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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Фактической основой для пророческой идеи животворного храмового источника у пророка Иезекииля, как ранее Иоиля (III:18), а позднее у Захарии (XIV:8) мог послужить действительный родник в храмовой горе, о котором говорит письмо Аристея (“неиссякаемое скопление воды как бы от многоводного источника естественно текущего”) и Тацит (“постоянный источник воды, горы со впадинами под зeмлeй”. Hist. V, 12. Ср. Robinson, Palast. II, 159-163) и указание на который должно быть находится у Исаии VIII:6. Основой этой идеи могли послужить и священные источники, которые известны были в древности евреям (хотя в меньшем количестве, чем окрестным язычникам, напр., финикиянам и сирийцам): ср. Быт XIV:7: “источник Мишпат” (т. е. суда), Быт XVI:14: “источник Живого видящего меня”, 3: Цар I:9, 33; 2: Цар V:10: и др. На востоке вообще плодородие страны сильно зависит от обилия вод; ср. значение, которое придается в описании рая его рекам. Между тем Палестина в отношении плодородия оставляла всегда желать много лучшего, и особенно Иудея не могла похвалиться им: недалеко на ю.-в. от Иерусалима начиналась иудейская пустыня, а за ней лежало Мертвое море, в которое изливались воды Кедрона и храмовой горы, а на ней обитал Бог. Если Он на ней будет обитать более существенным и постоянным образом, чем доселе, то это не может не вызвать особого благосостояния страны, ближайшим образом плодородия ее, которое может быть, произведено текущим из храмовой горы ручьем, если бы он соответственно увеличился и направился на бесплодные юг и запад Иудеи. Обитание же Божие во храме явится неизбежным следствием правильности богослужебного культа в нем (богопочитания), к которому, следовательно, в последней инстанции как к своей причине и возводится плодородие страны. Таким образом храмовой источник, превращающий будущую cв. землю в рай, является лишь символом исходящей из правильного богопочитания жизни, спасения (по блаж. Иерониму “означает учение нашего Спасителя”) и служит другим выражением идеи, заключенной в таких местах как Ис ХXX, 25; ХLIV:3; Иер II:18; Пс IXXXVI:7; ХXXVI:10; XLV:5; Ин IV:10; VII:38; Откр XXII:1. Пророку показаны были сначала поток и направление воды из-под храма (ст. 1-2), затем ее возрастание в поток (3-5), и наконец, ее чудесное действие (7-12).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. The vision of the holy waters, their rise, extent, depth, and healing virtue, the plenty of fish in them, and an account of the trees growing on the banks of them, ver. 1-12. II. An appointment of the borders of the land of Canaan, which was to be divided by lot to the tribes of Israel and the strangers that sojourned among them, ver. 13-23.
Adam Clarke: Commentary on the Bible - 1831
The vision of the holy waters issuing out of the temple, and their virtue; an emblem of the power of God's grace under the Gospel, capable of healing all but the incorrigibly impenitent, represented by the marshy ground that cannot be healed, Eze 47:1-12. Also a description of the several divisions of the Holy Land indiscriminately shared betwixt Jews and proselytes; to denote that in after times the privileges now enjoyed by the Jews should be also extended to the Gentiles, Eze 47:13-23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Eze 47:1, The vision of the holy waters; Eze 47:6, The virtue of them; Eze 47:13, The borders of the land; Eze 47:22, The division of it by lot.
Carl Friedrich Keil and Franz Delitzsch

Blessing of the Land of Canaan, and Distribution of It Among the Tribes of Israel - Ezekiel 47-48
After Ezekiel had seen the entrance of the glory of the Lord into the new temple, which was measured before his eyes, and had received the new thorah to be announced to the people concerning the service which Israel was to render to its God in the new sanctuary, a stream of living water was shown to him, proceeding from the threshold of the temple, flowing to the Arabah, and emptying itself into the Dead Sea, to fertilize the barren soil, and fill the salt water of the Dead Sea with vital power (Ezek 47:1-12); and finally, the command of the Lord is communicated to him concerning the boundaries of the holy land, its distribution among the twelve tribes of Israel, and the building of the holy city (Ezekiel 47:13-48:35).
John Gill
INTRODUCTION TO EZEKIEL 47
This chapter gives an account of the vision of the holy waters, and of the borders of the holy land, and the division of it to Israelites and strangers. The waters are described by the original and spring of them, Ezek 47:1, by the progress and increase of them, Ezek 47:3, by the healing and quickening nature of them, and the places where they were so, and were not, Ezek 47:8, and by the trees which grew upon the banks of them, Ezek 47:6. The borders of the holy land are fixed, Ezek 47:13, the northern border, Ezek 47:15, the eastern border, Ezek 47:18, the southern, Ezek 47:19, and the western, Ezek 47:20, which is to be divided by lot to the tribes of Israel, and the strangers that sojourn among them, Ezek 47:21.
47:147:1: Եւ եմոյծ զիս առաջի դրան տաճարին, եւ ահա ելանէր ջուր ՚ի ներքոյ վարագուրաց տաճարին ընդ արեւելս. զի երեսք տաճարին հայէին ընդ արեւելս. եւ ջուրն հոսէր յաջմէ կողմանէ տաճարին հիւսւսոյ՝ ՚ի սեղանն կոյս[13075]։ [13075] ՚Ի լուս՛՛. ՚Ի ներքոյ վայրագաւթաց տաճարին. համաձայն ոմանց ՚ի բն՛՛։ Ոսկան. ՚Ի հիւսիսոյ ՚ի սեղանն։
1 Նա ինձ բերեց տաճարի դռան առաջ: Ահա տաճարի արեւելեան կողմի վարագոյրների տակից ջուր էր դուրս գալիս եւ հոսում դէպի արեւելք, որովհետեւ տաճարի ճակատային մասը դէպի արեւելք էր նայում. իսկ ջուրը գալիս էր տաճարի հիւսիսային կողմից՝ աջից դէպի զոհասեղանի կողմը:
47 Զիս նորէն տաճարին դրանը ետեւը բերաւ։ Արեւելեան կողմէն տանը սեմին տակէն ջուրեր կ’ելլէին, քանզի տանը երեսը դէպի արեւելք էր ու ջուրերը տանը աջ կողմին տակէն՝ սեղանին հարաւային կողմէն կ’իջնէին։
Եւ եմոյծ զիս առաջի դրան տաճարին, եւ ահա ելանէր ջուր ի ներքոյ [1001]վարագուրաց տաճարին ընդ արեւելս, զի երեսք տաճարին հայէին ընդ արեւելս. եւ ջուրն հոսէր յաջմէ կողմանէ [1002]տաճարին հիւսիսոյ ի սեղանն կոյս:

47:1: Եւ եմոյծ զիս առաջի դրան տաճարին, եւ ահա ելանէր ջուր ՚ի ներքոյ վարագուրաց տաճարին ընդ արեւելս. զի երեսք տաճարին հայէին ընդ արեւելս. եւ ջուրն հոսէր յաջմէ կողմանէ տաճարին հիւսւսոյ՝ ՚ի սեղանն կոյս[13075]։
[13075] ՚Ի լուս՛՛. ՚Ի ներքոյ վայրագաւթաց տաճարին. համաձայն ոմանց ՚ի բն՛՛։ Ոսկան. ՚Ի հիւսիսոյ ՚ի սեղանն։
1 Նա ինձ բերեց տաճարի դռան առաջ: Ահա տաճարի արեւելեան կողմի վարագոյրների տակից ջուր էր դուրս գալիս եւ հոսում դէպի արեւելք, որովհետեւ տաճարի ճակատային մասը դէպի արեւելք էր նայում. իսկ ջուրը գալիս էր տաճարի հիւսիսային կողմից՝ աջից դէպի զոհասեղանի կողմը:
47 Զիս նորէն տաճարին դրանը ետեւը բերաւ։ Արեւելեան կողմէն տանը սեմին տակէն ջուրեր կ’ելլէին, քանզի տանը երեսը դէպի արեւելք էր ու ջուրերը տանը աջ կողմին տակէն՝ սեղանին հարաւային կողմէն կ’իջնէին։
zohrab-1805▾ eastern-1994▾ western am▾
47:147:1 Потом привел он меня обратно к дверям храма, и вот, из-под порога храма течет вода на восток, ибо храм стоял лицом на восток, и вода текла из-под правого бока храма, по южную сторону жертвенника.
47:1 καὶ και and; even εἰσήγαγέν εισαγω lead in; bring in με με me ἐπὶ επι in; on τὰ ο the πρόθυρα προθυρον the οἴκου οικος home; household καὶ και and; even ἰδοὺ ιδου see!; here I am ὕδωρ υδωρ water ἐξεπορεύετο εκπορευομαι emerge; travel out ὑποκάτωθεν υποκατωθεν the αἰθρίου αιθριος down; by ἀνατολάς ανατολη springing up; east ὅτι οτι since; that τὸ ο the πρόσωπον προσωπον face; ahead of τοῦ ο the οἴκου οικος home; household ἔβλεπεν βλεπω look; see κατ᾿ κατα down; by ἀνατολάς ανατολη springing up; east καὶ και and; even τὸ ο the ὕδωρ υδωρ water κατέβαινεν καταβαινω step down; descend ἀπὸ απο from; away τοῦ ο the κλίτους κλιτος the δεξιοῦ δεξιος right ἀπὸ απο from; away νότου νοτος south wind ἐπὶ επι in; on τὸ ο the θυσιαστήριον θυσιαστηριον altar
47:1 וַ wa וְ and יְשִׁבֵנִי֮ yᵊšivēnˈî שׁוב return אֶל־ ʔel- אֶל to פֶּ֣תַח pˈeṯaḥ פֶּתַח opening הַ ha הַ the בַּיִת֒ bbayˌiṯ בַּיִת house וְ wᵊ וְ and הִנֵּה־ hinnē- הִנֵּה behold מַ֣יִם mˈayim מַיִם water יֹצְאִ֗ים yōṣᵊʔˈîm יצא go out מִ mi מִן from תַּ֨חַת ttˌaḥaṯ תַּחַת under part מִפְתַּ֤ן miftˈan מִפְתָּן podium הַ ha הַ the בַּ֨יִת֙ bbˈayiṯ בַּיִת house קָדִ֔ימָה qāḏˈîmā קָדִים east כִּֽי־ kˈî- כִּי that פְנֵ֥י fᵊnˌê פָּנֶה face הַ ha הַ the בַּ֖יִת bbˌayiṯ בַּיִת house קָדִ֑ים qāḏˈîm קָדִים east וְ wᵊ וְ and הַ ha הַ the מַּ֣יִם mmˈayim מַיִם water יֹרְדִ֗ים yōrᵊḏˈîm ירד descend מִ mi מִן from תַּ֜חַת ttˈaḥaṯ תַּחַת under part מִ mi מִן from כֶּ֤תֶף kkˈeṯef כָּתֵף shoulder הַ ha הַ the בַּ֨יִת֙ bbˈayiṯ בַּיִת house הַ ha הַ the יְמָנִ֔ית yᵊmānˈîṯ יְמָנִי right-hand מִ mi מִן from נֶּ֖גֶב nnˌeḡev נֶגֶב south לַ la לְ to † הַ the מִּזְבֵּֽחַ׃ mmizbˈēₐḥ מִזְבֵּחַ altar
47:1. et convertit me ad portam domus et ecce aquae egrediebantur subter limen domus ad orientem facies enim domus respiciebat ad orientem aquae autem descendebant in latus templi dextrum ad meridiem altarisAnd he brought me again to the gate of the house, and behold waters issued out from under the threshold of the house toward the east: for the forefront of the house looked toward the east: but the waters came down to the right side of the temple to the south part of the altar.
1. And he brought me back unto the door of the house; and behold, waters issued out from under the threshold of the house eastward, for the forefront of the house was toward the east: and the waters came down from under, from the right side of the house, on the south of the altar.
47:1. And he turned me back to the gate of the house. And behold, waters went out, from under the threshold of the house, toward the east. For the face of the house looked toward the east. But the waters descended on the right side of the temple, toward the south of the altar.
47:1. Afterward he brought me again unto the door of the house; and, behold, waters issued out from under the threshold of the house eastward: for the forefront of the house [stood toward] the east, and the waters came down from under from the right side of the house, at the south [side] of the altar.
Afterward he brought me again unto the door of the house; and, behold, waters issued out from under the threshold of the house eastward: for the forefront of the house [stood toward] the east, and the waters came down from under from the right side of the house, at the south [side] of the altar:

47:1 Потом привел он меня обратно к дверям храма, и вот, из-под порога храма течет вода на восток, ибо храм стоял лицом на восток, и вода текла из-под правого бока храма, по южную сторону жертвенника.
