω steady; steadfast τὸ ο the πρόσωπόν προσωπον face; ahead of σου σου of you; your ἐπὶ επι in; on Φαραω φαραω Pharaō; Farao βασιλέα βασιλευς monarch; king Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even προφήτευσον προφητευω prophesy ἐπ᾿ επι in; on αὐτὸν αυτος he; him καὶ και and; even ἐπ᾿ επι in; on Αἴγυπτον αιγυπτος Aigyptos; Eyiptos ὅλην ολος whole; wholly
29:2 בֶּן־ ben- בֵּן son אָדָ֕ם ʔāḏˈām אָדָם human, mankind שִׂ֣ים śˈîm שׂים put פָּנֶ֔יךָ pānˈeʸḵā פָּנֶה face עַל־ ʕal- עַל upon פַּרְעֹ֖ה parʕˌō פַּרְעֹה pharaoh מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt וְ wᵊ וְ and הִנָּבֵ֣א hinnāvˈē נבא speak as prophet עָלָ֔יו ʕālˈāʸw עַל upon וְ wᵊ וְ and עַל־ ʕal- עַל upon מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt כֻּלָּֽהּ׃ kullˈāh כֹּל whole
29:2. fili hominis pone faciem tuam contra Pharaonem regem Aegypti et prophetabis de eo et de Aegypto universaSon of man, set thy face against Pharao king of Egypt: and thou shalt prophesy of him, and of all Egypt:
2. Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt:
29:2. “Son of man, set your face against Pharaoh, the king of Egypt, and you shall prophesy about him and about all of Egypt.
In the tenth year, in the tenth [month], in the twelfth [day] of the month, the word of the LORD came unto me, saying:

29:1 В десятом году, в десятом {месяце}, в двенадцатый {день} месяца, было ко мне слово Господне:
29:2
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
στήρισον στηριζω steady; steadfast
τὸ ο the
πρόσωπόν προσωπον face; ahead of
σου σου of you; your
ἐπὶ επι in; on
Φαραω φαραω Pharaō; Farao
βασιλέα βασιλευς monarch; king
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
προφήτευσον προφητευω prophesy
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
καὶ και and; even
ἐπ᾿ επι in; on
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
ὅλην ολος whole; wholly
29:2
בֶּן־ ben- בֵּן son
אָדָ֕ם ʔāḏˈām אָדָם human, mankind
שִׂ֣ים śˈîm שׂים put
פָּנֶ֔יךָ pānˈeʸḵā פָּנֶה face
עַל־ ʕal- עַל upon
פַּרְעֹ֖ה parʕˌō פַּרְעֹה pharaoh
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
וְ wᵊ וְ and
הִנָּבֵ֣א hinnāvˈē נבא speak as prophet
עָלָ֔יו ʕālˈāʸw עַל upon
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt
כֻּלָּֽהּ׃ kullˈāh כֹּל whole
29:2. fili hominis pone faciem tuam contra Pharaonem regem Aegypti et prophetabis de eo et de Aegypto universa
Son of man, set thy face against Pharao king of Egypt: and thou shalt prophesy of him, and of all Egypt:
2. Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt:
29:2. “Son of man, set your face against Pharaoh, the king of Egypt, and you shall prophesy about him and about all of Egypt.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. Фараоном тогда был Офра = Угабра = Априс классиков, имеющийся в виду и в XVII:7; пророк не называет его, потому что пророчество направлено не лично против него, а против его государства, что и дается понять прибавлением “и на весь Египет”.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 In the tenth year, in the tenth month, in the twelfth day of the month, the word of the LORD came unto me, saying, 2 Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: 3 Speak, and say, Thus saith the Lord GOD; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. 4 But I will put hooks in thy jaws, and I will cause the fish of thy rivers to stick unto thy scales, and I will bring thee up out of the midst of thy rivers, and all the fish of thy rivers shall stick unto thy scales. 5 And I will leave thee thrown into the wilderness, thee and all the fish of thy rivers: thou shalt fall upon the open fields; thou shalt not be brought together, nor gathered: I have given thee for meat to the beasts of the field and to the fowls of the heaven. 6 And all the inhabitants of Egypt shall know that I am the LORD, because they have been a staff of reed to the house of Israel. 7 When they took hold of thee by thy hand, thou didst break, and rend all their shoulder: and when they leaned upon thee, thou brakest, and madest all their loins to be at a stand.
Here is, I. The date of this prophecy against Egypt. It was in the tenth year of the captivity, and yet it is placed after the prophecy against Tyre, which was delivered in the eleventh year, because, in the accomplishment of the prophecies, the destruction of Tyre happened before the destruction of Egypt, and Nebuchadnezzar's gaining Egypt was the reward of his service against Tyre; and therefore the prophecy against Tyre is put first, that we may the better observe that. But particular notice must be taken of this, that the first prophecy against Egypt was just at the time when the king of Egypt was coming to relieve Jerusalem and raise the siege (Jer. xxxvii. 5), but did not answer the expectations of the Jews from them. Note, It is good to foresee the failing of all our creature-confidences, then when we are most in temptation to depend upon them, that we may cease from man.
II. The scope of this prophecy. It is directed against Pharaoh king of Egypt, and against all Egypt, v. 2. The prophecy against Tyre began with the people, and then proceeded against the prince. But this begins with the prince, because it began to have its accomplishment in the insurrections and rebellions of the people against the prince, not long after this.
III. The prophecy itself. Pharaoh Hophrah (for so was the reigning Pharaoh surnamed) is here represented by a great dragon, or crocodile, that lies in the midst of his rivers, as Leviathan in the waters, to play therein, v. 3. Nilus, the river of Egypt, was famed for crocodiles. And what is the king of Egypt, in God's account, but a great dragon, venomous and mischievous? Therefore says God, I am against thee. I am above thee; so it may be read. How high soever the princes and potentates of the earth are, there is a higher than they (Eccl. v. 8), a God above them, that can control them, and, if they be tyrannical and oppressive, a God against them, that will be free to reckon with them. Observe here,
1. The pride and security of Pharaoh. He lies in the midst of his rivers, rolls himself with a great deal of satisfaction in his wealth and pleasures; and he says, My river is my own. He boasts that he is an absolute prince (his subjects are his vassals; Joseph bought them long ago, Gen. xlvii. 23),-- that he is a sole prince, and has neither partner in the government nor competitor for it,--that he is out of debt (what he has is his own, and none of his neighbours have any demands upon him),--that he is independent, neither tributary nor accountable to any. Note, Worldly carnal minds please themselves with, and pride themselves in, their property, forgetting that whatever we have we have only the use of it, the property is in God. We ourselves are not our own, but his. Our tongues are not our own, Ps. xii. 4. Our river is not our own, for its springs are in God. The most potent prince cannot call what he has his own, for, though it be so against all the world, it is not so against God. But Pharaoh's reason for his pretensions is yet more absurd: My river is my own, for I have made it for myself. Here he usurps two of the divine prerogatives, to be the author and the end of his own being and felicity. He only that is the great Creator can say of this world, and of every thing in it, I have made it for myself. He calls his river his own because he looks not unto the Maker thereof, nor has respect unto him that fashioned it long ago, Isa. xxii. 11. What we have we have received from God and must use for God, so that we cannot say, We made it, much less, We made it for ourselves; and why then do we boast? Note, Self is the great idol that all the world worships, in contempt of God and his sovereignty.
2. The course God will take with this proud man, to humble him. He is a great dragon in the waters, and God will accordingly deal with him, v. 4, 5. (1.) He will draw him out of his rivers, for he has a hook and a cord for this leviathan, with which he can manage him, though none on earth can (Job xli. 1): "I will bring thee up out of the midst of thy rivers, will cast thee out of thy palace, out of thy kingdom, out of all those things in which thou takest such a complacency and placest such a confidence." Herodotus related of this Pharaoh, who was now king of Egypt, that he had reigned in great prosperity for twenty-five years, and was so elevated with his successes that he said that God himself would not cast him out of his kingdom; but he shall soon be convinced of his mistake, and what he depended on shall be no defence. God can force men out of that in which they are most secure and easy. (2.) All his fish shall be drawn out with him, his servants, his soldiers, and all that had a dependence on him, as he thought, but really such as he had dependence upon. These shall stick to his scales, adhere to their king, resolving to live and die with him. But, (3.) The king and his army, the dragon and all the fish that stick to his scales, shall perish together, as fish cast upon dry ground, and shall be meat to the beasts and fowls, v. 5. Now this is supposed to have had its accomplishment soon after, when this Pharaoh, in defence of Aricius king of Libya, who had been expelled his kingdom by the Cyrenians, levied a great army, and went out against the Cyrenians, to re-establish his friend, but was defeated in battle, and all his forces were put to flight, which gave such disgust to his kingdom that they rose in rebellion against him. Thus was he left thrown into the wilderness, he and all the fish of the river with him. Thus issue men's pride, and presumption, and carnal security. Thus men justly lose what they might call their own, under God, when they call it their own against him.
3. The ground of the controversy God has with the Egyptians; it is because they have cheated his people. They encouraged them to expect relief and assistance from them when they were in distress, but failed them (v. 6, 7): Because they have been a staff of reed to the house of Israel. They pretended to be a staff for them to lean upon, but, when any stress was laid upon them, they were either weak and could not or treacherous and would not do that for them which was expected. They broke under them, to their great disappointment and amazement, so that they rent their shoulder and made all their loins to be at a stand. The king of Egypt, it is probable, had encouraged Zedekiah to break his league with the king of Babylon, with a promise that he would stand by him, which, when he failed to do, to any purpose, it could not but put them into a great consternation. God had told them, long since, that the Egyptians were broken reeds, Isa. xxx. 6, 7. Rabshakeh had told them so, Isa. xxxvi. 6. And now they found it so. It was indeed the folly of Israel to trust them, and they were well enough served when they were deceived in them. God was righteous in suffering them to be so. But that is no excuse at all for the Egyptians' falsehood and treachery, nor shall it secure them from the judgments of that God who is and will be the avenger of all such wrongs. It is a great sin, and very provoking to God, as well as unjust, ungrateful, and very dishonourable and unkind, to put a cheat upon those that put a confidence in us.
Adam Clarke: Commentary on the Bible - 1831
29:2: Set thy face against Pharaoh king of Egypt - This was Pharaoh-hophra or Pharaoh-apries, whom we have so frequently met with in the prophecies of Jeremiah, and much of whose history has been given in the notes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:2: set: Eze 6:2, Eze 20:46, Eze 21:2, Eze 25:2, Eze 28:21, Eze 28:22
Pharaoh: This was Pharaoh-hophra, or Apries, who, Herodotus informs us, agreeably to the character given him by the prophet, "proudly and wickedly boasted of having established his kingdom so securely, that it was not in the power of any God to dispossess him of it." Jer 44:30
against all: Ezek. 30:1-32:32; isa 18:1-19:17, Isa 20:1-6; Jer 9:25, Jer 9:26, Jer 25:18, Jer 25:19; Jer 43:8-13, Jer 46:2-16; Joe 3:19; Zac 14:18, Zac 14:19
John Gill
29:2 Son of man, set thy face against Pharaoh king of Egypt,.... Pharaoh was a name common to all the kings of Egypt; the name of this king was Pharaohhophra, Jer 44:30, and who, by Herodotus (x), is called Apries:
and prophesy against him, and against all Egypt; prophesy of his destruction, and of the destruction of the whole land that is under his dominion.
(x) Euterpe, sive l. 2. c. 161.
Robert Jamieson, A. R. Fausset and David Brown
29:2 THE JUDGMENT ON EGYPT BY NEBUCHADNEZZAR; THOUGH ABOUT TO BE RESTORED AFTER FORTY YEARS, IT WAS STILL TO BE IN A STATE OF DEGRADATION. (Eze. 29:1-21)
Pharaoh--a common name of all the kings of Egypt, meaning "the sun"; or, as others say, a "crocodile," which was worshipped in parts of Egypt (compare Ezek 29:3). Hophra or Apries was on the throne at this time. His reign began prosperously. He took Gaza (Jer 47:1) and Zidon and made himself master of Phœnicia and Palestine, recovering much that was lost to Egypt by the victory of Nebuchadnezzar at Carchemish (4Kings 24:7; Jer 46:2), in the fourth year of Jehoiakim [WILKINSON, Ancient Egypt, 1.169]. So proudly secure because of his successes for twenty-five years did he feel, that he said not even a god could deprive him of his kingdom [HERODOTUS, 2.169]. Hence the appropriateness of the description of him in Ezek 29:3. No mere human sagacity could have enabled Ezekiel to foresee Egypt's downfall in the height of its prosperity. There are four divisions of these prophecies; the first in the tenth year of Ezekiel's captivity; the last in the twelfth. Between the first and second comes one of much later date, not having been given till the twenty-seventh year (Ezek 29:17; Ezek 30:19), but placed there as appropriate to the subject matter. Pharaoh-hophra, or Apries, was dethroned and strangled, and Amasis substituted as king, by Nebuchadnezzar (compare Jer 44:30). The Egyptian priests, from national vanity, made no mention to HERODOTUS of the Egyptian loss of territory in Syria through Nebuchadnezzar, of which JOSEPHUS tells us, but attributed the change in the succession from Apries to Amasis solely to the Egyptian soldiery. The civil war between the two rivals no doubt lasted several years, affording an opportunity to Nebuchadnezzar of interfering and of elevating the usurper Amasis, on condition of his becoming tributary to Babylon [WILKINSON]. Compare Jer 43:10-12, and see on Jer 43:13, for another view of the grounds of interference of Nebuchadnezzar.
29:229:2: Որդի մարդոյ՝ հաստատեա՛ զերեսս քո ՚ի վերայ փարաւովնի արքային Եգիպտացւոց. մարգարէա՛ց ՚ի վերայ նորա՝ եւ ՚ի վերայ ամենայն Եգիպտոսի[12756], [12756] Բազումք. ՚Ի վերայ փարաւոնի թագաւորին։
2 «Մարդո՛ւ որդի, երեսդ ուղղի՛ր եգիպտացիների արքայ Փարաւոնի դէմ, մարգարէացի՛ր նրա վրայ, ամբողջ Եգիպտոսի վրայ, խօսի՛ր ու ասա՛.
2 «Որդի՛ մարդոյ, երեսդ Եգիպտոսի Փարաւոն թագաւորին կողմը դարձուր ու անոր դէմ ու բոլոր Եգիպտոսի դէմ մարգարէութիւն ըրէ՛,
Որդի մարդոյ, հաստատեա զերեսս քո ի վերայ փարաւոնի արքային Եգիպտացւոց, մարգարեաց ի վերայ նորա եւ ի վերայ ամենայն Եգիպտոսի:

29:2: Որդի մարդոյ՝ հաստատեա՛ զերեսս քո ՚ի վերայ փարաւովնի արքային Եգիպտացւոց. մարգարէա՛ց ՚ի վերայ նորա՝ եւ ՚ի վերայ ամենայն Եգիպտոսի[12756],
[12756] Բազումք. ՚Ի վերայ փարաւոնի թագաւորին։
2 «Մարդո՛ւ որդի, երեսդ ուղղի՛ր եգիպտացիների արքայ Փարաւոնի դէմ, մարգարէացի՛ր նրա վրայ, ամբողջ Եգիպտոսի վրայ, խօսի՛ր ու ասա՛.
2 «Որդի՛ մարդոյ, երեսդ Եգիպտոսի Փարաւոն թագաւորին կողմը դարձուր ու անոր դէմ ու բոլոր Եգիպտոսի դէմ մարգարէութիւն ըրէ՛,
zohrab-1805▾ eastern-1994▾ western am▾
29:229:2 сын человеческий! обрати лице твое к фараону, царю Египетскому, и изреки пророчество на него и на весь Египет.
29:3 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 Φαραω φαραω Pharaō; Farao τὸν ο the δράκοντα δρακων dragon τὸν ο the μέγαν μεγας great; loud τὸν ο the ἐγκαθήμενον εγκαθημαι in μέσῳ μεσος in the midst; in the middle ποταμῶν ποταμος river αὐτοῦ αυτος he; him τὸν ο the λέγοντα λεγω tell; declare ἐμοί εμοι me εἰσιν ειμι be οἱ ο the ποταμοί ποταμος river καὶ και and; even ἐγὼ εγω I ἐποίησα ποιεω do; make αὐτούς αυτος he; him
29:3 דַּבֵּ֨ר dabbˌēr דבר speak וְ wᵊ וְ and אָמַרְתָּ֜ ʔāmartˈā אמר say כֹּֽה־ kˈō- כֹּה thus אָמַ֣ר׀ ʔāmˈar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֗ה [yᵊhwˈih] יְהוָה YHWH הִנְנִ֤י hinnˈî הִנֵּה behold עָלֶ֨יךָ֙ ʕālˈeʸḵā עַל upon פַּרְעֹ֣ה parʕˈō פַּרְעֹה pharaoh מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt הַ ha הַ the תַּנִּים֙ ttannîm תַּנִּים sea-monster הַ ha הַ the גָּדֹ֔ול ggāḏˈôl גָּדֹול great הָ hā הַ the רֹבֵ֖ץ rōvˌēṣ רבץ lie down בְּ bᵊ בְּ in תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst יְאֹרָ֑יו yᵊʔōrˈāʸw יְאֹר stream אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אָמַ֛ר ʔāmˈar אמר say לִ֥י lˌî לְ to יְאֹרִ֖י yᵊʔōrˌî יְאֹר stream וַ wa וְ and אֲנִ֥י ʔᵃnˌî אֲנִי i עֲשִׂיתִֽנִי׃ ʕᵃśîṯˈinî עשׂה make
29:3. loquere et dices haec dicit Dominus Deus ecce ego ad te Pharao rex Aegypti draco magne qui cubas in medio fluminum tuorum et dicis meus est fluvius et ego feci memet ipsumSpeak, and say: Thus saith the Lord God: Behold, I come against thee, Pharao king of Egypt, thou great dragon that liest in the midst of thy rivers, and sayest: The river is mine, and I made myself.
3. speak, and say, Thus saith the Lord GOD: Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself.
29:3. Speak, and you shall say: Thus says the Lord God: Behold, I am against you, Pharaoh, king of Egypt, you great dragon, who rests in the midst of your rivers. And you say: ‘Mine is the river, and I have made myself.’
Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt:

29:2 сын человеческий! обрати лице твое к фараону, царю Египетскому, и изреки пророчество на него и на весь Египет.
29:3
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
Φαραω φαραω Pharaō; Farao
τὸν ο the
δράκοντα δρακων dragon
τὸν ο the
μέγαν μεγας great; loud
τὸν ο the
ἐγκαθήμενον εγκαθημαι in
μέσῳ μεσος in the midst; in the middle
ποταμῶν ποταμος river
αὐτοῦ αυτος he; him
τὸν ο the
λέγοντα λεγω tell; declare
ἐμοί εμοι me
εἰσιν ειμι be
οἱ ο the
ποταμοί ποταμος river
καὶ και and; even
ἐγὼ εγω I
ἐποίησα ποιεω do; make
αὐτούς αυτος he; him
29:3
דַּבֵּ֨ר dabbˌēr דבר speak
וְ wᵊ וְ and
אָמַרְתָּ֜ ʔāmartˈā אמר say
כֹּֽה־ kˈō- כֹּה thus
אָמַ֣ר׀ ʔāmˈar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֗ה [yᵊhwˈih] יְהוָה YHWH
הִנְנִ֤י hinnˈî הִנֵּה behold
עָלֶ֨יךָ֙ ʕālˈeʸḵā עַל upon
פַּרְעֹ֣ה parʕˈō פַּרְעֹה pharaoh
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
הַ ha הַ the
תַּנִּים֙ ttannîm תַּנִּים sea-monster
הַ ha הַ the
גָּדֹ֔ול ggāḏˈôl גָּדֹול great
הָ hā הַ the
רֹבֵ֖ץ rōvˌēṣ רבץ lie down
בְּ bᵊ בְּ in
תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst
יְאֹרָ֑יו yᵊʔōrˈāʸw יְאֹר stream
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אָמַ֛ר ʔāmˈar אמר say
לִ֥י lˌî לְ to
יְאֹרִ֖י yᵊʔōrˌî יְאֹר stream
וַ wa וְ and
אֲנִ֥י ʔᵃnˌî אֲנִי i
עֲשִׂיתִֽנִי׃ ʕᵃśîṯˈinî עשׂה make
29:3. loquere et dices haec dicit Dominus Deus ecce ego ad te Pharao rex Aegypti draco magne qui cubas in medio fluminum tuorum et dicis meus est fluvius et ego feci memet ipsum
Speak, and say: Thus saith the Lord God: Behold, I come against thee, Pharao king of Egypt, thou great dragon that liest in the midst of thy rivers, and sayest: The river is mine, and I made myself.
3. speak, and say, Thus saith the Lord GOD: Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself.
29:3. Speak, and you shall say: Thus says the Lord God: Behold, I am against you, Pharaoh, king of Egypt, you great dragon, who rests in the midst of your rivers. And you say: ‘Mine is the river, and I have made myself.’
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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. Колорит описания заимствован от страны. Крокодил (евр. таним собственно всякое морское чудовище - Быт I:21, греч. drakwn, Вульг. draco, слав “змий”, может быть, в виду Исх VII:9), животное сразу так страшное, отвратительное и чтимое у египтян, отличительная принадлежность страны (теперь в Дельте нет; различаются два вида по числу и положению чешуи на спине. Трош), был самым подходящим образом для гордой египетской монархии, менее страшной, чем она казалась, и часто становившейся добычею отважных предпринимателей (Сurrey по Тр.). Август изобразил на монетах Египет после подчинения его под видом крокодила. Арабы называют крокодила в насмешку фараоном. - “Лежа”, чувствуя себя вполне безопасным. Тот самый Офра, при котором и на которого написано это пророчество, по Геродоту (II, 169) говорил, что ни Бог, ни человек не может отнять у него царства (лишен престола Амазисом). - “Рек” - множественное число указывает на систему рукавов и каналов Нильских. При 27: династии столицей был Саис на Дельте. - “Моя река” - йеор, слово, прилагавшееся сначала исключительно к Нилу, взятое с египетского (в Розетских надписях йор, в копт. йаро) и только позднее получившее и общее значение реки или канала (Иов XXVIII:10; Дан XII:5, 6: о Тигре). - “Я создал ее”. Чудовищное самопревозношение, имевшее мнимое основание в том, что система каналов, сообщающая Нилу все его значение для Египта, обязана существованием фараонам; ср. голландскую пословицу: “землю сотворил Бог, а Голландию мы”.
Adam Clarke: Commentary on the Bible - 1831
29:3: The great dragon - התנים hattannim should here be translated crocodile, as that is a real animal, and numerous in the Nile; whereas the dragon is wholly fabulous. The original signifies any large animal.
The midst of his rivers - This refers to the several branches of the Nile, by which this river empties itself into the Mediterranean. The ancients termed them septem ostia Nili, "the seven mouths of the Nile." The crocodile was the emblem of Egypt.
Albert Barnes: Notes on the Bible - 1834
29:3: The king is addressed as the embodiment of the state.
Dragon - Here the crocodile, the great monster of the Nile, which was regarded very differently in different parts of Egypt. By some it was worshipped and embalmed after death, and cities were named after it (e. g., in the Arsinoite nome). Others viewed it with the utmost abhorrence. An animal so terrible, so venerated, or so abhorred, was an apt image of the proud Egyptian monarch - the more so, perhaps, because it was in truth less formidable than it appeared, and often became an easy prey to such as assailed it with skill and courage.
Lieth in the midst of his rivers - Sais, the royal city, during the twenty-sixth dynasty was in the Delta, in the very midst of the various branches and canals of the Nile.
My river is mine own ... - It was the common boast of Hophra (Apries), that "not even a god could dispossess him of power." The river was at all times the source of fertility and wealth to Egypt, but especially so to the Saite kings, who had their royal residence on the river, and encouraged contact with foreigners, by whose commerce the kingdom was greatly enriched.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:3: I am: Eze 29:10, Eze 28:22; Psa 76:7; Jer 44:30; Nah 1:6
the great: Eze 32:2; Psa 74:13, Psa 74:14; Isa 27:1, Isa 51:9; Rev 12:3, Rev 12:4, Rev 12:16, Rev 12:17, Rev 13:2, Rev 13:4, Rev 13:11; Rev 16:13, Rev 20:2
My river: Eze 29:9, Eze 28:2; Deu 8:17; Isa 10:13, Isa 10:14; Dan 4:30, Dan 4:31
Geneva 1599
29:3 Speak, and say, Thus saith the Lord GOD; Behold, I [am] against thee, Pharaoh king of Egypt, the great (b) dragon that lieth in the midst of his rivers, which hath said, My river [is] my own, and I have made [it] for myself.
(b) He compares Pharaoh to a dragon which hides himself in the Nile river, as in (Is 51:9).
John Gill
29:3 Speak, and say, thus saith the Lord God,.... The one only, living, and true God, the almighty, eternal, and unchangeable Jehovah, which the gods of Egypt were not:
behold, I am against thee, Pharaoh king of Egypt; who, though so great a king, was not a match for God, yea, nothing in his hands; nor could he stand before him, or contend with him; or,
I am above thee (y); though the king of Egypt was so high above others, and thought so highly of himself, as if he was a god; yet the Lord was higher than he:
the great dragon that lieth in the midst of his rivers; the chief river of Egypt was the Nile, which opened in seven mouths or gates into the sea, and out of which canals were made to water the whole land; and which abounding with rivers and watery places, hence the king of it is compared to a great fish, a dragon or whale, or rather a crocodile, which was a fish very common, and almost peculiar to Egypt; and with which the description here agrees, as Bochart observes; and who also remarks that Pharaoh in the Arabic language signifies a crocodile; and to which he may be compared for his cruel, voracious, and mischievous nature; and is here represented as lying at ease, and rolling himself in the enjoyment of his power, riches, and pleasures:
which hath said, my river is mine own, and I have made it for myself; alluding to the river Nile, which his predecessors had by their wisdom cut out into canals, for the better watering of the land; and which he might have improved, so that it stood in no need of rain, nor of the supplies of other countries, having a sufficiency from its own product; though he chiefly designs his kingdom, which was his own, and he had established it, and made himself great in it; for the last clause may be rendered, either, "I have made it", as the Syriac version, the river Nile, ascribing that to himself which belonged to God; or, "I have made them", the rivers among whom he lay, as the Septuagint and Arabic versions; or, "I have made myself", as the Vulgate Latin version; that is, a great king. So the Targum,
"the kingdom is mine, and I have subdued it.''
Herodotus says of this king, that he was so lifted up with pride, and so secure of his happy state, that he said there was no God could deprive him of his kingdom (z). This proud tyrannical monarch was an emblem of that beast that received his power from the dragon, and who himself spake like one; of the whore of Babylon that sits upon many waters, and boasts of her sovereignty and power, of her wealth and riches, of her ease, peace, pleasure, prosperity, and settled estate, Rev_ 13:2.
(y) "super te", Montanus. (z) Herodot. Euterpe, sive l. 2. c. 169. & l. 11. c. 163.
John Wesley
29:3 The great dragon - The crocodile; our prophet, as well as Isaiah, compares the Egyptian king to that devouring serpent, or dragon. That lieth - Not only at rest, but waiting for prey. My river - My kingdom, power, riches, and forces, all the strength and glory of Egypt.
Robert Jamieson, A. R. Fausset and David Brown
29:3 dragon--Hebrew, tanim, any large aquatic animal, here the crocodile, which on Roman coins is the emblem of Egypt.
lieth--restest proudly secure.
his rivers--the mouths, branches, and canals of the Nile, to which Egypt owed its fertility.
29:329:3: խօսեա՛ց՝ եւ ասասցես. Ա՛յսպէս ասէ Տէր Տէր. Ահաւասիկ ես ՚ի վերայ քո փարաւովն արքայ Եգիպտացւոց վիշա՛պ մեծ՝ որ նստիս ՚ի մէջ գետոց. որ ասես թէ ի՛մ են գետքս՝ եւ ե՛ս արարի զսոսա[12757]։ [12757] Բազումք. Վիշապդ մեծ։
3 “Այսպէս է ասում Տէր Աստուած. ահա ես քո դէմ եմ, եգիպտացիների արքա՛յ Փարաւոն, ո՛վ վիշապդ մեծ, որ նստում ես գետերի միջեւ, որ ասում ես՝ ‘ Իմն են այս գետերը, ես եմ ստեղծել սրանք”:
3 Խօսէ՛ ու ըսէ՛. Տէր Եհովան այսպէս կ’ըսէ. «Ահա ես քեզի դէմ եմ, ո՛վ Եգիպտոսի Փարաւոն թագաւոր, քու գետերուդ մէջ պառկող մեծ վիշապ, որ կ’ըսես թէ ‘Իմ գետս իմս է ու զանիկա ես ինծի համար շինեցի’։
խօսեաց եւ ասասցես. Այսպէս ասէ Տէր Տէր. Ահաւասիկ ես ի վերայ քո, փարաւոն արքայ Եգիպտացւոց, վիշապդ մեծ` որ [638]նստիս ի մէջ գետոց, որ ասես թէ իմ են գետքս եւ ես արարի զսոսա:

29:3: խօսեա՛ց՝ եւ ասասցես. Ա՛յսպէս ասէ Տէր Տէր. Ահաւասիկ ես ՚ի վերայ քո փարաւովն արքայ Եգիպտացւոց վիշա՛պ մեծ՝ որ նստիս ՚ի մէջ գետոց. որ ասես թէ ի՛մ են գետքս՝ եւ ե՛ս արարի զսոսա[12757]։
[12757] Բազումք. Վիշապդ մեծ։
3 “Այսպէս է ասում Տէր Աստուած. ահա ես քո դէմ եմ, եգիպտացիների արքա՛յ Փարաւոն, ո՛վ վիշապդ մեծ, որ նստում ես գետերի միջեւ, որ ասում ես՝ ‘ Իմն են այս գետերը, ես եմ ստեղծել սրանք”:
3 Խօսէ՛ ու ըսէ՛. Տէր Եհովան այսպէս կ’ըսէ. «Ահա ես քեզի դէմ եմ, ո՛վ Եգիպտոսի Փարաւոն թագաւոր, քու գետերուդ մէջ պառկող մեծ վիշապ, որ կ’ըսես թէ ‘Իմ գետս իմս է ու զանիկա ես ինծի համար շինեցի’։
zohrab-1805▾ eastern-1994▾ western am▾
29:329:3 Говори и скажи: так говорит Господь Бог: вот, Я на тебя, фараон, царь Египетский, большой крокодил, который, лежа среди рек своих, говоришь: >.
29:4 καὶ και and; even ἐγὼ εγω I δώσω διδωμι give; deposit παγίδας παγις trap εἰς εις into; for τὰς ο the σιαγόνας σιαγων cheek σου σου of you; your καὶ και and; even προσκολλήσω προσκολλαω stick to; bond τοὺς ο the ἰχθῦς ιχθυς fish τοῦ ο the ποταμοῦ ποταμος river σου σου of you; your πρὸς προς to; toward τὰς ο the πτέρυγάς πτερυξ wing σου σου of you; your καὶ και and; even ἀνάξω αναγω lead up; head up σε σε.1 you ἐκ εκ from; out of μέσου μεσος in the midst; in the middle τοῦ ο the ποταμοῦ ποταμος river σου σου of you; your καὶ και and; even πάντας πας all; every τοὺς ο the ἰχθύας ιχθυς fish τοῦ ο the ποταμοῦ ποταμος river σου σου of you; your
29:4 וְ wᵊ וְ and נָתַתִּ֤י nāṯattˈî נתן give חַחִים֙חחיים *ḥaḥîm חָח thorn בִּ bi בְּ in לְחָיֶ֔יךָ lᵊḥāyˈeʸḵā לְחִי jaw וְ wᵊ וְ and הִדְבַּקְתִּ֥י hiḏbaqtˌî דבק cling, cleave to דְגַת־ ḏᵊḡaṯ- דָּגָה fish יְאֹרֶ֖יךָ yᵊʔōrˌeʸḵā יְאֹר stream בְּ bᵊ בְּ in קַשְׂקְשֹׂתֶ֑יךָ qaśqᵊśōṯˈeʸḵā קַשְׂקֶשֶׂת scale וְ wᵊ וְ and הַעֲלִיתִ֨יךָ֙ haʕᵃlîṯˈîḵā עלה ascend מִ mi מִן from תֹּ֣וךְ ttˈôḵ תָּוֶךְ midst יְאֹרֶ֔יךָ yᵊʔōrˈeʸḵā יְאֹר stream וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole דְּגַ֣ת dᵊḡˈaṯ דָּגָה fish יְאֹרֶ֔יךָ yᵊʔōrˈeʸḵā יְאֹר stream בְּ bᵊ בְּ in קַשְׂקְשֹׂתֶ֖יךָ qaśqᵊśōṯˌeʸḵā קַשְׂקֶשֶׂת scale תִּדְבָּֽק׃ tiḏbˈāq דבק cling, cleave to
29:4. et ponam frenum in maxillis tuis et adglutinabo pisces fluminum tuorum squamis tuis et extraham te de medio fluminum tuorum et universi pisces tui squamis tuis adherebuntBut I will put a bridle in thy jaws: and I will cause the fish of thy rivers to stick to thy scales: and I will draw thee out of the midst of thy rivers, and all thy fish shall stick to thy scales.
4. And I will put hooks in thy jaws, and I will cause the fish of thy rivers to stick unto thy scales; and I will bring thee up out of the midst of thy rivers, with all the fish of thy rivers which stick unto thy scales.
29:4. But I will place a bridle in your jaws. And I will adhere the fish of your rivers to your scales. And I will draw you out of the midst of your rivers, and all your fish will adhere to your scales.
Speak, and say, Thus saith the Lord GOD; Behold, I [am] against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river [is] mine own, and I have made [it] for myself:

29:3 Говори и скажи: так говорит Господь Бог: вот, Я на тебя, фараон, царь Египетский, большой крокодил, который, лежа среди рек своих, говоришь: <<моя река, и я создал ее для себя>>.
29:4
καὶ και and; even
ἐγὼ εγω I
δώσω διδωμι give; deposit
παγίδας παγις trap
εἰς εις into; for
τὰς ο the
σιαγόνας σιαγων cheek
σου σου of you; your
καὶ και and; even
προσκολλήσω προσκολλαω stick to; bond
τοὺς ο the
ἰχθῦς ιχθυς fish
τοῦ ο the
ποταμοῦ ποταμος river
σου σου of you; your
πρὸς προς to; toward
τὰς ο the
πτέρυγάς πτερυξ wing
σου σου of you; your
καὶ και and; even
ἀνάξω αναγω lead up; head up
σε σε.1 you
ἐκ εκ from; out of
μέσου μεσος in the midst; in the middle
τοῦ ο the
ποταμοῦ ποταμος river
σου σου of you; your
καὶ και and; even
πάντας πας all; every
τοὺς ο the
ἰχθύας ιχθυς fish
τοῦ ο the
ποταμοῦ ποταμος river
σου σου of you; your
29:4
וְ wᵊ וְ and
נָתַתִּ֤י nāṯattˈî נתן give
חַחִים֙חחיים
*ḥaḥîm חָח thorn
בִּ bi בְּ in
לְחָיֶ֔יךָ lᵊḥāyˈeʸḵā לְחִי jaw
וְ wᵊ וְ and
הִדְבַּקְתִּ֥י hiḏbaqtˌî דבק cling, cleave to
דְגַת־ ḏᵊḡaṯ- דָּגָה fish
יְאֹרֶ֖יךָ yᵊʔōrˌeʸḵā יְאֹר stream
בְּ bᵊ בְּ in
קַשְׂקְשֹׂתֶ֑יךָ qaśqᵊśōṯˈeʸḵā קַשְׂקֶשֶׂת scale
וְ wᵊ וְ and
הַעֲלִיתִ֨יךָ֙ haʕᵃlîṯˈîḵā עלה ascend
מִ mi מִן from
תֹּ֣וךְ ttˈôḵ תָּוֶךְ midst
יְאֹרֶ֔יךָ yᵊʔōrˈeʸḵā יְאֹר stream
וְ wᵊ וְ and
אֵת֙ ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
דְּגַ֣ת dᵊḡˈaṯ דָּגָה fish
יְאֹרֶ֔יךָ yᵊʔōrˈeʸḵā יְאֹר stream
בְּ bᵊ בְּ in
קַשְׂקְשֹׂתֶ֖יךָ qaśqᵊśōṯˌeʸḵā קַשְׂקֶשֶׂת scale
תִּדְבָּֽק׃ tiḏbˈāq דבק cling, cleave to
29:4. et ponam frenum in maxillis tuis et adglutinabo pisces fluminum tuorum squamis tuis et extraham te de medio fluminum tuorum et universi pisces tui squamis tuis adherebunt
But I will put a bridle in thy jaws: and I will cause the fish of thy rivers to stick to thy scales: and I will draw thee out of the midst of thy rivers, and all thy fish shall stick to thy scales.
4. And I will put hooks in thy jaws, and I will cause the fish of thy rivers to stick unto thy scales; and I will bring thee up out of the midst of thy rivers, with all the fish of thy rivers which stick unto thy scales.
29:4. But I will place a bridle in your jaws. And I will adhere the fish of your rivers to your scales. And I will draw you out of the midst of your rivers, and all your fish will adhere to your scales.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. По Геродоту (II, 70) крокодилы ловятся удою, на которую посажена приманка из свиного мяса; теперь ловят более багром или острогою; по Иову XL:19: и сл. тот и другой способ одинаково трудны. - Крокодил рисовался с малыми рыбами на спине: отсюда дальнейшее сравнение: “рыбы, прилипшие к чешуе” - египтяне, в частности, войско фараона, двинувшееся из страны (которая представлена рекою) на халдеев.
Adam Clarke: Commentary on the Bible - 1831
29:4: I will put hooks in thy jaws - Amasis, one of this king's generals, being proclaimed king by an insurrection of the people, dethroned Apries, and seized upon the kingdom; and Apries was obliged to flee to Upper Egypt for safety.
I will cause the fish - to stick unto thy scales - Most fish are sorely troubled with a species of insect which bury their heads in their flesh, under their scales, and suck out the vital juices. The allusion seems to be to this. Pharaoh was the crocodile; the fish, the common people; and the sticking to his scales, the insurrection by which he was wasted and despoiled of his kingdom.
Albert Barnes: Notes on the Bible - 1834
29:4: Hooks in thy jaws - Compare Job 41:2. The crocodile is thus rendered an easy prey.
Fish of thy rivers - i. e., the allies of Egypt shall be involved in her ruin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:4: I will put: Eze 38:4; Kg2 19:28; Job 41:1, Job 41:2; Isa 37:29; Amo 4:2
the fish: Hab 1:14, Hab 1:15
Geneva 1599
29:4 But I will put (c) hooks in thy jaws, and I will cause the fish of thy rivers to stick to thy scales, and I will bring thee out of the midst of thy rivers, and all the fish of thy rivers shall stick to thy scales.
(c) I will send enemies against you who will pluck you and your people which trust in you out of your sure places.
John Gill
29:4 But I will put hooks in thy jaws,.... The allusion is to fishhooks, which are taken by fishes with the bait into their mouths, and stick in their jaws, by which they are drawn out of the river, and taken. The king of Egypt being before compared to a fish, these hooks design some powerful princes and armies, which should be the ruin of Pharaoh; one of them, according to Junius and Grotius, was Amasis, at the head of the Cyreneans and Greeks; and another was Nebuchadnezzar king of Babylon; see Job 41:1,
and I will cause the fish of thy rivers to stick unto thy scales; the people of his kingdom, especially his soldiers, generals, princes, and great men, to cleave to him, follow him, and go out with him in his expedition against Amasis. The Targum is,
"I will kill the princes of thy strength with thy mighty ones:''
and I will bring thee up out of the midst of thy rivers: alluding to the crocodile, to which he is compared, which sometimes comes out of the river, and goes on dry land. The king of Egypt was brought out of his kingdom by the following means: Amasis, with the Cyreneans and Greeks, having seized upon Lybia, and drove the king of it from thence, he applied to Pharaoh for help, who gathered a large army of Egyptians, and led them out into the fields of Cyrene, where they were defeated by Amasis, and almost all perished, and the king saved himself by flight; upon which the Egyptians mutinied and rebelled against him, and Amasis became their king:
and all the fish of thy rivers shall stick unto thy scales; the common people of Egypt; for the above numerous army consisted only of Egyptians, whom he gathered from all parts, drained his rivers of them, and almost exhausted his country hereby; he had indeed in an army, after this battle with Amasis, thirty thousand auxiliaries, Carians and Ionians; but these were not the fish of his rivers. The Targum is,
"I will make thy kingdom to cease from thee, and all the princes of thy strength with thy mighty ones shall be killed;''
with which the history agrees. The allusion to the crocodile is here very just and pertinent, which is a fish full of scales. Monsieur Thevenot (a), who saw many of them, says, that
"the body of this fish is large, and all of a size; the back is covered with high scales, like the heads of nails in a court gate, of a greenish colour, and so hard that they are proof against a halberd; and it has a long tail covered with scales like the body;''
and another traveller says (b) they have scales on their back musket proof, and therefore must be wounded in the belly; but another traveller (c) says, this is a vulgar report that a musket shot will not pierce the skins of the crocodiles, for upon trial it is found false; yet all writers, ancient and modern, allow it to have very firm scales on its back, which render it capable of bearing the heaviest strokes, and to be in a measure impenetrable and invincible; so Herodotus (d) says, it has a skin full of scales, on the back infrangible; or, as Pliny (e) expresses it, invincible against all blows and strokes it may be stricken with; and so says Aristotle (f), with which Aelian (g) agrees, who says that the crocodile has by nature a back and tail impenetrable; for it is covered with scales, as if it was armed as one might say, not unlike to hard shells.
(a) Travels, par. 1. B. 2. c. 72. p. 245. (b) Mandelsloe in Harris's Voyages, &c. vol. 1. p. 759. (c) Tavernier in ib. p. 835. (d) Euterpe, sive l. 2. c. 63. (e) Nat. Hist. l. 8. c. 25. (f) Hist. Animal: l. 2. c. 10. (g) De Animal. l. 10. c. 24.
John Wesley
29:4 Put hooks - The Allegory is continued. The fish - The people of Egypt. To stick - To adhere to their king.
Robert Jamieson, A. R. Fausset and David Brown
29:4 hooks in thy jaws-- (Is 37:29; compare Job 41:1-2). Amasis was the "hook." In the Assyrian sculptures prisoners are represented with a hook in the underlip, and a cord from it held by the king.
cause . . . fish . . . stick unto . . . scales--Pharaoh, presuming on his power as if he were God (Ezek 29:3, "I have made it"), wished to stand in the stead of God as defender of the covenant-people, his motive being, not love to them, but rivalry with Babylon. He raised the siege of Jerusalem, but it was only for a time (compare Ezek 29:6; Jer 37:5, Jer 37:7-10); ruin overtook not only them, but himself. As the fish that clung to the horny scales of the crocodile, the lord of the Nile, when he was caught, shared his fate, so the adherents of Pharaoh, lord of Egypt, when he was overthrown by Amasis, should share his fate.
29:429:4: Եւ ե՛ս արկից դանդանաւանդ ՚ի կզակս քո, եւ մածուցից զձկունս գետոյդ ՚ի թեւս քո, եւ հանից ՚ի միջոյ քումմէ զգետսդ քո. եւ ամենայն ձկունք գետոյդ կցեսցին ՚ի թեւս քո[12758]. [12758] Յօրինակին ՚ի վերայ՝ Ե՜ւ ես արկից, չակերտ եդեալ ակնարկէ բառնալ զեւն համաձայն այլ միում օրինակի։ Ոմանք. Եւ ես արկի դանդա՛՛։ Ոսկան. Եւ մեծացուցից զձկունս գետոյդ։
4 Սանձ եմ դնելու քո ծնօտներին, այդ գետի ձկները կպցնելու եմ թեւերիդ, միջիցդ քո այդ գետերը դուրս եմ բերելու[38], եւ գետիդ բոլոր ձկները կպչելու են թեւերիդ:[38] 38. Եբրայերէն՝ Քեզ գետերիդ միջից եմ հանելու:
4 Բայց ես քու կզակներուդ կարթեր պիտի անցընեմ եւ քու գետերուդ ձուկերը քու թեփերուդ պիտի փակցնեմ ու քեզ գետերուդ մէջէն պիտի հանեմ ու գետերուդ բոլոր ձուկերը քու թեփերուդ պիտի փակչին։
Եւ ես արկից դանդանաւանդ ի կզակս քո, եւ մածուցից զձկունս գետոյդ ի թեւս քո, եւ հանից [639]ի միջոյ քումմէ զգետսդ քո``, եւ ամենայն ձկունք գետոյդ կցեսցին ի թեւս քո:

29:4: Եւ ե՛ս արկից դանդանաւանդ ՚ի կզակս քո, եւ մածուցից զձկունս գետոյդ ՚ի թեւս քո, եւ հանից ՚ի միջոյ քումմէ զգետսդ քո. եւ ամենայն ձկունք գետոյդ կցեսցին ՚ի թեւս քո[12758].
[12758] Յօրինակին ՚ի վերայ՝ Ե՜ւ ես արկից, չակերտ եդեալ ակնարկէ բառնալ զեւն համաձայն այլ միում օրինակի։ Ոմանք. Եւ ես արկի դանդա՛՛։ Ոսկան. Եւ մեծացուցից զձկունս գետոյդ։
4 Սանձ եմ դնելու քո ծնօտներին, այդ գետի ձկները կպցնելու եմ թեւերիդ, միջիցդ քո այդ գետերը դուրս եմ բերելու[38], եւ գետիդ բոլոր ձկները կպչելու են թեւերիդ:
[38] 38. Եբրայերէն՝ Քեզ գետերիդ միջից եմ հանելու:
4 Բայց ես քու կզակներուդ կարթեր պիտի անցընեմ եւ քու գետերուդ ձուկերը քու թեփերուդ պիտի փակցնեմ ու քեզ գետերուդ մէջէն պիտի հանեմ ու գետերուդ բոլոր ձուկերը քու թեփերուդ պիտի փակչին։
zohrab-1805▾ eastern-1994▾ western am▾
29:429:4 Но Я вложу крюк в челюсти твои и к чешуе твоей прилеплю рыб из рек твоих, и вытащу тебя из рек твоих со всею рыбою рек твоих, прилипшею к чешуе твоей;
29:5 καὶ και and; even καταβαλῶ καταβαλλω cast down; lay down σε σε.1 you ἐν εν in τάχει ταχυς quick καὶ και and; even πάντας πας all; every τοὺς ο the ἰχθύας ιχθυς fish τοῦ ο the ποταμοῦ ποταμος river σου σου of you; your ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of τοῦ ο the πεδίου πεδιον fall καὶ και and; even οὐ ου not μὴ μη not συναχθῇς συναγω gather καὶ και and; even οὐ ου not μὴ μη not περισταλῇς περιστελλω the θηρίοις θηριον beast τῆς ο the γῆς γη earth; land καὶ και and; even τοῖς ο the πετεινοῖς πετεινος bird τοῦ ο the οὐρανοῦ ουρανος sky; heaven δέδωκά διδωμι give; deposit σε σε.1 you εἰς εις into; for κατάβρωμα καταβρωμα that which is to be devoured; food
29:5 וּ û וְ and נְטַשְׁתִּ֣יךָ nᵊṭaštˈîḵā נטשׁ abandon הַ ha הַ the מִּדְבָּ֗רָה mmiḏbˈārā מִדְבָּר desert אֹותְךָ֙ ʔôṯᵊḵˌā אֵת [object marker] וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole דְּגַ֣ת dᵊḡˈaṯ דָּגָה fish יְאֹרֶ֔יךָ yᵊʔōrˈeʸḵā יְאֹר stream עַל־ ʕal- עַל upon פְּנֵ֤י pᵊnˈê פָּנֶה face הַ ha הַ the שָּׂדֶה֙ śśāḏˌeh שָׂדֶה open field תִּפֹּ֔ול tippˈôl נפל fall לֹ֥א lˌō לֹא not תֵאָסֵ֖ף ṯēʔāsˌēf אסף gather וְ wᵊ וְ and לֹ֣א lˈō לֹא not תִקָּבֵ֑ץ ṯiqqāvˈēṣ קבץ collect לְ lᵊ לְ to חַיַּ֥ת ḥayyˌaṯ חַיָּה wild animal הָ hā הַ the אָ֛רֶץ ʔˈāreṣ אֶרֶץ earth וּ û וְ and לְ lᵊ לְ to עֹ֥וף ʕˌôf עֹוף birds הַ ha הַ the שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens נְתַתִּ֥יךָ nᵊṯattˌîḵā נתן give לְ lᵊ לְ to אָכְלָֽה׃ ʔoḵlˈā אָכְלָה food
29:5. et proiciam te in desertum et omnes pisces fluminis tui super faciem terrae cades non colligeris neque congregaberis bestiis terrae et volatilibus caeli dedi te ad devorandumAnd I will cast thee forth into the desert, and all the fish of thy river: thou shalt fall upon the face of the earth, thou shalt not be taken up, nor gathered together: I have given thee for meat to the beasts of the earth, and to the fowls of the air.
5. And I will leave thee into the wilderness, thee and all the fish of thy rivers: thou shalt fall upon the open field; thou shalt not be brought together, nor gathered: I have given thee for meat to the beasts of the earth and to the fowls of the heaven,
29:5. And I will cast you into the desert, with all the fish of your river. You will fall upon the surface of the earth; you will not be taken up, nor gathered together. I have given you to the beasts of the earth and to the birds of the air, to be devoured.
But I will put hooks in thy jaws, and I will cause the fish of thy rivers to stick unto thy scales, and I will bring thee up out of the midst of thy rivers, and all the fish of thy rivers shall stick unto thy scales:

29:4 Но Я вложу крюк в челюсти твои и к чешуе твоей прилеплю рыб из рек твоих, и вытащу тебя из рек твоих со всею рыбою рек твоих, прилипшею к чешуе твоей;
29:5
καὶ και and; even
καταβαλῶ καταβαλλω cast down; lay down
σε σε.1 you
ἐν εν in
τάχει ταχυς quick
καὶ και and; even
πάντας πας all; every
τοὺς ο the
ἰχθύας ιχθυς fish
τοῦ ο the
ποταμοῦ ποταμος river
σου σου of you; your
ἐπὶ επι in; on
πρόσωπον προσωπον face; ahead of
τοῦ ο the
πεδίου πεδιον fall
καὶ και and; even
οὐ ου not
μὴ μη not
συναχθῇς συναγω gather
καὶ και and; even
οὐ ου not
μὴ μη not
περισταλῇς περιστελλω the
θηρίοις θηριον beast
τῆς ο the
γῆς γη earth; land
καὶ και and; even
τοῖς ο the
πετεινοῖς πετεινος bird
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
δέδωκά διδωμι give; deposit
σε σε.1 you
εἰς εις into; for
κατάβρωμα καταβρωμα that which is to be devoured; food
29:5
וּ û וְ and
נְטַשְׁתִּ֣יךָ nᵊṭaštˈîḵā נטשׁ abandon
הַ ha הַ the
מִּדְבָּ֗רָה mmiḏbˈārā מִדְבָּר desert
אֹותְךָ֙ ʔôṯᵊḵˌā אֵת [object marker]
וְ wᵊ וְ and
אֵת֙ ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
דְּגַ֣ת dᵊḡˈaṯ דָּגָה fish
יְאֹרֶ֔יךָ yᵊʔōrˈeʸḵā יְאֹר stream
עַל־ ʕal- עַל upon
פְּנֵ֤י pᵊnˈê פָּנֶה face
הַ ha הַ the
שָּׂדֶה֙ śśāḏˌeh שָׂדֶה open field
תִּפֹּ֔ול tippˈôl נפל fall
לֹ֥א lˌō לֹא not
תֵאָסֵ֖ף ṯēʔāsˌēf אסף gather
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
תִקָּבֵ֑ץ ṯiqqāvˈēṣ קבץ collect
לְ lᵊ לְ to
חַיַּ֥ת ḥayyˌaṯ חַיָּה wild animal
הָ hā הַ the
אָ֛רֶץ ʔˈāreṣ אֶרֶץ earth
וּ û וְ and
לְ lᵊ לְ to
עֹ֥וף ʕˌôf עֹוף birds
הַ ha הַ the
שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens
נְתַתִּ֥יךָ nᵊṯattˌîḵā נתן give
לְ lᵊ לְ to
אָכְלָֽה׃ ʔoḵlˈā אָכְלָה food
29:5. et proiciam te in desertum et omnes pisces fluminis tui super faciem terrae cades non colligeris neque congregaberis bestiis terrae et volatilibus caeli dedi te ad devorandum
And I will cast thee forth into the desert, and all the fish of thy river: thou shalt fall upon the face of the earth, thou shalt not be taken up, nor gathered together: I have given thee for meat to the beasts of the earth, and to the fowls of the air.
5. And I will leave thee into the wilderness, thee and all the fish of thy rivers: thou shalt fall upon the open field; thou shalt not be brought together, nor gathered: I have given thee for meat to the beasts of the earth and to the fowls of the heaven,
29:5. And I will cast you into the desert, with all the fish of your river. You will fall upon the surface of the earth; you will not be taken up, nor gathered together. I have given you to the beasts of the earth and to the birds of the air, to be devoured.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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
5. Рыба на суше мрет; так бессильны будут египтяне в сражении вне страны на открытом поле. “Пустыня”, может быть, Аравийская, где должны были встретиться двинувшиеся друг на друга войска: халдейское (от Иерусалима) и египетское. - “Не уберут и не подберут”. Лишение погребения.
Adam Clarke: Commentary on the Bible - 1831
29:5: I will leave thee thrown into the wilderness - Referring to his being obliged to take refuge in Upper Egypt. But he was afterwards taken prisoner, and strangled by Amasis. Herod. lib. 2 s. 169.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:5: I will leave: Eze 31:18, Eze 32:4-6, Eze 39:4-6, Eze 39:11-20; Psa 110:5, Psa 110:6; Jer 8:2, Jer 16:4, Jer 25:33
open fields: Heb. face of the field
I have: Sa1 17:44; Psa 74:14; Jer 7:33, Jer 34:20; Rev 19:17, Rev 19:18
John Gill
29:5 And I will leave thee thrown into the wilderness, thee, and all the fish of thy rivers,.... Where fish in common cannot live, but die as soon almost as out of the water, and on dry land, excepting those that are of the amphibious kind. This wilderness designs the deserts of Lybia and Cyrene, where the battle was fought between Hophra and Amasis; and where the Egyptian army perished, only their king, before compared to a crocodile, which lives on land, as well as in water, escaped. The Targum is,
"I will cast thee into a wilderness, and all the princes of thy strength:''
thou shalt fall upon the open fields thou shalt not be brought together, nor gathered, this is to he understood of his army; for what is proper to an army is sometimes ascribed to the head or general of it; which fell by the sword in the fields of Lybia and Cyrene and was so discomfited, that the remains of it could not be brought and gathered together again: or the sense is, that those that were slain were left in the open fields, and had no burial; they were not gathered to the grave, as Kimchi interprets it; and so the Targum,
"upon the face of the field thy carcass shall be cast; it shall not be gathered, nor shall it be buried:''
this was only true of the carcasses of the soldiers slain in battle, not of the king, who fled, and afterwards in another battle was taken by Amasis, and strangled in the city of Sais, where he was buried among his ancestors, as Herodotus (h) relates:
I have given thee for meat to the beasts of the field and to the fowls of the heaven; that is, his army; as the armies of the kings, beast, and false prophet, will be at the battle of Armageddon, when the two latter will be taken and cast alive into the burning lake, of which this monarch was an emblem, Rev_ 19:17.
(h) Euterpe, sive l. 2. c. 169.
John Wesley
29:5 Leave thee - When thus brought out, I will leave thee. The wilderness - The deserts of Libya and Syene. All the fish - The whole army of the Egyptians. The open fields - There was this king and his army ruined. Gathered - These were not buried, but left in the wilderness, a prey to wild beasts, and birds.
Robert Jamieson, A. R. Fausset and David Brown
29:5 wilderness--captivity beyond thy kingdom. The expression is used perhaps to imply retribution in kind. As Egypt pursued after Israel, saying, "The wilderness hath shut them in" (Ex 14:3), so she herself shall be brought into a wilderness state.
open fields--literally "face of the field."
not be brought together--As the crocodile is not, when caught, restored to the river, so no remnant of thy routed army shall be brought together, and rallied, after its defeat in the wilderness. Pharaoh led an army against Cyrene in Africa, in support of Aricranes, who had been stripped of his kingdom by the Cyrenians. The army perished and Egypt rebelled against him [JUNIUS]. But the reference is mainly to the defeat by Nebuchadnezzar.
beasts . . . fowls--hostile and savage men.
29:529:5: եւ կործանեցից զքեզ արագ արա՛գ, եւ զամենայն ձկունս գետոյդ քոյ. ընդ երեսս դաշտին անկանիցիս, եւ մի՛ ժողովեսցիս, եւ մի՛ եւս աւաքեսցիս. զի գազանա՛ց երկրի՝ եւ թռչնոց երկնից ետո՛ւ զքեզ ՚ի կերակուր[12759]։ [12759] Ոմանք. Զքեզ երագ երագ։ Ոսկան. Անկանիցին, եւ մի՛ ժողովեսցին։ Ուր օրինակ մի ընդ Ոսկանայ. եւ մի եւս հաւաքեսցիս։
5 Արագօրէն ոչնչացնելու եմ քեզ, նաեւ գետիդ բոլոր ձկները: Դու կ’ընկնես դաշտի երեսին ու չես հաւաքուի, այլեւս չես ժողովուի, քանի որ քեզ որպէս կերակուր եմ տուել երկրի գազաններին ու երկնքի թռչուններին:
5 Քեզ ու գետերուդ բոլոր ձուկերը անապատը պիտի նետեմ։ Դուն դաշտի երեսին վրայ պիտի իյնաս ու պիտի չհաւաքուիս եւ չամփոփուիս։ Քեզ երկրի գազաններուն ու երկնքի թռչուններուն կերակուր պիտի տամ։
եւ [640]կործանեցից զքեզ արագ արագ,`` եւ զամենայն ձկունս գետոյդ քո. ընդ երեսս դաշտին անկանիցիս, եւ մի՛ ժողովեսցիս, եւ մի՛ եւս հաւաքեսցիս. զի գազանաց երկրի եւ թռչնոց երկնից ետու զքեզ ի կերակուր:

29:5: եւ կործանեցից զքեզ արագ արա՛գ, եւ զամենայն ձկունս գետոյդ քոյ. ընդ երեսս դաշտին անկանիցիս, եւ մի՛ ժողովեսցիս, եւ մի՛ եւս աւաքեսցիս. զի գազանա՛ց երկրի՝ եւ թռչնոց երկնից ետո՛ւ զքեզ ՚ի կերակուր[12759]։
[12759] Ոմանք. Զքեզ երագ երագ։ Ոսկան. Անկանիցին, եւ մի՛ ժողովեսցին։ Ուր օրինակ մի ընդ Ոսկանայ. եւ մի եւս հաւաքեսցիս։
5 Արագօրէն ոչնչացնելու եմ քեզ, նաեւ գետիդ բոլոր ձկները: Դու կ’ընկնես դաշտի երեսին ու չես հաւաքուի, այլեւս չես ժողովուի, քանի որ քեզ որպէս կերակուր եմ տուել երկրի գազաններին ու երկնքի թռչուններին:
5 Քեզ ու գետերուդ բոլոր ձուկերը անապատը պիտի նետեմ։ Դուն դաշտի երեսին վրայ պիտի իյնաս ու պիտի չհաւաքուիս եւ չամփոփուիս։ Քեզ երկրի գազաններուն ու երկնքի թռչուններուն կերակուր պիտի տամ։
zohrab-1805▾ eastern-1994▾ western am▾
29:529:5 и брошу тебя в пустыне, тебя и всю рыбу из рек твоих, ты упадешь на открытое поле, не уберут и не подберут тебя; отдам тебя на съедение зверям земным и птицам небесным.
29:6 καὶ και and; even γνώσονται γινωσκω know πάντες πας all; every οἱ ο the κατοικοῦντες κατοικεω settle Αἴγυπτον αιγυπτος Aigyptos; Eyiptos ὅτι οτι since; that ἐγώ εγω I εἰμι ειμι be κύριος κυριος lord; master ἀνθ᾿ αντι against; instead of ὧν ος who; what ἐγενήθης γινομαι happen; become ῥάβδος ραβδος rod καλαμίνη καλαμινος the οἴκῳ οικος home; household Ισραηλ ισραηλ.1 Israel
29:6 וְ wᵊ וְ and יָֽדְעוּ֙ yˈāḏᵊʕû ידע know כָּל־ kol- כֹּל whole יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt כִּ֖י kˌî כִּי that אֲנִ֣י ʔᵃnˈî אֲנִי i יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH יַ֧עַן yˈaʕan יַעַן motive הֱיֹותָ֛ם hᵉʸôṯˈām היה be מִשְׁעֶ֥נֶת mišʕˌeneṯ מִשְׁעֶנֶת support קָנֶ֖ה qānˌeh קָנֶה reed לְ lᵊ לְ to בֵ֥ית vˌêṯ בַּיִת house יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
29:6. et scient omnes habitatores Aegypti quia ego Dominus pro eo quod fuisti baculus harundineus domui IsrahelAnd all the inhabitants of Egypt shall know that I am the Lord: because thou hast been a staff of a reed to the house of Israel.
6. And all the inhabitants of Egypt shall know that I am the LORD, because they have been a staff of reed to the house of Israel.
29:6. And all the inhabitants of Egypt shall know that I am the Lord. For you have been a staff made of reed to the house of Israel.
And I will leave thee [thrown] into the wilderness, thee and all the fish of thy rivers: thou shalt fall upon the open fields; thou shalt not be brought together, nor gathered: I have given thee for meat to the beasts of the field and to the fowls of the heaven:

29:5 и брошу тебя в пустыне, тебя и всю рыбу из рек твоих, ты упадешь на открытое поле, не уберут и не подберут тебя; отдам тебя на съедение зверям земным и птицам небесным.
29:6
καὶ και and; even
γνώσονται γινωσκω know
πάντες πας all; every
οἱ ο the
κατοικοῦντες κατοικεω settle
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
ὅτι οτι since; that
ἐγώ εγω I
εἰμι ειμι be
κύριος κυριος lord; master
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
ἐγενήθης γινομαι happen; become
ῥάβδος ραβδος rod
καλαμίνη καλαμινος the
οἴκῳ οικος home; household
Ισραηλ ισραηλ.1 Israel
29:6
וְ wᵊ וְ and
יָֽדְעוּ֙ yˈāḏᵊʕû ידע know
כָּל־ kol- כֹּל whole
יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
כִּ֖י kˌî כִּי that
אֲנִ֣י ʔᵃnˈî אֲנִי i
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
יַ֧עַן yˈaʕan יַעַן motive
הֱיֹותָ֛ם hᵉʸôṯˈām היה be
מִשְׁעֶ֥נֶת mišʕˌeneṯ מִשְׁעֶנֶת support
קָנֶ֖ה qānˌeh קָנֶה reed
לְ lᵊ לְ to
בֵ֥ית vˌêṯ בַּיִת house
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
29:6. et scient omnes habitatores Aegypti quia ego Dominus pro eo quod fuisti baculus harundineus domui Israhel
And all the inhabitants of Egypt shall know that I am the Lord: because thou hast been a staff of a reed to the house of Israel.
6. And all the inhabitants of Egypt shall know that I am the LORD, because they have been a staff of reed to the house of Israel.
29:6. And all the inhabitants of Egypt shall know that I am the Lord. For you have been a staff made of reed to the house of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. “И узнают все обитатели Египта, что Я Господь” - убедятся, что только Бог могуществен и дает могущество кому хочет. - “Дому Израилеву были подпорою тростниковою” - ненадежным союзником. Сравнение носит местный колорит: Нил изобилует тростником. Такое же сравнение в 4: Цар XVIII:21; Ис XXXVI:6. Не лучшего мнения были об Египте и классики; по Курцию (4, 1, 29) египтяне народ пустой, более способный к новшествам, чем к настоящему делу; нo Hirtius (De bello Alexandr. XXIV, 1) Цезарь считал их народом лживым, хорошо известным в том отношении, что они одно показывали, а другое думали.
Adam Clarke: Commentary on the Bible - 1831
29:6: They have been a staff of reed - An inefficient and faithless ally. The Israelites expected assistance from them when Nebuchadnezzar came against Jerusalem; and they made a feint to help them, but retired when Nebuchadnezzar went against them. Thus were the Jews deceived and ultimately ruined, see Eze 29:7.
Albert Barnes: Notes on the Bible - 1834
29:6: Staff of reed - The "reed" was especially appropriate to Egypt as the natural product of its river.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:6: know: Eze 28:22-24, Eze 28:26; Exo 9:14, Exo 14:18
a staff: Kg2 18:21; Isa 20:5, Isa 20:6, Isa 30:2-7, Isa 31:1-3, Isa 36:6; Jer 2:36; Lam 4:17
Geneva 1599
29:6 And all the inhabitants of Egypt shall know that I [am] the LORD, because they have been a staff of (d) reed to the house of Israel.
(d) Read (4Kings 18:21; Is 36:6).
John Gill
29:6 And all the inhabitants of Egypt shall know that I am the Lord,.... Who could eject their king from his kingdom, and deliver him into the hands of his enemy; though he thought no God could, as he boastingly said, before observed:
because they have been a staff of reed to the house of Israel; alluding to the country of Egypt, which abounded with reeds that grew upon the banks of the river Nile, and other rivers. This signifies that either the Egyptians were weak, and could not help the people of Israel when they applied to them; or rather that they were treacherous and deceitful, and would not assist them, according to agreement; and were even pernicious and hurtful to them, as a broken reed; see Is 36:6. The Targum renders it,
"the staff of a reed broken.''
Robert Jamieson, A. R. Fausset and David Brown
29:6 staff of reed to . . . Israel--alluding to the reeds on the banks of the Nile, which broke if one leaned upon them (see on Ezek 29:4; Is 36:6). All Israel's dependence on Egypt proved hurtful instead of beneficial (Is 30:1-5).
29:629:6: Եւ ծանիցեն ամենայն բնակիչքդ Եգիպտացւոց թէ ե՛ս եմ Տէր. փոխանակ զի եղեր գաւազան եղեգնեայ տանդ Իսրայէլի[12760]. [12760] Ոմանք. Բնակիչք Եգիպտացւոցն։
6 Եգիպտոսի բոլոր բնակիչները պիտի իմանան, որ ես եմ Տէրը, քանի որ Իսրայէլի այդ տան համար եղեգնեայ գաւազան եղար,
6 Եգիպտոսի բոլոր բնակիչները պիտի գիտնան թէ ես եմ Տէրը, վասն զի Իսրայէլի տանը համար եղէգէ ցուպ եղան։
Եւ ծանիցեն ամենայն բնակիչքդ Եգիպտացւոց թէ ես եմ Տէր, փոխանակ զի եղեր գաւազան եղեգնեայ տանդ Իսրայելի:

29:6: Եւ ծանիցեն ամենայն բնակիչքդ Եգիպտացւոց թէ ե՛ս եմ Տէր. փոխանակ զի եղեր գաւազան եղեգնեայ տանդ Իսրայէլի[12760].
[12760] Ոմանք. Բնակիչք Եգիպտացւոցն։
6 Եգիպտոսի բոլոր բնակիչները պիտի իմանան, որ ես եմ Տէրը, քանի որ Իսրայէլի այդ տան համար եղեգնեայ գաւազան եղար,
6 Եգիպտոսի բոլոր բնակիչները պիտի գիտնան թէ ես եմ Տէրը, վասն զի Իսրայէլի տանը համար եղէգէ ցուպ եղան։
zohrab-1805▾ eastern-1994▾ western am▾
29:629:6 И узнают все обитатели Египта, что Я Господь; потому что они дому Израилеву были подпорою тростниковою.
29:7 ὅτε οτε when ἐπελάβοντό επιλαμβανομαι take hold / after σου σου of you; your τῇ ο the χειρὶ χειρ hand αὐτῶν αυτος he; him ἐθλάσθης θλαω and; even ὅτε οτε when ἐπεκράτησεν επικρατεω in; on αὐτοὺς αυτος he; him πᾶσα πας all; every χεὶρ χειρ hand καὶ και and; even ὅτε οτε when ἐπανεπαύσαντο επαναπαυομαι rest upon ἐπὶ επι in; on σέ σε.1 you συνετρίβης συντριβω fracture; smash καὶ και and; even συνέκλασας συγκλαζω he; him πᾶσαν πας all; every ὀσφύν οσφυς loins; waist
29:7 בְּ bᵊ בְּ in תָפְשָׂ֨ם ṯofśˌām תפשׂ seize בְּךָ֤ bᵊḵˈā בְּ in בַב *va בְּ in †† * הַ the כַּף֙כפך *kkˌaf כַּף palm תֵּרֹ֔וץ tērˈôṣ רצץ crush וּ û וְ and בָקַעְתָּ֥ vāqaʕtˌā בקע split לָהֶ֖ם lāhˌem לְ to כָּל־ kol- כֹּל whole כָּתֵ֑ף kāṯˈēf כָּתֵף shoulder וּ û וְ and בְ vᵊ בְּ in הִֽשָּׁעֲנָ֤ם hˈiššāʕᵃnˈām שׁען lean עָלֶ֨יךָ֙ ʕālˈeʸḵā עַל upon תִּשָּׁבֵ֔ר tiššāvˈēr שׁבר break וְ wᵊ וְ and הַעֲמַדְתָּ֥ haʕᵃmaḏtˌā עמד stand לָהֶ֖ם lāhˌem לְ to כָּל־ kol- כֹּל whole מָתְנָֽיִם׃ ס moṯnˈāyim . s מָתְנַיִם hips
29:7. quando adprehenderunt te manu et confractus es et lacerasti omnem umerum eorum et innitentibus eis super te comminutus es et dissolvisti omnes renes eorumWhen they took hold of thee with the hand thou didst break, and rent all their shoulder: and when they leaned upon thee, thou brokest, and weakenest all their loins.
7. When they took hold of thee by thy hand, thou didst break, and didst rend all their shoulders: and when they leaned upon thee, thou brakest, and madest all their loins to be at a stand.
29:7. When they took hold of you with the hand, you broke, and so you wounded all of their shoulders. And when they leaned on you, you shattered, and so you injured all of their lower backs.
And all the inhabitants of Egypt shall know that I [am] the LORD, because they have been a staff of reed to the house of Israel:

29:6 И узнают все обитатели Египта, что Я Господь; потому что они дому Израилеву были подпорою тростниковою.
29:7
ὅτε οτε when
ἐπελάβοντό επιλαμβανομαι take hold / after
σου σου of you; your
τῇ ο the
χειρὶ χειρ hand
αὐτῶν αυτος he; him
ἐθλάσθης θλαω and; even
ὅτε οτε when
ἐπεκράτησεν επικρατεω in; on
αὐτοὺς αυτος he; him
πᾶσα πας all; every
χεὶρ χειρ hand
καὶ και and; even
ὅτε οτε when
ἐπανεπαύσαντο επαναπαυομαι rest upon
ἐπὶ επι in; on
σέ σε.1 you
συνετρίβης συντριβω fracture; smash
καὶ και and; even
συνέκλασας συγκλαζω he; him
πᾶσαν πας all; every
ὀσφύν οσφυς loins; waist
29:7
בְּ bᵊ בְּ in
תָפְשָׂ֨ם ṯofśˌām תפשׂ seize
בְּךָ֤ bᵊḵˈā בְּ in
בַב
*va בְּ in
††
* הַ the
כַּף֙כפך
*kkˌaf כַּף palm
תֵּרֹ֔וץ tērˈôṣ רצץ crush
וּ û וְ and
בָקַעְתָּ֥ vāqaʕtˌā בקע split
לָהֶ֖ם lāhˌem לְ to
כָּל־ kol- כֹּל whole
כָּתֵ֑ף kāṯˈēf כָּתֵף shoulder
וּ û וְ and
בְ vᵊ בְּ in
הִֽשָּׁעֲנָ֤ם hˈiššāʕᵃnˈām שׁען lean
עָלֶ֨יךָ֙ ʕālˈeʸḵā עַל upon
תִּשָּׁבֵ֔ר tiššāvˈēr שׁבר break
וְ wᵊ וְ and
הַעֲמַדְתָּ֥ haʕᵃmaḏtˌā עמד stand
לָהֶ֖ם lāhˌem לְ to
כָּל־ kol- כֹּל whole
מָתְנָֽיִם׃ ס moṯnˈāyim . s מָתְנַיִם hips
29:7. quando adprehenderunt te manu et confractus es et lacerasti omnem umerum eorum et innitentibus eis super te comminutus es et dissolvisti omnes renes eorum
When they took hold of thee with the hand thou didst break, and rent all their shoulder: and when they leaned upon thee, thou brokest, and weakenest all their loins.
7. When they took hold of thee by thy hand, thou didst break, and didst rend all their shoulders: and when they leaned upon thee, thou brakest, and madest all their loins to be at a stand.
29:7. When they took hold of you with the hand, you broke, and so you wounded all of their shoulders. And when they leaned on you, you shattered, and so you injured all of their lower backs.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. С палкою ходит, прежде всего, старик (Зах VIII:14): может быть, намек на старческую слабость Иудеи. Обманчивая надежда на Египет ускорила падение Иерусалима и, может быть, ухудшила положение пленных. - “Все плечо искололо им”, слав. “егда восплеска на них всяка рука” - с треском оперлась. - “Изранил все чресла” - усиление предыдущей мысли.
Albert Barnes: Notes on the Bible - 1834
29:7: So Egypt was continually proving to Israel, to Jehoiakim and to Zedekiah. The tenses are present not past.
To be at a stand - Others, "to totter."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:7: they took: Eze 17:15-17; Jer 37:5-11
thou didst: Psa 118:8, Psa 118:9, Psa 146:3, Psa 146:4; Pro 25:19; Jer 17:5, Jer 17:6
Geneva 1599
29:7 When they took hold of thee by thy hand, thou didst break, and tear all their shoulder: and when they leaned upon thee, thou didst break, and make all their inward parts to (e) shake.
(e) When you felt their hurt, they would stay no more on you, but stood on their feet and put their trust in others.
John Gill
29:7 When they took hold of thee by thy hand,.... When the Israelites entered into an alliance and confederacy with the Egyptians, called for their assistance according to treaty, and put their confidence in them:
thou didst break and rend all their shoulder; as a reed which a man puts under his armhole, and leans upon, and it breaks under him, the splinters run into the flesh up to the very shoulder, and tear the flesh to pieces; so, through Zedekiah's trusting to the king of Egypt, he rebelled against the king of Babylon, which brought on his ruin, and the destruction of his kingdom:
and when they leaned upon thee thou brakest, and madest all their loins to be at a stand; when they put their confidence in the king of Egypt, and sent to him for help when besieged by the king of Babylon, and he failed them, they were obliged to raise up themselves, as a man is forced to do when his staff breaks under him, whose loins before were bowed, but now erects himself, and stands and walks as well as he can without it; so the Jews were forced to stand upon their own legs, and exert all the force they had, and make all the efforts they could against the king of Babylon, being left in the lurch by the king of Egypt; in which, though they were rightly served for their vain confidence and not trusting in the Lord, yet the treachery of the Egyptians was resented by him, as follows:
John Wesley
29:7 Rent - Didst them much mischief instead of benefiting them, as thou hast promised, Jer 37:7.
Robert Jamieson, A. R. Fausset and David Brown
29:7 hand--or handle of the reed.
rend . . . shoulder--by the splinters on which the shoulder or arm would fall, on the support failing the hand.
madest . . . loins . . . at a stand--that is, made them to be disabled. MAURER somewhat similarly (referring to a kindred Arabic form), "Thou hast stricken both their loins." FAIRBAIRN, not so well, "Thou lettest all their loins stand," that is, by themselves, bereft of the support which they looked for from thee.
29:729:7: եւ յորժամ յենուին ՚ի քեզ՝ ելանէիր ընդ ձեռս նոցա, եւ յորժամ բուռն հարկանէր զքէն ամենայն ձեռն, եւ յորժամ յենուին ՚ի քեզ՝ խորտակէիր եւ բեկանէիր զամենայն մէջս նոցա[12761]։ [12761] Ոսկան. Եւ բեկանէիր զմէջս նոցա։
7 ու երբ քեզ վրայ յենւում էին, նրանց ձեռքն էիր խրւում, իսկ երբ մէկը ձեռքը քեզ էր մեկնում ու յենւում էր քեզ վրայ, այն ժամանակ ջարդւում էիր ու կոտրում նրանց բոլորի մէջքը”»:
7 Երբ անոնք քեզ ձեռքով բռնեցին, դուն կոտրտեցար ու անոնց բազուկը* ճեղքեցիր ու երբ քեզի կռթնեցան, փշրուեցար ու անոնց մէջքը դողացուցիր»։
եւ յորժամ [641]յենուին ի քեզ` ելանէիր ընդ ձեռս նոցա, եւ յորժամ բուռն հարկանէր զքէն ամենայն ձեռն``, եւ յորժամ յենուին ի քեզ` խորտակէիր եւ [642]բեկանէիր զամենայն մէջս նոցա:

29:7: եւ յորժամ յենուին ՚ի քեզ՝ ելանէիր ընդ ձեռս նոցա, եւ յորժամ բուռն հարկանէր զքէն ամենայն ձեռն, եւ յորժամ յենուին ՚ի քեզ՝ խորտակէիր եւ բեկանէիր զամենայն մէջս նոցա[12761]։
[12761] Ոսկան. Եւ բեկանէիր զմէջս նոցա։
7 ու երբ քեզ վրայ յենւում էին, նրանց ձեռքն էիր խրւում, իսկ երբ մէկը ձեռքը քեզ էր մեկնում ու յենւում էր քեզ վրայ, այն ժամանակ ջարդւում էիր ու կոտրում նրանց բոլորի մէջքը”»:
7 Երբ անոնք քեզ ձեռքով բռնեցին, դուն կոտրտեցար ու անոնց բազուկը* ճեղքեցիր ու երբ քեզի կռթնեցան, փշրուեցար ու անոնց մէջքը դողացուցիր»։
zohrab-1805▾ eastern-1994▾ western am▾
29:729:7 Когда они ухватились за тебя рукою, ты расщепился и все плечо исколол им; и когда они оперлись о тебя, ты сломился и изранил все чресла им.
29:8 διὰ δια through; because of τοῦτο ουτος this; he τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἐπάγω επαγω instigate; bring on ἐπὶ επι in; on σὲ σε.1 you ῥομφαίαν ρομφαια broadsword καὶ και and; even ἀπολῶ απολλυμι destroy; lose ἀνθρώπους ανθρωπος person; human ἀπὸ απο from; away σοῦ σου of you; your καὶ και and; even κτήνη κτηνος livestock; animal
29:8 לָכֵ֗ן lāḵˈēn לָכֵן therefore כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH הִנְנִ֛י hinnˈî הִנֵּה behold מֵבִ֥יא mēvˌî בוא come עָלַ֖יִךְ ʕālˌayiḵ עַל upon חָ֑רֶב ḥˈārev חֶרֶב dagger וְ wᵊ וְ and הִכְרַתִּ֥י hiḵrattˌî כרת cut מִמֵּ֖ךְ mimmˌēḵ מִן from אָדָ֥ם ʔāḏˌām אָדָם human, mankind וּ û וְ and בְהֵמָֽה׃ vᵊhēmˈā בְּהֵמָה cattle
29:8. propterea haec dicit Dominus Deus ecce ego adducam super te gladium et interficiam de te hominem et iumentumTherefore thus saith the Lord God: Behold, I will bring the sword upon thee: and cut off man and beast out of thee.
8. Therefore thus saith the Lord GOD: Behold, I will bring a sword upon thee, and will cut off from thee man and beast.
29:8. Because of this, thus says the Lord God: Behold, I will lead the sword over you, and I will destroy both man and beast from among you.
When they took hold of thee by thy hand, thou didst break, and rend all their shoulder: and when they leaned upon thee, thou brakest, and madest all their loins to be at a stand:

29:7 Когда они ухватились за тебя рукою, ты расщепился и все плечо исколол им; и когда они оперлись о тебя, ты сломился и изранил все чресла им.
29:8
διὰ δια through; because of
τοῦτο ουτος this; he
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ἐπάγω επαγω instigate; bring on
ἐπὶ επι in; on
σὲ σε.1 you
ῥομφαίαν ρομφαια broadsword
καὶ και and; even
ἀπολῶ απολλυμι destroy; lose
ἀνθρώπους ανθρωπος person; human
ἀπὸ απο from; away
σοῦ σου of you; your
καὶ και and; even
κτήνη κτηνος livestock; animal
29:8
לָכֵ֗ן lāḵˈēn לָכֵן therefore
כֹּ֤ה kˈō כֹּה thus
אָמַר֙ ʔāmˌar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH
הִנְנִ֛י hinnˈî הִנֵּה behold
מֵבִ֥יא mēvˌî בוא come
עָלַ֖יִךְ ʕālˌayiḵ עַל upon
חָ֑רֶב ḥˈārev חֶרֶב dagger
וְ wᵊ וְ and
הִכְרַתִּ֥י hiḵrattˌî כרת cut
מִמֵּ֖ךְ mimmˌēḵ מִן from
אָדָ֥ם ʔāḏˌām אָדָם human, mankind
וּ û וְ and
בְהֵמָֽה׃ vᵊhēmˈā בְּהֵמָה cattle
29:8. propterea haec dicit Dominus Deus ecce ego adducam super te gladium et interficiam de te hominem et iumentum
Therefore thus saith the Lord God: Behold, I will bring the sword upon thee: and cut off man and beast out of thee.
8. Therefore thus saith the Lord GOD: Behold, I will bring a sword upon thee, and will cut off from thee man and beast.
29:8. Because of this, thus says the Lord God: Behold, I will lead the sword over you, and I will destroy both man and beast from among you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. Страна прямо выступает на место царя. См. объяснение XIV:13-17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:8: I will: Eze 29:19, Eze 29:20, Eze 14:17, Eze 30:4, Eze 30:10; Jer 46:13-26
cut: Eze 25:13, Eze 32:10-13; Gen 6:7; Exo 12:12; Jer 7:20, Jer 32:43
John Gill
29:8 Therefore thus saith the Lord God,.... Because of the pride of the king of Egypt, asserting the river to be his own, and made by him for himself; and because of his perfidy to the house of Israel:
behold, I will bring a sword upon thee; or those that kill with the sword, as the Targum; first a cival war, occasioned by the murmurs of the people, on account of the defeat of their army at Cyrene; which issued in the dethroning and strangling of this king, as before observed and setting up another; which cival commotions Nebuchadnezzar took the advantage of, and came against Egypt with a large army:
and cut off man and beast out of thee; for what with the civil wars among themselves, and what with the devastations of the king of Babylon's army, putting men to the sword, and seizing upon the beasts for their food, to support such an army in a foreign land, it was pretty well stripped of both.
Robert Jamieson, A. R. Fausset and David Brown
29:8 a sword--Nebuchadnezzar's army (Ezek 29:19). Also Amasis and the Egyptian revolters who after Pharaoh-hophra's discomfiture in Cyrene dethroned and strangled him, having defeated him in a battle fought at Memphis [JUNIUS].
29:829:8: Վասն այնորիկ ա՛յսպէս ասէ Տէր Տէր. Ահաւադիկ ե՛ս ածեմ ՚ի վերայ քո սուր, եւ կորուսից ՚ի քէն զմարդ եւ զանասուն[12762]։ [12762] Ոսկան. ՚Ի քէն զամենայն մարդ՝ եւ զա՛՛։
8 Դրա համար այսպէս է ասում Տէր Աստուած. “Ահա ես քո վրայ սուր եմ բերելու, քո միջից կորցնելու եմ մարդ ու անասուն,
8 Ասոր համար Տէր Եհովան այսպէս կ’ըսէ. «Ահա ես քու վրադ սուր պիտի բերեմ եւ մարդն ու անասունը պիտի կոտորեմ։
Վասն այնորիկ այսպէս ասէ Տէր Տէր. Ահաւադիկ ես ածեմ ի վերայ քո սուր, եւ կորուսից ի քէն զմարդ եւ զանասուն:

29:8: Վասն այնորիկ ա՛յսպէս ասէ Տէր Տէր. Ահաւադիկ ե՛ս ածեմ ՚ի վերայ քո սուր, եւ կորուսից ՚ի քէն զմարդ եւ զանասուն[12762]։
[12762] Ոսկան. ՚Ի քէն զամենայն մարդ՝ եւ զա՛՛։
8 Դրա համար այսպէս է ասում Տէր Աստուած. “Ահա ես քո վրայ սուր եմ բերելու, քո միջից կորցնելու եմ մարդ ու անասուն,
8 Ասոր համար Տէր Եհովան այսպէս կ’ըսէ. «Ահա ես քու վրադ սուր պիտի բերեմ եւ մարդն ու անասունը պիտի կոտորեմ։
zohrab-1805▾ eastern-1994▾ western am▾
29:829:8 Посему так говорит Господь Бог: вот, Я наведу на тебя меч, и истреблю у тебя людей и скот.
29:9 καὶ και and; even ἔσται ειμι be ἡ ο the γῆ γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἀπώλεια απωλεια destruction; waste καὶ και and; even ἔρημος ερημος lonesome; wilderness καὶ και and; even γνώσονται γινωσκω know ὅτι οτι since; that ἐγώ εγω I εἰμι ειμι be κύριος κυριος lord; master ἀντὶ αντι against; instead of τοῦ ο the λέγειν λεγω tell; declare σε σε.1 you οἱ ο the ποταμοὶ ποταμος river ἐμοί εμοι me εἰσιν ειμι be καὶ και and; even ἐγὼ εγω I ἐποίησα ποιεω do; make αὐτούς αυτος he; him
29:9 וְ wᵊ וְ and הָיְתָ֤ה hāyᵊṯˈā היה be אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt לִ li לְ to שְׁמָמָ֣ה šᵊmāmˈā שְׁמָמָה desolation וְ wᵊ וְ and חָרְבָּ֔ה ḥārᵊbbˈoh חָרְבָּה ruin וְ wᵊ וְ and יָדְע֖וּ yāḏᵊʕˌû ידע know כִּֽי־ kˈî- כִּי that אֲנִ֣י ʔᵃnˈî אֲנִי i יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH יַ֧עַן yˈaʕan יַעַן motive אָמַ֛ר ʔāmˈar אמר say יְאֹ֥ר yᵊʔˌōr יְאֹר Nile לִ֖י lˌî לְ to וַ wa וְ and אֲנִ֥י ʔᵃnˌî אֲנִי i עָשִֽׂיתִי׃ ʕāśˈîṯî עשׂה make
29:9. et erit terra Aegypti in desertum et solitudinem et scient quia ego Dominus eo quod dixerit fluvius meus est et ego feciAnd the land of Egypt shall become a desert, and a wilderness: and they shall know that I am the Lord, because thou hast said: The river is mine, and I made it.
9. And the land of Egypt shall be a desolation and a waste; and they shall know that I am the LORD: because he hath said, The river is mine, and I have made it.
29:9. And the land of Egypt will be a desert and a wilderness. And they shall know that I am the Lord. For you have said, ‘The river is mine, and I have made it.’
Therefore thus saith the Lord GOD; Behold, I will bring a sword upon thee, and cut off man and beast out of thee:

29:8 Посему так говорит Господь Бог: вот, Я наведу на тебя меч, и истреблю у тебя людей и скот.
29:9
καὶ και and; even
ἔσται ειμι be
ἡ ο the
γῆ γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ἀπώλεια απωλεια destruction; waste
καὶ και and; even
ἔρημος ερημος lonesome; wilderness
καὶ και and; even
γνώσονται γινωσκω know
ὅτι οτι since; that
ἐγώ εγω I
εἰμι ειμι be
κύριος κυριος lord; master
ἀντὶ αντι against; instead of
τοῦ ο the
λέγειν λεγω tell; declare
σε σε.1 you
οἱ ο the
ποταμοὶ ποταμος river
ἐμοί εμοι me
εἰσιν ειμι be
καὶ και and; even
ἐγὼ εγω I
ἐποίησα ποιεω do; make
αὐτούς αυτος he; him
29:9
וְ wᵊ וְ and
הָיְתָ֤ה hāyᵊṯˈā היה be
אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth
מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt
לִ li לְ to
שְׁמָמָ֣ה šᵊmāmˈā שְׁמָמָה desolation
וְ wᵊ וְ and
חָרְבָּ֔ה ḥārᵊbbˈoh חָרְבָּה ruin
וְ wᵊ וְ and
יָדְע֖וּ yāḏᵊʕˌû ידע know
כִּֽי־ kˈî- כִּי that
אֲנִ֣י ʔᵃnˈî אֲנִי i
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
יַ֧עַן yˈaʕan יַעַן motive
אָמַ֛ר ʔāmˈar אמר say
יְאֹ֥ר yᵊʔˌōr יְאֹר Nile
לִ֖י lˌî לְ to
וַ wa וְ and
אֲנִ֥י ʔᵃnˌî אֲנִי i
עָשִֽׂיתִי׃ ʕāśˈîṯî עשׂה make
29:9. et erit terra Aegypti in desertum et solitudinem et scient quia ego Dominus eo quod dixerit fluvius meus est et ego feci
And the land of Egypt shall become a desert, and a wilderness: and they shall know that I am the Lord, because thou hast said: The river is mine, and I made it.
9. And the land of Egypt shall be a desolation and a waste; and they shall know that I am the LORD: because he hath said, The river is mine, and I have made it.
29:9. And the land of Egypt will be a desert and a wilderness. And they shall know that I am the Lord. For you have said, ‘The river is mine, and I have made it.’
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. “И сделается земля Египетская пустынею и степью”. Теперешней Египет - пустыня по сравнению с древним. - “Он говорит” - фараон, который опять выступает на место страны, как представитель ее. - “Моя река” - ст. 9.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 Therefore thus saith the Lord GOD; Behold, I will bring a sword upon thee, and cut off man and beast out of thee. 9 And the land of Egypt shall be desolate and waste; and they shall know that I am the LORD: because he hath said, The river is mine, and I have made it. 10 Behold, therefore I am against thee, and against thy rivers, and I will make the land of Egypt utterly waste and desolate, from the tower of Syene even unto the border of Ethiopia. 11 No foot of man shall pass through it, nor foot of beast shall pass through it, neither shall it be inhabited forty years. 12 And I will make the land of Egypt desolate in the midst of the countries that are desolate, and her cities among the cities that are laid waste shall be desolate forty years: and I will scatter the Egyptians among the nations, and will disperse them through the countries. 13 Yet thus saith the Lord GOD; At the end of forty years will I gather the Egyptians from the people whither they were scattered: 14 And I will bring again the captivity of Egypt, and will cause them to return into the land of Pathros, into the land of their habitation; and they shall be there a base kingdom. 15 It shall be the basest of the kingdoms; neither shall it exalt itself any more above the nations: for I will diminish them, that they shall no more rule over the nations. 16 And it shall be no more the confidence of the house of Israel, which bringeth their iniquity to remembrance, when they shall look after them: but they shall know that I am the Lord GOD.
This explains the foregoing prediction, which was figurative, and looks something further. Here is a prophecy,
I. Of the ruin of Egypt. The threatening of this is very full and particular; and the sin for which this ruin shall be brought upon them is their pride, v. 9. They said, The river is mine and I have made it; therefore their land shall spue them out. 1. God is against them, both against the king and against the people, against thee and against thy rivers. Waters signify people and multitudes, Rev. xvii. 15. 2. Multitudes of them shall be cut off by the sword of war, a sword which God will bring upon them to destroy both man and beast, the sword of civil war. 3. The country shall be depopulated. The land of Egypt shall be desolate and waste (v. 9), the country not cultivated, the cities not inhabited. The wealth of both was their pride, and that God will take away. It shall be utterly waste (wastes of waste, so the margin reads it), and desolate (v. 10); neither men nor beasts shall pass through it, nor shall it be inhabited (v. 11); it shall be desolate in the midst of the countries that are so, v. 12. This was the effect not so much of those wars spoken of before, which were made by them, but of the war which the king of Babylon made upon them. It shall be desolate from one end of the land to the other, from the tower of Syene even unto the border of Ethiopia. The sin of pride is enough to ruin a whole nation. 4. The people shall be dispersed and scattered among the nations (v. 12), so that those who thought the balance of power was in their hand should now become a contemptible people. Such a fall does a haughty spirit go before.
II. Of the restoration of Egypt after awhile, v. 13. Egypt shall lie desolate forty years (v. 12) and then I will bring again the captivity of Egypt, v. 14. Some date the forty years from Nebuchadnezzar's destroying Egypt, others from the desolation of Egypt some time before; however, they end about the first year of Cyrus, when the seventy years' captivity of Judah ended, or soon after. Then this prediction was accomplished, 1. That God will gather the Egyptians out of all the countries into which they were dispersed, and make them to return to the land of their habitation, and give them a settlement there again, v. 14. Note, Though God will find out a way to humble the proud, yet he will not contend for ever, no, not with them in this world. 2. That yet they shall not make a figure again as they have done. Egypt shall be a kingdom again, but it shall be the basest of the kingdoms (v. 15); it shall have but little wealth and power, and shall not extend its conquests as formerly; it shall be the tail of the nations, and not the head. It is a mercy that it shall become a kingdom again, but, to humble it, it shall be a despicable kingdom; it shall be a long time before it recover any thing like its ancient lustre. For two reasons it shall be thus mortified:-- (1.) That it may not domineer over its neighbours, that it may not exalt itself above the nations, nor rule over the nations, as it has done, but that it may know what it is to be low and despised. Note, Those who abuse their power will justly be stripped of it; and God, as King of nations, will find out a way to maintain the injured rights and liberties, not only of his own, but of other nations. (2.) That it may not deceive the people of God (v. 16): It shall no more be the confidence of the house of Israel; they shall no more be in temptation to trust in it as they have done, which is a sin that brings their iniquity to remembrance, that is, provokes God to punish them not for that only, but for all their other sins. Or it puts them in mind of their idolatries to return to them, when they look to the idolaters, to repose a confidence in them. Note, The creatures we confide in are often therefore ruined, because there is no other way effectually to cure us of our confidence in them. Rather than Israel shall be ensnared again, the whole land of Egypt shall be laid waste. He that once gave Egypt for their ransom (Isa. xliii. 3) will now give Egypt for their cure; and it shall be destroyed rather than Israel shall not in this particular be reformed. God, not only in justice, but in wisdom and goodness to us, breaks those creature-stays which we lean too much upon, and makes them to be no more, that they may be no more our confidence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:9: the land: Eze 29:10-12, Eze 30:7, Eze 30:13-17; Jer 43:10-13
because: Eze 29:3; Pro 16:18, Pro 18:12, Pro 29:23
Geneva 1599
29:9 And the land of Egypt shall be desolate and waste; and they shall know that I [am] the LORD: because he hath said, (f) The river [is] mine, and I have made [it].
(f) Thus God cannot permit man to attribute anything to himself or put his trust in anything save in him alone.
John Gill
29:9 And the land of Egypt shall be desolate and waste,.... Men few or none being left in it, to till it, nor cattle found upon it:
and they shall know that I am the Lord; by these judgments executed upon them, now foretold; and which when come to pass, they will be obliged to acknowledge the omniscience and omnipotence of Jehovah:
because thou hast said, the river is mine, and I have made it; See Gill on Ezek 29:3; this insolent expression was highly resented by the Lord, as appears by the repetition of it. The Targum is here, as before,
"the kingdom is mine, and I have subdued it;''
but, notwithstanding this vaunt, he could not keep it.
Robert Jamieson, A. R. Fausset and David Brown
29:9 I am the Lord--in antithesis to the blasphemous boast repeated here from Ezek 29:3, "The river is mine, and I have made it."
29:929:9: Եւ եղիցի երկիրդ Եգիպտացւոց ՚ի կորուստ՝ եւ յաւերակ. եւ ծանիցեն թէ ե՛ս եմ Տէր. փոխանակ զի ասէիր՝ թէ գետքս ի՛մ են, եւ ես արարի զսոսա[12763]։ [12763] Ոմանք. Եւ ծանիցեն թէ ես եմ։
9 եւ Եգիպտացիների այդ երկիրը լինելու է կորստեան մատնուած ու աւերակ: Պէտք է իմանաս, որ ես եմ Տէրը: Այն բանի համար, որ ասում էիր՝ ‘ Այս գետերն իմն են, ես եմ սրանք ստեղծել”,
9 Եգիպտոսը աւերակ ու անապատ պիտի ըլլայ ու պիտի գիտնան թէ ես եմ Տէրը. որովհետեւ անիկա ըսաւ. ‘Գետը իմս է ու զանիկա ես շինեցի’։
Եւ եղիցի երկիրդ Եգիպտացւոց ի կորուստ եւ յաւերակ, եւ ծանիցեն թէ ես եմ Տէր. փոխանակ զի [643]ասէիր թէ` Գետքս իմ են, եւ ես արարի զսոսա:

29:9: Եւ եղիցի երկիրդ Եգիպտացւոց ՚ի կորուստ՝ եւ յաւերակ. եւ ծանիցեն թէ ե՛ս եմ Տէր. փոխանակ զի ասէիր՝ թէ գետքս ի՛մ են, եւ ես արարի զսոսա[12763]։
[12763] Ոմանք. Եւ ծանիցեն թէ ես եմ։
9 եւ Եգիպտացիների այդ երկիրը լինելու է կորստեան մատնուած ու աւերակ: Պէտք է իմանաս, որ ես եմ Տէրը: Այն բանի համար, որ ասում էիր՝ ‘ Այս գետերն իմն են, ես եմ սրանք ստեղծել”,
9 Եգիպտոսը աւերակ ու անապատ պիտի ըլլայ ու պիտի գիտնան թէ ես եմ Տէրը. որովհետեւ անիկա ըսաւ. ‘Գետը իմս է ու զանիկա ես շինեցի’։
zohrab-1805▾ eastern-1994▾ western am▾
29:929:9 И сделается земля Египетская пустынею и степью; и узнают, что Я Господь. Так как он говорит: >;
29:10 διὰ δια through; because of τοῦτο ουτος this; he ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἐπὶ επι in; on σὲ σε.1 you καὶ και and; even ἐπὶ επι in; on πάντας πας all; every τοὺς ο the ποταμούς ποταμος river σου σου of you; your καὶ και and; even δώσω διδωμι give; deposit γῆν γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos εἰς εις into; for ἔρημον ερημος lonesome; wilderness καὶ και and; even ῥομφαίαν ρομφαια broadsword καὶ και and; even ἀπώλειαν απωλεια destruction; waste ἀπὸ απο from; away Μαγδώλου μαγδωλος and; even Συήνης συηνη and; even ἕως εως till; until ὁρίων οριον frontier Αἰθιόπων αιθιοψ Aithiops; Ethiops
29:10 לָכֵ֛ן lāḵˈēn לָכֵן therefore הִנְנִ֥י hinnˌî הִנֵּה behold אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to וְ wᵊ וְ and אֶל־ ʔel- אֶל to יְאֹרֶ֑יךָ yᵊʔōrˈeʸḵā יְאֹר stream וְ wᵊ וְ and נָתַתִּ֞י nāṯattˈî נתן give אֶת־ ʔeṯ- אֵת [object marker] אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרַ֗יִם miṣrˈayim מִצְרַיִם Egypt לְ lᵊ לְ to חָרְבֹות֙ ḥārᵊvôṯ חָרְבָּה ruin חֹ֣רֶב ḥˈōrev חֹרֶב dryness שְׁמָמָ֔ה šᵊmāmˈā שְׁמָמָה desolation מִ mi מִן from מִּגְדֹּ֥ל סְוֵנֵ֖ה mmiḡdˌōl sᵊwēnˌē מִגְדֹּל סְוֵנֵה from Migdol to Aswan וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto גְּב֥וּל gᵊvˌûl גְּבוּל boundary כּֽוּשׁ׃ kˈûš כּוּשׁ Cush
29:10. idcirco ecce ego ad te et ad flumina tua daboque terram Aegypti in solitudines gladio dissipatam a turre Syenes usque ad terminos AethiopiaeTherefore, behold I come against thee, and thy rivers: and I will make the land of Egypt utterly desolate, and wasted by the sword, from the tower of Syene, even to the borders of Ethiopia.
10. therefore behold, I am against thee, and against thy rivers, and will make the land of Egypt an utter waste and desolation, from the tower of Seveneh even unto the border of Ethiopia.
29:10. Therefore, behold, I am against you and against your rivers. And I will make the land of Egypt into a wilderness, destroyed by the sword from the tower of Syene all the way to the borders of Ethiopia.
And the land of Egypt shall be desolate and waste; and they shall know that I [am] the LORD: because he hath said, The river [is] mine, and I have made:

29:9 И сделается земля Египетская пустынею и степью; и узнают, что Я Господь. Так как он говорит: <<моя река, и я создал ее>>;
29:10
διὰ δια through; because of
τοῦτο ουτος this; he
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ἐπὶ επι in; on
σὲ σε.1 you
καὶ και and; even
ἐπὶ επι in; on
πάντας πας all; every
τοὺς ο the
ποταμούς ποταμος river
σου σου of you; your
καὶ και and; even
δώσω διδωμι give; deposit
γῆν γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
εἰς εις into; for
ἔρημον ερημος lonesome; wilderness
καὶ και and; even
ῥομφαίαν ρομφαια broadsword
καὶ και and; even
ἀπώλειαν απωλεια destruction; waste
ἀπὸ απο from; away
Μαγδώλου μαγδωλος and; even
Συήνης συηνη and; even
ἕως εως till; until
ὁρίων οριον frontier
Αἰθιόπων αιθιοψ Aithiops; Ethiops
29:10
לָכֵ֛ן lāḵˈēn לָכֵן therefore
הִנְנִ֥י hinnˌî הִנֵּה behold
אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
יְאֹרֶ֑יךָ yᵊʔōrˈeʸḵā יְאֹר stream
וְ wᵊ וְ and
נָתַתִּ֞י nāṯattˈî נתן give
אֶת־ ʔeṯ- אֵת [object marker]
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרַ֗יִם miṣrˈayim מִצְרַיִם Egypt
לְ lᵊ לְ to
חָרְבֹות֙ ḥārᵊvôṯ חָרְבָּה ruin
חֹ֣רֶב ḥˈōrev חֹרֶב dryness
שְׁמָמָ֔ה šᵊmāmˈā שְׁמָמָה desolation
מִ mi מִן from
מִּגְדֹּ֥ל סְוֵנֵ֖ה mmiḡdˌōl sᵊwēnˌē מִגְדֹּל סְוֵנֵה from Migdol to Aswan
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
גְּב֥וּל gᵊvˌûl גְּבוּל boundary
כּֽוּשׁ׃ kˈûš כּוּשׁ Cush
29:10. idcirco ecce ego ad te et ad flumina tua daboque terram Aegypti in solitudines gladio dissipatam a turre Syenes usque ad terminos Aethiopiae
Therefore, behold I come against thee, and thy rivers: and I will make the land of Egypt utterly desolate, and wasted by the sword, from the tower of Syene, even to the borders of Ethiopia.
10. therefore behold, I am against thee, and against thy rivers, and will make the land of Egypt an utter waste and desolation, from the tower of Seveneh even unto the border of Ethiopia.
29:10. Therefore, behold, I am against you and against your rivers. And I will make the land of Egypt into a wilderness, destroyed by the sword from the tower of Syene all the way to the borders of Ethiopia.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. Мигдол греч. MagdwloV, город на северной границе Египта с Палестиной, упоминаемый уже Исх XIII:2; Чис XXXIII:7: (ср. Иер XLIV:1; XLVI:14; Иез XXX:6), по др. - египетски Мактл, копт. Мештол; по Itin. Ant. в 12: милях от Пелузия, должно быть нынешний Тел ес Самут - (судя по значению имени: башня) к востоку от Кантары у озера Мензале (Ebers, Durcn Gosen 522: и д.). Вульг. а turre, считая нарицательным, приложением к Сиене. Сиена, слав Сиине, греч. ?????, в надписях Сун, копт. Суан, ныне Ассуан, на малых Нильских порогах, на правом берегу; развалины его несколько к юго-западу от Ассуана; на южной, ефиопской границе Египта, как и по Страбону (118): mecoi SuhnhV kai twn Aiqiopikwn #940;pwn. Посему дальнейшее “до самого предела Ефиопии”, однозначаще с Сиеной, ближайшее ее определение.
Adam Clarke: Commentary on the Bible - 1831
29:10: From the tower of Syene - ממגדל מונה mimmigdol seveneh, "from Migdol to Syene." Syene, now called Essuan, was the last city in Egypt, going towards Ethiopia. It was famous for a well into which the rays of the sun fell perpendicularly at midday.
Albert Barnes: Notes on the Bible - 1834
29:10: From the tower of Syene - Or, as in the margin, "Migdol" ("tower") was about two miles from Suez. "Syene" was the most southern town in Egypt, on the borders of Ethiopia, in the Thebaid, on the eastern bank of the Nile. The modern Assvan lies a little to the northeast of the ancient Syene.
We have no record of the circumstances of the Chaldsaean invasion of Egypt, but it is possible that it did not take place until after the fall of Tyre. We gather of what nature it must have been by comparing the description of the results of Assyrian conquest (Isa 37:25 ff). Minute fulfillment of every detail of prophecy is not to be insisted upon, but only the general fact that Egypt would for a time, described as 40 years, be in a state of collapse. No great stress is to be laid on the exact number of years. The number of years passed in the wilderness became to the Hebrews a significant period of chastisement.
Nebuchadnezzars occupation of Egypt was of no long duration, and his ravages, though severe, must have been partial. Peace with Babylon was favorable to the development of home-works, but since the peace was in truth subjugation, it was hollow and in fact ruinous. Further, it is to be remembered that God fulfils His decree by a gradual rather than an immediate process. The ravages of Nebuchadnezzar were the beginning of the end, and all the desolation which followed may be looked upon as a continuous fulfillment of God's decree. The savage fury with which Cambyses swept over Egypt amply realized all that Ezekiel foretold. Many places recovered some wealth and prosperity, but from the time of Herodotus the kingdom never again became really independent. Egyptian rulers gave place to Persian, Persian to the successors of Alexander the Great, who gave place in turn to Rome. So thoroughly was the prophecy of Ezekiel fulfilled Eze 29:14-15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:10: I will: Eze 29:11, Eze 30:12; Hab 3:8
utterly waste: Heb. wastes of waste
from the tower of: from Migdol to. Eze 30:6-9; Exo 14:2; Jer 44:1, Jer 46:14
Syene: Heb. Seveneh, Now Essuan, situated at the southern extremity of Egypt (as Migdol was at the northern), on the confines of Ethiopia, near the tropic of Cancer, and about lat. 24 degrees n long 32 degrees e.
John Gill
29:10 Behold, therefore, I am against thee, and against thy rivers,.... Against the king of Egypt, and against his subjects, the many people he ruled over; as the Lord is against spiritual Egypt, and the head of it, and the antichristian states, signified by many waters, rivers, and fountains; see Rev_ 11:8,
and I will make the land of Egypt utterly waste and desolate; partly by a civil war, and partly by a foreign enemy; especially those parts of it which were the seat of war:
from the tower of Syene even unto the border of Ethiopia; or the tower of Seveneh; according to Herodotus (i), Syene was a city of Thebais, where he was told were two mountains, which gave rise to the Nile. Pliny (k) says it was six hundred twenty five miles from Alexandria; and it is by him, as well as Strabo (l), placed under the tropic of Cancer; who both say, in the summer solstice, at noon, no shadow is cast there; to which the poet Lucan (m) refers, It is now called Essuaen; which city, as Mr. Norden (n) says, who lately travelled in those parts, is situated on the eastern shore of the Nile; and he relates that there remain still some marks of the place where the ancient city stood; as to the rest, it is so covered with earth, that there is nothing but rubbish, from which, in some places, one would judge that there were formerly magnificent buildings here. The utter destruction of which, with the rest of Egypt prophesied of, appears to have been fulfilled. This place is famous for being the place of the banishment of Juvenal the poet, where he died, being eighty years of age. The tower of Syene, Jerom says, remained to his days, and was subject to the Roman government, where are the cataracts of the Nile; and to which place, from our sea, he says, the Nile is navigable: but, according to Pliny. (o), Syene itself was on the border of Ethiopia; and so say Pausanias (p) and Solinus (q): and, according to Seneca (r), it was the extreme part of Egypt. So Josephus (s) says the south border of Egypt is Syene, which separates it from Ethiopia; and that between Pelusium (the entrance of Egypt) and Syene are two hundred and fifty miles. It lay between Egypt and Ethiopia, so that it might seem doubtful to which it belonged. It seems better therefore to take "Migdol", rendered a "tower", for the proper name of a place, as the Septuagint do; and such a place there was in Egypt, Jer 44:1, a town on the Red sea, Ex 14:2, so that the one was on the border of Egypt on one side, and the other on the other: and the words may be rendered (t), "from Migdol to Syene, even to the border of Ethiopia"; from one end of it to the other: it denotes the utter desolation of the country, from one end to the other. Unless by Cush, rendered "Ethiopia", is meant Arabia, as it often is, and is thought by some to be intended here; which was on the northern border of Egypt, as Syene was, a city in Thebais, near to Ethiopia, on the southern border of it; so that this describes Egypt from south to north; but the former account seems best.
(i) Euterpe, sive l. 2. c. 28. (k) Nat. Hist. l. 2. c. 73. (l) Geograph. l. 2. p. 65, 78. (m) "Umbras nusquan flectente", Syene. Pharsal. l. 2. v. 587. (n) Travels in Egypt and Nubis, vol. 1. p. 143. vol. 2. p. 97, 103. (o) Nat. Hist. l. 5. c. 9. (p) Arcadica, sive l. 8. p. 518. (q) Polyhistor, c. 45. (r) Apud Servium in Virgil. Aeneid. l. 6. p. 1011. (s) De Bello Jud. l. 5. c. 10. sect. 5. (t) See Prideaux's Connexion, part 1. B. 2. p. 93. So the words are rendered by Hillerus, Onomast. Sacr. p. 672. who observes, that Syene is now called by the Arabs "Asuan", from the Ethiopic word "Wasou", which signifies to terminate or finish, this being the border of Ethiopia.
John Wesley
29:10 Syene - Boundary between Ethiopia and Egypt; that is, all Egypt from north - east to south - west.
Robert Jamieson, A. R. Fausset and David Brown
29:10 from the tower of Syene--GROTIUS translates, "from Migdol (a fortress near Pelusium on the north of Suez) to Syene (in the farthest south)"; that is, from one end of Egypt to the other. So "from Migdol to Syene," Ezek 30:6, Margin. However, English Version rightly refers Syene to Seveneh, that is, Sebennytus, in the eastern delta of the Nile, the capital of the Lower Egyptian kings. The Sebennyte Pharaohs, with the help of the Canaanites, who, as shepherds or merchants, ranged the desert of Suez, extended their borders beyond the narrow province east of the delta, to which they had been confined by the Pharaohs of Upper Egypt. The defeated party, in derision, named the Sebennyte or Lower Egyptians foreigners and shepherd-kings (a shepherd being an abomination in Egypt, Gen 46:34). They were really a native dynasty. Thus, in English Version, "Ethiopia" in the extreme south is rightly contrasted with Sebennytus or Syene in the north.
29:1029:10: Վասն այդորիկ ահաւադիկ ե՛ս ՚ի վերայ քո՝ եւ ՚ի վերայ ամենայն գետոցդ քոց, եւ տաց զերկիրդ Եգիպտացւոց յաւերակ՝ եւ ՚ի սուր, եւ ՚ի կորուստ, ՚ի Մակդովղ՚այ՝ եւ ՚ի Սուհենայ մինչեւ ՚ի սահմանս Եթւովպացւոց[12764]։ [12764] Ոմանք. Վասն այնորիկ ահաւա՛՛։
10 դրա համար էլ ահա ես կանգնած եմ քո եւ քո բոլոր գետերի դէմ, եւ Եգիպտացիների այդ երկիրն աւերածութեան, սրի ու կորստի եմ մատնելու Մակդոդից ու Սուհէնից մինչեւ եթովպացիների սահմանները:
10 Անոր համար ահա ես քեզի եւ քու գետերուդ դէմ եմ ու Եգիպտոսի երկիրը Մագդողէն մինչեւ Սուհէն ու մինչեւ Եթովպիացիներու սահմանը աւերակ ու անշէն անապատ պիտի ընեմ.
Վասն այդորիկ ահաւադիկ ես ի վերայ քո եւ ի վերայ [644]ամենայն գետոցդ քոց, եւ տաց զերկիրդ Եգիպտացւոց յաւերակ եւ ի սուր եւ ի կորուստ, ի Մակդովղայ եւ ի Սուհենայ մինչեւ ի սահմանս Եթէովպացւոց:

29:10: Վասն այդորիկ ահաւադիկ ե՛ս ՚ի վերայ քո՝ եւ ՚ի վերայ ամենայն գետոցդ քոց, եւ տաց զերկիրդ Եգիպտացւոց յաւերակ՝ եւ ՚ի սուր, եւ ՚ի կորուստ, ՚ի Մակդովղ՚այ՝ եւ ՚ի Սուհենայ մինչեւ ՚ի սահմանս Եթւովպացւոց[12764]։
[12764] Ոմանք. Վասն այնորիկ ահաւա՛՛։
10 դրա համար էլ ահա ես կանգնած եմ քո եւ քո բոլոր գետերի դէմ, եւ Եգիպտացիների այդ երկիրն աւերածութեան, սրի ու կորստի եմ մատնելու Մակդոդից ու Սուհէնից մինչեւ եթովպացիների սահմանները:
10 Անոր համար ահա ես քեզի եւ քու գետերուդ դէմ եմ ու Եգիպտոսի երկիրը Մագդողէն մինչեւ Սուհէն ու մինչեւ Եթովպիացիներու սահմանը աւերակ ու անշէն անապատ պիտի ընեմ.
zohrab-1805▾ eastern-1994▾ western am▾
29:1029:10 то вот, Я на реки твои, и сделаю землю Египетскую пустынею из пустынь от Мигдола до Сиены, до самого предела Ефиопии.
29:11 οὐ ου not μὴ μη not διέλθῃ διερχομαι pass through; spread ἐν εν in αὐτῇ αυτος he; him ποὺς πους foot; pace ἀνθρώπου ανθρωπος person; human καὶ και and; even ποὺς πους foot; pace κτήνους κτηνος livestock; animal οὐ ου not μὴ μη not διέλθῃ διερχομαι pass through; spread αὐτήν αυτος he; him καὶ και and; even οὐ ου not κατοικηθήσεται κατοικεω settle τεσσαράκοντα τεσσαρακοντα forty ἔτη ετος year
29:11 לֹ֤א lˈō לֹא not תַעֲבָר־ ṯaʕᵃvor- עבר pass בָּהּ֙ bˌāh בְּ in רֶ֣גֶל rˈeḡel רֶגֶל foot אָדָ֔ם ʔāḏˈām אָדָם human, mankind וְ wᵊ וְ and רֶ֥גֶל rˌeḡel רֶגֶל foot בְּהֵמָ֖ה bᵊhēmˌā בְּהֵמָה cattle לֹ֣א lˈō לֹא not תַעֲבָר־ ṯaʕᵃvor- עבר pass בָּ֑הּ bˈāh בְּ in וְ wᵊ וְ and לֹ֥א lˌō לֹא not תֵשֵׁ֖ב ṯēšˌēv ישׁב sit אַרְבָּעִ֥ים ʔarbāʕˌîm אַרְבַּע four שָׁנָֽה׃ šānˈā שָׁנָה year
29:11. non pertransibit eam pes hominis neque pes iumenti gradietur in ea et non habitabitur quadraginta annisThe foot of man shall not pass through it, neither shall the foot of beasts go through it: nor shall it be inhabited during forty years.
11. No foot of man shall pass through it, nor foot of beast shall pass through it, neither shall it be inhabited forty years.
29:11. The foot of man will not pass through it, and the foot of cattle will not walk in it. And it will be uninhabited for forty years.
Behold, therefore I [am] against thee, and against thy rivers, and I will make the land of Egypt utterly waste [and] desolate, from the tower of Syene even unto the border of Ethiopia:

29:10 то вот, Я на реки твои, и сделаю землю Египетскую пустынею из пустынь от Мигдола до Сиены, до самого предела Ефиопии.
29:11
οὐ ου not
μὴ μη not
διέλθῃ διερχομαι pass through; spread
ἐν εν in
αὐτῇ αυτος he; him
ποὺς πους foot; pace
ἀνθρώπου ανθρωπος person; human
καὶ και and; even
ποὺς πους foot; pace
κτήνους κτηνος livestock; animal
οὐ ου not
μὴ μη not
διέλθῃ διερχομαι pass through; spread
αὐτήν αυτος he; him
καὶ και and; even
οὐ ου not
κατοικηθήσεται κατοικεω settle
τεσσαράκοντα τεσσαρακοντα forty
ἔτη ετος year
29:11
לֹ֤א lˈō לֹא not
תַעֲבָר־ ṯaʕᵃvor- עבר pass
בָּהּ֙ bˌāh בְּ in
רֶ֣גֶל rˈeḡel רֶגֶל foot
אָדָ֔ם ʔāḏˈām אָדָם human, mankind
וְ wᵊ וְ and
רֶ֥גֶל rˌeḡel רֶגֶל foot
בְּהֵמָ֖ה bᵊhēmˌā בְּהֵמָה cattle
לֹ֣א lˈō לֹא not
תַעֲבָר־ ṯaʕᵃvor- עבר pass
בָּ֑הּ bˈāh בְּ in
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
תֵשֵׁ֖ב ṯēšˌēv ישׁב sit
אַרְבָּעִ֥ים ʔarbāʕˌîm אַרְבַּע four
שָׁנָֽה׃ šānˈā שָׁנָה year
29:11. non pertransibit eam pes hominis neque pes iumenti gradietur in ea et non habitabitur quadraginta annis
The foot of man shall not pass through it, neither shall the foot of beasts go through it: nor shall it be inhabited during forty years.
11. No foot of man shall pass through it, nor foot of beast shall pass through it, neither shall it be inhabited forty years.
29:11. The foot of man will not pass through it, and the foot of cattle will not walk in it. And it will be uninhabited for forty years.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. “Не будет проходить по ней нога человеческая”. Полное и ужасное опустошение. Так как такому опустошению Египет не подвергался, то здесь или дозволительная по законам риторики гипербола, или же решение суда Божия впоследствии смягчено, подобно тому, как в отношении Ниневии такое решение, возвещенное пророком Ионой, и совсем отменено (Scaliger, Сanon isagog. р. 312, который так объясняет много пророчеств Исаии, Иеремии и Иезекииля). - “Сорок лет” - символическое число полноты наказания и покаяния. См. объяснение IV:6. Так как и Иуда в тоже время будет нести свою такой же продолжительности кару, то конец той и другой, может быть, пророк Иезекииль считает одновременным, и связывает с тем мировым переворотом, которым будет сопровождаться восстановление Израиля; ср. XVI:53; Иер XLVIII:47; XLIX:6, 39; ср. Ис XXllI:15: и д.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:11: foot of man: Eze 30:10-13, Eze 31:12, Eze 32:13, Eze 33:28, Eze 36:28; Jer 43:11, Jer 43:12
forty: Ch2 36:21; Isa 23:15, Isa 23:17; Jer 25:11, Jer 25:12, Jer 29:10; Dan 9:2
John Gill
29:11 No foot of man shall pass through it,.... This must be understood not strictly, but with some limitation; it cannot be thought that Egypt was so depopulated as that there should not be a single passenger in it; but that there should be few inhabitants in it, or that there should be scarce any that should come into it for traffic; it should not be frequented as it had been at least there should be very few that travelled in it, in comparison of what had:
no foot of beast shall pass through it: no droves of sheep and oxen, and such like useful cattle, only beasts of prey should dwell in it:
neither shall it be inhabited forty years: afterwards, Ezek 29:17, a prophecy is given out concerning the destruction of it by Nebuchadnezzar, which was in the twenty seventh year, that is, of Jeconiah's captivity; now allowing three years for the fulfilment of that prophecy, or forty years, a round number put for forty three years, they will end about the time that Cyrus conquered Babylon, at which time the seventy years' captivity of the Jews ended; and very likely the captivity of the Egyptians also. The Jews pretend to give a reason why Egypt lay waste just forty years, because the famine, signified in Pharaoh's dream, was to have lasted, as they make it out, forty two years; whereas, according to them, it continued only two years; and, instead of the other forty years of famine, Egypt must be forty years uninhabited: this is mentioned both by Jarchi and Kimchi.
John Wesley
29:11 Forty years - These forty years began about the thirtieth year of Jeconiah's captivity, and end with the seventieth year of the captivity, which was the first of Cyrus.
Robert Jamieson, A. R. Fausset and David Brown
29:11 forty years--answering to the forty years in which the Israelites, their former bondsmen, wandered in "the wilderness" (compare Note, see on Ezek 29:5). JEROME remarks the number forty is one often connected with affliction and judgment. The rains of the flood in forty days brought destruction on the world. Moses, Elias, and the Saviour fasted forty days. The interval between Egypt's overthrow by Nebuchadnezzar and the deliverance by Cyrus, was about forty years. The ideal forty years' wilderness state of social and political degradation, rather than a literal non-passing of man or beast for that term, is mainly intended (so Ezek 4:6; Is 19:2, Is 19:11).
29:1129:11: Եւ մի՛ անցցէ ընդ նա ոտն մարդոյ. եւ կճղակ անասնոյ մի՛ գնասցէ ընդ նա. եւ մի՛ բնակեսցէ ամս քառասուն[12765]։ [12765] Ոմանք. Ընդ նա մի՛ գնասցէ։
11 Եգիպտոսի վրայով մարդու ոտք չի անցնելու, ոչ էլ անասունի կճղակ է գնալու նրա վրայով, քառասուն տարի մարդ չի ապրելու այնտեղ:
11 Անկէ մարդու ոտք պիտի չանցնի, ո՛չ ալ անասունի ոտք եւ քառասուն տարի անբնակ պիտի մնայ։
Եւ մի՛ անցցէ ընդ նա ոտն մարդոյ, եւ կճղակ անասնոյ մի՛ գնասցէ ընդ նա, եւ մի՛ բնակեսցէ ամս քառասուն:

29:11: Եւ մի՛ անցցէ ընդ նա ոտն մարդոյ. եւ կճղակ անասնոյ մի՛ գնասցէ ընդ նա. եւ մի՛ բնակեսցէ ամս քառասուն[12765]։
[12765] Ոմանք. Ընդ նա մի՛ գնասցէ։
11 Եգիպտոսի վրայով մարդու ոտք չի անցնելու, ոչ էլ անասունի կճղակ է գնալու նրա վրայով, քառասուն տարի մարդ չի ապրելու այնտեղ:
11 Անկէ մարդու ոտք պիտի չանցնի, ո՛չ ալ անասունի ոտք եւ քառասուն տարի անբնակ պիտի մնայ։
zohrab-1805▾ eastern-1994▾ western am▾
29:1129:11 Не будет проходить по ней нога человеческая, и нога скотов не будет проходить по ней, и не будут обитать на ней сорок лет.
29:12 καὶ και and; even δώσω διδωμι give; deposit τὴν ο the γῆν γη earth; land αὐτῆς αυτος he; him ἀπώλειαν απωλεια destruction; waste ἐν εν in μέσῳ μεσος in the midst; in the middle γῆς γη earth; land ἠρημωμένης ερημοω desolate; desert καὶ και and; even αἱ ο the πόλεις πολις city αὐτῆς αυτος he; him ἐν εν in μέσῳ μεσος in the midst; in the middle πόλεων πολις city ἠρημωμένων ερημοω desolate; desert ἔσονται ειμι be τεσσαράκοντα τεσσαρακοντα forty ἔτη ετος year καὶ και and; even διασπερῶ διασπειρω sow abroad; scatter around Αἴγυπτον αιγυπτος Aigyptos; Eyiptos ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste καὶ και and; even λικμήσω λικμαω winnow αὐτοὺς αυτος he; him εἰς εις into; for τὰς ο the χώρας χωρα territory; estate
29:12 וְ wᵊ וְ and נָתַתִּ֣י nāṯattˈî נתן give אֶת־ ʔeṯ- אֵת [object marker] אֶרֶץ֩ ʔerˌeṣ אֶרֶץ earth מִצְרַ֨יִם miṣrˌayim מִצְרַיִם Egypt שְׁמָמָ֜ה šᵊmāmˈā שְׁמָמָה desolation בְּ bᵊ בְּ in תֹ֣וךְ׀ ṯˈôḵ תָּוֶךְ midst אֲרָצֹ֣ות ʔᵃrāṣˈôṯ אֶרֶץ earth נְשַׁמֹּ֗ות nᵊšammˈôṯ שׁמם be desolate וְ wᵊ וְ and עָרֶ֨יהָ֙ ʕārˈeʸhā עִיר town בְּ bᵊ בְּ in תֹ֨וךְ ṯˌôḵ תָּוֶךְ midst עָרִ֤ים ʕārˈîm עִיר town מָֽחֳרָבֹות֙ mˈoḥᵒrāvôṯ חרב be dry תִּֽהְיֶ֣יןָ tˈihyˈeʸnā היה be שְׁמָמָ֔ה šᵊmāmˈā שְׁמָמָה desolation אַרְבָּעִ֖ים ʔarbāʕˌîm אַרְבַּע four שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and הֲפִצֹתִ֤י hᵃfiṣōṯˈî פוץ disperse אֶת־ ʔeṯ- אֵת [object marker] מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt בַּ ba בְּ in † הַ the גֹּויִ֔ם ggôyˈim גֹּוי people וְֽ wᵊˈ וְ and זֵרִיתִ֖ים zērîṯˌîm זרה scatter בָּ bā בְּ in † הַ the אֲרָצֹֽות׃ פ ʔᵃrāṣˈôṯ . f אֶרֶץ earth
29:12. daboque terram Aegypti desertam in medio terrarum desertarum et civitates eius in medio urbium subversarum erunt desolatae quadraginta annis et dispergam Aegyptios in nationes et ventilabo eos in terrasAnd I will make the land of Egypt desolate in the midst of the lands that are desolate, and the cities thereof in the midst of the cites that are destroyed, and they shall be desolate for forty years: and I will scatter the Egyptians among the nations, and will disperse them through the countries.
12. And I will make the land of Egypt a desolation in the midst of the countries that are desolate, and her cities among the cities that are laid waste shall be a desolation forty years: and I will scatter the Egyptians among the nations, and will disperse them through the countries.
29:12. And I will set the land of Egypt in desolation, in the midst of desolate lands, and its cities in the midst of overturned cites. And they will be desolate for forty years. And I will scatter the Egyptians among the nations, and I will disperse them among the lands.
No foot of man shall pass through it, nor foot of beast shall pass through it, neither shall it be inhabited forty years:

29:11 Не будет проходить по ней нога человеческая, и нога скотов не будет проходить по ней, и не будут обитать на ней сорок лет.
29:12
καὶ και and; even
δώσω διδωμι give; deposit
τὴν ο the
γῆν γη earth; land
αὐτῆς αυτος he; him
ἀπώλειαν απωλεια destruction; waste
ἐν εν in
μέσῳ μεσος in the midst; in the middle
γῆς γη earth; land
ἠρημωμένης ερημοω desolate; desert
καὶ και and; even
αἱ ο the
πόλεις πολις city
αὐτῆς αυτος he; him
ἐν εν in
μέσῳ μεσος in the midst; in the middle
πόλεων πολις city
ἠρημωμένων ερημοω desolate; desert
ἔσονται ειμι be
τεσσαράκοντα τεσσαρακοντα forty
ἔτη ετος year
καὶ και and; even
διασπερῶ διασπειρω sow abroad; scatter around
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
ἐν εν in
τοῖς ο the
ἔθνεσιν εθνος nation; caste
καὶ και and; even
λικμήσω λικμαω winnow
αὐτοὺς αυτος he; him
εἰς εις into; for
τὰς ο the
χώρας χωρα territory; estate
29:12
וְ wᵊ וְ and
נָתַתִּ֣י nāṯattˈî נתן give
אֶת־ ʔeṯ- אֵת [object marker]
אֶרֶץ֩ ʔerˌeṣ אֶרֶץ earth
מִצְרַ֨יִם miṣrˌayim מִצְרַיִם Egypt
שְׁמָמָ֜ה šᵊmāmˈā שְׁמָמָה desolation
בְּ bᵊ בְּ in
תֹ֣וךְ׀ ṯˈôḵ תָּוֶךְ midst
אֲרָצֹ֣ות ʔᵃrāṣˈôṯ אֶרֶץ earth
נְשַׁמֹּ֗ות nᵊšammˈôṯ שׁמם be desolate
וְ wᵊ וְ and
עָרֶ֨יהָ֙ ʕārˈeʸhā עִיר town
בְּ bᵊ בְּ in
תֹ֨וךְ ṯˌôḵ תָּוֶךְ midst
עָרִ֤ים ʕārˈîm עִיר town
מָֽחֳרָבֹות֙ mˈoḥᵒrāvôṯ חרב be dry
תִּֽהְיֶ֣יןָ tˈihyˈeʸnā היה be
שְׁמָמָ֔ה šᵊmāmˈā שְׁמָמָה desolation
אַרְבָּעִ֖ים ʔarbāʕˌîm אַרְבַּע four
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
הֲפִצֹתִ֤י hᵃfiṣōṯˈî פוץ disperse
אֶת־ ʔeṯ- אֵת [object marker]
מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt
בַּ ba בְּ in
† הַ the
גֹּויִ֔ם ggôyˈim גֹּוי people
וְֽ wᵊˈ וְ and
זֵרִיתִ֖ים zērîṯˌîm זרה scatter
בָּ bā בְּ in
† הַ the
אֲרָצֹֽות׃ פ ʔᵃrāṣˈôṯ . f אֶרֶץ earth
29:12. daboque terram Aegypti desertam in medio terrarum desertarum et civitates eius in medio urbium subversarum erunt desolatae quadraginta annis et dispergam Aegyptios in nationes et ventilabo eos in terras
And I will make the land of Egypt desolate in the midst of the lands that are desolate, and the cities thereof in the midst of the cites that are destroyed, and they shall be desolate for forty years: and I will scatter the Egyptians among the nations, and will disperse them through the countries.
12. And I will make the land of Egypt a desolation in the midst of the countries that are desolate, and her cities among the cities that are laid waste shall be a desolation forty years: and I will scatter the Egyptians among the nations, and will disperse them through the countries.
29:12. And I will set the land of Egypt in desolation, in the midst of desolate lands, and its cities in the midst of overturned cites. And they will be desolate for forty years. And I will scatter the Egyptians among the nations, and I will disperse them among the lands.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. “Среди земель опустошенных”, - Идумеи, Моава и др. стран, против которых пророчествовал Иезекииль (блаж. Иероним) и который постигнет опустошение одновременно с Египтом, вследствие чего картина опустошения будет еще ужаснее. - “Рассею Египтян по народам…” - через отведение ли в плен или добровольное выселение из опустошенной страны из-за трудности жить в ней. Видно не сладко жилось, Израилю на чужбине, если и Египту не обещается большого наказаний.
Adam Clarke: Commentary on the Bible - 1831
29:12: Shall be desolate forty years - The country from Migdol or Magdolan, which was on the isthmus between the Mediterranean and the Red Sea, was so completely ruined, that it might well be called desert; and it is probable that this desolation continued during the whole of the reign of Amasis, which was just forty years. See Herod. lib. 3 c. 10; and see Calmet.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:12: desolate in: Eze 30:7; Jer 25:15-19, Jer 27:6-11
and I will scatter: We learn from Berosus that Nebuchadnezzar sent several captive Egyptians to Babylon; and from Megasthenes, that he transplanted others to Pontus; and it is probable, that at the dissolution of the Babylonian empire, about forty years after, Cyrus permitted them to return to their native country. Eze 30:23; Jer 46:19
John Gill
29:12 And I will make the land of Egypt desolate in the midst of the countries that are desolate,.... As Judea and others, made desolate by the king of Babylon:
and her cities among the cities that are laid waste shall be desolate forty years; such as Thebes, Sais, Memphis, and others; which should share the same fate as Jerusalem and other principal cities in other countries, which fell into the hands of Nebuchadnezzar:
and I will scatter the Egyptians among the nations, and will disperse them through the countries; such as were not carried captive into Babylon fled into other countries, as Arabia, Ethiopia, and other places, Berosus (u) makes mention of this captivity of the Egyptians under Nebuchadnezzar the son, which no other writer does.
(u) Apud Joseph. Antiqu. l. 10. c. 11. sect. 1.
Robert Jamieson, A. R. Fausset and David Brown
29:12 As Israel passed through a term of wilderness discipline (compare Ezek 20:35, &c.), which was in its essential features to be repeated again, so it was to be with Egypt [FAIRBAIRN]. Some Egyptians were to be carried to Babylon, also many "scattered" in Arabia and Ethiopia through fear; but mainly the "scattering" was to be the dissipation of their power, even though the people still remained in their own land.
29:1229:12: Եւ տաց զերկիրն նորա ՚ի կորուստ ՚ի մէջ աւերակ երկրին. եւ քաղաքք նոցա ՚ի մէջ աւերեալ քաղաքաց. եւ եղիցին յապականութիւն ամս քառասուն. եւ ցրուեցից զԵգիտպոս ՚ի մէջ ազգաց. եւ հոսեցից զնոսա ընդ գաւառս[12766]։ [12766] Ոմանք. Եւ քաղաքք նորա ՚ի մէջ աւերեալ քաղաքաց եղիցին յապա՛՛... եւ ցրուեցից զնոսա ընդ գաւառս։
12 Այդ երկիրը կորստեան եմ մատնելու աւերակ երկրների մէջ, նրա քաղաքներն էլ՝ աւերուած քաղաքների մէջ: Ու դրանք ապականութեան մէջ են լինելու քառասուն տարի: Եգիպտացիներին ցրելու եմ ազգերի մէջ, նրանց սփռելու եմ երկրներով մէկ”:
12 Եգիպտոսը ամայացած երկիրներու մէջ ամայի պիտի ընեմ եւ անոր քաղաքները աւերուած քաղաքներու մէջ քառասուն տարի ամայի պիտի մնան ու Եգիպտացիները ազգերու մէջ պիտի ցրուեմ ու զանոնք երկիրներու մէջ ցիրուցան պիտի ընեմ»։
Եւ տաց զերկիրն [645]նորա ի կորուստ`` ի մէջ աւերակ երկրին, եւ քաղաքք նորա ի մէջ աւերեալ քաղաքաց եղիցին յապականութիւն ամս քառասուն. եւ ցրուեցից զԵգիպտոս ի մէջ ազգաց, եւ հոսեցից զնոսա ընդ գաւառս:

29:12: Եւ տաց զերկիրն նորա ՚ի կորուստ ՚ի մէջ աւերակ երկրին. եւ քաղաքք նոցա ՚ի մէջ աւերեալ քաղաքաց. եւ եղիցին յապականութիւն ամս քառասուն. եւ ցրուեցից զԵգիտպոս ՚ի մէջ ազգաց. եւ հոսեցից զնոսա ընդ գաւառս[12766]։
[12766] Ոմանք. Եւ քաղաքք նորա ՚ի մէջ աւերեալ քաղաքաց եղիցին յապա՛՛... եւ ցրուեցից զնոսա ընդ գաւառս։
12 Այդ երկիրը կորստեան եմ մատնելու աւերակ երկրների մէջ, նրա քաղաքներն էլ՝ աւերուած քաղաքների մէջ: Ու դրանք ապականութեան մէջ են լինելու քառասուն տարի: Եգիպտացիներին ցրելու եմ ազգերի մէջ, նրանց սփռելու եմ երկրներով մէկ”:
12 Եգիպտոսը ամայացած երկիրներու մէջ ամայի պիտի ընեմ եւ անոր քաղաքները աւերուած քաղաքներու մէջ քառասուն տարի ամայի պիտի մնան ու Եգիպտացիները ազգերու մէջ պիտի ցրուեմ ու զանոնք երկիրներու մէջ ցիրուցան պիտի ընեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
29:1229:12 И сделаю землю Египетскую пустынею среди земель опустошенных; и города ее среди опустелых городов будут пустыми сорок лет, и рассею Египтян по народам, и развею их по землям.
29:13 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master μετὰ μετα with; amid τεσσαράκοντα τεσσαρακοντα forty ἔτη ετος year συνάξω συναγω gather τοὺς ο the Αἰγυπτίους αιγυπτιος Egyptian ἀπὸ απο from; away τῶν ο the ἐθνῶν εθνος nation; caste οὗ ος who; what διεσκορπίσθησαν διασκορπιζω disperse; confound ἐκεῖ εκει there
29:13 כִּ֛י kˈî כִּי that כֹּ֥ה kˌō כֹּה thus אָמַ֖ר ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֑ה [yᵊhwˈih] יְהוָה YHWH מִ mi מִן from קֵּ֞ץ qqˈēṣ קֵץ end אַרְבָּעִ֤ים ʔarbāʕˈîm אַרְבַּע four שָׁנָה֙ šānˌā שָׁנָה year אֲקַבֵּ֣ץ ʔᵃqabbˈēṣ קבץ collect אֶת־ ʔeṯ- אֵת [object marker] מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt מִן־ min- מִן from הָ hā הַ the עַמִּ֖ים ʕammˌîm עַם people אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נָפֹ֥צוּ nāfˌōṣû פוץ disperse שָֽׁמָּה׃ šˈāmmā שָׁם there
29:13. quia haec dicit Dominus Deus post finem quadraginta annorum congregabo Aegyptum de populis in quibus dispersi fueruntFor thus saith the Lord God: At the end of forty years I will gather the Egyptians from the people among whom they had been scattered.
13. For thus saith the Lord GOD: At the end of forty years will I gather the Egyptians from the peoples whither they were scattered:
29:13. For thus says the Lord God: After the end of forty years, I will gather the Egyptians from the peoples among whom they had been scattered.
And I will make the land of Egypt desolate in the midst of the countries [that are] desolate, and her cities among the cities [that are] laid waste shall be desolate forty years: and I will scatter the Egyptians among the nations, and will disperse them through the countries:

29:12 И сделаю землю Египетскую пустынею среди земель опустошенных; и города ее среди опустелых городов будут пустыми сорок лет, и рассею Египтян по народам, и развею их по землям.
29:13
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
μετὰ μετα with; amid
τεσσαράκοντα τεσσαρακοντα forty
ἔτη ετος year
συνάξω συναγω gather
τοὺς ο the
Αἰγυπτίους αιγυπτιος Egyptian
ἀπὸ απο from; away
τῶν ο the
ἐθνῶν εθνος nation; caste
οὗ ος who; what
διεσκορπίσθησαν διασκορπιζω disperse; confound
ἐκεῖ εκει there
29:13
כִּ֛י kˈî כִּי that
כֹּ֥ה kˌō כֹּה thus
אָמַ֖ר ʔāmˌar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֑ה [yᵊhwˈih] יְהוָה YHWH
מִ mi מִן from
קֵּ֞ץ qqˈēṣ קֵץ end
אַרְבָּעִ֤ים ʔarbāʕˈîm אַרְבַּע four
שָׁנָה֙ šānˌā שָׁנָה year
אֲקַבֵּ֣ץ ʔᵃqabbˈēṣ קבץ collect
אֶת־ ʔeṯ- אֵת [object marker]
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
מִן־ min- מִן from
הָ hā הַ the
עַמִּ֖ים ʕammˌîm עַם people
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
נָפֹ֥צוּ nāfˌōṣû פוץ disperse
שָֽׁמָּה׃ šˈāmmā שָׁם there
29:13. quia haec dicit Dominus Deus post finem quadraginta annorum congregabo Aegyptum de populis in quibus dispersi fuerunt
For thus saith the Lord God: At the end of forty years I will gather the Egyptians from the people among whom they had been scattered.
13. For thus saith the Lord GOD: At the end of forty years will I gather the Egyptians from the peoples whither they were scattered:
29:13. For thus says the Lord God: After the end of forty years, I will gather the Egyptians from the peoples among whom they had been scattered.
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Adam Clarke: Commentary on the Bible - 1831
29:13: Will I gather the Egyptians - It is probable that Cyrus gave permission to the Egyptians brought to Babylon by Nebuchadnezzar, to return to their own country. And if we reckon from the commencement of the war against Pharaoh-hophra by Nebuchadnezzar, to the third or fourth year of Cyrus, the term will be about forty years.
Albert Barnes: Notes on the Bible - 1834
29:13: A similar respite was promised to Moab Jer 48:47, to Ammon Jer 49:6, and to Tyre Isa 23:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:13: At the: Isa 19:22; Jer 46:26
John Gill
29:13 Yet thus saith the Lord God, at the end of forty years,.... Reckoning from its devastation by Nebuchadnezzar to the taking of Babylon by Cyrus:
will I gather the Egyptians from the people whither they were scattered; from Babylon, and other places; Cyrus very probably being stirred up by the Lord to proclaim liberty to the Egyptians, as he did to the Jews, to return to their own land; and at the same time restored Amasis to the quiet possession of his kingdom, who must be still alive; since, according to Diodorus Siculus (w), he reigned fifty five years; though, according to Herodotus (x), he reigned but forty four years.
(w) Bibliothec. l. 1. p. 62. Ed. Rhodoman. (x) Thalia, sive l. 3. c. 10.
Robert Jamieson, A. R. Fausset and David Brown
29:13 (Jer 46:26).
29:1329:13: Զի ա՛յսպէս ասէ Տէր Տէր. Յետ ամացն քառասնից ժողովեցից զԵգիպտացիս յազգաց ուր ցրուեցան ՚ի նոսա.
13 Այսպէս է ասում Տէր Աստուած. “Քառասուն տարի յետոյ հաւաքելու եմ եգիպտացիներին այն ազգերի միջից, ուր ցրուած էին նրանք,
13 Սակայն Տէր Եհովան այսպէս կ’ըսէ. «Քառասուն տարի ետքը Եգիպտացիները պիտի հաւաքեմ այն ազգերէն որոնց մէջ ցրուեցան
Զի այսպէս ասէ Տէր Տէր. Յետ ամացն քառասնից ժողովեցից զԵգիպտացիս յազգաց ուր ցրուեցան ի նոսա:

29:13: Զի ա՛յսպէս ասէ Տէր Տէր. Յետ ամացն քառասնից ժողովեցից զԵգիպտացիս յազգաց ուր ցրուեցան ՚ի նոսա.
13 Այսպէս է ասում Տէր Աստուած. “Քառասուն տարի յետոյ հաւաքելու եմ եգիպտացիներին այն ազգերի միջից, ուր ցրուած էին նրանք,
13 Սակայն Տէր Եհովան այսպէս կ’ըսէ. «Քառասուն տարի ետքը Եգիպտացիները պիտի հաւաքեմ այն ազգերէն որոնց մէջ ցրուեցան
zohrab-1805▾ eastern-1994▾ western am▾
29:1329:13 Ибо так говорит Господь Бог: по окончании сорока лет Я соберу Египтян из народов, между которыми они будут рассеяны;
29:14 καὶ και and; even ἀποστρέψω αποστρεφω turn away; alienate τὴν ο the αἰχμαλωσίαν αιχμαλωσια captivity τῶν ο the Αἰγυπτίων αιγυπτιος Egyptian καὶ και and; even κατοικίσω κατοικιζω settle αὐτοὺς αυτος he; him ἐν εν in γῇ γη earth; land Παθουρης παθουρης in τῇ ο the γῇ γη earth; land ὅθεν οθεν from which; for which reason ἐλήμφθησαν λαμβανω take; get καὶ και and; even ἔσται ειμι be ἀρχὴ αρχη origin; beginning ταπεινὴ ταπεινος humble
29:14 וְ wᵊ וְ and שַׁבְתִּי֙ šavtˌî שׁוב gather אֶת־ ʔeṯ- אֵת [object marker] שְׁב֣וּת šᵊvˈûṯ שְׁבוּת captivity מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt וַ wa וְ and הֲשִׁבֹתִ֤י hᵃšivōṯˈî שׁוב return אֹתָם֙ ʔōṯˌām אֵת [object marker] אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth פַּתְרֹ֔וס paṯrˈôs פַּתְרֹוס Upper Egypt עַל־ ʕal- עַל upon אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth מְכֽוּרָתָ֑ם mᵊḵˈûrāṯˈām מְכוּרָה origin וְ wᵊ וְ and הָ֥יוּ hˌāyû היה be שָׁ֖ם šˌām שָׁם there מַמְלָכָ֥ה mamlāḵˌā מַמְלָכָה kingdom שְׁפָלָֽה׃ šᵊfālˈā שָׁפָל low
29:14. et reducam captivitatem Aegypti et conlocabo eos in terra Fatures in terra nativitatis suae et erunt ibi in regnum humileAnd I will bring back the captivity of Egypt, and will place them in the land of Phatures, in the land of their nativity, and they shall be there a low kingdom:
14. and I will bring again the captivity of Egypt, and will cause them to return into the land of Pathros, into the land of their birth; and they shall be there a base kingdom.
29:14. And I will lead back the captivity of Egypt, and I will collect them in the land of Pathros, in the land of their nativity. And in that place, they will be a lowly kingdom.
Yet thus saith the Lord GOD; At the end of forty years will I gather the Egyptians from the people whither they were scattered:

29:13 Ибо так говорит Господь Бог: по окончании сорока лет Я соберу Египтян из народов, между которыми они будут рассеяны;
29:14
καὶ και and; even
ἀποστρέψω αποστρεφω turn away; alienate
τὴν ο the
αἰχμαλωσίαν αιχμαλωσια captivity
τῶν ο the
Αἰγυπτίων αιγυπτιος Egyptian
καὶ και and; even
κατοικίσω κατοικιζω settle
αὐτοὺς αυτος he; him
ἐν εν in
γῇ γη earth; land
Παθουρης παθουρης in
τῇ ο the
γῇ γη earth; land
ὅθεν οθεν from which; for which reason
ἐλήμφθησαν λαμβανω take; get
καὶ και and; even
ἔσται ειμι be
ἀρχὴ αρχη origin; beginning
ταπεινὴ ταπεινος humble
29:14
וְ wᵊ וְ and
שַׁבְתִּי֙ šavtˌî שׁוב gather
אֶת־ ʔeṯ- אֵת [object marker]
שְׁב֣וּת šᵊvˈûṯ שְׁבוּת captivity
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
וַ wa וְ and
הֲשִׁבֹתִ֤י hᵃšivōṯˈî שׁוב return
אֹתָם֙ ʔōṯˌām אֵת [object marker]
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
פַּתְרֹ֔וס paṯrˈôs פַּתְרֹוס Upper Egypt
עַל־ ʕal- עַל upon
אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth
מְכֽוּרָתָ֑ם mᵊḵˈûrāṯˈām מְכוּרָה origin
וְ wᵊ וְ and
הָ֥יוּ hˌāyû היה be
שָׁ֖ם šˌām שָׁם there
מַמְלָכָ֥ה mamlāḵˌā מַמְלָכָה kingdom
שְׁפָלָֽה׃ šᵊfālˈā שָׁפָל low
29:14. et reducam captivitatem Aegypti et conlocabo eos in terra Fatures in terra nativitatis suae et erunt ibi in regnum humile
And I will bring back the captivity of Egypt, and will place them in the land of Phatures, in the land of their nativity, and they shall be there a low kingdom:
14. and I will bring again the captivity of Egypt, and will cause them to return into the land of Pathros, into the land of their birth; and they shall be there a base kingdom.
29:14. And I will lead back the captivity of Egypt, and I will collect them in the land of Pathros, in the land of their nativity. And in that place, they will be a lowly kingdom.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14. “Землю Пафрос” слав. “землю Фафорскую” греч. #947;h FaqwrhV или PaqourhV, по-егип. «южная земля», т. е. верхний Египет; по клинообр. надписям Патуризи, у Плиния (5,9) ном Phaturitis, у Птол. (4, 5, 69) kwmh TaquriV. Геродот (II, 4, 15) и Диодор (I, 50; III, 3) рассказывают, что первый египетский царь Менес был родом из города Тинис в Фиваиде около Абидоса, который и служил столицей 1: и 2: династии, когда остальной Египет был ещ¨ болотом (только 3-я династия основала Мемфис). Отсюда дальнейшее: “в землю происхождения их”. Как будто указание на то, что будущее Египетское царство ограничится Верхним Египтом, родиною этого царства, благодаря чему оно явится удаленным от границ св. земли и не будет вредить ей как ранее. - “И там они будут царством слабым”. Великой мировой державой Египет никогда уже не будет. Тем обманчивее надежда Иудеи на него (Генг.)
Adam Clarke: Commentary on the Bible - 1831
29:14: Into the land of Pathros - Supposed to mean the Delta, a country included between the branches of the Nile, called Δ delta, from its being in the form of the Greek letter of that name. It may mean the Pathrusim, in Upper Egypt, near to the Thebaid. This is most likely.
Shall be there a base kingdom - That is, it shall continue to be tributary. It is upwards of two thousand years since this prophecy was delivered, and it has been uninterruptedly fulfilling to the present hour.
1. Egypt became tributary to the Babylonians under Amasis.
2. After the ruin of the Babylonish empire, it became subject to the Persians.
3. After the Persians, it came into the hands of the Macedonians.
4. After the Macedonians it fell into the hands of the Romans.
5. After the division of the Roman empire it was subdued by the Saracens.
6. About a.d. 1250, it came into the hands of the Mameluke slaves.
7. Selim, the ninth emperor of the Turks, conquered the Mamelukes, a.d. 1517, and annexed Egypt to the Ottoman empire, of which it still continues to be a province, governed by a pacha and twenty-four beys, who are always advanced from servitude to the administration of public affairs. So true is it that Egypt, once so glorious, is the basest of kingdoms. See Newton on the prophecies.
Albert Barnes: Notes on the Bible - 1834
29:14: Pathros - The Thebaid or Upper Egypt, the original seat of the kingdom.
The land of their habitation - Rather, as margin, i. e., the home of the restored exiles.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:14: Pathros: Eze 30:14; Gen 10:14; Ch1 1:12, Pathrusim, Isa 11:11; Jer 44:1
habitation: or, birth
base: Heb. low
Geneva 1599
29:14 And I will bring again the captives of Egypt, and will cause them to return [into] the land of Pathros, into the land of their habitation; and they shall be there a (g) base kingdom.
(g) Meaning, that they would not have full dominion but be under the Persians, Greeks and Romans, and the reason is that the Israelites would no more put their trust in them, but learn to depend on God.
John Gill
29:14 And I will bring again the captivity of Egypt,.... For what is done by men, under the direction and influence of divine Providence, is said to be done by the Lord, as this was, though by the means of Cyrus:
and will cause them to return into the land of Pathros; which was a part of the land of Egypt; perhaps so called from Pathrusim, the son of Mizraim, from whom Egypt had its name, Gen 10:14. Bochart takes it to be Thebais, a principal country in Egypt:
into the land of their habitation; or nativity, where they were born, and where they before dwelt:
and they shall be there a base kingdom; as it is at this day more especially, to which it has been gradually reduced, having passed into various hands, and come under the power and dominion of different states: whatever might be the case and circumstances of it under Cyrus, Cambyses his son entered into it, made sad devastation in it, and an entire conquest of it; and though it revolted under Darius Hystaspes, it was subdued again, and brought into a worse state than before by Xerxes: it revolted again in the reign of Darius Nothus, and was at last by Ochus totally subdued; and from that time the Egyptians never had a king of their own nation to reign over them. Along with the Persian empire it came into the hands of Alexander without any opposition; and, after his death, fell to the share of Ptolemy, one of his captains; and, though some of the first kings of that name were of considerable note and power, yet Egypt made a poor figure under the reigns of several of them. When the Roman empire obtained, it became a province of that, and continued so for six or seven hundred years; and then it fell into the hands of the Saracens, when it sunk into ignorance and superstition, the Mahometan religion being established in it, with whom it continued until about the year of Christ 1250; when the Mamalucks, or Turkish and Carcassian slaves, rose up against their sovereigns, the sultans of Egypt, and usurped the government, in whose hands it was until the year 1517; when Selim the ninth, emperor of the Turks, conquered the Mamalucks, and put an end to their government, and annexed it to the Ottoman empire; of which it is a province to this day (x), being governed by a Turkish basha, with twenty four begs or princes under him, who are raised, from being servants, to the administration of public affairs; and so it is become a base kingdom indeed, if to be called one (y).
(x) Written about 1730. Editor. (y) See all this at large, with the proofs of it, in Dr. Newton's Dissertations on Prophecies, from p. 382. to 394.
John Wesley
29:14 Pathros - The southern part of Egypt, in which was the famous city Thebae, known for its hundred gates. Their habitation - The ancient habitation of their fathers. A base - A low, tributary, dependent kingdom.
Robert Jamieson, A. R. Fausset and David Brown
29:14 Pathros--the Thehaiti, or Upper Egypt, which had been especially harassed by Nebuchadnezzar (Nahum 3:8, Nahum 3:10). The oldest part of Egypt as to civilization and art. The Thebaid was anciently called "Egypt" [ARISTOTLE]. Therefore it is called the "land of the Egyptians' birth" (Margin, for "habitation").
base kingdom--Under Amasis it was made dependent on Babylon; humbled still more under Cambyses; and though somewhat raised under the Ptolemies, never has it regained its ancient pre-eminence.
29:1429:14: եւ դարձուցից զգերութիւն Եգիպտացւոցն, եւ բնակեցուցից զնոսա յերկրին Պաթուրէս՝ յերկրին ուստի առան. եւ եղիցի անդ իշխանութիւն մի՝ տառապեալ քան զամենայն իշխանութիւնս[12767]։ [12767] Ոսկան. Յերկրին Պաթուրէ։
14 վերադարձնելու եմ եգիպտացիներին գերութիւնից ու բնակեցնելու եմ նրանց Պաթուրէսի երկրում, այն երկրում, որտեղից գերի էին քշուել: Եւ այնտեղ գոյութիւն է ունենալու մէկ իշխանութիւն, որ լինելու է բոլոր իշխանութիւններից աւելի խեղճացած:
14 Ու Եգիպտացիները գերութենէ պիտի դարձնեմ եւ զանոնք Պաթուրէսի երկիրը, իրենց հայրենի երկիրը պիտի դարձնեմ ու հոն խոնարհ թագաւորութիւն մը պիտի ըլլան։
եւ դարձուցից զգերութիւն Եգիպտացւոցն, եւ բնակեցուցից զնոսա յերկրին Պաթուրէս` յերկրին ուստի առան. եւ եղիցի անդ իշխանութիւն մի [646]տառապեալ քան զամենայն իշխանութիւնս:

29:14: եւ դարձուցից զգերութիւն Եգիպտացւոցն, եւ բնակեցուցից զնոսա յերկրին Պաթուրէս՝ յերկրին ուստի առան. եւ եղիցի անդ իշխանութիւն մի՝ տառապեալ քան զամենայն իշխանութիւնս[12767]։
[12767] Ոսկան. Յերկրին Պաթուրէ։
14 վերադարձնելու եմ եգիպտացիներին գերութիւնից ու բնակեցնելու եմ նրանց Պաթուրէսի երկրում, այն երկրում, որտեղից գերի էին քշուել: Եւ այնտեղ գոյութիւն է ունենալու մէկ իշխանութիւն, որ լինելու է բոլոր իշխանութիւններից աւելի խեղճացած:
14 Ու Եգիպտացիները գերութենէ պիտի դարձնեմ եւ զանոնք Պաթուրէսի երկիրը, իրենց հայրենի երկիրը պիտի դարձնեմ ու հոն խոնարհ թագաւորութիւն մը պիտի ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
29:1429:14 и возвращу плен Египта, и обратно приведу их в землю Пафрос, в землю происхождения их, и там они будут царством слабым.
29:15 παρὰ παρα from; by πάσας πας all; every τὰς ο the ἀρχάς αρχη origin; beginning οὐ ου not μὴ μη not ὑψωθῇ υψοω elevate; lift up ἔτι ετι yet; still ἐπὶ επι in; on τὰ ο the ἔθνη εθνος nation; caste καὶ και and; even ὀλιγοστοὺς ολιγοστος he; him ποιήσω ποιεω do; make τοῦ ο the μὴ μη not εἶναι ειμι be αὐτοὺς αυτος he; him πλείονας πλειων more; majority ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste
29:15 מִן־ min- מִן from הַ ha הַ the מַּמְלָכֹות֙ mmamlāḵôṯ מַמְלָכָה kingdom תִּהְיֶ֣ה tihyˈeh היה be שְׁפָלָ֔ה šᵊfālˈā שָׁפָל low וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not תִתְנַשֵּׂ֥א ṯiṯnaśśˌē נשׂא lift עֹ֖וד ʕˌôḏ עֹוד duration עַל־ ʕal- עַל upon הַ ha הַ the גֹּויִ֑ם ggôyˈim גֹּוי people וְ wᵊ וְ and הִ֨מְעַטְתִּ֔ים hˌimʕaṭtˈîm מעט be little לְ lᵊ לְ to בִלְתִּ֖י viltˌî בֵּלֶת failure רְדֹ֥ות rᵊḏˌôṯ רדה tread, to rule בַּ ba בְּ in † הַ the גֹּויִֽם׃ ggôyˈim גֹּוי people
29:15. inter regna cetera erit humillima et non elevabitur ultra super nationes et inminuam eos ne imperent gentibusIt shall be the lowest among other kingdoms, and it shall no more be exalted over the nations, and I will diminish them that they shall rule no more over the nations.
15. It shall be the basest of the kingdoms; neither shall it any more lift itself up above the nations: and I will diminish them, that they shall no more rule over the nations.
29:15. It will be the lowest among the other kingdoms, and it will no longer be exalted above the nations. And I will diminish them, lest they rule over the Gentiles.
And I will bring again the captivity of Egypt, and will cause them to return [into] the land of Pathros, into the land of their habitation; and they shall be there a base kingdom:

29:14 и возвращу плен Египта, и обратно приведу их в землю Пафрос, в землю происхождения их, и там они будут царством слабым.
29:15
παρὰ παρα from; by
πάσας πας all; every
τὰς ο the
ἀρχάς αρχη origin; beginning
οὐ ου not
μὴ μη not
ὑψωθῇ υψοω elevate; lift up
ἔτι ετι yet; still
ἐπὶ επι in; on
τὰ ο the
ἔθνη εθνος nation; caste
καὶ και and; even
ὀλιγοστοὺς ολιγοστος he; him
ποιήσω ποιεω do; make
τοῦ ο the
μὴ μη not
εἶναι ειμι be
αὐτοὺς αυτος he; him
πλείονας πλειων more; majority
ἐν εν in
τοῖς ο the
ἔθνεσιν εθνος nation; caste
29:15
מִן־ min- מִן from
הַ ha הַ the
מַּמְלָכֹות֙ mmamlāḵôṯ מַמְלָכָה kingdom
תִּהְיֶ֣ה tihyˈeh היה be
שְׁפָלָ֔ה šᵊfālˈā שָׁפָל low
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
תִתְנַשֵּׂ֥א ṯiṯnaśśˌē נשׂא lift
עֹ֖וד ʕˌôḏ עֹוד duration
עַל־ ʕal- עַל upon
הַ ha הַ the
גֹּויִ֑ם ggôyˈim גֹּוי people
וְ wᵊ וְ and
הִ֨מְעַטְתִּ֔ים hˌimʕaṭtˈîm מעט be little
לְ lᵊ לְ to
בִלְתִּ֖י viltˌî בֵּלֶת failure
רְדֹ֥ות rᵊḏˌôṯ רדה tread, to rule
בַּ ba בְּ in
† הַ the
גֹּויִֽם׃ ggôyˈim גֹּוי people
29:15. inter regna cetera erit humillima et non elevabitur ultra super nationes et inminuam eos ne imperent gentibus
It shall be the lowest among other kingdoms, and it shall no more be exalted over the nations, and I will diminish them that they shall rule no more over the nations.
15. It shall be the basest of the kingdoms; neither shall it any more lift itself up above the nations: and I will diminish them, that they shall no more rule over the nations.
29:15. It will be the lowest among the other kingdoms, and it will no longer be exalted above the nations. And I will diminish them, lest they rule over the Gentiles.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:15: the basest: Eze 17:6, Eze 17:14, Eze 30:13; Zac 10:11
rule: Eze 31:2, Eze 32:2; Dan 11:42, Dan 11:43; Nah 3:8, Nah 3:9
John Gill
29:15 And it shall be the basest of the kingdoms,.... That belonged to the Persian monarchy, or to the Macedonian empire, being more kept under than the rest, lest it should regain its former strength and glory; though it became more famous in the times of some of the Ptolemies, yet never recovered its former greatness; and is now exceeding base indeed, as appears from the preceding note:
neither shall it exalt itself any more above the nations; so as to conquer them, and make them tributary to it, as it had done:
for I will demolish them, that they shall no more rule over the nations; for though they made war upon other nations in the time of the Lagidae, yet they did not subdue them, and annex them to their kingdom, being much weakened both as to men and money.
John Wesley
29:15 No more rule - Though in the times of the Ptolemeys, it was considerable, yet then, even then it did not rule the nations about her.
29:1529:15: Եւ եղիցի խոնարհագոյն, եւ մի՛ եւս բարձրասցի ՚ի վերայ ազգաց. եւ սակաւաւո՛րս արարից զնոսա, զի մի՛ բազմասցին ՚ի մէջ ազգաց։
15 Այն լինելու է ամենանկունն ու չի իշխելու ազգերի վրայ: Նրանց սակաւաթիւ եմ դարձնելու, որպէսզի ազգերի մէջ այլեւս չբազմանան:
15 Թագաւորութիւններուն խիստ խոնարհը պիտի ըլլայ ու անգամ մըն ալ ազգերու վրայ պիտի չբարձրանայ. վասն զի անոնք պիտի պզտիկցնեմ, որպէս զի ազգերուն վրայ չտիրեն։
Եւ եղիցի`` խոնարհագոյն, եւ մի՛ եւս բարձրասցի ի վերայ ազգաց, եւ սակաւաւորս արարից զնոսա, զի մի՛ [647]բազմասցին ի մէջ ազգաց:

29:15: Եւ եղիցի խոնարհագոյն, եւ մի՛ եւս բարձրասցի ՚ի վերայ ազգաց. եւ սակաւաւո՛րս արարից զնոսա, զի մի՛ բազմասցին ՚ի մէջ ազգաց։
15 Այն լինելու է ամենանկունն ու չի իշխելու ազգերի վրայ: Նրանց սակաւաթիւ եմ դարձնելու, որպէսզի ազգերի մէջ այլեւս չբազմանան:
15 Թագաւորութիւններուն խիստ խոնարհը պիտի ըլլայ ու անգամ մըն ալ ազգերու վրայ պիտի չբարձրանայ. վասն զի անոնք պիտի պզտիկցնեմ, որպէս զի ազգերուն վրայ չտիրեն։
zohrab-1805▾ eastern-1994▾ western am▾
29:1529:15 Оно будет слабее {других} царств, и не будет более возноситься над народами; Я умалю их, чтобы они не господствовали над народами.
29:16 καὶ και and; even οὐκέτι ουκετι no longer ἔσονται ειμι be τῷ ο the οἴκῳ οικος home; household Ισραηλ ισραηλ.1 Israel εἰς εις into; for ἐλπίδα ελπις hope ἀναμιμνῄσκουσαν αναμιμνησκω remind; recall ἀνομίαν ανομια lawlessness ἐν εν in τῷ ο the αὐτοὺς αυτος he; him ἀκολουθῆσαι ακολουθεω follow ὀπίσω οπισω in back; after 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
29:16 וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִֽהְיֶה־ yˈihyeh- היה be עֹוד֩ ʕôḏ עֹוד duration לְ lᵊ לְ to בֵ֨ית vˌêṯ בַּיִת house יִשְׂרָאֵ֤ל yiśrāʔˈēl יִשְׂרָאֵל Israel לְ lᵊ לְ to מִבְטָח֙ mivṭˌāḥ מִבְטָח trust מַזְכִּ֣יר mazkˈîr זכר remember עָוֹ֔ן ʕāwˈōn עָוֹן sin בִּ bi בְּ in פְנֹותָ֖ם fᵊnôṯˌām פנה turn אַחֲרֵיהֶ֑ם ʔaḥᵃrêhˈem אַחַר after וְ wᵊ וְ and יָ֣דְע֔וּ yˈāḏᵊʕˈû ידע know כִּ֥י kˌî כִּי that אֲנִ֖י ʔᵃnˌî אֲנִי i אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִֽה׃ פ [yᵊhwˈih] . f יְהוָה YHWH
29:16. neque erunt ultra domui Israhel in confidentia docentes iniquitatem ut fugiant et sequantur eos et scient quia ego Dominus DeusAnd they shall be no more a confidence to the house of Israel, teaching iniquity, that they may flee, and follow them: and they shall know that I am the Lord God.
16. And it shall be no more the confidence of the house of Israel, bringing iniquity to remembrance, when they turn to look after them: and they shall know that I am the Lord GOD.
29:16. And they will no longer be the confidence of the house of Israel, teaching iniquity, so that they may flee and follow them. And they shall know that I am the Lord God.”
It shall be the basest of the kingdoms; neither shall it exalt itself any more above the nations: for I will diminish them, that they shall no more rule over the nations:

29:15 Оно будет слабее {других} царств, и не будет более возноситься над народами; Я умалю их, чтобы они не господствовали над народами.
29:16
καὶ και and; even
οὐκέτι ουκετι no longer
ἔσονται ειμι be
τῷ ο the
οἴκῳ οικος home; household
Ισραηλ ισραηλ.1 Israel
εἰς εις into; for
ἐλπίδα ελπις hope
ἀναμιμνῄσκουσαν αναμιμνησκω remind; recall
ἀνομίαν ανομια lawlessness
ἐν εν in
τῷ ο the
αὐτοὺς αυτος he; him
ἀκολουθῆσαι ακολουθεω follow
ὀπίσω οπισω in back; after
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
29:16
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יִֽהְיֶה־ yˈihyeh- היה be
עֹוד֩ ʕôḏ עֹוד duration
לְ lᵊ לְ to
בֵ֨ית vˌêṯ בַּיִת house
יִשְׂרָאֵ֤ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לְ lᵊ לְ to
מִבְטָח֙ mivṭˌāḥ מִבְטָח trust
מַזְכִּ֣יר mazkˈîr זכר remember
עָוֹ֔ן ʕāwˈōn עָוֹן sin
בִּ bi בְּ in
פְנֹותָ֖ם fᵊnôṯˌām פנה turn
אַחֲרֵיהֶ֑ם ʔaḥᵃrêhˈem אַחַר after
וְ wᵊ וְ and
יָ֣דְע֔וּ yˈāḏᵊʕˈû ידע know
כִּ֥י kˌî כִּי that
אֲנִ֖י ʔᵃnˌî אֲנִי i
אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord
יְהוִֽה׃ פ [yᵊhwˈih] . f יְהוָה YHWH
29:16. neque erunt ultra domui Israhel in confidentia docentes iniquitatem ut fugiant et sequantur eos et scient quia ego Dominus Deus
And they shall be no more a confidence to the house of Israel, teaching iniquity, that they may flee, and follow them: and they shall know that I am the Lord God.
16. And it shall be no more the confidence of the house of Israel, bringing iniquity to remembrance, when they turn to look after them: and they shall know that I am the Lord GOD.
29:16. And they will no longer be the confidence of the house of Israel, teaching iniquity, so that they may flee and follow them. And they shall know that I am the Lord God.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16. “Припоминающею беззаконние их”. Союз с Египтом Израиля как бы напомнил Богу прежние грехи Израиля, исполнив меру их и потребовав от правосудия Божия кары за них. Ср. XXI:24. “Иегова упованием, которое Израиль возлагал на Египет, мог измерить все безбожие народа, который, надеясь на Египет, этим вредил славе имени Его. А привести всех к признанию того, что Бог единый сильный, который заслуживает всякого упования и славы, - это по Иезекиилю цель, к которой должна вести вся история. Он враг политики, и в доселешней дружественной по отношению к язычникам политике Израиля он видит гангрену народа” (Берт.).
Albert Barnes: Notes on the Bible - 1834
29:16: The false confidence of the Israelites "brought to remembrance," i. e., discovered in the sight of God and man their "iniquity," i. e., their treachery and perjury to the Chaldaeans; their falsehood being made evident when they "look after" (turn to) the Egyptians and seek their aid in rebellion. The ruin of Egypt shall put an end to all this.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:16: the confidence: Eze 29:6, Eze 29:7, Eze 17:15-17; Isa 20:5, Isa 30:1-6, Isa 31:1-3, Isa 36:4-6; Jer 2:18, Jer 2:19, Jer 2:36, Jer 2:37; Jer 37:5-7; Lam 4:17; Hos 5:13, Hos 7:11, Hos 12:1, Hos 14:3
bringeth: Eze 21:23; Num 5:15; Kg1 17:18; Psa 25:7, Psa 79:8; Isa 64:9; Jer 14:10; Hos 8:13, Hos 9:9; Heb 10:3, Heb 10:17; Rev 16:19
but: Eze 29:6, Eze 29:9, Eze 29:21, Eze 28:22-24, Eze 28:26
Geneva 1599
29:16 And it shall be no more the confidence of the house of Israel, which bringeth [their] (h) iniquity to remembrance, when they shall look after them: but they shall know that I [am] the Lord GOD.
(h) Lest I should by this means punish their sins.
John Gill
29:16 And it shall be no more the confidence of the house of Israel,.... It having been treacherous to them, and moreover subdued by the Chaldeans, the Jews, even after their return from captivity, put no more confidence in them; it being now become as it is here prophesied it would, the basest of the kingdoms, more weak, and in a more abject state, than the rest, and so despised by its neighbours, as it was by the Jews:
which bringeth their iniquity to remembrance, when they shall look after them; as they had done in time past, when they looked after them for help, and expected it from them, and trusted in them, and served their idols; which brought to the Lord's remembrance former iniquities and idolatries, for which he punished them; but now they should do so no more:
but they shall know that I am the Lord God; not the Egyptians, but the Israelites; who being returned from captivity, shall acknowledge and serve the only true God, and no more worship the idols of the nations.
John Wesley
29:16 Which - Which sinful reliance on the arm of flesh provoked God to call to mind their other iniquities. When - When they forgot God, and respected Egypt. They - The house of Israel.
Robert Jamieson, A. R. Fausset and David Brown
29:16 Egypt, when restored, shall be so circumscribed in power that it shall be no longer an object of confidence to Israel, as formerly; for example, as when, relying on it, Israel broke faith with Nebuchadnezzar (Ezek 17:13, Ezek 17:15-16).
which bringeth their iniquity to remembrance, when they shall look after them--rather, "while they (the Israelites) look to (or, turn after) them" [HENDERSON]. Israel's looking to Egypt, rather than to God, causes their iniquity (unfaithfulness to the covenant) to be remembered by God.
29:1629:16: Եւ մի՛ եւս եղիցին տանն Իսրայէլի յոյս յիշատակի անօրէնութեան, երթալ զհետ սրտից նոցա. եւ ծանիցեն թէ ե՛ս եմ Ադոնայի Տէր։
16 Իսրայէլի տան ապաւէնը չեն լինելու այլեւս՝ յիշելով իրենց անօրէնութիւնը, ու չեն գնալու իրենց սրտի ուզածով: Պէտք է իմանան, որ ես եմ Ամենակալ Տէրը”»:
16 Անոնք անգամ մըն ալ Իսրայէլի տանը ապաւէն պիտի չըլլան, իրենց անօրէնութիւնը յիշելով երբ օգնութեան համար անոր դիմեն։ Ու պիտի գիտնան թէ ես եմ Տէր Եհովան»։
Եւ մի՛ եւս եղիցին տանն Իսրայելի [648]յոյս յիշատակի անօրէնութեան` երթալ զհետ սրտից`` նոցա, եւ ծանիցեն թէ ես եմ Ադոնայի Տէր:

29:16: Եւ մի՛ եւս եղիցին տանն Իսրայէլի յոյս յիշատակի անօրէնութեան, երթալ զհետ սրտից նոցա. եւ ծանիցեն թէ ե՛ս եմ Ադոնայի Տէր։
16 Իսրայէլի տան ապաւէնը չեն լինելու այլեւս՝ յիշելով իրենց անօրէնութիւնը, ու չեն գնալու իրենց սրտի ուզածով: Պէտք է իմանան, որ ես եմ Ամենակալ Տէրը”»:
16 Անոնք անգամ մըն ալ Իսրայէլի տանը ապաւէն պիտի չըլլան, իրենց անօրէնութիւնը յիշելով երբ օգնութեան համար անոր դիմեն։ Ու պիտի գիտնան թէ ես եմ Տէր Եհովան»։
zohrab-1805▾ eastern-1994▾ western am▾
29:1629:16 И не будут впредь дому Израилеву опорою, припоминающею беззаконие их, когда они обращались к нему; и узнают, что Я Господь Бог.
29:17 καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in τῷ ο the ἑβδόμῳ εβδομος seventh καὶ και and; even εἰκοστῷ εικοστος year μιᾷ εις.1 one; unit τοῦ ο the μηνὸς μην.1 month τοῦ ο the πρώτου πρωτος first; foremost ἐγένετο γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master πρός προς to; toward με με me λέγων λεγω tell; declare
29:17 וַ wa וְ and יְהִ֗י yᵊhˈî היה be בְּ bᵊ בְּ in עֶשְׂרִ֤ים ʕeśrˈîm עֶשְׂרִים twenty וָ wā וְ and שֶׁ֨בַע֙ šˈevaʕ שֶׁבַע seven שָׁנָ֔ה šānˈā שָׁנָה year בָּֽ bˈā בְּ in † הַ the רִאשֹׁ֖ון rišˌôn רִאשֹׁון first בְּ bᵊ בְּ in אֶחָ֣ד ʔeḥˈāḏ אֶחָד one לַ la לְ to † הַ the חֹ֑דֶשׁ ḥˈōḏeš חֹדֶשׁ month הָיָ֥ה hāyˌā היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֵלַ֥י ʔēlˌay אֶל to לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
29:17. et factum est in vicesimo et septimo anno in primo in una mensis factum est verbum Domini ad me dicensAnd it came to pass in the seven and twentieth year in the first month, in the first of the month: that the word of the Lord came to me, saying:
17. And it came to pass in the seven and twentieth year, in the first , in the first of the month, the word of the LORD came unto me, saying,
29:17. And it happened that, in the twenty-seventh year, in the first month, on the first of the month, the word of the Lord came to me, saying:
And it shall be no more the confidence of the house of Israel, which bringeth [their] iniquity to remembrance, when they shall look after them: but they shall know that I [am] the Lord GOD:

29:16 И не будут впредь дому Израилеву опорою, припоминающею беззаконие их, когда они обращались к нему; и узнают, что Я Господь Бог.
29:17
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐν εν in
τῷ ο the
ἑβδόμῳ εβδομος seventh
καὶ και and; even
εἰκοστῷ εικοστος year
μιᾷ εις.1 one; unit
τοῦ ο the
μηνὸς μην.1 month
τοῦ ο the
πρώτου πρωτος first; foremost
ἐγένετο γινομαι happen; become
λόγος λογος word; log
κυρίου κυριος lord; master
πρός προς to; toward
με με me
λέγων λεγω tell; declare
29:17
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
בְּ bᵊ בְּ in
עֶשְׂרִ֤ים ʕeśrˈîm עֶשְׂרִים twenty
וָ wā וְ and
שֶׁ֨בַע֙ šˈevaʕ שֶׁבַע seven
שָׁנָ֔ה šānˈā שָׁנָה year
בָּֽ bˈā בְּ in
† הַ the
רִאשֹׁ֖ון rišˌôn רִאשֹׁון first
בְּ bᵊ בְּ in
אֶחָ֣ד ʔeḥˈāḏ אֶחָד one
לַ la לְ to
† הַ the
חֹ֑דֶשׁ ḥˈōḏeš חֹדֶשׁ month
הָיָ֥ה hāyˌā היה be
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֵלַ֥י ʔēlˌay אֶל to
לֵ lē לְ to
אמֹֽר׃ ʔmˈōr אמר say
29:17. et factum est in vicesimo et septimo anno in primo in una mensis factum est verbum Domini ad me dicens
And it came to pass in the seven and twentieth year in the first month, in the first of the month: that the word of the Lord came to me, saying:
17. And it came to pass in the seven and twentieth year, in the first , in the first of the month, the word of the LORD came unto me, saying,
29:17. And it happened that, in the twenty-seventh year, in the first month, on the first of the month, the word of the Lord came to me, saying:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-21. Содержится 2-я речь против Египта. Она имеет самую позднюю дату в книге Иезекииля, на 2: года позже его последнего великого видения нового храма (XL:1). Речь вызвана неудачным или не вполне удачным исходом осады Тира со стороны Навуходоносора. Как мы видели (см. объяснение XXVI:10: и 14), пророк Иезекииль и не предсказывал, что Тир будет разрушен Навуходоносором, а предсказывал только осаду его им, которая окончится (неизвестно, когда и кем) полным уничтожением Тира. Тем не менее, пророчество могло быть понято (как и теперь понимается рационалистами экзегетами) в смысле предсказания Тиру полного разгрома со стороны Навуходоносора. Настоящая речь и вызвана, может быть, имевшими место или же только возможными толками о неисполнении пророчества Иезекиилева на Тир. Пророк предсказывает Навуходоносору взамен неполной удачи в осаде Тира уже вполне удачный поход в Египет. Но рациональная критика и в этом случае придирается к Иезекиилю, утверждая, что Навуходоносор не предпринимал похода на Египет и что, следовательно, и это пророчество Иезекииля, как против Тира, не сбылось. О походе Навуходоносора на Египет говорят: 1) Бероз у И. Флавия (С. Арр. I, 19), что вавилоняне завладели Египтом, также как Сирией, Финикией и Аравией; 2) Мегасфен у Страбона (XV, 1, 6), у И. Флавия. (С. Арр. I, 20) и Абиден у Евсевия (Ргaeр. evang. IX, 41) говорят о походах Навуходоносора до Ливии и Иверии и о том, что он достигал даже Геркулесовых столбов; 3) И. Флавий в Antiqu. (X, 97) говорит, что Навуходоносор вторгся в Египет, убил фараона Офру, поставил на его место другого, и убежавших туда иудеев отправил в Вавилон. 4) Синкель (Chonogr. I, 453) говорит, что халдеи только из страха пред землетрясением покинули Египет. Сомнение в походе Навуходоносора внушается: 1) молчанием Геродота (II, 161: и д.) и Диодора (I, 68); 2) тем, что И. Флавий там, где он говорит о порабощениях Египта, не упоминает о порабощении его Навуходоносором; 3) что И. Флавий для рассказа своего о походе Навуходоносора в Antiqu. не указывает источника, и таковым могли быть пророчества Иеремии и Иезекииля, и что свидетельство его об убиении Офры Навуходоносором противоречит греческим историкам, по которым Офра убит его преемником Амазисом. Не говоря о слабости этих доводов (Геродот напр., не упоминает и о битве при Кархемисе; он черпал из египетских источников, о которых сам же говорит, что жрецы египетские часто подделывали историю), поход Навуходоносора на Египет ныне более и более подтверждается египетскими и вавилонскими надписями. Гиероглифическая Нес-Горинская надпись говорит, что в царствование Офры войско Аму (сирийцев), Азиатов и др. северных народов наводнило Египет и проникло до первых порогов, но отсюда было отражено наместником и самим царем. Вавилонские летописные фрагменты рассказывают, что Навуходоносор на 37: году совершил поход на страну Мицир (ср. Мицраим евр. название Египта) для войны с тамошним царем, из имени которого могли прочесть только конец ази (Амазис? Schrader, Keilinschr Biblioth. III, 140: и д. Бертолет).