47:1
καὶ και and; even
εἰσήγαγέν εισαγω lead in; bring in
με με me
ἐπὶ επι in; on
τὰ ο the
πρόθυρα προθυρον the
οἴκου οικος home; household
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ὕδωρ υδωρ water
ἐξεπορεύετο εκπορευομαι emerge; travel out
ὑποκάτωθεν υποκατωθεν the
αἰθρίου αιθριος down; by
ἀνατολάς ανατολη springing up; east
ὅτι οτι since; that
τὸ ο the
πρόσωπον προσωπον face; ahead of
τοῦ ο the
οἴκου οικος home; household
ἔβλεπεν βλεπω look; see
κατ᾿ κατα down; by
ἀνατολάς ανατολη springing up; east
καὶ και and; even
τὸ ο the
ὕδωρ υδωρ water
κατέβαινεν καταβαινω step down; descend
ἀπὸ απο from; away
τοῦ ο the
κλίτους κλιτος the
δεξιοῦ δεξιος right
ἀπὸ απο from; away
νότου νοτος south wind
ἐπὶ επι in; on
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
47:1
וַ wa וְ and
יְשִׁבֵנִי֮ yᵊšivēnˈî שׁוב return
אֶל־ ʔel- אֶל to
פֶּ֣תַח pˈeṯaḥ פֶּתַח opening
הַ ha הַ the
בַּיִת֒ bbayˌiṯ בַּיִת house
וְ wᵊ וְ and
הִנֵּה־ hinnē- הִנֵּה behold
מַ֣יִם mˈayim מַיִם water
יֹצְאִ֗ים yōṣᵊʔˈîm יצא go out
מִ mi מִן from
תַּ֨חַת ttˌaḥaṯ תַּחַת under part
מִפְתַּ֤ן miftˈan מִפְתָּן podium
הַ ha הַ the
בַּ֨יִת֙ bbˈayiṯ בַּיִת house
קָדִ֔ימָה qāḏˈîmā קָדִים east
כִּֽי־ kˈî- כִּי that
פְנֵ֥י fᵊnˌê פָּנֶה face
הַ ha הַ the
בַּ֖יִת bbˌayiṯ בַּיִת house
קָדִ֑ים qāḏˈîm קָדִים east
וְ wᵊ וְ and
הַ ha הַ the
מַּ֣יִם mmˈayim מַיִם water
יֹרְדִ֗ים yōrᵊḏˈîm ירד descend
מִ mi מִן from
תַּ֜חַת ttˈaḥaṯ תַּחַת under part
מִ mi מִן from
כֶּ֤תֶף kkˈeṯef כָּתֵף shoulder
הַ ha הַ the
בַּ֨יִת֙ bbˈayiṯ בַּיִת house
הַ ha הַ the
יְמָנִ֔ית yᵊmānˈîṯ יְמָנִי right-hand
מִ mi מִן from
נֶּ֖גֶב nnˌeḡev נֶגֶב south
לַ la לְ to
הַ the
מִּזְבֵּֽחַ׃ mmizbˈēₐḥ מִזְבֵּחַ altar
47:1. et convertit me ad portam domus et ecce aquae egrediebantur subter limen domus ad orientem facies enim domus respiciebat ad orientem aquae autem descendebant in latus templi dextrum ad meridiem altaris
And he brought me again to the gate of the house, and behold waters issued out from under the threshold of the house toward the east: for the forefront of the house looked toward the east: but the waters came down to the right side of the temple to the south part of the altar.
47:1. And he turned me back to the gate of the house. And behold, waters went out, from under the threshold of the house, toward the east. For the face of the house looked toward the east. But the waters descended on the right side of the temple, toward the south of the altar.
47:1. Afterward he brought me again unto the door of the house; and, behold, waters issued out from under the threshold of the house eastward: for the forefront of the house [stood toward] the east, and the waters came down from under from the right side of the house, at the south [side] of the altar.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. С внешнего двора, где пророк находился с ХLVI:21, он приводится (“мужем” (XL:3) обратно (XLIV:4) к дверям, соб. входу храма, т. е. здания святилища и Святаго Cвятых, к дверям, конечно, в притвор храма (посему LХХ: “к преддверию”) и здесь увидел текущую (соб. “выходящую”) из-под порога храма воду (может быть, выходившую и из Святаго Cвятых) и направлявшуюся на восток, так как и храм был обращен на восток. Вода вытекала не из-под дверей храма, потому что она в таком случае шла бы на жертвенник, а “из под правого бока храма”, т. е. из-под стены z-а на плане 3, (LXX “из-под непокровеннаго, т. е. паперти, храма”), благодаря чему она проходила “по южную сторону жвртвенника”. “Мертвое море, в которое она изливалась, лежало именно на ю.-в. от храма” (Сменд).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Afterward he brought me again unto the door of the house; and, behold, waters issued out from under the threshold of the house eastward: for the forefront of the house stood toward the east, and the waters came down from under from the right side of the house, at the south side of the altar. 2 Then brought he me out of the way of the gate northward, and led me about the way without unto the utter gate by the way that looketh eastward; and, behold, there ran out waters on the right side. 3 And when the man that had the line in his hand went forth eastward, he measured a thousand cubits, and he brought me through the waters; the waters were to the ankles. 4 Again he measured a thousand, and brought me through the waters; the waters were to the knees. Again he measured a thousand, and brought me through; the waters were to the loins. 5 Afterward he measured a thousand; and it was a river that I could not pass over: for the waters were risen, waters to swim in, a river that could not be passed over. 6 And he said unto me, Son of man, hast thou seen this? Then he brought me, and caused me to return to the brink of the river. 7 Now when I had returned, behold, at the bank of the river were very many trees on the one side and on the other. 8 Then said he unto me, These waters issue out toward the east country, and go down into the desert, and go into the sea: which being brought forth into the sea, the waters shall be healed. 9 And it shall come to pass, that every thing that liveth, which moveth, whithersoever the rivers shall come, shall live: and there shall be a very great multitude of fish, because these waters shall come thither: for they shall be healed; and every thing shall live whither the river cometh. 10 And it shall come to pass, that the fishers shall stand upon it from En-gedi even unto En-eglaim; they shall be a place to spread forth nets; their fish shall be according to their kinds, as the fish of the great sea, exceeding many. 11 But the miry places thereof and the marishes thereof shall not be healed; they shall be given to salt. 12 And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine.
This part of Ezekiel's vision must so necessarily have a mystical and spiritual meaning that thence we conclude the other parts of his vision have a mystical and spiritual meaning also; for it cannot be applied to the waters brought by pipes into the temple for the washing of the sacrifices, the keeping of the temple clean, and the carrying off of those waters, for that would be to turn this pleasant river into a sink or common sewer. That prophecy, Zech. xiv. 8, may explain it, of living waters that shall go out from Jerusalem, half of them towards the former sea and half of them towards the hinder sea. And there is plainly a reference to this in St. John's vision of a pure river of water of life, Rev. xxii. 1. That seems to represent the glory and joy which are grace perfected. This seems to represent the grace and joy which are glory begun. Most interpreters agree that these waters signify the gospel of Christ, which went forth from Jerusalem, and spread itself into the countries about, and the gifts and powers of the Holy Ghost which accompanied it, and by virtue of which it spread far and produced strange and blessed effects. Ezekiel had walked round the house again and again, and yet did not till now take notice of those waters; for God makes known his mind and will to his people, not all at once, but by degrees. Now observe,
I. The rise of these waters. He is not put to trace the streams to the fountain, but has the fountain-head first discovered to him (v. 1): Waters issued out from the threshold of the house eastward, and from under the right side of the house, that is, the south side of the alter. And again (v. 2), There ran out waters on the right side, signifying that from Zion should go forth the law and the word of the Lord from Jerusalem, Isa. ii. 3. There it was that the Spirit was poured out upon the apostles, and endued them with the gift of tongues, that they might carry these waters to all nations. In the temple first they were to stand and preach the words of this life, Acts v. 20. They must preach the gospel to all nations, but must begin at Jerusalem, Luke xxiv. 47. But that is not all: Christ is the temple; he is the door; from him those living waters flow, out of his pierced side. It is the water that he gives us that is the well of water which springs up, John iv. 14. And it is by believing in him that we receive from him rivers of living water; and this spoke he of the Spirit, John vii. 38, 39. The original of these waters was not above-ground, but they sprang up from under the threshold; for the fountain of a believer's life is a mystery; it is hid with Christ in God, Col. iii. 3. Some observe that they came forth on the right side of the house to intimate that gospel-blessings are right-hand blessings. It is also an encouragement to those who attend at Wisdom's gates, at the posts of her doors, who are willing to lie at the threshold of God's house, as David was, that they lie at the fountainhead of comfort and grace; the very entrance into God's word gives light and life, Ps. cxix. 130. David speaks it to the praise of Zion, All my springs are in thee, Ps. lxxxvii. 7. They came from the side of the altar, for it is in and by Jesus Christ, the great altar (who sanctifies our gifts to God), that God has blessed us with spiritual blessings in holy heavenly places. From God as the fountain, in him as the channel, flows the river which makes glad the city of our God, the holy place of the tabernacles of the Most High, Ps. xlvi. 4. But observe how much the blessedness and joy of glorified saints in heaven exceed those of the best and happiest saints on earth; here the streams of our comfort arise from under the threshold; there they proceed from the throne the throne of God and of the Lamb, Rev. xxii. 1.
II. The progress and increase of these waters: They went forth eastward (v. 3), towards the east country (v. 8), for so they were directed. The prophet and his guide followed the stream as it ran down from the holy mountains, and when they had followed it about a thousand cubits they went over across it, to try the depth of it, and it was to the ankles, v. 3. Then they walked along on the bank of the river on the other side, a thousand cubits more, and then, to try the depth of it, they waded through it the second time, and it was up to their knees, v. 4. They walked along by it a thousand cubits more, and then forded it the third time, and then it was up to their middle--the waters were to the loins. They then walked a thousand cubits further, and attempted to repass it the fourth time, but found it impracticable: The waters had risen, by the addition either of brooks that fell into it above ground or by springs under ground, so that they were waters to swim in, a river that could not be passed over, v. 5. Note, 1. The waters of the sanctuary are running waters, as those of a river, not standing waters, as those of a pond. The gospel, when it was first preached, was still spreading further. Grace in the soul is still pressing forward; it is an active principle, plus ultra--onward still, till it comes to perfection. 2. They are increasing waters. This river, as it runs constantly, so the further it goes the fuller it grows. The gospel-church was very small in its beginnings, like a little purling brook; but by degrees it came to be to the ankles, to the knees: many were added to it daily, and the grain of mustard seed grew up to be a great tree. The gifts of the Spirit increase by being exercised, and grace, where it is true, is growing, like the light of the morning, which shines more and more to the perfect day. 3. It is good for us to follow these waters, and go along with them. Observe the progress of the gospel in the world; observe the process of the work of grace in the heart; attend the motions of the blessed Spirit, and walk after them, under a divine guidance, as Ezekiel here did. 4. It is good to be often searching into the things of God, and trying the depth of them, not only to look on the surface of those waters, but to go to the bottom of them as far as we can, to be often digging, often diving, into the mysteries of the kingdom of heaven, as those who covet to be intimately acquainted with those things. 5. If we search into the things of God, we shall find some things very plain and easy to be understood, as the waters that were but to the ankles, others more difficult, and which require a deeper search, as the water to the knees or the loins, and some quite beyond our reach, which we cannot penetrate into, or account for, but, despairing to find the bottom, must, as St. Paul, sit down at the brink, and adore the depth, Rom. xi. 33. It has been often said that in the scripture, like these waters of the sanctuary, there are some places so shallow that a lamb may wade through them, and others so deep that an elephant may swim in them. And it is our wisdom, as the prophet here, to begin with that which is most easy, and get our hearts washed with those things before we proceed to that which is dark and hard to be understood; it is good to take our work before us.
III. The extent of this river: It issues towards the east country, but thence it either divide itself into several streams or fetches a compass, so that it goes down into the desert, and so goes into the sea, either into the dead sea, which lay south-east, or the sea of Tiberias, which lay north-east, or the great sea, which lay west, v. 8. This was accomplished when the gospel was preached with success throughout all the regions of Judea and Samaria (Acts viii. 1), and afterwards the nations about, nay, and those that lay most emote, even in the isles of the sea, were enlightened and leavened by it. The sound of it went forth to the end of the world; and the enemies of it could no more prevail to stop the progress of it than that of a mighty river.
IV. The healing virtue of this river. The waters of the sanctuary, wherever they come and have a free course, will be found a wonderful restorative. Being brought forth into the sea, the sulphureous lake of Sodom, that standing monument of divine vengeance, even those waters shall be healed (v. 8), shall become sweet, and pleasant, and healthful. This intimates the wonderful and blessed change that the gospel would make, wheresoever it came in its power, a a great change, in respect both of character and condition, as the turning of the dead sea into a fountain of gardens. When children of wrath became children of love, and those that were dead in trespasses an sins were made alive, then this was fulfilled. The gospel was as that salt which Elisha cast into the spring of the waters of Jericho, with which he healed them, 2 Kings ii. 20, 21. Christ, coming into the world to be its physician, sent his gospel as the great medicine, the panpharmacon; there is in it a remedy for every malady. Nay, wherever these rivers come, they make things to live (v. 9), both plants and animals; they are the water of life, Rev. xxii. 1, 17. Christ came, that we might have life and for that end he sends his gospel. Every thing shall live whither the river comes. The grace of God makes dead sinners alive and living saints lively; everything is made fruitful and flourishing by it. But its effect is according as it is received, and as the mind is prepared and disposed to receive it; for (v. 11) with respect to the marshes and miry places thereof, that are settled in the mire of their own sinfulness, and will not be healed, or settled in the moisture of their own righteousness, and think they need no healing, their doom is, They shall not be healed; the same gospel which to others is a savour of life unto life shall to them be a savour of death unto death; they shall be given to salt, to perpetual barrenness, Deut. xxix. 23. Those that will not be watered with the grace of God, and made fruitful, shall be abandoned to their own hearts' lusts, and left for ever unfruitful. He that is filthy, let him be filthy still. Never fruit grow on thee more for ever. They shall be given to salt, that is, to be monuments of divine justice, as Lot's wife that was turned into a pillar of salt, to season others.
V. The great plenty of fish that should be in this river. Everything living moving thing shall be found here, shall live here (v. 9), shall come on and prosper, shall be the best of the kind, and shall increase greatly; so that there shall be a very great multitude of fish, according to their kinds, as the fish of the great sea, exceedingly many. There shall be as great plenty of the river fish, and as vast shoals of them, as there is of salt-water fish, v. 10. There shall be no great numbers of Christians in the church, and those multiplying like fishes in the rising generations and the dew of their youth. In the creation the waters brought forth the fish abundantly (Gen. i. 20, 21), and they still live in and by the waters that produced them; so believers are begotten by the word of truth (James i. 18), and born by it (1 Pet. i. 23), that river of God; by it they live, from it they have their maintenance and subsistence; in the waters of the sanctuary they are as in their element, out of them they are as fish upon dry ground; so David was when he thirsted and panted for God, for the living God. Where the fish are known to be in abundance, thither will the fishers flock, and there they will cast their nets; and therefore, to intimate the replenishing of these waters and their being made every way useful, it is here foretold that the fishers shall stand upon the banks of this river, from En-gedi, which lies on the border of the dead sea, to En-eglaim, another city, which joins to that sea, and all along shall spread their nets. The dead sea, which before was shunned as noisome and noxious, shall be frequented. Gospel-grace makes those persons and places which were unprofitable and good for nothing to become serviceable to God and man.
VI. The trees that were on the banks of this river--many trees on the one side and on the other (v. 7), which made the prospect very pleasant and agreeable to the eye; the shelter of these trees also would be a convenience to the fishery. But that is not all (v. 12); they are trees for meat, and the fruit of them shall not be consumed, for it shall produce fresh fruit every month. The leaf shall be for medicine, and it shall not fade, This part of the vision is copied out into St. John's vision very exactly (Rev. xxii. 2), where, on either side of the river, is said to grow the tree of life, which yielded her fruit every month, and the leaves were for the healing of the nations. Christians are supposed to be these trees, ministers especially, trees of righteousness, the planting of the Lord (Isa. lxi. 3), set by the rivers of water, the waters of the sanctuary (Ps. i. 3), grafted into Christ the tree of life, and by virtue of their union with him made trees of life too, rooted in him, Col. ii. 7. There is a great variety of these trees, through the diversity of gifts with which they are endued by that one Spirit who works all in all. They grow on the bank of the river, or they keep close to holy ordinances, and through them derive from Christ sap and virtue. They are fruit-trees, designed, as the fig tree and the olive, with their fruits to honour God and man, Judg. ix. 9. The fruit thereof shall be for meat, for the lips of the righteous feed many. The fruits of their righteousness are one way or other beneficial. The very leaves of these trees are for medicine, for bruises and sores, margin. Good Christians with their good discourses, which are as their leaves, as well as with their charitable actions, which are as their fruits, do good to those about them; they strengthen the weak, and bind up the broken-hearted. Their cheerfulness does good like a medicine, not only to themselves, but to others also. They shall be enabled by the grace of God to persevere in their goodness and usefulness; their leaf shall not fade, or lose its medicinal virtue, having not only life in their root, but sap in all their branches; their profession shall not wither (Ps. i. 3), neither shall the fruit thereof be consumed; that is, they shall not lose the principle of their fruitfulness, but shall still bring forth fruit in old age, to show that the Lord is upright (Ps. xcii. 14, 15), or the reward of their fruitfulness shall abide for ever; they bring forth fruit that shall abound to their account in the great day, fruit to life eternal; that is indeed fruit which shall not be consumed. They bring new fruit according to their months, some in one month and others in another: so that still there shall be one or other found to serve the glory of God for the purpose he designs. Or each one of them shall bring forth fruit monthly, which denotes an abundant disposition to fruit-bearing (they shall never be weary of well-doing), and a very happy climate, such that there shall be a perpetual spring and summer. And the reason of this extraordinary fruitfulness is because their waters issued out of the sanctuary; it is not to be ascribed to any thing in themselves, but to the continual supplies of divine grace, with which they are watered every moment (Isa. xxvii. 3); for, whoever planted them, it was that which gave the increase.
Adam Clarke: Commentary on the Bible - 1831
47:1: Behold, waters issued out from under the threshold - Ezekiel, after having made the whole compass of the court of the people, is brought back by the north gate into the courts of the priests; and, having reached the gate of the temple, he saw waters which had their spring under the threshold of that gate, that looked towards the east; and which passing to the south of the altar of burnt-offerings on the right of the temple, ran from the west to the east, that they might fall into the brook Kidron, and thence be carried into the Dead Sea. Literally, no such waters were ever in the temple; and because there were none, Solomon had what is called the brazen sea made, which held water for the use of the temple. It is true that the water which supplied this sea might have been brought by pipes to the place: but a fountain producing abundance of water was not there, and could not be there, on the top of such a hill; and consequently these waters, as well as those spoken of in Joe 3:18, and in Zac 14:8, are to be understood spiritually or typically; and indeed the whole complexion of the place here shows, that they are thus to be understood. Taken in this view, I shall proceed to apply the whole of this vision to the effusion of light and salvation by the outpouring of the Spirit of God under the Gospel dispensation, by which the knowledge of the true God was multiplied in the earth; and have only one previous remark to make, that the farther the waters flowed from the temple, the deeper they grew.
With respect to the phraseology of this chapter, it may be said that St. John had it particularly in view while he wrote his celebrated description of the paradise of God, Revelation 22. The prophet may therefore be referring to the same thing which the apostle describes, viz., the grace of the Gospel, and its effects in the world.
Albert Barnes: Notes on the Bible - 1834
47:1: The vision of the waters; or, the blessings which flow from this source to animate and refresh all the inhabitants of the earth. Compare Isa 44:8...; Joe 3:18. Ezekiel's description is adopted and modifled by Zechariah and in Rev_. (compare the marginal references) Hebrew tradition speaks of a spring of water, named Etham, said to be identical with the well-waters of Nephtoah Jos 18:15, on the west of the temple, whose waters were conducted by pipes into the temple-courts for the uses needed in the ministration of the priests. The waters of Shiloah Psa 46:4; Isa 8:6 flowed from the rocks beneath the temple-hill. It is quite in the manner of Ezekiel's vision to start from an existing feature and thence proceed to an ideal picture from where to draw a spiritual lesson. The deepening of the waters in their course shows the continual deepening of spiritual life and multiplication of spiritual blessings in the growth of the kingdom of God. So long as the stream is confined to the temple-courts, it is merely a small rill, for the most part unseen, but when it issues from the courts it begins at once to deepen and to widen. So on the day of Pentecost, the Holy Spirit descended upon the company of believers, little then but presently to develop into the infant Church in Jerusalem.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
47:1: the door: Eze 41:2, Eze 41:23-26
waters issued: Solomon's temple and the second temple were doubtless well supplied with water, probably conveyed there by means of pipes; but these waters flowed from the temple, not as a common sewer, but as a fertilizing river. A fountain producing abundance of water was not in the temple, and could not be there on the top of such a hill; and consequently these waters, as well as those spoken of by Joel and Zechariah, must be understood figuratively and typically. These waters doubtless were an emblem of the "gospel preached with the Holy Ghost sent down from heaven;" and their gradual rise beautifully represents it progress, from small beginnings to an immensely large increase; and the latter part of the representation may relate to the times when it shall fill the earth, and produce the most extensive and important effects on the state of making in every nation. Psa 46:4; Isa 30:25, Isa 55:1; Jer 2:13; Joe 3:18; Zac 13:1, Zac 14:8; Joh 7:37-39; Rev 22:1, Rev 22:17
from under the threshold: Eze 47:12; Isa 2:3
Carl Friedrich Keil and Franz Delitzsch
47:1
The River of Water of Life
When Jehovah shall have judged all the heathen in the valley of Jehoshaphat, and shall dwell as King of His people upon Zion His holy mountain, then will the mountains trickle with new wine, and the hills run with milk, and all the brooks of Judah flow with water; and a spring will proceed from the house of Jehovah, and water the Acacia valley. With these figures Joel (Joel 4:18) has already described the river of salvation, which the Lord would cause to flow to His congregation in the time when the kingdom of God shall be perfected. This picture of the Messianic salvation shapes itself in the case of our prophet into the magnificent vision contained in the section before us.
(Note: Compare W. Neumann, Die Wasser des Lebens. An exegetical study on Ezek 47:1-12. Berlin, 1848.)
Ezek 47:1. And he led me back to the door of the house, and, behold, water flowed out from under the threshold of the house toward the east, for the front side of the house was toward the east; and the water flowed down from below, from the right shoulder of the house on the south of the altar. Ezek 47:2. And he led me out by the way of the north gate, and caused me to go round about on the outside, to the outer gate of the way to the (gate), looking toward the east; and, behold, waters rippled for the right shoulder of the gate. Ezek 47:3. When the man went out toward the east, he had a measuring line in his hand, and he measured a thousand cubits, and caused me to go through the water-water to the ankles. Ezek 47:4. And he measured a thousand, and caused me to go through the water-water to the knees; and he measured a thousand, and caused me to go through-water to the hips. Ezek 47:5. And he measured a thousand-a river through which I could not walk, for the water was high, water to swim in, a river which could not be forded. Ezek 47:6. And he said to me, Hast thou seen it, son of man? and he led me back again by the bank of the river. Ezek 47:7. When I returned, behold, there stood on the bank of the river very many trees on this side and on that. Ezek 47:8. And he said to me, This water flows out into the eastern circle, and runs down into the plain, and reaches the sea; into the sea is it carried out, that the waters may become wholesome. Ezek 47:9. And it will come to pass, every living thing with which it swarms everywhere, whither the double river comes, will live, and there will be very many fishes; for when this water comes thither they will become wholesome, and everything will live whither the river comes. Ezek 47:10. And fishermen will stand by it, from Engedi to Eneglaim they will spread out nets; after their kind will there be fishes therein, like the fishes of the great sea, very many. Ezek 47:11. Its marshes and its swamps, they will not become wholesome, they will be given up to salt. Ezek 47:12. And by the river will all kinds of trees of edible fruit grow on its bank, on this side and on that; their leaves will not wither, and their fruits will not fail; every moon they will bear ripe fruit, for its water flows out of its sanctuary. And their fruits will serve as food, and their leaves as medicine.