17. Март 571: г. Через 14: лет после предыдущей речи.
Adam Clarke: Commentary on the Bible - 1831
29:17: The seven and twentieth year - That is, of the captivity of Jeconiah, fifteen years after the taking of Jerusalem; about April 20, 3432. The preceding prophecy was delivered one year before the taking of Jerusalem; this, sixteen years after; and it is supposed to be the last which this prophet wrote.
Albert Barnes: Notes on the Bible - 1834
29:17: The prophet places this prediction out of chronological order, that he may point out what had not been stated in the foregoing prophecy, namely, that the agent who should strike the first blow on Egypt should be the Chaldaean king, Nebuchadnezzar.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:17: am 3432, bc 572, Eze 29:1, Eze 1:2
Carl Friedrich Keil and Franz Delitzsch
29:17
Conquest and Plundering of Egypt by Nebuchadnezzar
Ezek 29:17. In the seven and twentieth year, in the first (moon), on the first of the moon, the word of Jehovah came to me, saying, Ezek 29:18. Son of man, Nebuchadnezzar, the king of Babylon, has made his army perform hard work at Tyre: every head is bald, and every shoulder grazed, and no wages have been given to him and to his army from Tyre for the work which he performed against it. Ezek 29:19. Therefore thus saith the Lord Jehovah, Behold, I give Nebuchadnezzar, the king of Babylon, the land of Egypt, that he may carry away its possessions, and plunder its plunder, and make booty of its booty, and this may be the wages of his army. Ezek 29:20. As the pay for which he worked, I give him the land of Egypt, because they did it for me, is the saying of the Lord Jehovah. Ezek 29:21. In that day will I cause a horn to sprout to the house of Israel, and I will open the mouth for thee in the midst of them; and they shall know that I am Jehovah. - This brief prophecy concerning Egypt was uttered about seventeen years after the preceding word of God, and was the latest of all the predictions of Ezekiel that are supplied with dates. But notwithstanding its brevity, it is not to be taken in connection with the utterance which follows in Ezekiel 30:1-19 so as to form one prophecy, as Hitzig supposes. This is at variance not only with the formula in Ezek 30:1, which is the usual introduction to a new word of God, but also with Ezek 29:21 of the present chapter, which is obviously intended to bring the previous word of God to a close. This termination, which is analogous to the closing words of the prophecies against Tyre and Sidon in Ezek 28:25-26, also shows that the present word of God contains the last of Ezekiel's prophecies against the Egyptian world-power, and that the only reason why the prophet did not place it at the end when collecting his prophecies - that is to say, after Ezekiel 32 - was, that the promise in v. 30, that the Lord would cause a horn to bud to the house of Israel, contained the correlate to the declaration that Egypt was henceforth to be but a lowly kingdom. Moreover, this threat of judgment, which is as brief as it is definite, was well fitted to prepare the way and to serve as an introduction for the more elaborate threats which follow. The contents of the prophecy, namely, the assurance that God would give Egypt to Nebuchadnezzar as spoil in return for the hard labour which he and his army had performed at Tyre, point to the time immediately following the termination of the thirteen years' siege of Tyre by Nebuchadnezzar. If we compare with this the date given in Ezek 29:17, the siege was brought to a close in the twenty-seventh year of the captivity of Jehoiachin, i.e., b.c. 572, and must therefore have commenced in the year b.c. 586, or about two years after the destruction of Jerusalem, and with this the extract given by Josephus (c. Ap. i. 21) from the Tyrian annals agrees.
(Note: For the purpose of furnishing the proof that the temple at Jerusalem lay in ruins for fifty years, from the time of its destruction till the commencement of its rebuilding, Josephus gives in the passage referred to above the years of the several reigns of the kings and judges of Tyre from Ithobal to Hirom, in whose reign Cyrus took the kingdom; from which it is apparent that fifty years elapsed from the commencement of the siege of Tyre to the fourteenth year of Hirom, in which Cyrus began to reign. At the same time, the seventh year of Nebuchadnezzar is given by mistake instead of the seventeenth or nineteenth as the date of the beginning of the siege. (Compare on this point Movers, Phnizier, II 1, pp. 437ff.; M. v. Niebuhr, Gesch. Assurs u. Bab. pp. 106ff.; and M. Duncker, Gesch. des Altert. I p. 841.))
העביד עבדה, to cause a work to be executed, or service to be rendered. This labour was so severe, that every head was bald and every shoulder grazed. These words have been correctly interpreted by the commentators, even by Ewald, as referring to the heavy burdens that had to be carried in order to fill up the strait which separated Insular Tyre from the mainland. They confirm what we have said above, in the remarks on Ezek 26:10 and elsewhere, concerning the capture of Tyre.
But neither he nor his army had received any recompense for their severe toil. This does not imply that Nebuchadnezzar had been unable to accomplish the work which he had undertaken, i.e., to execute his design and conquer the city, but simply that he had not received the recompense which he expected after this severe labour; in other words, had not found the booty he hoped for when the city was taken (see the introductory remarks on Ezekiel 26-28). To compensate him for this, the Lord will give him the land of Egypt with its possessions as booty, ונשׂא המנהּ, that he may carry off the abundance of its possessions, its wealth; not that he may lead away the multitude of its people (De Wette, Kliefoth, etc.), for "נשׂא is not the appropriate expression for this" (Hitzig). המון, abundance of possessions, as in Is 60:5; Ps 37:16, etc. פּעלּה, the doing of a thing; then that which is gained by working, the recompense for labour, as in Lev 19:13 and other passages. אשׁר עשׂוּ is taken by Hitzig as referring to the Egyptians, and rendered, "in consequence of that which they have done to me." But although אשׁר may be taken in this sense (vid., Is 65:18), the arguments employed by Hitzig in opposition to the ordinary rendering - "for they (Nebuchadnezzar and his army) have done it for me," i.e., have performed their hard work at Tyre for me and by my commission - have no force whatever. This use of עשׂה is thoroughly established by Gen 30:30; and the objection which he raises, namely, that "the assertion that Nebuchadnezzar besieged Tyre in the service of Jehovah could only have been properly made by Ezekiel in the event of the city having been really conquered," is out of place, for this simple reason, that the assumption that the city was not taken is a mere conjecture; and even if the conjecture could be sustained, the siege itself might still be a work undertaken in the service of Jehovah. And the principal argument, namely, "that we should necessarily expect עשׂה (instead of עשׂוּ), inasmuch as with עשׂוּ every Hebrew reader would inevitably take אשׁר as referring to מצרים," is altogether wide of the mark; for מצרים does not signify the Egyptians in this passage, but the land of Egypt alone is spoken of both in the verse before us and throughout the oracle, and for this עשׂוּ is quite unsuitable, whereas the context suggests in the most natural way the allusion to Nebuchadnezzar and his army. But what is absolutely decisive is the circumstance that the thought itself, "in consequence of what the Egyptians have done to me," i.e., what evil they have done, is foreign to, if not at variance with, all the prophecies of Ezekiel concerning Egypt. For the guilt of Egypt and its Pharaoh mentioned by Ezekiel is not any crime against Jehovah, but simply Pharaoh's deification of himself, and the treacherous nature of the help which Egypt afforded to Israel. ליהוה = עשׂה לי is not the appropriate expression for this, in support of which assertion we might point to עשׂוּ לי in Ezek 23:38. - Ezek 29:21. On that day, namely, when the judgment upon Egypt is executed by Nebuchadnezzar, the Lord will cause a horn to sprout or grow to the house (people) of Israel. The horn is a symbol of might and strength, by which the attacks of foreigners are warded off. By the overthrow of Judah the horn of Israel was cut off (Lam 2:3; compare also Jer 48:25). In עצמיח קרן the promise coincides, so far as the words are concerned, with Ps 132:17; but it also points back to the prophetic words of the godly Hannah in 1Kings 2:1, "My horn is exalted in Jehovah, my mouth hath opened itself wide over my enemies," and is Messianic in the broader sense of the word. The horn which the Lord will cause to sprout to the people of Israel is neither Zerubbabel nor the Messiah, but the Messianic salvation. The reason for connecting this promise of salvation for Israel with the overthrow of the power of Egypt, as Hvernick has observed, is that "Egypt presented itself to the prophet as the power in which the idea of heathenism was embodied and circumscribed." In the might of Egypt the world-power is shattered, and the overthrow of the world-power is the dawn of the unfolding of the might of the kingdom of God. Then also will the Lord give to His prophet an opening of the mouth in the midst of Israel. These words are unquestionably connected with the promise of God in Ezek 24:26-27, that after the fall of Jerusalem the mouth of Ezekiel should be opened, and also with the fulfilment of that promise in Ezek 33:22; but they have a much more comprehensive meaning, namely, that with the dawn of salvation in Israel, i.e., in the church of the Lord, the word of prophecy would sound forth in the richest measure, inasmuch as, according to Joel (Ezek 2:1-10), a universal outpouring of the Spirit of God would then take place. In this light Theodoret is correct in his remark, that "through Ezekiel He signified the whole band of prophets." But Kliefoth has quite mistaken the meaning of the words when he discovers in them the thought that "God would then give the prophet a new word of God concerning both Egypt and Israel, and that this is contained in the oracle in Ezekiel 30:1-19." Such a view as this is proved at once to be false, apart from other grounds, by the expression בּתוכם (in the midst of them), which cannot be taken as applying to Egypt and Israel, but can only refer to בּית ישׂראל, the house of Israel.
Geneva 1599
29:17 And it came to pass in the (i) seven and twentieth year, in the first [month], in the first [day] of the month, the word of the LORD came to me, saying,
(i) Counting from the captivity of Jeconiah.
John Gill
29:17 And it came to pass in the seven and twentieth year,.... Of Jeconiah's captivity; or of the reign of Nebuchadnezzar, as Jarchi, Kimchi, and Abendana, from Seder Olam Rabba (z), observe; though it was in the thirty fifth year of his reign that Tyre was taken by him; and after that Egypt was given him:
in the first month, in the first day of the month: the month Nisan, which answers to part of March, and part of April. According to Bishop Usher (a), it was on the twentieth of April, on the third day of the week (Tuesday), in 3432 A.M.or before Christ 572. Mr. Whiston (b) makes it to be a year sooner. This prophecy is not put in its proper place, as to order of time, since it was sixteen or seventeen years after the preceding, and the last of Ezekiel's prophecies; but is here placed, because it relates to the same subject as the former, the destruction of Egypt.
The word of the Lord came unto me, saying; as follows:
(z) C. 26. p. 77. (a) Annales Vet. Test. A. M. 3432. (b) Chronological Tables, cent. 10.
John Wesley
29:17 In the seven and twentieth year - Of Jeconiah's captivity, the year after the conquest of Tyre.
Robert Jamieson, A. R. Fausset and David Brown
29:17 The departure from the chronological order occurs here only, among the prophecies as to foreign nations, in order to secure greater unity of subject.
29:1729:17: Դարձեալ ՚ի վերայ Եգիպտոսի։ Եւ եղեւ ՚ի քսաներորդի եւ յեւթներորդի ամին, որ օր մի էր ամսոյն առաջնոյ. եղեւ բան Տեառն առ իս՝ եւ ասէ[12768]. [12768] ՚Ի բազումս պակասի վերնագիրս այս՝ Դարձեալ ՚ի վերայ Եգիպտոսի։
17 Դարձեալ Եգիպտոսի մասին: Քսանեօթներորդ տարում, առաջին ամսին, առաջին օրը, Տէրը խօսեց ինձ հետ ու ասաց.
17 Քսանեօթներորդ տարուան, առաջին ամսուան առաջին օրը, Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
Եւ եղեւ ի քսաներորդի եւ յեւթներորդի ամին, որ օր մի էր ամսոյն առաջնոյ, եղեւ բան Տեառն առ իս եւ ասէ:

29:17: Դարձեալ ՚ի վերայ Եգիպտոսի։ Եւ եղեւ ՚ի քսաներորդի եւ յեւթներորդի ամին, որ օր մի էր ամսոյն առաջնոյ. եղեւ բան Տեառն առ իս՝ եւ ասէ[12768].
[12768] ՚Ի բազումս պակասի վերնագիրս այս՝ Դարձեալ ՚ի վերայ Եգիպտոսի։
17 Դարձեալ Եգիպտոսի մասին: Քսանեօթներորդ տարում, առաջին ամսին, առաջին օրը, Տէրը խօսեց ինձ հետ ու ասաց.
17 Քսանեօթներորդ տարուան, առաջին ամսուան առաջին օրը, Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
29:1729:17 В двадцать седьмом году, в первом {месяце}, в первый {день} месяца, было ко мне слово Господне:
29:18 υἱὲ υιος son ἀνθρώπου ανθρωπος person; human Ναβουχοδονοσορ ναβουχοδονοσορ monarch; king Βαβυλῶνος βαβυλων Babylōn; Vavilon κατεδουλώσατο καταδουλοω oppress αὐτοῦ αυτος he; him τὴν ο the δύναμιν δυναμις power; ability δουλείᾳ δουλεια service μεγάλῃ μεγας great; loud ἐπὶ επι in; on Τύρου τυρος Tyros; Tiros πᾶσα πας all; every κεφαλὴ κεφαλη head; top φαλακρὰ φαλακρος and; even πᾶς πας all; every ὦμος ωμος shoulder μαδῶν μαδαω and; even μισθὸς μισθος wages οὐκ ου not ἐγενήθη γινομαι happen; become αὐτῷ αυτος he; him καὶ και and; even τῇ ο the δυνάμει δυναμις power; ability αὐτοῦ αυτος he; him ἐπὶ επι in; on Τύρου τυρος Tyros; Tiros καὶ και and; even τῆς ο the δουλείας δουλεια service ἧς ος who; what ἐδούλευσαν δουλευω give allegiance; subject ἐπ᾿ επι in; on αὐτήν αυτος he; him
29:18 בֶּן־ ben- בֵּן son אָדָ֗ם ʔāḏˈām אָדָם human, mankind נְבוּכַדְרֶאצַּ֣ר nᵊvûḵaḏreṣṣˈar נְבוּכַדְרֶאצַּר Nebuchadnezzar מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king בָּ֠בֶל bāvˌel בָּבֶל Babel הֶעֱבִ֨יד heʕᵉvˌîḏ עבד work, serve אֶת־ ʔeṯ- אֵת [object marker] חֵילֹ֜ו ḥêlˈô חַיִל power עֲבֹדָ֤ה ʕᵃvōḏˈā עֲבֹדָה work גְדֹלָה֙ ḡᵊḏōlˌā גָּדֹול great אֶל־ ʔel- אֶל to צֹ֔ר ṣˈōr צֹר Tyrus כָּל־ kol- כֹּל whole רֹ֣אשׁ rˈōš רֹאשׁ head מֻקְרָ֔ח muqrˈāḥ קרח make bald וְ wᵊ וְ and כָל־ ḵol- כֹּל whole כָּתֵ֖ף kāṯˌēf כָּתֵף shoulder מְרוּטָ֑ה mᵊrûṭˈā מרט pull off וְ֠ wᵊ וְ and שָׂכָר śāḵˌār שָׂכָר hire לֹא־ lō- לֹא not הָ֨יָה hˌāyā היה be לֹ֤ו lˈô לְ to וּ û וְ and לְ lᵊ לְ to חֵילֹו֙ ḥêlˌô חַיִל power מִ mi מִן from צֹּ֔ר ṣṣˈōr צֹר Tyrus עַל־ ʕal- עַל upon הָ hā הַ the עֲבֹדָ֖ה ʕᵃvōḏˌā עֲבֹדָה work אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָבַ֥ד ʕāvˌaḏ עבד work, serve עָלֶֽיהָ׃ ס ʕālˈeʸhā . s עַל upon
29:18. fili hominis Nabuchodonosor rex Babylonis servire fecit exercitum suum servitute magna adversum Tyrum omne caput decalvatum et omnis umerus depilatus est et merces non est reddita ei neque exercitui eius de Tyro pro servitute qua servivit mihi adversum eamSon of man, Nabuchodonosor king of Babylon hath made his army to undergo hard service against Tyre: every head was made bald, and every shoulder was peeled and there hath been no reward given him, nor his army for Tyre, for the service that he rendered me against it.
18. Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyre: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, from Tyre, for the service that he had served against it:
29:18. “Son of man, Nebuchadnezzar, the king of Babylon, has caused his army to serve with great servility against Tyre. Every head was shaven, and every shoulder was stripped of hair. And wages have not been paid to him, nor to his army, for Tyre, for the service by which he served for me against it.
And it came to pass in the seven and twentieth year, in the first [month], in the first [day] of the month, the word of the LORD came unto me, saying:

29:17 В двадцать седьмом году, в первом {месяце}, в первый {день} месяца, было ко мне слово Господне:
29:18
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
Ναβουχοδονοσορ ναβουχοδονοσορ monarch; king
Βαβυλῶνος βαβυλων Babylōn; Vavilon
κατεδουλώσατο καταδουλοω oppress
αὐτοῦ αυτος he; him
τὴν ο the
δύναμιν δυναμις power; ability
δουλείᾳ δουλεια service
μεγάλῃ μεγας great; loud
ἐπὶ επι in; on
Τύρου τυρος Tyros; Tiros
πᾶσα πας all; every
κεφαλὴ κεφαλη head; top
φαλακρὰ φαλακρος and; even
πᾶς πας all; every
ὦμος ωμος shoulder
μαδῶν μαδαω and; even
μισθὸς μισθος wages
οὐκ ου not
ἐγενήθη γινομαι happen; become
αὐτῷ αυτος he; him
καὶ και and; even
τῇ ο the
δυνάμει δυναμις power; ability
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
Τύρου τυρος Tyros; Tiros
καὶ και and; even
τῆς ο the
δουλείας δουλεια service
ἧς ος who; what
ἐδούλευσαν δουλευω give allegiance; subject
ἐπ᾿ επι in; on
αὐτήν αυτος he; him
29:18
בֶּן־ ben- בֵּן son
אָדָ֗ם ʔāḏˈām אָדָם human, mankind
נְבוּכַדְרֶאצַּ֣ר nᵊvûḵaḏreṣṣˈar נְבוּכַדְרֶאצַּר Nebuchadnezzar
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
בָּ֠בֶל bāvˌel בָּבֶל Babel
הֶעֱבִ֨יד heʕᵉvˌîḏ עבד work, serve
אֶת־ ʔeṯ- אֵת [object marker]
חֵילֹ֜ו ḥêlˈô חַיִל power
עֲבֹדָ֤ה ʕᵃvōḏˈā עֲבֹדָה work
גְדֹלָה֙ ḡᵊḏōlˌā גָּדֹול great
אֶל־ ʔel- אֶל to
צֹ֔ר ṣˈōr צֹר Tyrus
כָּל־ kol- כֹּל whole
רֹ֣אשׁ rˈōš רֹאשׁ head
מֻקְרָ֔ח muqrˈāḥ קרח make bald
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
כָּתֵ֖ף kāṯˌēf כָּתֵף shoulder
מְרוּטָ֑ה mᵊrûṭˈā מרט pull off
וְ֠ wᵊ וְ and
שָׂכָר śāḵˌār שָׂכָר hire
לֹא־ lō- לֹא not
הָ֨יָה hˌāyā היה be
לֹ֤ו lˈô לְ to
וּ û וְ and
לְ lᵊ לְ to
חֵילֹו֙ ḥêlˌô חַיִל power
מִ mi מִן from
צֹּ֔ר ṣṣˈōr צֹר Tyrus
עַל־ ʕal- עַל upon
הָ hā הַ the
עֲבֹדָ֖ה ʕᵃvōḏˌā עֲבֹדָה work
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָבַ֥ד ʕāvˌaḏ עבד work, serve
עָלֶֽיהָ׃ ס ʕālˈeʸhā . s עַל upon
29:18. fili hominis Nabuchodonosor rex Babylonis servire fecit exercitum suum servitute magna adversum Tyrum omne caput decalvatum et omnis umerus depilatus est et merces non est reddita ei neque exercitui eius de Tyro pro servitute qua servivit mihi adversum eam
Son of man, Nabuchodonosor king of Babylon hath made his army to undergo hard service against Tyre: every head was made bald, and every shoulder was peeled and there hath been no reward given him, nor his army for Tyre, for the service that he rendered me against it.
18. Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyre: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, from Tyre, for the service that he had served against it:
29:18. “Son of man, Nebuchadnezzar, the king of Babylon, has caused his army to serve with great servility against Tyre. Every head was shaven, and every shoulder was stripped of hair. And wages have not been paid to him, nor to his army, for Tyre, for the service by which he served for me against it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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
18. “Большими работами”. Трудные вообще осадные работы - рытье рвов, устройство траншей и валов из камней и песку - при осаде Тира достигали неимоверной степени, так как Навуходоносор, вероятно, подобно Александру Великому, должен был устраивать дамбу через пролив. - “Все головы оплешивели, и все плечи стерты” от ношения на тех и других тяжестей. Слав.: “всяко рамо наго” - взорвались одежды. - “Нет вознаграждения от Тира”. Он не мог быть разграблен, потому что или не был взят, или же сдался на выгодных условиях или же, как говорит блаж. Иероним, сокровища были увезены на кораблях, когда тиряне увидели постройку дамбы через пролив и взятие города стали считать неминуемым.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
17 And it came to pass in the seven and twentieth year, in the first month, in the first day of the month, the word of the LORD came unto me, saying, 18 Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it: 19 Therefore thus saith the Lord GOD; Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army. 20 I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord GOD. 21 In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the LORD.
The date of this prophecy is observable; it was in the twenty-seventh year of Ezekiel's captivity, sixteen years after the prophecy in the former part of the chapter, and almost as long after those which follow in the next chapters; but it comes in here for the explication of all that was said against Egypt. After the destruction of Jerusalem Nebuchadnezzar spent two or three campaigns in the conquest of the Ammonites and Moabites and making himself master of their countries. Then he spent thirteen years in the siege of Tyre. During all that time the Egyptians were embroiled in war with the Cyrenians and one with another, by which they were very much weakened and impoverished; and just at the end of the siege of Tyre God delivers this prophecy to Ezekiel, to signify to him that that utter destruction of Egypt which he had foretold fifteen or sixteen years before, which had been but in part accomplished hitherto, should now be completed by Nebuchadnezzar. The prophecy which begins here, it should seem, is continued to the twentieth verse of the next chapter. And Dr. Lightfoot observes that it is the last prophecy we have of this prophet, and should have been last in the book, but is laid here, that all the prophecies against Egypt might come together. The particular destruction of Pharaoh-Hophrah, foretold in the former part of this chapter, was likewise foretold Jer. xliv. 30. This general devastation of Egypt by Nebuchadnezzar was foretold Jer. xliii. 10. Observe,
I. What success God would give to Nebuchadnezzar and his forces against Egypt. God gave him that land, that he might take the spoil and prey of it, v. 19, 20. It was a cheap and easy prey. He subdued it with very little difficulty; the blood and treasure expended upon the conquest of it were inconsiderable. But it was a rich prey, and he carried off a great deal from it that was of value. Their having been divided among themselves, no doubt, gave a common enemy great advantage against them, who, when they had been so long preying upon one another, soon made a prey of them all. En! quo discordia cives perduxit miseros--What wretchedness does civil discord bring! Jeremiah foretold that Nebuchadnezzar should array himself with the land of Egypt as a shepherd puts on his coat, which intimates what a rich and cheap prey it should be.
II. Upon what considerations God would give Nebuchadnezzar this success against Egypt; it was to be a recompence to him for the hard service with which he had caused his army to serve against Tyre, v. 18, 20. 1. The taking of Tyre was a tedious piece of work; it cost Nebuchadnezzar abundance of blood and treasure. It held out thirteen years; all that time the Chaldean army was hard at it, to make themselves masters of it. A large current of the sea, between Tyre and the continent, was filled up with earth, and many other difficulties which were thought insuperable they had to struggle with; but so great a prince, having begun such an undertaking, thought himself bound in honour to push it on, whatever it cost him. How many thousand lives have been sacrificed to such points of honour as this as! In prosecuting this siege every head was made bald, and every shoulder peeled, with carrying burdens and labouring in the water when they had a strong tide and a strong town to contend with. Egypt, a large kingdom, being divided within itself, is easily conquered; Tyre, a single city, being unanimous, is with difficulty subdued. Those that have much to do in the world find some affairs go on a great deal more readily and easily than others. But, 2. In this service God own that they wrought for him, v. 20. He set them at work, for the humbling of a proud city and its king, though they meant not so, neither did their heart think so, who were employed in it. Note, Even great men and bad men are tools that God makes use of, and are working for him even when they are pursuing their own covetous and ambitious designs; so wonderfully does God overrule all to his own glory. Yet, 3. For this service he had no wages nor his army. He was at a vast expense to take Tyre; and when he had it, though it was a very rich city, and he promised himself good plunder for his army from it, he was disappointed; the Tyrians sent away by ship their best effects, and threw the rest into the sea, so that they had nothing but bare walls. Thus are the children of this world ordinarily frustrated in their highest expectations from it. Therefore, 4. He shall have the spoil of Egypt to recompense him for his service against Tyre. Note, God will be behind-hand with none for any service they do for him, but, one way or other, will recompense them for it; none shall kindle a fire on his altar for nought. The service done for him by worldly men, with worldly designs, shall be recompensed with a mere worldly reward, which his faithful servants, that have a sincere regard to his will and glory, would not be put off with. This accounts for the prosperity of wicked men in this world; God is in it paying them for some service or other, in which he has made use of them. Verily they have their reward. Let none envy it them. The conquest of Egypt is spoken of as Nebuchadnezzar's full reward, for that completed his dominion over the then known world in a manner; that was the last of the kingdoms he subdued; when he was master of that he became the head of gold.
III. The mercy God had in store for the house of Israel soon after. When the tide is at the highest it will turn, and so it will when it is at the lowest. Nebuchadnezzar was in the zenith of his glory when he had conquered Egypt, but within a year after he ran mad (Dan. iv.), was so seven years, and within a year or two after he had recovered his senses he resigned his life. When he was at the highest Israel was at the lowest; then were they in the depth of their captivity, their bones dead and dry; but in that day the horn of the house of Israel shall bud forth, v. 21. The day of their deliverance shall begin to dawn, and they shall have some little reviving in their bondage, in the honour that shall be done, 1. To their princes; they are the horns of the house of Israel, the seat of their glory and power. These began to bud forth when Daniel and his fellows were highly preferred in Babylon; Daniel sat in the gate of the city; Shadrach, Meshach, and Abednego, were set over the affairs of the province (Dan. ii. 49); these were all of the king's seed, and of the princes, Dan. i. 3. And it was within a year after the conquest of Egypt that they were thus preferred; and, soon after, three of them were made famous by the honour God put upon them in bringing them alive out of the burning fiery furnace. This might very well be called the budding forth of the horn of the house of Israel. And, some years after, this promise had a further accomplishment in the enlargement and elevation of Jehoiachin king of Judah, Jer. lii. 31, 32. They were both tokens of God's favour to Israel, and happy omens. 2. To their prophets. And I will give thee the opening of the mouth. Though none of Ezekiel's prophecies, after this, are recorded, yet we have reason to think he went on prophesying, and with more liberty and boldness, when Daniel and his fellows were in power, and would be ready to protect him not only from the Babylonians, but from the wicked ones of his own people. Note, It bodes well to a people when God enlarges the liberties of his ministers and they are countenanced and encouraged in their work.
Adam Clarke: Commentary on the Bible - 1831
29:18: Caused his army to serve a great service against Tyrus - He was thirteen years employed in the siege. See Joseph. Antiq. lib. 10 c. 11. In this siege his soldiers endured great hardships. Being continually on duty, their heads became bald by wearing their helmets; and their shoulders bruised and peeled by carrying baskets of earth to the fortifications, and wood, etc., to build towers, etc.
Yet had he no wages, nor his army - The Tyrians, finding it at last impossible to defend their city, put all their wealth aboard their vessels, sailed out of the port, and escaped for Carthage; and thus Nebuchadnezzar lost all the spoil of one of the richest cities in the world.
Albert Barnes: Notes on the Bible - 1834
29:18
Yet had he no wages - It is not improbable that the Tyrians before they surrendered their island-citadel managed to remove much of their treasure; but others exlplain the verse; that the siege and capture of Tyre is to be regarded as the "work" appointed, and the possession of Egypt as the "reward or wages" for the work.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:18: Nebuchadrezzar: Eze 26:7-12; Jer 25:9, Jer 27:6
a great: Nebuchadnezzar was thirteen years employed in the siege. During this long siege, the soldiers must have endured great hardships; their heads would become bald by constantly wearing their helmets; and their shoulders be peeled by carrying materials to and from the works.
yet: St. Jerome asserts, on the authority of the Assyrian histories, that when the Tyrians saw their city must fall, they put their most valuable effects on board their ships, and fled with them to the islands, and their colonies, "so that, the city being taken, Nebuchadnezzar found nothing worthy of his labour.
Geneva 1599
29:18 Son of man, Nebuchadnezzar king of Babylon caused his army to serve a great (k) service against Tyre: every head [was] made bald, and every shoulder [was] rubbed raw: yet had he no wages, (l) nor his army, for Tyre, for the service that he had served against it:
(k) He took great pains at the siege of Tyre and his army was sore handled.
(l) Signifying that Nebuchadnezzar had more pains than profit by the taking of Tyre.
John Gill
29:18 Son of man, Nebuchadrezzar king of Babylon,.... The same with Nebuchadnezzar; he goes by both names in Scripture, nor is the difference very great:
caused his army to serve a great service against Tyrus; in besieging it thirteen years (c) before he was able to take it; during which time his army suffered much hardship, was greatly fatigued and wearied, by the various military works they were engaged in, to carry on the siege so long a time:
every head was made bald, and every shoulder was peeled: the heads of the soldiers became bald with wearing their helmets so long, or carrying baskets of earth and timber upon them, to make mounts with; and the skin of their shoulders was peeled off, either with their armour, or by carrying burdens on them for the above purpose; or, as Jerom says, from the Assyrian annals, to make a causeway to join the island to the continent, that so they might come at it with their battering rams, and demolish it:
yet hath he no wages; nor his army, for Tyrus; for besieging it; for, as the same Jerom observes when the Tyrians found that the city was like to be taken by him, their gold and silver, and whatsoever was valuable that was with them, they put on and sent it to other islands; or, as others say, that when Tyre on the continent, which was what Nebuchadnezzar besieged, was about to be taken, the inhabitants transplanted their riches to the island at some distance, where new Tyre was afterwards built; however, what with the consumption of their riches during this thirteen years' siege, and the removing their effects to other places before the taking of the city there was scarce anything left for the plunder of king of Babylon's army, so that he and that had nothing to requite them:
for the service that he had served against it: it must have cost him a great deal of money to support such a numerous army for so long a time, as well as the siege was very toilsome and laborious; and yet, when the city was taken, there was nothing found in it to answer this expense and labour.
(c) Hist. Physic. spud Joseph. adv. Aplon, l. 1. c. 21.
John Wesley
29:18 Caused - The army, and commanders were weary of the siege, but the immovable resolution of the king kept them on. A great service - It was service to the justice of God. It was great service both for hardness of work, heaviness of burdens, and length of the siege, thirteen years together. Made bald - Through age, or sicknesses, or continued wearing of helmets. Peeled - Galled with carrying burdens. No wages - For though Tyre was very rich, when first besieged, much wealth was carried away during the siege, much spent and wasted in the siege, and what was left, preserved by articles of surrender.
Robert Jamieson, A. R. Fausset and David Brown
29:18 every head . . . bald, . . . shoulder . . . peeled--with carrying baskets of earth and stones for the siege works.
no wages . . . for the service--that is, in proportion to it and the time and labor which he expended on the siege of Tyre. Not that he actually failed in the siege (JEROME expressly states, from Assyrian histories, that Nebuchadnezzar succeeded); but, so much of the Tyrian resources had been exhausted, or transported to her colonies in ships, that little was left to compensate Nebuchadnezzar for his thirteen year's siege.
29:1829:18: Որդի մարդոյ, Նաբուքոդոնոսոր արքայ Բաբելացւոց աշխատեցո՛յց զզօրս իւր աշխատութեամբ մեծաւ ՚ի վերայ Տիւրոսի։ Ամենայն գլուխք կնդացեալք՝ եւ ամենայն ուսք գերծեալք. եւ վարձք նմա եւ զօրաց նորա ո՛չ եղեն առ ՚ի Տիւրոսէ ծառայութեանն՝ զոր ծառայեցին ինձ ՚ի նմա[12769]։ [12769] ՚Ի լուս՛՛. Ուսք քերծեալք. համաձայն ոմանց ՚ի բնաբ՛՛։ Ոսկան. Եւ զօրացն իւրոց ոչ եղեն։ Բազումք. Առ ՚ի Ծուրայ ծառայ՛՛։
18 «Մարդո՛ւ որդի, բաբելացիների Նաբուքոդոնոսոր արքան չարչարեց իր զօրքերին եւ ուղարկեց Տիւրոսի վրայ: Բոլոր գլուխները ճաղատացել էին, բոլոր ուսերը՝ քերծուել: Տիւրոսի դէմ ինձ մատուցած ծառայութեան համար ինքն էլ, զօրքերն էլ վարձ չեն ստացել»:
18 «Որդի՛ մարդոյ, Բաբելոնի Նաբուգոդոնոսոր թագաւորը իր զօրքը ուժով գործածեց Տիւրոսի դէմ։ Ամէն գլուխ կնտացաւ ու ամէն ուսի մորթ ելաւ. սակայն իրեն եւ իր զօրքին հատուցում մը չստացաւ Տիւրոսէն՝ այն ծառայութեան համար, որ անոր ըրաւ»։
Որդի մարդոյ, Նաբուքոդոնոսոր արքայ Բաբելացւոց աշխատեցոյց զզօրս իւր աշխատութեամբ մեծաւ ի վերայ Ծուրայ. ամենայն գլուխք կնդացեալք եւ ամենայն ուսք գերծեալք. եւ վարձք նմա եւ զօրաց նորա ոչ եղեն առ ի Ծուրայ ծառայութեանն` զոր ծառայեցին [649]ինձ ի նմա:

29:18: Որդի մարդոյ, Նաբուքոդոնոսոր արքայ Բաբելացւոց աշխատեցո՛յց զզօրս իւր աշխատութեամբ մեծաւ ՚ի վերայ Տիւրոսի։ Ամենայն գլուխք կնդացեալք՝ եւ ամենայն ուսք գերծեալք. եւ վարձք նմա եւ զօրաց նորա ո՛չ եղեն առ ՚ի Տիւրոսէ ծառայութեանն՝ զոր ծառայեցին ինձ ՚ի նմա[12769]։
[12769] ՚Ի լուս՛՛. Ուսք քերծեալք. համաձայն ոմանց ՚ի բնաբ՛՛։ Ոսկան. Եւ զօրացն իւրոց ոչ եղեն։ Բազումք. Առ ՚ի Ծուրայ ծառայ՛՛։
18 «Մարդո՛ւ որդի, բաբելացիների Նաբուքոդոնոսոր արքան չարչարեց իր զօրքերին եւ ուղարկեց Տիւրոսի վրայ: Բոլոր գլուխները ճաղատացել էին, բոլոր ուսերը՝ քերծուել: Տիւրոսի դէմ ինձ մատուցած ծառայութեան համար ինքն էլ, զօրքերն էլ վարձ չեն ստացել»:
18 «Որդի՛ մարդոյ, Բաբելոնի Նաբուգոդոնոսոր թագաւորը իր զօրքը ուժով գործածեց Տիւրոսի դէմ։ Ամէն գլուխ կնտացաւ ու ամէն ուսի մորթ ելաւ. սակայն իրեն եւ իր զօրքին հատուցում մը չստացաւ Տիւրոսէն՝ այն ծառայութեան համար, որ անոր ըրաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
29:1829:18 сын человеческий! Навуходоносор, царь Вавилонский, утомил свое войско большими работами при Тире; все головы оплешивели и все плечи стерты; а ни ему, ни войску его нет вознаграждения от Тира за работы, которые он употребил против него.
29:19 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master κύριος κυριος lord; master ἰδοὺ ιδου see!; here I am δίδωμι διδωμι give; deposit τῷ ο the Ναβουχοδονοσορ ναβουχοδονοσορ monarch; king Βαβυλῶνος βαβυλων Babylōn; Vavilon γῆν γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even προνομεύσει προνομευω the προνομὴν προνομη he; him καὶ και and; even σκυλεύσει σκυλευω the σκῦλα σκυλον spoil αὐτῆς αυτος he; him καὶ και and; even ἔσται ειμι be μισθὸς μισθος wages τῇ ο the δυνάμει δυναμις power; ability αὐτοῦ αυτος he; him
29:19 לָכֵ֗ן lāḵˈēn לָכֵן therefore כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH הִנְנִ֥י hinnˌî הִנֵּה behold נֹתֵ֛ן nōṯˈēn נתן give לִ li לְ to נְבוּכַדְרֶאצַּ֥ר nᵊvûḵaḏreṣṣˌar נְבוּכַדְרֶאצַּר Nebuchadnezzar מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king בָּבֶ֖ל bāvˌel בָּבֶל Babel אֶת־ ʔeṯ- אֵת [object marker] אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt וְ wᵊ וְ and נָשָׂ֨א nāśˌā נשׂא lift הֲמֹנָ֜הּ hᵃmōnˈāh הָמֹון commotion וְ wᵊ וְ and שָׁלַ֤ל šālˈal שׁלל plunder שְׁלָלָהּ֙ šᵊlālˌāh שָׁלָל plunder וּ û וְ and בָזַ֣ז vāzˈaz בזז spoil בִּזָּ֔הּ bizzˈāh בַּז spoiling וְ wᵊ וְ and הָיְתָ֥ה hāyᵊṯˌā היה be שָׂכָ֖ר śāḵˌār שָׂכָר hire לְ lᵊ לְ to חֵילֹֽו׃ ḥêlˈô חַיִל power
29:19. propterea haec dicit Dominus Deus ecce ego dabo Nabuchodonosor regem Babylonis in terra Aegypti et accipiet multitudinem eius et depraedabitur manubias eius et diripiet spolia eius et erit merces exercitui illiusTherefore thus saith the Lord God: Behold, I will set Nabuchodonosor the king of Babylon in the land of Egypt: and he shall take her multitude, and take the booty thereof for a prey, and rifle the spoils thereof: and it shall be wages for his army.
19. Therefore thus saith the Lord GOD: Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall carry off her multitude, and take her spoil, and take her prey; and it shall be the wages for his army.
29:19. Because of this, thus says the Lord God: Behold, I will station Nebuchadnezzar, the king of Babylon, in the land of Egypt. And he will take its multitude, and he will prey upon its profits, and he will plunder its spoils. And this shall be the wages for his army
Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyrus: every head [was] made bald, and every shoulder [was] peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it:

29:18 сын человеческий! Навуходоносор, царь Вавилонский, утомил свое войско большими работами при Тире; все головы оплешивели и все плечи стерты; а ни ему, ни войску его нет вознаграждения от Тира за работы, которые он употребил против него.
29:19
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
κύριος κυριος lord; master
ἰδοὺ ιδου see!; here I am
δίδωμι διδωμι give; deposit
τῷ ο the
Ναβουχοδονοσορ ναβουχοδονοσορ monarch; king
Βαβυλῶνος βαβυλων Babylōn; Vavilon
γῆν γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
προνομεύσει προνομευω the
προνομὴν προνομη he; him
καὶ και and; even
σκυλεύσει σκυλευω the
σκῦλα σκυλον spoil
αὐτῆς αυτος he; him
καὶ και and; even
ἔσται ειμι be
μισθὸς μισθος wages
τῇ ο the
δυνάμει δυναμις power; ability
αὐτοῦ αυτος he; him
29:19
לָכֵ֗ן lāḵˈēn לָכֵן therefore
כֹּ֤ה kˈō כֹּה thus
אָמַר֙ ʔāmˌar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH
הִנְנִ֥י hinnˌî הִנֵּה behold
נֹתֵ֛ן nōṯˈēn נתן give
לִ li לְ to
נְבוּכַדְרֶאצַּ֥ר nᵊvûḵaḏreṣṣˌar נְבוּכַדְרֶאצַּר Nebuchadnezzar
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
בָּבֶ֖ל bāvˌel בָּבֶל Babel
אֶת־ ʔeṯ- אֵת [object marker]
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
וְ wᵊ וְ and
נָשָׂ֨א nāśˌā נשׂא lift
הֲמֹנָ֜הּ hᵃmōnˈāh הָמֹון commotion
וְ wᵊ וְ and
שָׁלַ֤ל šālˈal שׁלל plunder
שְׁלָלָהּ֙ šᵊlālˌāh שָׁלָל plunder
וּ û וְ and
בָזַ֣ז vāzˈaz בזז spoil
בִּזָּ֔הּ bizzˈāh בַּז spoiling
וְ wᵊ וְ and
הָיְתָ֥ה hāyᵊṯˌā היה be
שָׂכָ֖ר śāḵˌār שָׂכָר hire
לְ lᵊ לְ to
חֵילֹֽו׃ ḥêlˈô חַיִל power
29:19. propterea haec dicit Dominus Deus ecce ego dabo Nabuchodonosor regem Babylonis in terra Aegypti et accipiet multitudinem eius et depraedabitur manubias eius et diripiet spolia eius et erit merces exercitui illius
Therefore thus saith the Lord God: Behold, I will set Nabuchodonosor the king of Babylon in the land of Egypt: and he shall take her multitude, and take the booty thereof for a prey, and rifle the spoils thereof: and it shall be wages for his army.
19. Therefore thus saith the Lord GOD: Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall carry off her multitude, and take her spoil, and take her prey; and it shall be the wages for his army.
29:19. Because of this, thus says the Lord God: Behold, I will station Nebuchadnezzar, the king of Babylon, in the land of Egypt. And he will take its multitude, and he will prey upon its profits, and he will plunder its spoils. And this shall be the wages for his army
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19. “Навуходоносору”, - не конечно ему лично, а его монархии, который он был представителем. Завоевание Египта последовало, может быть, и не при Навуходоносоре. - “Богатство” слав. “множество”, евр. гамон допускает мысль и о народонаселении; отсюда и далее вместо “грабеж” слав. “плен”; смягчение евр. текста.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:19: I will: Eze 29:8-10, Eze 30:10-12; Jer 43:10-13
take her spoil, and take her prey: Heb. spoil her spoil, and prey her prey
John Gill
29:19 Therefore thus saith the Lord God,.... Since this was the case, that the king of Babylon had been working for nothing, and had spent much blood and treasure, as well as time, to little purpose and advantage to himself;
behold, I will give the land of Egypt to Nebuchadrezzar king of Babylon; which will make him a sufficient recompence for his loss of time, men, and money, before Tyre; and though the conquest of Egypt was made easy to him, by the internal divisions and wars which were among the Egyptians; yet these were suffered, and ordered by the providence of God, to bring about this his will, by way of righteous punishment of the Egyptians, for their treachery to his people, and other sins:
and he shall take her multitude, of soldiers, and of inhabitants, and carry them captive:
and take her spoil, and take her prey; that which the Egyptians had spoiled other nations of and made a prey of that should now become the spoil and prey of the Chaldeans:
and it shall be the wages for his army; with this the king of Babylon would be able to pay off the arrears of his army; which had lain so long against Tyre; or this would be a recompence to them for all the hardships they there sustained.
John Wesley
29:19 Her multitude - Common people, who shall be made captives, and servants or slaves. Her prey - What she had before taken from others. The wages - God will be behind - hand with none, who do any service for him; one way or other he will recompence them. None shall kindle a fire at his altar for nought.
Robert Jamieson, A. R. Fausset and David Brown
29:19 multitude--not as FAIRBAIRN, "store"; but, he shall take away a multitude of captives out of Egypt. The success of Nebuchadnezzar is implied in Tyre's receiving a king from Babylon, probably one of her captives there, Merbal.
take her spoil . . . prey--literally, "spoil her spoil, prey her prey," that is, as she spoiled other nations, so shall she herself be a spoil to Babylon.
29:1929:19: Վասն այնորիկ ա՛յսպէս ասէ Տէր Տէր, Ահաւասիկ տաց Նաբուքոդոնոսորայ արքայի Բաբելացւոց զերկիրն Եգիպտացւոց. եւ առցէ զբազմութիւն նորա, եւ աւարեսցէ զաւար նորա, եւ կողոպտեսցէ զկապուտ նորա, եւ եղիցի վա՛րձ զօրաց նորա[12770]։ [12770] Բազումք. Վասն այսորիկ այսպէս... ահաւասիկ ես տաց։ Ոմանք. Եւ առից զբազմութիւն... եւ կողոպտեսցէ զկողոպուտ նորա։
19 Ուստի այսպէս է ասում Տէր Աստուած. «Ահա ես բաբելացիների Նաբուքոդոնոսոր արքային եմ տալու Եգիպտացիների երկիրը, եւ նա գերեվարելու է նրա մարդկանց բազմութիւնը, աւարի է մատնելու երկիրը, կողոպտելու նրա ունեցուածքը. եւ դա լինելու է նրա զօրքի վարձը:
19 Անոր համար Տէր Եհովան այսպէս կ’ըսէ. «Ահա ես Եգիպտոսը Բաբելոնի Նաբուգոդոնոսոր թագաւորին պիտի տամ ու անոր հարստութիւնը պիտի առնէ, պիտի կողոպտէ ու անոր աւարը պիտի յափշտակէ եւ ասիկա անոր զօրքին վարձք մը պիտի ըլլայ։
Վասն այսորիկ այսպէս ասէ Տէր Տէր, Ահաւասիկ ես տաց Նաբուքոդոնոսորայ արքայի Բաբելացւոց զերկիրն Եգիպտացւոց, եւ առցէ զբազմութիւն նորա, եւ աւարեսցէ զաւար նորա, եւ կողոպտեսցէ զկապուտ նորա, եւ եղիցի վարձ զօրաց նորա:

29:19: Վասն այնորիկ ա՛յսպէս ասէ Տէր Տէր, Ահաւասիկ տաց Նաբուքոդոնոսորայ արքայի Բաբելացւոց զերկիրն Եգիպտացւոց. եւ առցէ զբազմութիւն նորա, եւ աւարեսցէ զաւար նորա, եւ կողոպտեսցէ զկապուտ նորա, եւ եղիցի վա՛րձ զօրաց նորա[12770]։
[12770] Բազումք. Վասն այսորիկ այսպէս... ահաւասիկ ես տաց։ Ոմանք. Եւ առից զբազմութիւն... եւ կողոպտեսցէ զկողոպուտ նորա։
19 Ուստի այսպէս է ասում Տէր Աստուած. «Ահա ես բաբելացիների Նաբուքոդոնոսոր արքային եմ տալու Եգիպտացիների երկիրը, եւ նա գերեվարելու է նրա մարդկանց բազմութիւնը, աւարի է մատնելու երկիրը, կողոպտելու նրա ունեցուածքը. եւ դա լինելու է նրա զօրքի վարձը:
19 Անոր համար Տէր Եհովան այսպէս կ’ըսէ. «Ահա ես Եգիպտոսը Բաբելոնի Նաբուգոդոնոսոր թագաւորին պիտի տամ ու անոր հարստութիւնը պիտի առնէ, պիտի կողոպտէ ու անոր աւարը պիտի յափշտակէ եւ ասիկա անոր զօրքին վարձք մը պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
29:1929:19 Посему так говорит Господь Бог: вот, Я Навуходоносору, царю Вавилонскому, даю землю Египетскую, чтобы он обобрал богатство ее и произвел грабеж в ней, и ограбил награбленное ею, и это будет вознаграждением войску его.
29:20 ἀντὶ αντι against; instead of τῆς ο the λειτουργίας λειτουργια function; ministry αὐτοῦ αυτος he; him ἧς ος who; what ἐδούλευσεν δουλευω give allegiance; subject ἐπὶ επι in; on Τύρον τυρος Tyros; Tiros δέδωκα διδωμι give; deposit αὐτῷ αυτος he; him γῆν γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master κύριος κυριος lord; master
29:20 פְּעֻלָּתֹו֙ pᵊʕullāṯˌô פְּעֻלָּה work אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָ֣בַד ʕˈāvaḏ עבד work, serve בָּ֔הּ bˈāh בְּ in נָתַ֥תִּי nāṯˌattî נתן give לֹ֖ו lˌô לְ to אֶת־ ʔeṯ- אֵת [object marker] אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] עָ֣שׂוּ ʕˈāśû עשׂה make לִ֔י lˈî לְ to נְאֻ֖ם nᵊʔˌum נְאֻם speech אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִֽה׃ ס [yᵊhwˈih] . s יְהוָה YHWH
29:20. et operi pro quo servivit adversum eam dedi ei terram Aegypti pro eo quod laboraverunt mihi ait Dominus DeusAnd for the service that he hath done me against it: I have given him the land of Egypt, because he hath laboured for me, saith the Lord God.
20. I have given him the land of Egypt as his recompence for which he served, because they wrought for me, saith the Lord GOD.
29:20. and for the work by which he has served against it. I have given to him the land of Egypt, because he has labored for me, says the Lord God.
Therefore thus saith the Lord GOD; Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army:

29:19 Посему так говорит Господь Бог: вот, Я Навуходоносору, царю Вавилонскому, даю землю Египетскую, чтобы он обобрал богатство ее и произвел грабеж в ней, и ограбил награбленное ею, и это будет вознаграждением войску его.
29:20
ἀντὶ αντι against; instead of
τῆς ο the
λειτουργίας λειτουργια function; ministry
αὐτοῦ αυτος he; him
ἧς ος who; what
ἐδούλευσεν δουλευω give allegiance; subject
ἐπὶ επι in; on
Τύρον τυρος Tyros; Tiros
δέδωκα διδωμι give; deposit
αὐτῷ αυτος he; him
γῆν γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
κύριος κυριος lord; master
29:20
פְּעֻלָּתֹו֙ pᵊʕullāṯˌô פְּעֻלָּה work
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָ֣בַד ʕˈāvaḏ עבד work, serve
בָּ֔הּ bˈāh בְּ in
נָתַ֥תִּי nāṯˌattî נתן give
לֹ֖ו lˌô לְ to
אֶת־ ʔeṯ- אֵת [object marker]
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
עָ֣שׂוּ ʕˈāśû עשׂה make
לִ֔י lˈî לְ to
נְאֻ֖ם nᵊʔˌum נְאֻם speech
אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord
יְהוִֽה׃ ס [yᵊhwˈih] . s יְהוָה YHWH
29:20. et operi pro quo servivit adversum eam dedi ei terram Aegypti pro eo quod laboraverunt mihi ait Dominus Deus
And for the service that he hath done me against it: I have given him the land of Egypt, because he hath laboured for me, saith the Lord God.
20. I have given him the land of Egypt as his recompence for which he served, because they wrought for me, saith the Lord GOD.
29:20. and for the work by which he has served against it. I have given to him the land of Egypt, because he has labored for me, says the Lord God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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
20. “Делали это для меня” бессознательно, - в наказание за Израиля и для восстановления славы имени Божия. В многих кодексах: LXX, Пеш. копт. и араб. - нет.
Adam Clarke: Commentary on the Bible - 1831
29:20: I have given him the land of Egypt for his labor - Because he fulfilled the designs of God against Tyre, God promises to reward him with the spoil of Egypt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:20: labour: or, hire
served: Kg2 10:30; Isa 10:6, Isa 10:7, Isa 45:1-3; Jer 25:9
John Gill
29:20 I have given him the land of Egypt for labour wherewith he served against it, That is, against Tyre; meaning not Nebuchadnezzar merely or only, but his army also, who did the main of the service and labour, and had the plunder of the country for it; though the kingdom itself was given to their king, and annexed to his monarchy:
because they wrought for me, saith the Lord God; not intentionally, but eventually; they did not design to do any service for God; they only sought to serve themselves with the riches and wealth of those they subdued; and yet while they besieged Tyre, and when they took it, and while they were ravaging, plundering, and subduing Egypt, they were doing the Lord's will and work, and executing his righteous judgments on these enemies of his for their sins; wherefore he rewarded them sufficiently: none ever are employed by him but he gives them their wages; even though they are wicked and ungodly men, verily they have their reward.
John Wesley
29:20 They - The Babylonians. For me - God's work was doing by them, tho' they thought nothing less.
Robert Jamieson, A. R. Fausset and David Brown
29:20 because they wrought for me--the Chaldeans, fulfilling My will as to Tyre (compare Jer 25:9).
29:2029:20: Փոխանակ հարկին յորում ծառայեաց ինձ ՚ի Տիւրոս, ետու նմա զերկիրն Եգիպտացւոց ընդ ամենայնի զոր արարին ինձ։ Ա՛յսպէս ասէ Տէր Տէր.
20 Տիւրոսում ինձ մատուցած ծառայութեան փոխարէն նրան եմ տալու Եգիպտացիների երկիրը, տալու եմ այն ամենի դիմաց, ինչ արել է ինձ համար»:
20 Հոն ըրած գործին համար Եգիպտոսը անոր տուի, վասն զի ինծի համար աշխատեցան», կ’ըսէ Տէր Եհովան։
Փոխանակ հարկին յորում ծառայեաց [650]ինձ ի Ծուր``, ետու նմա զերկիրն Եգիպտացւոց ընդ ամենայնի զոր արարին ինձ. այսպէս ասէ Տէր Տէր:

29:20: Փոխանակ հարկին յորում ծառայեաց ինձ ՚ի Տիւրոս, ետու նմա զերկիրն Եգիպտացւոց ընդ ամենայնի զոր արարին ինձ։ Ա՛յսպէս ասէ Տէր Տէր.
20 Տիւրոսում ինձ մատուցած ծառայութեան փոխարէն նրան եմ տալու Եգիպտացիների երկիրը, տալու եմ այն ամենի դիմաց, ինչ արել է ինձ համար»:
20 Հոն ըրած գործին համար Եգիպտոսը անոր տուի, վասն զի ինծի համար աշխատեցան», կ’ըսէ Տէր Եհովան։
zohrab-1805▾ eastern-1994▾ western am▾
29:2029:20 В награду за дело, которое он произвел в нем, Я отдаю ему землю Египетскую, потому что они делали это для Меня, сказал Господь Бог.
29:21 ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ἀνατελεῖ ανατελλω spring up; rise κέρας κερας horn παντὶ πας all; every τῷ ο the οἴκῳ οικος home; household Ισραηλ ισραηλ.1 Israel καὶ και and; even σοὶ σοι you δώσω διδωμι give; deposit στόμα στομα mouth; edge ἀνεῳγμένον ανοιγω open up ἐν εν in μέσῳ μεσος in the midst; in the middle 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
29:21 בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֗וּא hˈû הוּא he אַצְמִ֤יחַ ʔaṣmˈîₐḥ צמח sprout קֶ֨רֶן֙ qˈeren קֶרֶן horn לְ lᵊ לְ to בֵ֣ית vˈêṯ בַּיִת house יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וּ û וְ and לְךָ֛ lᵊḵˈā לְ to אֶתֵּ֥ן ʔettˌēn נתן give פִּתְחֹֽון־ piṯḥˈôn- פִּתָּחֹון inducement פֶּ֖ה pˌeh פֶּה mouth בְּ bᵊ בְּ in תֹוכָ֑ם ṯôḵˈām תָּוֶךְ midst וְ wᵊ וְ and יָדְע֖וּ yāḏᵊʕˌû ידע know כִּי־ kî- כִּי that אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
29:21. in die illo pullulabit cornu domui Israhel et tibi dabo apertum os in medio eorum et scient quoniam ego DominusIn that day a horn shall bud forth to the house of Israel, and I will give thee an open mouth in the midst of them: and they shall know that I am the Lord.
21. In that day will I cause an horn to bud forth unto the house of Israel, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the LORD.
29:21. In that day, a horn will spring forth for the house of Israel, and I will give to you an open mouth in their midst. And they shall know that I am the Lord.”
I have given him the land of Egypt [for] his labour wherewith he served against it, because they wrought for me, saith the Lord GOD:

29:20 В награду за дело, которое он произвел в нем, Я отдаю ему землю Египетскую, потому что они делали это для Меня, сказал Господь Бог.
29:21
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
ἀνατελεῖ ανατελλω spring up; rise
κέρας κερας horn
παντὶ πας all; every
τῷ ο the
οἴκῳ οικος home; household
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
σοὶ σοι you
δώσω διδωμι give; deposit
στόμα στομα mouth; edge
ἀνεῳγμένον ανοιγω open up
ἐν εν in
μέσῳ μεσος in the midst; in the middle
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
29:21
בַּ ba בְּ in
† הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֗וּא hˈû הוּא he
אַצְמִ֤יחַ ʔaṣmˈîₐḥ צמח sprout
קֶ֨רֶן֙ qˈeren קֶרֶן horn
לְ lᵊ לְ to
בֵ֣ית vˈêṯ בַּיִת house
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וּ û וְ and
לְךָ֛ lᵊḵˈā לְ to
אֶתֵּ֥ן ʔettˌēn נתן give
פִּתְחֹֽון־ piṯḥˈôn- פִּתָּחֹון inducement
פֶּ֖ה pˌeh פֶּה mouth
בְּ bᵊ בְּ in
תֹוכָ֑ם ṯôḵˈām תָּוֶךְ midst
וְ wᵊ וְ and
יָדְע֖וּ yāḏᵊʕˌû ידע know
כִּי־ kî- כִּי that
אֲנִ֥י ʔᵃnˌî אֲנִי i
יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
29:21. in die illo pullulabit cornu domui Israhel et tibi dabo apertum os in medio eorum et scient quoniam ego Dominus
In that day a horn shall bud forth to the house of Israel, and I will give thee an open mouth in the midst of them: and they shall know that I am the Lord.
21. In that day will I cause an horn to bud forth unto the house of Israel, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the LORD.
29:21. In that day, a horn will spring forth for the house of Israel, and I will give to you an open mouth in their midst. And they shall know that I am the Lord.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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
21. Последние слова, исшедшие из уст пророка Иезекииля, и потому, естественно заключают в себе предсказание о мессианских временах: уничижение Египта, символа всего языческого мира, будет днем торжества царства Божия на земле, - Израиля. - “Рог” - силу (1: Цар II:1; Иер ХLVIII:25; Плач II:3). - “Тебе открою уста”. Мнимое неисполнение пророчества о Тире опять уронило авторитет пророка, как некогда долгое неисполнение пророчества о гибели Иерусалима (XXIV:27; XXXIII:22; ср. III:27). Покорение Египта, предсказываемое теперь с такою подробностью, восстановит этот авторитет, как то сделало ранее падение Тира. Можно понимать общее: с зарею спасения Израиля, т. е. в церкви христианское пророческое слово будет звучать особенно обильно - вследствие излияния Духа Св. (Ин II:3). По блаж. Феодориту, пророк Иезекииль здесь является представителем всех пророков.
Adam Clarke: Commentary on the Bible - 1831
29:21: Will I cause the horn of the house of Israel to bud - This may refer generally to the restoration; but particularly to Zerubbabel, who became one of the leaders of the people from Babylon. Or it may respect Daniel, or Mordecai, or Jeconiah, who, about this time, was brought out of prison by Evil-merodach, and afterwards kindly treated.
Albert Barnes: Notes on the Bible - 1834
29:21
Egypt being the antagonist of the people of God, her overthrow inaugurated the triumph of good over evil.
The horn ... - Or, "an horn to bud forth to the house of Israel."
I will give thee the opening of the mouth - When these things should begin to come to pass the prophet's mouth should be opened to declare their meaning, and to make known the end to which all was tending.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:21: I cause: Eze 28:25, Eze 28:26; Sa1 2:10; Psa 92:10, Psa 112:9, Psa 132:17, Psa 148:14; Isa 27:6; Jer 23:5; Luk 1:69
the opening: Eze 3:26, Eze 24:27, Eze 33:22; Psa 51:15; Amo 3:7, Amo 3:8; Luk 21:15; Col 4:3, Col 4:4
they shall know: Eze 29:6, Eze 29:9, Eze 29:16
John Gill
29:21 In that day will I cause the horn of the house of Israel to bud forth,.... Not at the time of Egypt's destruction, unless it can be thought that this refers to the advancement of Daniel in the court of Babylon; or to the taking of Jehoiachin out of prison, and setting his throne above the rest of the kings; which events came to pass a little after this: but rather this respects the time of Egypt's restoration forty years after, when Cyrus came to the throne, and proclaimed liberty to the Jews to return to their own land, and build their city and temple, under the government of Zerubbabel their prince: besides, it may not be limited to either of these times, but may regard the famous day, when the kingdom of Israel, in a spiritual sense, should flourish under the Messiah, the Horn of salvation, and Branch of David, often promised to bud forth, and was fulfilled in Jesus, Ps 132:17. The Targum is,
"in that day will I bring redemption to the house of Israel.''
And I will give thee the opening of the mouth in the midst of them; in prophecy among them, as the Targum; who after this, might deliver other prophecies, though we have no account of them; or he should have boldness and courage when he and they should see his prophecies fulfilled, by which it would appear that he was a true prophet of the Lord:
and they shall know that I am the Lord; who sent the prophet, and from whom he had these prophecies, and by whom they were fulfilled.
John Wesley
29:21 The horn - Jehoiakim, who was then advanced by Evil - Merodach. The opening of the mouth - Thou shalt have liberty, to open thy mouth in comforting the good among them, and to give praise to God.
Robert Jamieson, A. R. Fausset and David Brown
29:21 In the evil only, not in the good, was Egypt to be parallel to Israel. The very downfall of Egypt will be the signal for the rise of Israel, because of God's covenant with the latter.
I cause the horn of . . . Israel to bud-- (Ps 132:17). I will cause its ancient glory to revive: an earnest of Israel's full glory under Messiah, the son of David (Lk 1:69). Even in Babylon an earnest was given of this in Daniel (Dan 6:2) and Jeconiah (Jer 52:31).
I will give thee . . . opening of . . . mouth--When thy predictions shall have come to pass, thy words henceforth shall be more heeded (compare Ezek 24:27).
Two distinct messages: (1) At Ezek 30:1-9, a repetition of Eze. 29:1-16, with fuller details of lifelike distinctness. The date is probably not long after that mentioned in Ezek 29:17, on the eve of Nebuchadnezzar's march against Egypt after subjugating Tyre. (2) A vision relating directly to Pharaoh and the overthrow of his kingdom; communicated at an earlier date, the seventh of the first month of the eleventh year. Not a year after the date in Ezek 29:1, and three months before the taking of Jerusalem by Nebuchadnezzar.
29:2129:21: Յաւուր յայնմիկ ծագեսցէ եղջիւր յամենայն տանն Իսրայէլի. եւ քեզ տաց բերան բա՛ց ՚ի մէջ նոցա. եւ ծանիցեն թէ ե՛ս եմ Տէր[12771]։[12771] Բազումք. Եղջեւր ամենայն տանն։ Ոսկան. Եւ ծանիցես, թէ ես եմ։
21 Այսպէս է ասում Տէր Աստուած. «Այն օրը, երբ ամբողջ Իսրայէլի տան եղջիւրը բարձրանայ, քո բերանն եմ դնելու իմ խօսքը: Ու պէտք է իմանան, որ ես եմ Տէրը»:
21 «Այն օրը Իսրայէլի տանը եղջիւրը պիտի բուսցնեմ ու անոնց մէջ քու շրթունքներդ պիտի բանամ։ Անոնք պիտի գիտնան թէ՝ ես եմ Տէրը»։
Յաւուր յայնմիկ [651]ծագեսցէ եղջեւր ամենայն`` տանն Իսրայելի, եւ քեզ տաց բերան բաց ի մէջ նոցա, եւ ծանիցեն թէ ես եմ Տէր:

29:21: Յաւուր յայնմիկ ծագեսցէ եղջիւր յամենայն տանն Իսրայէլի. եւ քեզ տաց բերան բա՛ց ՚ի մէջ նոցա. եւ ծանիցեն թէ ե՛ս եմ Տէր[12771]։
[12771] Բազումք. Եղջեւր ամենայն տանն։ Ոսկան. Եւ ծանիցես, թէ ես եմ։
21 Այսպէս է ասում Տէր Աստուած. «Այն օրը, երբ ամբողջ Իսրայէլի տան եղջիւրը բարձրանայ, քո բերանն եմ դնելու իմ խօսքը: Ու պէտք է իմանան, որ ես եմ Տէրը»:
21 «Այն օրը Իսրայէլի տանը եղջիւրը պիտի բուսցնեմ ու անոնց մէջ քու շրթունքներդ պիտի բանամ։ Անոնք պիտի գիտնան թէ՝ ես եմ Տէրը»։
zohrab-1805▾ eastern-1994▾ western am▾
29:2129:21 В тот день возвращу рог дому Израилеву, и тебе открою уста среди них, и узнают, что Я Господь.
In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I [am] the LORD:

29:21 В тот день возвращу рог дому Израилеву, и тебе открою уста среди них, и узнают, что Я Господь.
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