From the outer court, where Ezekiel had been shown the sacrificial kitchens for the people (Ezek 46:21.), he is taken back to the front of the door of the temple house, to be shown a spring of water, flowing out from under the threshold of the temple, which has swollen in the short course of four thousand cubits from its source into a deep river in which men can swim, and which flows down to the Jordan valley, to empty itself into the Dead Sea. In Ezek 47:1 and Ezek 47:2, the origin and course of this water are described; in Ezek 47:3 and Ezek 47:5, its marvellous increase; in Ezek 47:6, the growth of trees on its banks; in Ezek 47:7-12, its emptying itself into the Arabah and into the Dead Sea, with the life-giving power of its water. - Ezek 47:1. The door of the house is the entrance into the holy place of the temple, and מפתּן הבּית the threshold of this door. קדימה, not "in the east" (Hitzig), for the following sentence explaining the reason does not require this meaning; but "toward the east" of the threshold, which lay toward the east, for the front of the temple was in the east. מתּחת is not to be connected with מכּתף, but to be taken by itself, only not in the sense of downwards (Hitzig), but from beneath, namely, down from the right shoulder of the house. ירד, to flow down, because the temple stood on higher ground than the inner court. The right shoulder is the part of the eastern wall of the holy place between the door and the pillars, the breadth of which was five cubits (Ezek 41:1). The water therefore issued from the corner formed by the southern wall of the porch and the eastern wall of the holy place (see the sketch on Plate I), and flowed past the altar of burnt-offering on the south side, and crossed the court in an easterly direction, passing under its surrounding wall. It then flowed across the outer court and under the pavement and the eastern wall into the open country, where the prophet, on the outside in front of the gate, saw it rippling forth from the right shoulder of that gate. That he might do this, he was led out through the north gate, because the east gate was shut (Ezek 44:1), and round by the outside wall to the eastern outer gate. דּרך חוּץ is more minutely defined by אל־שׁער החוּץ, and this, again, by דּרך הפּונה קדים, "by the way to the (gate) looking eastwards." The ἁπ. λεγ. ּרך̓̀ינבל;, Piel of פּכה, related to בּכה, most probably signifies to ripple, not to trickle. מים has no article, because it is evident from the context that the water was the same as that which Ezekiel had seen in the inner court, issuing from the threshold of the temple. The right shoulder is that portion of the eastern wall which joined the south side of the gate. - Ezek 47:3-5. The miraculous increase in the depth of the water. A thousand cubits from the wall, as one walked through, it reached to the ankles; a thousand cubits further, to the knees; a thousand cubits further, to the hips; and after going another thousand cubits it was impossible to wade through, one could only swim therein. The words מי אפסים are a brief expression for "there was water which reached to the ankles." אפס is equivalent to פּס, an ankle, not the sole of the foot. In 1Chron 11:13, on the other hand, we have פּס דּמּים for אפס דּמּים . The striking expression מים בּרכים for מי ברכים may possibly have been chosen because מי ברכים had the same meaning as מימי רגלים in Is 36:12 (Keri). The measuring man directed the prophet's attention (Ezek 47:6) to this extraordinary increase in the stream of water, because the miraculous nature of the stream was exhibited therein. A natural river could not increase to such an extent within such short distances, unless, indeed, other streams emptied themselves into it on all sides, which was not he case here. He then directed him to go back again על שׂפת, along the bank, not "to the bank," as he had never left it. The purpose for which he had been led along the bank was accomplished after he had gone four thousand cubits. From the increase in the water, as measured up to this point, he could infer what depth it would reach in its further course. He is therefore now to return along the bank to see how it is covered with trees. בּשׁוּבני cannot be explained in any other way than as an incorrect form for בּשׁוּבי, though there are no corresponding analogies to be found.
In Ezek 47:8-12 he gives him a still further explanation of the course of the river and the effect of its waters. The river flows out into הגּלילה הקּדמונה, the eastern circle, which is identical with גּלילות היּרדּן htiw lacitne, the circle of the Jordan (Josh 22:10-11), the region above the Dead Sea, where the Jordan valley (Ghor) widens out into a broad, deep basin. הערבה is the deep valley of the Jordan, now called the Ghor (see the comm. on Deut 1:1), of which Robinson says that the greater part remains a desolate wilderness. It was so described in ancient times (see Joseph. Bell. Jud. iii. 10. 7, iv. 8. 2), and we find it so to-day (compare v. Raumer, Pal. p. 58). היּמּה is the Dead Sea, called היּם הקּדמוני in Ezek 47:18, and the sea of the Arabah in Deut 3:17; Deut 4:49. We agree with Hengstenberg in taking the words אל־היּמּה המּוּצאים as an emphatic summing up of the previous statement concerning the outflow of the water, to which the explanation concerning its effect upon the Dead Sea is attached, and supply בּאוּ from the clause immediately preceding: "the waters of the river that have been brought out (come) to the sea, and the waters of the Dead Sea are healed." There is no need, therefore, for the emendation proposed by Hitzig, namely, אל היּם הם מוּצאים. So much, however, is beyond all doubt, that היּמּה is no other than the Dead Sea already mentioned. The supposition that it is the Mediterranean Sea (Chald., Ros., Ewald, and others) cannot be reconciled with the words, and has only been transferred to this passage from Zech 14:8. נרפּא signifies, as in 4Kings 2:22, the healing or rendering wholesome of water that is injurious or destructive to life. The character of the Dead Sea, with which the ancients were also well acquainted, and of which Tacitus writes as follows: Lacus immenso ambitu, specie maris sapore corruptior, gravitate odoris accolis pestifer, neque vento impellitur neque pisces aut suetas aquis volucres patitur (Hist. v. c. 6), - a statement confirmed by all modern travellers (cf. v. Raumer, Pal. pp. 61ff., and Robinson, Physical Geography of the Holy Land), - is regarded as a disease of the water, which is healed or turned into wholesome water in which fishes can live, by the water of the river proceeding from the sanctuary. The healing and life-giving effect of this river upon the Dead Sea is described in Ezek 47:9 and Ezek 47:10. Whithersoever the waters of the river come, all animated beings will come to life and flourish.
In Ezek 47:9 the dual נחלים occasions some difficulty. It is not likely that the dual should have been used merely for the sake of its resemblance to מים, as Maurer imagines; and still less probable is it that there is any allusion to a junction of the river proceeding from the temple at some point in its course with the Kedron, which also flows into the Dead Sea (Hvernick), as the Kedron is not mentioned either before or afterwards. According to Kliefoth, the dual is intended to indicate a division which takes place in the waters of the river, that have hitherto flowed on together, as soon as they enter the sea. But this would certainly have been expressed more clearly. Hengstenberg takes the expression "double river" to mean a river with a strong current, and refers to Jer 50:21 in support of this. This is probably the best explanation; for nothing is gained by altering the text into נחלם (Ewald) or נחלים (Hitzig), as נחל does not require definition by means of a suffix, nor doe the plural answer to the context. is to be taken in connection with אשׁר ישׁרץ: "wherewith it swarms whithersoever the river comes;" though אל does not stand for על after Gen 7:21, as Hitzig supposes, but is to be explained from a species of attraction, as in Gen 20:13. יחיה is a pregnant expression, to revive, to come to life. The words are not to be understood, however, as meaning that there were living creatures in the Dead Sea before the health-giving water flowed into it; the thought is simply, that whithersoever the waters of the river come, there come into existence living creatures in the Dead Sea, so that it swarms with them. In addition to the שׁרץ, the quantity of fish is specially mentioned; and in the second hemistich the reason is assigned for the number of living creatures that come into existence by a second allusion to the health-giving power of the water of the river. The subject to וירפאוּ, viz., the waters of the Dead Sea, is to be supplied from the context. The great abundance of fish in the Dead Sea produced by the river is still further depicted in Ezek 47:10. Fishermen will spread their nets along its coast from Engedi to Eneglaim; and as for their kind, there will be as many kinds of fish there as are to be found in the great or Mediterranean Sea. עין גּדי, i.e., Goat's spring, now Ain-Jidi, a spring in the middle of the west coast of the Dead Sea, with ruins of several ancient buildings (see the comm. on Josh 15:62, and v. Raumer, Pal. p. 188). עין עגלים has not yet been discovered, though, from the statement of Jerome, "Engallim is at the beginning of the Dead Sea, where the Jordan enters it," it has been conjectured that it is to be found in Ain el-Feshkhah, a spring at the northern end of the west coast, where there are also ruins of a small square tower and other buildings to be seen (vid., Robinson's Palestine, II pp. 491, 492), as none of the other springs on the west coast, of which there are but few, answer so well as this. למינה is pointed without Mappik, probably because the Masoretes did not regard the ה as a suffix, as the noun to which it alludes does not follow till afterwards. - Ezek 47:11 introduces an exception, namely, that notwithstanding this the Dead Sea will still retain marshes or pools and swamps, which will not be made wholesome (בּצּאת for בּצּות, pools). An allusion to the natural character of the Dead Sea underlies the words. "In the rainy season, when the sea is full, its waters overspread many low tracts of marsh land, which remain after the receding of the water in the form of moist pools or basins; and as the water in these pools evaporates rapidly, the ground becomes covered with a thick crust of salt" (Robinson's Physical Geography, p. 215). למלח נתּנוּ, they are given up to salt, i.e., destined to remain salt, because the waters of the river do not reach them. The light in which the salt is regarded here is not that of its seasoning properties, but, in the words of Hengstenberg, "as the foe to all fruitfulness, all life and prosperity, as Pliny has said (Hist. Nat. xxxi. c. 7: Omnis locus, in quo reperitur sal, sterilis est nihilque gignit") (cf. Deut 29:22; Jer 17:6; Zeph 2:9; Ps 107:34). - In Ezek 47:12 the effect of the water of the river upon the vegetation of the ground, already mentioned in Ezek 47:7, is still further described. On its coast grow all kinds of trees with edible fruits (עץ מאכל, as in Lev 19:23), whose leaves do not wither, and whose fruits do not fail, but ripen every month (בּכּר, or produce first-fruits, i.e., fresh fruits; and לחדשׁים distributive, as in Is 47:13), because the waters which moisten the soil proceed from the sanctuary, i.e., "directly and immediately from the dwelling-place of Him who is the author of all vital power and fruitfulness" (Hitzig). The leaves and fruits of these trees therefore possess supernatural powers. The fruits serve as food, i.e., for the maintenance of the life produced by the river of water; the leaves as medicine (תּרוּפה from רוּף = רפא, healing), i.e., for the healing of the sick and corrupt (εἰς θεραπείαν, Rev_ 22:2).
In the effect of the water proceeding from the sanctuary upon the Dead Sea and the land on its shores, as described in Ezek 47:8-12, the significance of this stream of water in relation to the new kingdom of God is implied. If, then, the question be asked, what we are to understand by this water, whether we are to take it in a literal sense as the temple spring, or in a spiritual and symbolical sense, the complete answer can only be given in connection with the interpretation of the whole of the temple vision (Ezekiel 40-48). Even if we assume for the moment, however, that the description of the new temple, with the worship appointed for it, and the fresh division of Canaan, is to be understood literally, and therefore that the building of an earthly temple upon a high mountain in the most holy terumah of the land set apart for Jehovah, and a renewal of the bleeding sacrifices in this temple by the twelve tribes of Israel, when restored to Palestine from the heathen lands, are to be taken for granted, it would be difficult to combine with this a literal interpretation of what is said concerning the effect of the temple spring. It is true that in Volck's opinion "we are to think of a glorification of nature;" but even this does not remove the difficulties which stand in the way of a literal interpretation of the temple spring. According to Ezek 47:12, its waters posses the life-giving and healing power ascribed to them because they issue from the sanctuary. But how does the possession by the water of the power to effect the glorification of nature harmonize with its issuing from a temple in which bullocks, rams, calves, and goats are slaughtered and sacrificed? - Volck is still further of opinion that, with the spiritual interpretation of the temple spring, "nothing at all could be made of the fishermen;" because, for example, he cannot conceive of the spiritual interpretation in any other way than as an allegorical translation of all the separate features of the prophetic picture into spiritual things. But he has failed to consider that the fishermen with their nets on the shore of the sea, once dead, but now swarming with fish, are irreconcilably opposed to the assumption of a glorification of nature in the holy land, just because the inhabitants of the globe or holy land, in its paradisaically glorified state, will no more eat fish or other flesh, according to the teaching of Scripture, than the first men in Paradise. When once the wolf shall feed with the lamb, the leopard with the kid, the cow with the bear, and the lion shall eat straw like the ox, under the sceptre of the sprout from the stem of Jesse, then will men also cease their fishing, and no longer slaughter and eat either oxen or goats. To this the Israelites will form no exception in their glorified land of Canaan. - And if even these features in the vision before us decidedly favour the figurative or spiritual view of the temple spring, the necessity for this explanation is placed beyond the reach of doubt by a comparison of our picture with the parallel passages. According to Joel 4:18, at the time when a spring issues from the house of Jehovah and the vale of Shittim is watered, the mountains trickle with new wine, and the hills run with milk. If, then, in this case we understand what is affirmed of the temple spring literally, the trickling of the mountains with new wine and the flowing of the hills with milk must be taken literally as well. But we are unable to attain to the belief that in the glorified land of Israel the mountains will be turned into springs of new wine, and the hills into fountains of milk, and in the words of the whole verse we can discern nothing but a figurative description of the abundant streams of blessing which will then pour over the entire land. And just as in Joel the context points indisputably to a non-literal or figurative explanation, so also does the free manner in which Zechariah uses this prophecy of his predecessors, speaking only of living waters which issue from Jerusalem, and flow half into the eastern (i.e., the Dead) sea, and half into the western (i.e., the Mediterranean) sea (Zech 14:8), show that he was not thinking of an actual spring with earthly water. And here we are still provisionally passing by the application made of this feature in the prophetic descriptions of the glory of the new kingdom of God in the picture of the heavenly Jerusalem (Rev_ 22:1 and Rev_ 22:2).
The figurative interpretation, or spiritual explanation, is moreover favoured by the analogy of the Scriptures. "Water," which renders the unfruitful land fertile, and supplies refreshing drink to the thirsty, is used in Scripture as a figure denoting blessing and salvation, which had been represented even in Paradise in the form of watering (cf. Gen 13:10). In Is 12:3, "and with joy ye draw water from the wells of salvation," the figure is expressly interpreted. And so also in Is 44:3, "I will pour water upon the thirsty one, and streams upon the desert; I will pour my Spirit upon thy seed, and my blessing upon thine offspring:" where the blessing answers to the water, the Spirit is named as the principal form in which the blessing is manifested, "the foundation of all other salvation for the people of God" (Hengstenberg). This salvation, which Joel had already described as a spring issuing from the house of Jehovah and watering the dry acacia valley, Ezekiel saw in a visionary embodiment as water, which sprang from under the threshold of the temple into which the glory of the Lord entered, and had swollen at a short distance off into so mighty a river that it was no longer possible to wade through. In this way the thought is symbolized, that the salvation which the Lord causes to flow down to His people from His throne will pour down from small beginnings in marvellously increasing fulness. The river flows on into the barren, desolate waste of the Ghor, and finally into the Dead Sea, and makes the waters thereof sound, so that it swarms with fishes. The waste is a figure denoting the spiritual drought and desolation, and the Dead Sea a symbol of the death caused by sin. The healing and quickening of the salt waters of that sea, so fatal to all life, set forth the power of that divine salvation which conquers death, and the calling to life of the world sunk in spiritual death. From this comes life in its creative fulness and manifold variety, as shown both by the figure of the fishermen who spread their nets along the shore, and by the reference to the kinds of fish, which are as manifold in their variety as those in the great sea. But life extends no further than the water of salvation flows. Wherever it cannot reach, the world continues to life in death. The pools and swamps of the Dead Sea are still given up to salt. And lastly, the water of salvation also possesses the power to produce trees with leaves and fruits, by which the life called forth from death can be sustained and cured of all diseases. This is the meaning, according to the express statement of the text, of the trees with their never withering leaves, upon the banks of the river, and their fruits ripening every month.
Geneva 1599
47:1 Afterward he brought me again to the door of the house; and, behold, (a) waters issued out from under the threshold of the house eastward: for the front of the house [stood toward] the east, and the waters came down from under from the right side of the house, at the south [side] of the altar.
(a) By which are meant the spiritual graces that would be given to the Church under the kingdom of Christ.
John Gill
47:1 Afterward he brought me again unto the door of the house,.... The door of the temple, even of the holy of holies; hither the prophet is said to be brought again, or "brought back" (x); for he was last in the corners of the outward court, viewing the kitchens or boiling places of the ministers; but now he was brought back into the inner court, and to the door that led into the holiest of all:
and, behold! for it was matter of admiration, as well as of observation and attention:
waters issued out from under the threshold of the house eastward; this is a new thing, to which there was nothing like it, either in the first or second temple. Ariateas (y) indeed relates what he himself saw,
"a never failing conflux of water, as of a large fountain, naturally flowing underneath, and wonderful receptacles under ground; to each of which were leaden pipes, through which the waters came in on every side, for about half a mile about the temple, and washed away the blood of the sacrifices;''
and so the Talmudists (z) say, there was an aqueduct from the fountain of Etam, and pipes laid from thence to supply the temple with water, for the washing and boiling of the sacrifices, and keeping the temple clean: but these waters are quite different; they are such as came out of the temple, and not what were carried by pipes into it; nor were they a common sewer to carry off the filth of it, but formed a delightful and useful river. The fountain of them is not declared, only where they were first seen to issue out,
under the threshold of the house eastward; the threshold of the door of the most holy place; so that they seem to take their rise from the holy of holies, the seat of the divine Majesty, and throne of God, with which agrees Rev_ 22:1, and so the Talmudists (a) say, that this fountain came first from the house of the holy of holies, under the threshold of the door of it, which looked to the east:
for the fore front of the house stood toward the east; the holy of holies was at the west end of the temple; but the front of it, and so the door into it, was to the east, and from hence these waters flowed:
and the waters came down from under from the right side of the house; they are said to "come down", because the temple was high built upon the top of a mountain; and "from under", that is, the threshold of the door of it; or rather in subterraneous passages, till they appeared from under that; and this was "on the right side of the house"; that is, on the south side: for, suppose a man standing with his face to the east, as the prophet did, when he turned himself to see which way the waters flowed, having his face to the west when he first saw them come out; the south then must be on his right hand, and so it follows:
at the south side of the altar; of the altar of burnt offerings, which stood before the house.
(x) "reduxit me", Junius & Tremellius, Piscator, Cocceius, Starckius. (y) Hist. 70. Interpret. p. 32, 33. Ed. Oxon. 1692, (z) T. Hieros. Yoma, fol. 41. Cippi Hebr. p. 10. (a) T. Bab. Yoma, fol. 77. 2.
John Wesley
47:1 Eastward - The fountain lay to the west, the conduit pipes were laid to bring the water to the temple, and so must run eastward, and perhaps one main pipe might be laid under the east - gate of the temple. The right side - On the south - side of the temple.
Robert Jamieson, A. R. Fausset and David Brown
47:1 VISION OF THE TEMPLE WATERS. BORDERS AND DIVISION OF THE LAND. (Eze. 47:1-23)
waters--So Rev_ 22:1, represents "the water of life as proceeding out of the throne of God and of the Lamb." His throne was set up in the temple at Jerusalem (Ezek 43:7). Thence it is to flow over the earth (Joel 3:18; Zech 13:1; Zech 14:8). Messiah is the temple and the door; from His pierced side flow the living waters, ever increasing, both in the individual believer and in the heart. The fountains in the vicinity of Moriah suggested the image here. The waters flow eastward, that is, towards the Kedron, and thence towards the Jordan, and so along the Ghor into the Dead Sea. The main point in the picture is the rapid augmentation from a petty stream into a mighty river, not by the influx of side streams, but by its own self-supply from the sacred miraculous source in the temple [HENDERSON]. (Compare Ps 36:8-9; Ps 46:4; Is 11:9; Hab 2:14). Searching into the things of God, we find some easy to understand, as the water up to the ankles; others more difficult, which require a deeper search, as the waters up to the knees or loins; others beyond our reach, of which we can only adore the depth (Rom 11:33). The healing of the waters of the Dead Sea here answers to "there shall be no more curse" (Rev_ 22:3; compare Zech 14:11).
47:247:2: Եւ եհան զիս ընդ ճանապարհ դրանն հիւսւսոյ, եւ շրջեցոյց զիս ընդ ճանապարհ դրանն արտաքնոյ առ դրամբն արտաքնով, որ հայէր ընդ արեւելս. եւ ահա ջուրն հոսէր յաջմէ կողմանէ։
2 Ինձ դուրս բերեց հիւսիսային դռնով ու դրսից պտտեցրեց արտաքին դռան չորս կողմը, որ արեւելք էր նայում: Ահա ջուրը հոսում էր աջ կողմից:
2 Ապա զիս հիւսիսային դրանը ճամբայէն հանեց եւ առաջնորդեց դէպի արտաքին դուռը, որ արեւելք կը նայէր եւ ջուրը կը հոսէր դէպի հարաւային կողմը։
Եւ եհան զիս ընդ ճանապարհ դրանն հիւսիսոյ, եւ շրջեցոյց զիս ընդ ճանապարհ դրանն արտաքնոյ առ դրամբն արտաքնով` որ հայէր ընդ արեւելս. եւ ահա ջուրն հոսէր յաջմէ կողմանէ:

47:2: Եւ եհան զիս ընդ ճանապարհ դրանն հիւսւսոյ, եւ շրջեցոյց զիս ընդ ճանապարհ դրանն արտաքնոյ առ դրամբն արտաքնով, որ հայէր ընդ արեւելս. եւ ահա ջուրն հոսէր յաջմէ կողմանէ։
2 Ինձ դուրս բերեց հիւսիսային դռնով ու դրսից պտտեցրեց արտաքին դռան չորս կողմը, որ արեւելք էր նայում: Ահա ջուրը հոսում էր աջ կողմից:
2 Ապա զիս հիւսիսային դրանը ճամբայէն հանեց եւ առաջնորդեց դէպի արտաքին դուռը, որ արեւելք կը նայէր եւ ջուրը կը հոսէր դէպի հարաւային կողմը։
zohrab-1805▾ eastern-1994▾ western am▾
47:247:2 И вывел меня северными воротами, и внешним путем обвел меня к внешним воротам, путем, обращенным к востоку; и вот, вода течет по правую сторону.
47:2 καὶ και and; even ἐξήγαγέν εξαγω lead out; bring out με με me κατὰ κατα down; by τὴν ο the ὁδὸν οδος way; journey τῆς ο the πύλης πυλη gate τῆς ο the πρὸς προς to; toward βορρᾶν βορρας north wind καὶ και and; even περιήγαγέν περιαγω head around; go around με με me τὴν ο the ὁδὸν οδος way; journey ἔξωθεν εξωθεν from outside; outer πρὸς προς to; toward τὴν ο the πύλην πυλη gate τῆς ο the αὐλῆς αυλη courtyard; fold τῆς ο the βλεπούσης βλεπω look; see κατ᾿ κατα down; by ἀνατολάς ανατολη springing up; east καὶ και and; even ἰδοὺ ιδου see!; here I am τὸ ο the ὕδωρ υδωρ water κατεφέρετο καταφερω bring down / against; bear down ἀπὸ απο from; away τοῦ ο the κλίτους κλιτος the δεξιοῦ δεξιος right
47:2 וַ wa וְ and יֹּוצִאֵנִי֮ yyôṣiʔēnˈî יצא go out דֶּֽרֶךְ־ dˈereḵ- דֶּרֶךְ way שַׁ֣עַר šˈaʕar שַׁעַר gate צָפֹונָה֒ ṣāfônˌā צָפֹון north וַ wa וְ and יְסִבֵּ֨נִי֙ yᵊsibbˈēnî סבב turn דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way ח֔וּץ ḥˈûṣ חוּץ outside אֶל־ ʔel- אֶל to שַׁ֣עַר šˈaʕar שַׁעַר gate הַ ha הַ the ח֔וּץ ḥˈûṣ חוּץ outside דֶּ֖רֶךְ dˌereḵ דֶּרֶךְ way הַ ha הַ the פֹּונֶ֣ה ppônˈeh פנה turn קָדִ֑ים qāḏˈîm קָדִים east וְ wᵊ וְ and הִנֵּה־ hinnē- הִנֵּה behold מַ֣יִם mˈayim מַיִם water מְפַכִּ֔ים mᵊfakkˈîm פכה trickle מִן־ min- מִן from הַ ha הַ the כָּתֵ֖ף kkāṯˌēf כָּתֵף shoulder הַ ha הַ the יְמָנִֽית׃ yᵊmānˈîṯ יְמָנִי right-hand
47:2. et eduxit me per viam portae aquilonis et convertit me ad viam foras portam exteriorem viam quae respiciebat ad orientem et ecce aquae redundantes a latere dextroAnd he led me out by the way of the north gate, and he caused me to turn to the way without the outward gate to the way that looked toward the east: and behold there ran out waters on the right side.
2. Then brought he me out by the way of the gate northward, and led me round by the way without unto the outer gate, by the way of that looketh toward the east; and behold, there ran out waters on the right side.
47:2. And he led me out, along the way of the north gate, and he turned me back toward the way outside the exterior gate, the way which looked toward the east. And behold, the waters overflowed on the right side.
47:2. Then brought he me out of the way of the gate northward, and led me about the way without unto the utter gate by the way that looketh eastward; and, behold, there ran out waters on the right side.
Then brought he me out of the way of the gate northward, and led me about the way without unto the utter gate by the way that looketh eastward; and, behold, there ran out waters on the right side:

47:2 И вывел меня северными воротами, и внешним путем обвел меня к внешним воротам, путем, обращенным к востоку; и вот, вода течет по правую сторону.
47:2
καὶ και and; even
ἐξήγαγέν εξαγω lead out; bring out
με με me
κατὰ κατα down; by
τὴν ο the
ὁδὸν οδος way; journey
τῆς ο the
πύλης πυλη gate
τῆς ο the
πρὸς προς to; toward
βορρᾶν βορρας north wind
καὶ και and; even
περιήγαγέν περιαγω head around; go around
με με me
τὴν ο the
ὁδὸν οδος way; journey
ἔξωθεν εξωθεν from outside; outer
πρὸς προς to; toward
τὴν ο the
πύλην πυλη gate
τῆς ο the
αὐλῆς αυλη courtyard; fold
τῆς ο the
βλεπούσης βλεπω look; see
κατ᾿ κατα down; by
ἀνατολάς ανατολη springing up; east
καὶ και and; even
ἰδοὺ ιδου see!; here I am
τὸ ο the
ὕδωρ υδωρ water
κατεφέρετο καταφερω bring down / against; bear down
ἀπὸ απο from; away
τοῦ ο the
κλίτους κλιτος the
δεξιοῦ δεξιος right
47:2
וַ wa וְ and
יֹּוצִאֵנִי֮ yyôṣiʔēnˈî יצא go out
דֶּֽרֶךְ־ dˈereḵ- דֶּרֶךְ way
שַׁ֣עַר šˈaʕar שַׁעַר gate
צָפֹונָה֒ ṣāfônˌā צָפֹון north
וַ wa וְ and
יְסִבֵּ֨נִי֙ yᵊsibbˈēnî סבב turn
דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way
ח֔וּץ ḥˈûṣ חוּץ outside
אֶל־ ʔel- אֶל to
שַׁ֣עַר šˈaʕar שַׁעַר gate
הַ ha הַ the
ח֔וּץ ḥˈûṣ חוּץ outside
דֶּ֖רֶךְ dˌereḵ דֶּרֶךְ way
הַ ha הַ the
פֹּונֶ֣ה ppônˈeh פנה turn
קָדִ֑ים qāḏˈîm קָדִים east
וְ wᵊ וְ and
הִנֵּה־ hinnē- הִנֵּה behold
מַ֣יִם mˈayim מַיִם water
מְפַכִּ֔ים mᵊfakkˈîm פכה trickle
מִן־ min- מִן from
הַ ha הַ the
כָּתֵ֖ף kkāṯˌēf כָּתֵף shoulder
הַ ha הַ the
יְמָנִֽית׃ yᵊmānˈîṯ יְמָנִי right-hand
47:2. et eduxit me per viam portae aquilonis et convertit me ad viam foras portam exteriorem viam quae respiciebat ad orientem et ecce aquae redundantes a latere dextro
And he led me out by the way of the north gate, and he caused me to turn to the way without the outward gate to the way that looked toward the east: and behold there ran out waters on the right side.
47:2. And he led me out, along the way of the north gate, and he turned me back toward the way outside the exterior gate, the way which looked toward the east. And behold, the waters overflowed on the right side.
47:2. Then brought he me out of the way of the gate northward, and led me about the way without unto the utter gate by the way that looketh eastward; and, behold, there ran out waters on the right side.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
2. Чтобы проследить дальнейшее направление храмового потока, пророку нужно было выйти из храма, но прямым путем выйти нельзя было, так как восточные ворота были закрыты (внутренние - большею частью: XLVI:1: ср. XL:1, а внешние всегда: XLIV:2); потому пророк выводится в северные ворота (оба) и, обогнув храм со вне (“внешним путем обвел меня”) приходит пред его восточные внешние ворота; “к внешним воротам, путем, обращенным к востоку” нужно с LXX и Пешито читать: “к воротам внешним (LXX: “двора”), обращенным к (“путем” - евр. дерек означает иногда только направление и = к) востоку. От этих ворот (соб. “входа”; не выражено в рус. и слав. пер.) направо, т. е. под примыкающей к воротам справа стене, пророк увидел опять воду бывшую, очевидно, продолжением виденного им ранее потока. - “Течет” - евр. ap. leg. >миппаким>, переводимое так по сродным корням («капля»); Вульг. redundantes; LXX: katefereto - падала, слав. “исхождаше”; срод. с ассир. паку, прорывать.
Adam Clarke: Commentary on the Bible - 1831
47:2: There ran out waters - מים מפכים mayim mephaccim, the waters seem to have been at first in small quantity; for the words imply that they oozed or dropped out. They were at first so small that they came guttatim, drop by drop; but they increased so, that they became a river in which one could swim.
Albert Barnes: Notes on the Bible - 1834
47:2: Out of the way of the gate northward - Rather, by the way of the northward gate.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
47:2: northward: Eze 44:2, Eze 44:4
John Gill
47:2 Then brought he me out of the way of the gate northward,.... Out of the inward court where he was, by the way of the north gate, the eastern gate being shut:
and led me about the way without unto the utter gate, by the way that looketh eastward; and from thence he had him round to the outward eastern gate, where he was at first, Ezek 40:6, to meet the flow of waters that came through the inward and outward courts eastward:
and, behold, there ran out waters on the right side; that is, on the south side of the gate, in a small quantity, and in a very still and easy way, like water out of the mouth of a vial, as the word (b) signifies. So Bartenora (c), who understands this gate of the water gate, interprets the right side of the south; and observes, that the prophet first saw the waters come out very small, like the horns of a locust; but when they came to this gate, they became like water as it flows out of the mouth of a small pitcher: and from this whole account of the waters, it is plain they cannot be understood literally, but figuratively; and which confirm this to be the sense of the whole vision. They may be applied unto, and serve to illustrate, the love of God; the secret spring of which is in the heart and will of God; ran under ground from all eternity; channelled in Christ; broke up and issued forth in the mission of him into the world, under the threshold of him, the door of the church; and in and by him, the altar, sacrifice, and propitiation; wherein the love of God in an especial manner is manifested; and which has its heights and depths, immeasurable and unfathomable, Eph 3:18, these waters also may be applied to the grace of the Spirit of God in regeneration and conversion; which is compared to water, for its cleansing, fructifying, and refreshing nature; to "waters", for the abundance of it; and this flows from the God of all grace through Christ, and out of his fulness is gradually increased, and becomes a well, yea, rivers of living water, Jn 7:37, but it seems best to understand them of the Gospel, and the doctrines of it; which, like water, cools those who are inflamed with the heat of the fiery law; extinguishes the thirst of sensible sinners, and refreshes them; cleanses and purifies their souls, which is instrumentally done with the washing of water by the word; and makes them fruitful and flourishing: this is not of men, but God; comes from heaven, the holy of holies; and out of the house and church of God; from Zion and Jerusalem, by Christ the door, and points to him the way; and is chiefly concerning him, the altar, his sacrifice and satisfaction, peace, atonement, and propitiation by him; see Is 2:3.
(b) "manabant tanquam e phiala", Junius & Tremellius; "phialabant", Junius; "destillabant", Cocceius, Starckius. (c) In Misn. Middot, c. 1. sect. 4.
John Wesley
47:2 Out - Of the inmost court. The outer gate - The outmost north - gate in the wall that compassed the whole mountain of the Lord's house.
47:347:3: Եւ իբրեւ զելս առն դէմ յանդիման, եւ չափ ՚ի ձեռին իւրում։ Եւ չափեաց հազա՛ր, չափովն՝ եւ անց ընդ ջուրն յորդութեանց[13076]. [13076] Բազումք. Եւ անց ընդ ջուրն ջուր յորդութեան։
3 Երբ դուրս եկայ, մարդը ելաւ իմ դիմաց. ձեռքին չափ ունէր: Իր չափով հազար ձողաչափ չափեց ու անցաւ ջրի, յորդ ջրի միջով:
3 Այն մարդը, որ իր ձեռքը լար ունէր, դէպի արեւելք գնաց ու հազար կանգուն չափեց եւ զիս ջուրերէն անցուց։ Ջուրերը մինչեւ գարշապարներս կ’ելլէին։
[1003]Եւ իբրեւ զելս առն դէմ յանդիման, եւ չափ ի ձեռին իւրում. եւ չափեաց հազար` չափովն, եւ անց ընդ ջուրն` ջուր յորդութեան:

47:3: Եւ իբրեւ զելս առն դէմ յանդիման, եւ չափ ՚ի ձեռին իւրում։ Եւ չափեաց հազա՛ր, չափովն՝ եւ անց ընդ ջուրն յորդութեանց[13076].
[13076] Բազումք. Եւ անց ընդ ջուրն ջուր յորդութեան։
3 Երբ դուրս եկայ, մարդը ելաւ իմ դիմաց. ձեռքին չափ ունէր: Իր չափով հազար ձողաչափ չափեց ու անցաւ ջրի, յորդ ջրի միջով:
3 Այն մարդը, որ իր ձեռքը լար ունէր, դէպի արեւելք գնաց ու հազար կանգուն չափեց եւ զիս ջուրերէն անցուց։ Ջուրերը մինչեւ գարշապարներս կ’ելլէին։
zohrab-1805▾ eastern-1994▾ western am▾
47:347:3 Когда тот муж пошел на восток, то в руке держал шнур, и отмерил тысячу локтей, и повел меня по воде; воды было по лодыжку.
47:3 καθὼς καθως just as / like ἔξοδος εξοδος exodus ἀνδρὸς ανηρ man; husband ἐξ εκ from; out of ἐναντίας εναντιος contrary; opposite καὶ και and; even μέτρον μετρον measure ἐν εν in τῇ ο the χειρὶ χειρ hand αὐτοῦ αυτος he; him καὶ και and; even διεμέτρησεν διαμετρεω thousand ἐν εν in τῷ ο the μέτρῳ μετρον measure καὶ και and; even διῆλθεν διερχομαι pass through; spread ἐν εν in τῷ ο the ὕδατι υδωρ water ὕδωρ υδωρ water ἀφέσεως αφεσις dismissal; forgiveness
47:3 בְּ bᵊ בְּ in צֵאת־ ṣēṯ- יצא go out הָ hā הַ the אִ֥ישׁ ʔˌîš אִישׁ man קָדִ֖ים qāḏˌîm קָדִים east וְ wᵊ וְ and קָ֣ו qˈāw קָו line בְּ bᵊ בְּ in יָדֹ֑ו yāḏˈô יָד hand וַ wa וְ and יָּ֤מָד yyˈāmoḏ מדד measure אֶ֨לֶף֙ ʔˈelef אֶלֶף thousand בָּֽ bˈā בְּ in † הַ the אַמָּ֔ה ʔammˈā אַמָּה cubit וַ wa וְ and יַּעֲבִרֵ֥נִי yyaʕᵃvirˌēnî עבר pass בַ va בְּ in † הַ the מַּ֖יִם mmˌayim מַיִם water מֵ֥י mˌê מַיִם water אָפְסָֽיִם׃ ʔofsˈāyim אָפְסַיִם ankles
47:3. cum egrederetur vir ad orientem qui habebat funiculum in manu sua et mensus est mille cubitos et transduxit me per aquam usque ad talosAnd when the man that had the line in his hand went out towards the east, he measured a thousand cubits: and he brought me through the water up to the ankles.
3. When the man went forth eastward with the line in his hand, he measured a thousand cubits, and he caused me to pass through the waters, waters that were to the ankles.
47:3. Then the man who held the rope in his hand departed toward the east, and he measured one thousand cubits. And he led me forward, through the water, up to the ankles.
47:3. And when the man that had the line in his hand went forth eastward, he measured a thousand cubits, and he brought me through the waters; the waters [were] to the ancles.
And when the man that had the line in his hand went forth eastward, he measured a thousand cubits, and he brought me through the waters; the waters [were] to the ancles:

47:3 Когда тот муж пошел на восток, то в руке держал шнур, и отмерил тысячу локтей, и повел меня по воде; воды было по лодыжку.
47:3
καθὼς καθως just as / like
ἔξοδος εξοδος exodus
ἀνδρὸς ανηρ man; husband
ἐξ εκ from; out of
ἐναντίας εναντιος contrary; opposite
καὶ και and; even
μέτρον μετρον measure
ἐν εν in
τῇ ο the
χειρὶ χειρ hand
αὐτοῦ αυτος he; him
καὶ και and; even
διεμέτρησεν διαμετρεω thousand
ἐν εν in
τῷ ο the
μέτρῳ μετρον measure
καὶ και and; even
διῆλθεν διερχομαι pass through; spread
ἐν εν in
τῷ ο the
ὕδατι υδωρ water
ὕδωρ υδωρ water
ἀφέσεως αφεσις dismissal; forgiveness
47:3
בְּ bᵊ בְּ in
צֵאת־ ṣēṯ- יצא go out
הָ הַ the
אִ֥ישׁ ʔˌîš אִישׁ man
קָדִ֖ים qāḏˌîm קָדִים east
וְ wᵊ וְ and
קָ֣ו qˈāw קָו line
בְּ bᵊ בְּ in
יָדֹ֑ו yāḏˈô יָד hand
וַ wa וְ and
יָּ֤מָד yyˈāmoḏ מדד measure
אֶ֨לֶף֙ ʔˈelef אֶלֶף thousand
בָּֽ bˈā בְּ in
הַ the
אַמָּ֔ה ʔammˈā אַמָּה cubit
וַ wa וְ and
יַּעֲבִרֵ֥נִי yyaʕᵃvirˌēnî עבר pass
בַ va בְּ in
הַ the
מַּ֖יִם mmˌayim מַיִם water
מֵ֥י mˌê מַיִם water
אָפְסָֽיִם׃ ʔofsˈāyim אָפְסַיִם ankles
47:3. cum egrederetur vir ad orientem qui habebat funiculum in manu sua et mensus est mille cubitos et transduxit me per aquam usque ad talos
And when the man that had the line in his hand went out towards the east, he measured a thousand cubits: and he brought me through the water up to the ankles.
47:3. Then the man who held the rope in his hand departed toward the east, and he measured one thousand cubits. And he led me forward, through the water, up to the ankles.
47:3. And when the man that had the line in his hand went forth eastward, he measured a thousand cubits, and he brought me through the waters; the waters [were] to the ancles.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. “Когда тот муж пошел на восток”. - “Муж”, ХL:3. Букв. с евр.: “при выходе мужа на восток”; LXX, читая вместо “бе” “в” - ке - “как”, имеют: “якоже исход мужа протву”, связывая это с концом 2: ст.: “и се, вода исхождаше от страны десныя, якоже исход мужа протву”, т. е. должно быть вода текла так ровно, как идет человек в прямом направлении. - “Шнур”, евр. кав, y Иезекииля только здесь, = “льняная веревка” (XL:3) - так как измерения предстояли большие. Измерение потока имеет целью показать, что глубина его увеличивается в строгой постепенности и с полною равномерностью, чем он совершенно не походил на естественные потоки и реки и вполне отвечал как новому храму так и новой св. земле, соразмерности в плане первого и в делении второй. На расстоянии тысячи локтей от храмовой стены поток, едва пробивавшийся из-под стены, доходил уже до лодыжек, евр. “офсаим” - дв. ч. арамеизованного евр. пасим. LXX может быть, видели в выражении таинственный смысл: “и прйде (т. е. ангел, а не пророк; сред. залог вм. причинит. “и повел меня”) водою воду оставления” вместо евр. “вола лодыжек”; но afesewV, может быть, транскрипция евр. офсаии, представляющего действительно, неупотребляемую нигде форму.
Adam Clarke: Commentary on the Bible - 1831
47:3: He measured a thousand cubits - the waters were to the Ankles; a thousand more, - the waters were to the Knees; a thousand more, - they became a River that could not be forded. The waters were risen, and they were waters to Swim in.
I. This may be applied to the gradual discoveries of the plan of salvation, -
1. In the patriarchal ages.
2. In the giving of the law.
3. In the ministry of John the Baptist. And,
4. In the full manifestation of Christ by the communication of the Holy Ghost.
II. This vision may be applied also to the growth of a believer in the grace and knowledge of God. There is -
1. The seed of the kingdom.
2. The blade from that seed.
3. The ear out of that blade. And,
4. The full corn in that ear.
III. It may be applied to the discoveries a penitent believer receives of the mercy of God in his salvation. He is -
1. A little child, born of God, born from above, and begins to taste the bread of life, and live on the heavenly food.
2. He grows up and increases in stature and strength, and becomes a young man.
3. He becomes matured in the Divine life, and has his spiritual senses exercised so as to become a father in Christ. In other words, the grace of God appears to come drop by drop; it is given as it can be used; it is a seed of light, and multiplies itself. The penitent at first can scarcely believe the infinite goodness of his Maker; he however ventures to follow on with the conducting angel, the minister of the Gospel, in his descriptions of the plenitude of that salvation, provided in that living Temple in which alone the well-spring of life is to be found.
4. In thus following on to know the Lord he finds a continual increase of light and life, till at last he is carried by the streams of grace to the ocean of eternal mercy; then
"Plunged in the Godhead's deepest sea, And lost in his immensity."
IV. These waters may be considered as a type of the progress which Christianity shall make in the world.
1. There were only a few poor fishermen.
2. Afterwards many Jews.
3. Then the Gentiles of Asia Minor and Greece.
4. The continent and isles of Europe. And,
5. Now spreading through Africa, Asia, and America, at present these waters are no longer a river, but an immense sea; and the Gospel fishers are daily bringing multitudes of souls to Christ.
Albert Barnes: Notes on the Bible - 1834
47:3: The ancles - This may coincide with the step gained in the baptism of Cornelius Acts 10, and the opening of the Church to the Gentiles. The dispersion which had followed the martyrdom of Stephen Act 11:19, had carried believers into various countries, and so paved the way for the foundation of Gentile Churches.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
47:3: the man: Eze 40:3; Zac 2:1; Rev 11:1, Rev 21:15
waters were to the ankles: Heb. waters of the ancles, Luk 24:49; Act 2:4, Act 2:33, Act 10:45, Act 10:46, Act 11:16-18
John Gill
47:3 And when the man that had the line in his hand,.... The same as in Ezek 40:3 and is no other than Christ, who appeared in a human form to the prophet; and who hitherto had only made use of the measuring reed in taking the dimensions of the house, and what appertained to it; but now he uses the line of flax he had in his hand, in measuring the waters as they ran; by which line is meant the Scriptures, the word of God, by which all doctrines are to be measured: this is the rule that both preachers and hearers are to go by; and, as by the direction of this person the waters flowed where he would have them, so the doctrines of the Gospel are preached by the order of Christ where he pleases; see Lk 24:47, and these move in a direct line, as those waters did; error is crooked, and has its windings and turnings; but truth is straight and even; all the words of Wisdom are right, and there is nothing froward, perverse, or crooked in them, Prov 8:8,
went forth eastward; which was the course the waters took by his direction; the Gospel was first spread in the eastern part of the world, in Asia, where many churches were planted by it; it has been since in the south, in Africa, particularly in the times of Austin, when these waters, the doctrines of grace, flowed largely; and they have been since in the north and west, in Europe, in our northern climes; all which perhaps may be signified by the right side, or south side, by which these waters flowed, and by the prophet's going to the north gate, and about, to see them; but in the latter day they will move eastward again, when the kings of the east and their kingdoms shall become Christ's; see Rev_ 16:12,
he measured a thousand cubits; or, "a thousand by the cubit (d)"; the Targum is,
"a thousand cubits by the cubit;''
with his line from the eastern gate of the house, at the right side of which the waters ran out; this was about half a mile:
and he brought me through the waters: not the thousand cubits he had measured; but when he came to the end of them, he made the prophet to cross the waters, to go through them across, that he might observe the depth of them:
and the waters were to the ankles; were ankle deep, a few inches: or, "to the soles"; for, as R. Jonah thinks, may be additional; and in the Syriac language, signifies a part of the hand, Dan 5:5, and, applied to the feet, designs the soles of them; and then the sense is, the waters were so shallow, that they only covered the soles of the feet: this may signify the ministry of John the Baptist, who, though greater than the prophets, yet the least in the kingdom of heaven was greater than he; and of the disciples of Christ, before the effusion of the Spirit: or may design the more easy doctrines of the Gospel; those waters which Christ's lambs may wade in; that milk which new born babes desire, and are fed with; those plain truths of the word, which those of the weakest capacity are able to take in, receive, and embrace; in the knowledge of which, though fools, they err not; such as salvation by Christ alone; justification by his righteousness; peace and pardon by his blood; which are so plain, as to be understood by every truly gracious soul, though of ever so mean a capacity: or it may intimate the small spread of the Gospel at first in Judea, Samaria, and Galilee.
(d) "mille in cubito", Vatablus, Pagninus, Montanus.
John Wesley
47:3 He measured - By the line in his hand. He brought me - Went before, and the prophet followed; all this was in vision.
47:447:4: եւ չափեաց հազա՛ր, չափովն՝ եւ անց ընդ ջուրն, եւ հարկանէր ջուրն մինչեւ ցերանսն. եւ չափեաց հազա՛ր, չափովն՝ եւ անց ընդ ջուրն. եւ հարկանէր ջուրն մինչեւ ցգօտին.
4 Դարձեալ հազար ձողաչափ չափեց իր չափով ու անցաւ ջրի միջով: Ջուրը մինչեւ նրա երանքներն էր հասնում: Նա հազար ձողաչափ չափեց իր չափով ու անցաւ ջրի միջով: Ջուրը մինչեւ գօտկատեղն էր հասնում:
4 Հազար կանգուն եւս չափեց եւ զիս ջուրերէն անցուց։ Ջուրերը մինչեւ ծունկերս կ’ելլէին։ Հազար կանգուն եւս չափեց ու զիս ջուրերէն անցուց։ Ջուրերը մինչեւ մէջքս կ’ելլէին։
եւ չափեաց հազար` չափովն, եւ անց ընդ ջուրն, եւ հարկանէր ջուրն մինչեւ ցերանսն. եւ չափեաց հազար` չափովն, եւ անց ընդ ջուրն, եւ հարկանէր ջուրն մինչեւ ցգօտին:

47:4: եւ չափեաց հազա՛ր, չափովն՝ եւ անց ընդ ջուրն, եւ հարկանէր ջուրն մինչեւ ցերանսն. եւ չափեաց հազա՛ր, չափովն՝ եւ անց ընդ ջուրն. եւ հարկանէր ջուրն մինչեւ ցգօտին.
4 Դարձեալ հազար ձողաչափ չափեց իր չափով ու անցաւ ջրի միջով: Ջուրը մինչեւ նրա երանքներն էր հասնում: Նա հազար ձողաչափ չափեց իր չափով ու անցաւ ջրի միջով: Ջուրը մինչեւ գօտկատեղն էր հասնում:
4 Հազար կանգուն եւս չափեց եւ զիս ջուրերէն անցուց։ Ջուրերը մինչեւ ծունկերս կ’ելլէին։ Հազար կանգուն եւս չափեց ու զիս ջուրերէն անցուց։ Ջուրերը մինչեւ մէջքս կ’ելլէին։
zohrab-1805▾ eastern-1994▾ western am▾
47:447:4 И {еще} отмерил тысячу, и повел меня по воде; воды было по колено. И еще отмерил тысячу, и повел меня; воды было по поясницу.
47:4 καὶ και and; even διεμέτρησεν διαμετρεω thousand καὶ και and; even διῆλθεν διερχομαι pass through; spread ἐν εν in τῷ ο the ὕδατι υδωρ water ὕδωρ υδωρ water ἕως εως till; until τῶν ο the μηρῶν μηρος thigh καὶ και and; even διεμέτρησεν διαμετρεω thousand καὶ και and; even διῆλθεν διερχομαι pass through; spread ὕδωρ υδωρ water ἕως εως till; until ὀσφύος οσφυς loins; waist
47:4 וַ wa וְ and יָּ֣מָד yyˈāmoḏ מדד measure אֶ֔לֶף ʔˈelef אֶלֶף thousand וַ wa וְ and יַּעֲבִרֵ֥נִי yyaʕᵃvirˌēnî עבר pass בַ va בְּ in † הַ the מַּ֖יִם mmˌayim מַיִם water מַ֣יִם mˈayim מַיִם water בִּרְכָּ֑יִם birkˈāyim בֶּרֶךְ knee וַ wa וְ and יָּ֣מָד yyˈāmoḏ מדד measure אֶ֔לֶף ʔˈelef אֶלֶף thousand וַ wa וְ and יַּעֲבִרֵ֖נִי yyaʕᵃvirˌēnî עבר pass מֵ֥י mˌê מַיִם water מָתְנָֽיִם׃ moṯnˈāyim מָתְנַיִם hips
47:4. rursumque mensus est mille et transduxit me per aquam usque ad genuaAnd again he measured a thousand, and he brought me through the water up to the knees.
4. Again he measured a thousand, and caused me to pass through the waters, waters that were to the knees. Again he measured a thousand, and caused me to pass through , waters that were to the loins.
47:4. And again he measured one thousand, and he led me forward, through the water, up to the knees.
47:4. Again he measured a thousand, and brought me through the waters; the waters [were] to the knees. Again he measured a thousand, and brought me through; the waters [were] to the loins.
Again he measured a thousand, and brought me through the waters; the waters [were] to the knees. Again he measured a thousand, and brought me through; the waters [were] to the loins:

47:4 И {еще} отмерил тысячу, и повел меня по воде; воды было по колено. И еще отмерил тысячу, и повел меня; воды было по поясницу.
47:4
καὶ και and; even
διεμέτρησεν διαμετρεω thousand
καὶ και and; even
διῆλθεν διερχομαι pass through; spread
ἐν εν in
τῷ ο the
ὕδατι υδωρ water
ὕδωρ υδωρ water
ἕως εως till; until
τῶν ο the
μηρῶν μηρος thigh
καὶ και and; even
διεμέτρησεν διαμετρεω thousand
καὶ και and; even
διῆλθεν διερχομαι pass through; spread
ὕδωρ υδωρ water
ἕως εως till; until
ὀσφύος οσφυς loins; waist
47:4
וַ wa וְ and
יָּ֣מָד yyˈāmoḏ מדד measure
אֶ֔לֶף ʔˈelef אֶלֶף thousand
וַ wa וְ and
יַּעֲבִרֵ֥נִי yyaʕᵃvirˌēnî עבר pass
בַ va בְּ in
הַ the
מַּ֖יִם mmˌayim מַיִם water
מַ֣יִם mˈayim מַיִם water
בִּרְכָּ֑יִם birkˈāyim בֶּרֶךְ knee
וַ wa וְ and
יָּ֣מָד yyˈāmoḏ מדד measure
אֶ֔לֶף ʔˈelef אֶלֶף thousand
וַ wa וְ and
יַּעֲבִרֵ֖נִי yyaʕᵃvirˌēnî עבר pass
מֵ֥י mˌê מַיִם water
מָתְנָֽיִם׃ moṯnˈāyim מָתְנַיִם hips
47:4. rursumque mensus est mille et transduxit me per aquam usque ad genua
And again he measured a thousand, and he brought me through the water up to the knees.
47:4. And again he measured one thousand, and he led me forward, through the water, up to the knees.
47:4. Again he measured a thousand, and brought me through the waters; the waters [were] to the knees. Again he measured a thousand, and brought me through; the waters [were] to the loins.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. “И повел меня”. LXX опять (см. ст. 3) dihlqen (т. е. ангел, а не пророк), по слав. “и преведе мя”. - “Воды было по колено”, как и слав. “и взде вода до колен” - перифраз краткого, как и в ст. 3, евр. “вода колен” (греч. точнее без “взыде”); но “вода” в евр. не в stata consctr, как ранее и дальше, а в st. abs. маим не мей, может быть, потому что, в первой форме выражение означало бы тоже, что у Ис XXVI:12: “вода ног” (моча). Из “повел меня” LXX образовали сказуемое к вода “и взыде вода”.
Albert Barnes: Notes on the Bible - 1834
47:4: The knees - The mission of Paul and Barnabas Act 13:1-4 is another marked epoch in the Church's history; and the time of Paul's martyrdom denotes an increase in the Gentile Church, which corresponds with the waters reaching the loins.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
47:4: the waters were to the knees: Act 19:10-20; Rom 15:19; Col 1:6
John Gill
47:4 And again he measured a thousand, and brought me through the waters; the waters were to the knees,.... The man with his line measured another thousand cubits straight on from the first; and then bid the prophet cross and ford them again, and then they were knee deep:
again he measured a thousand, and brought me through; the waters were to the loins; a third time he measured a thousand cubits still onward, and ordered the prophet to wade through them, when they were risen so high as to reach his loins. The waters to the knees and loins may signify the greater knowledge of the Gospel, and the mysteries of it, the apostles had after the Spirit was poured forth; and the greater spread of it in the world, among Jews and Gentiles: or else may design those doctrines of the Gospel, and mysteries of grace, which are more sublime, and more difficult to understand; which require some pains to search into, and get the knowledge of; as concerning predestination, election, the covenant of grace, and the eternal transactions between the Father and the Son, &c. which are meat for strong men, who have their senses exercised to discern between good and evil.
47:547:5: եւ չափեաց հազա՛ր, չափովն զուխսն՝ եւ ո՛չ կարէր անցանել. զի յորդեաց ջուրն իբրեւ զյորձանս հեղեղաց ընդ որ ո՛չ ոք անցանիցէ[13077]։ [13077] Յօրինակին ՚ի բնաբանի դատարկ տեղի թողեալ վասն՝ որ. ՚ի լուս՛՛. նշանակի ՚ի մէջ բերել, եւ առնել՝ ընդ որ ո՛չ ոք անցա՛՛. համաձայն բազմաց։
5 Իր չափով նա հազար ձողաչափ չափեց հոսանքը ու չէր կարողանում անցնել, որովհետեւ ջուրը հեղեղի յորձանք էր տալիս, որի միջով ոչ ոք չէր կարող անցնել:
5 Նորէն հազար կանգուն ալ չափեց, ուր այնպիսի գետ մը եղած էր, ուրկէ չէի կրնար անցնիլ. վասն զի ջուրերը յորդեր էին ու այնպիսի գետ մը կազմեր էին, ուրկէ մարդ չէր կրնար անցնիլ՝ առանց լողալու*»։
եւ չափեաց հազար` չափովն զուխսն, եւ ոչ կարէր`` անցանել, զի յորդեաց ջուրն իբրեւ զյորձանս հեղեղաց ընդ որ ոչ ոք անցանիցէ:

47:5: եւ չափեաց հազա՛ր, չափովն զուխսն՝ եւ ո՛չ կարէր անցանել. զի յորդեաց ջուրն իբրեւ զյորձանս հեղեղաց ընդ որ ո՛չ ոք անցանիցէ[13077]։
[13077] Յօրինակին ՚ի բնաբանի դատարկ տեղի թողեալ վասն՝ որ. ՚ի լուս՛՛. նշանակի ՚ի մէջ բերել, եւ առնել՝ ընդ որ ո՛չ ոք անցա՛՛. համաձայն բազմաց։
5 Իր չափով նա հազար ձողաչափ չափեց հոսանքը ու չէր կարողանում անցնել, որովհետեւ ջուրը հեղեղի յորձանք էր տալիս, որի միջով ոչ ոք չէր կարող անցնել:
5 Նորէն հազար կանգուն ալ չափեց, ուր այնպիսի գետ մը եղած էր, ուրկէ չէի կրնար անցնիլ. վասն զի ջուրերը յորդեր էին ու այնպիսի գետ մը կազմեր էին, ուրկէ մարդ չէր կրնար անցնիլ՝ առանց լողալու*»։
zohrab-1805▾ eastern-1994▾ western am▾
47:547:5 И еще отмерил тысячу, и уже тут был такой поток, через который я не мог идти, потому что вода была так высока, что надлежало плыть, а переходить нельзя было этот поток.
47:5 καὶ και and; even διεμέτρησεν διαμετρεω thousand καὶ και and; even οὐκ ου not ἠδύνατο δυναμαι able; can διελθεῖν διερχομαι pass through; spread ὅτι οτι since; that ἐξύβριζεν εξυβριζω the ὕδωρ υδωρ water ὡς ως.1 as; how ῥοῖζος ροιζος who; what οὐ ου not διαβήσονται διαβαινω step through; go across
47:5 וַ wa וְ and יָּ֣מָד yyˈāmoḏ מדד measure אֶ֔לֶף ʔˈelef אֶלֶף thousand נַ֕חַל nˈaḥal נַחַל wadi אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not אוּכַ֖ל ʔûḵˌal יכל be able לַ la לְ to עֲבֹ֑ר ʕᵃvˈōr עבר pass כִּֽי־ kˈî- כִּי that גָא֤וּ ḡāʔˈû גאה be high הַ ha הַ the מַּ֨יִם֙ mmˈayim מַיִם water מֵ֣י mˈê מַיִם water שָׂ֔חוּ śˈāḥû שָׂחוּ swimming נַ֖חַל nˌaḥal נַחַל wadi אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not יֵעָבֵֽר׃ yēʕāvˈēr עבר pass
47:5. et mensus est mille et transduxit me per aquam usque ad renes et mensus est mille torrentem quem non potui pertransire quoniam intumuerant aquae profundae torrentis qui non potest transvadariAnd he measured a thousand, and he brought me through the water up to the loins. And he measured a thousand, and it was a torrent, which I could not pass over: for the waters were risen so as to make a deep torrent, which could not be passed over.
5. Afterward he measured a thousand; a river that I could not pass through: for the waters were risen, waters to swim in, a river that could not be passed through.
47:5. And he measured one thousand, and he led me forward, through the water, up to the waist. And he measured one thousand, into a torrent, through which I was not able to pass. For the waters had risen to become a profound torrent, which was not able to be crossed.
47:5. Afterward he measured a thousand; [and it was] a river that I could not pass over: for the waters were risen, waters to swim in, a river that could not be passed over.
Afterward he measured a thousand; [and it was] a river that I could not pass over: for the waters were risen, waters to swim in, a river that could not be passed over:

47:5 И еще отмерил тысячу, и уже тут был такой поток, через который я не мог идти, потому что вода была так высока, что надлежало плыть, а переходить нельзя было этот поток.
47:5
καὶ και and; even
διεμέτρησεν διαμετρεω thousand
καὶ και and; even
οὐκ ου not
ἠδύνατο δυναμαι able; can
διελθεῖν διερχομαι pass through; spread
ὅτι οτι since; that
ἐξύβριζεν εξυβριζω the
ὕδωρ υδωρ water
ὡς ως.1 as; how
ῥοῖζος ροιζος who; what
οὐ ου not
διαβήσονται διαβαινω step through; go across
47:5
וַ wa וְ and
יָּ֣מָד yyˈāmoḏ מדד measure
אֶ֔לֶף ʔˈelef אֶלֶף thousand
נַ֕חַל nˈaḥal נַחַל wadi
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
אוּכַ֖ל ʔûḵˌal יכל be able
לַ la לְ to
עֲבֹ֑ר ʕᵃvˈōr עבר pass
כִּֽי־ kˈî- כִּי that
גָא֤וּ ḡāʔˈû גאה be high
הַ ha הַ the
מַּ֨יִם֙ mmˈayim מַיִם water
מֵ֣י mˈê מַיִם water
שָׂ֔חוּ śˈāḥû שָׂחוּ swimming
נַ֖חַל nˌaḥal נַחַל wadi
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
יֵעָבֵֽר׃ yēʕāvˈēr עבר pass
47:5. et mensus est mille et transduxit me per aquam usque ad renes et mensus est mille torrentem quem non potui pertransire quoniam intumuerant aquae profundae torrentis qui non potest transvadari
And he measured a thousand, and he brought me through the water up to the loins. And he measured a thousand, and it was a torrent, which I could not pass over: for the waters were risen so as to make a deep torrent, which could not be passed over.
47:5. And he measured one thousand, and he led me forward, through the water, up to the waist. And he measured one thousand, into a torrent, through which I was not able to pass. For the waters had risen to become a profound torrent, which was not able to be crossed.
47:5. Afterward he measured a thousand; [and it was] a river that I could not pass over: for the waters were risen, waters to swim in, a river that could not be passed over.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. Вода таким образом увеличивалась в геометрической прогрессии. - “Я не мог идти”. LXX “не возможе, т. е. ангел, прейти”, как в ст. 3: и 4. - “Вода была так высока”. LXX: “кипяше вода”, волновалась как море, от ширины и глубины реки. - “Что надлежало плыть” букв. “вода плавания”. LXX: “аки шум” (поточный). Розенмюллер сопоставляет место из Зенд-Авесты, (перев. Keukter, t. III, р. 16), что Зороастр во сне проходил воду, достигавшую ему сначала до пят, затем до колен и пояса и наконец до шеи и увидел в этом сне указание на развитие своего учения.
Albert Barnes: Notes on the Bible - 1834
47:5: The rivers in Palestine were for the most part mere watercourses, dry in summer, in winter carrying the water along the wadys to the sea. The river of the vision is to have a continuous flow.
Waters to swim in - When under Constantine the Roman empire had become Christian, the Church may be contemplated as the full river, to flow on through time until the final completion of Isaiah's prophecy Isa 11:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
47:5: waters to swim in: Heb. waters of swimming, Isa 11:9; Dan 2:34, Dan 2:35; Hab 2:14; Mat 13:31, Mat 13:32; Rev 7:9, Rev 11:15, Rev 20:2-4
Geneva 1599
47:5 Afterward he measured a thousand; [and it was] a river that I could not pass over: for the waters had risen, waters to swim in, a (b) river that could not be passed over.
(b) Signifying that the graces of God would never decrease, but ever abound in his Church.
John Gill
47:5 Afterward he measured a thousand,.... A fourth time a thousand cubits. Some think these four measurings respect the preaching of the Gospel in the four parts of the world; but rather they refer to four remarkable seasons of the ministry of it; as in the times of John the Baptist, and the disciples of Christ before his death; in the primitive churches of the three first centuries; at the time of the Reformation; and in the latter day glory, which is the fourth and last measuring:
and it was a river that I could not pass over; the prophet could not set his foot on the bottom, and wade through it, and cross over it, as he had done before:
for the waters were risen, waters to swim in; not to walk in:
a river that could not be passed over; by any man, on his feet; only by swimming, and perhaps not by that, at least not without difficulty: this may signify the large spread of the Gospel in the latter day, when the earth shall be filled with it, as the waters cover the sea; and the great light into it, and knowledge of it, that men shall then have, Is 11:9, and yet that there are some doctrines exceeding deep, out of the reach and penetration of men, called the deep things of God, which human reason cannot attain, and where it cannot fix its foot, 1Cor 2:9, and which are only to be reached and embraced in the swimming arms of faith; and, though believed, cannot be accounted for, as to the modus of them, and are not to be dived into; such as the trinity of Persons in the Godhead, and the distinct manner of their subsisting in it; the generation of the Son; the procession of the Spirit; the incarnation of Christ; the union of the two natures in his person; the resurrection of the dead, &c.
47:647:6: Եւ ասէ ցիս. Տե՛ս որդի մարդոյ։ Եւ դարձոյց զիս եւ տարաւ յափն գետոյն[13078]։ [13078] Բազումք. Տեսե՞ր որդի մարդոյ։
6 Նա ասաց ինձ. «Տեսա՞ր, մարդո՛ւ որդի»: Ու ինձ յետ դարձրեց, տարաւ գետի ափը:
6 Այն ատեն ինծի ըսաւ. «Տեսա՞ր, որդի՛ մարդոյ» եւ զիս տարաւ ու գետին եզերքը պտըտցուց։
Եւ ասէ ցիս. Տեսե՞ր որդի մարդոյ: Եւ դարձոյց զիս եւ տարաւ յափն գետոյն:

47:6: Եւ ասէ ցիս. Տե՛ս որդի մարդոյ։ Եւ դարձոյց զիս եւ տարաւ յափն գետոյն[13078]։
[13078] Բազումք. Տեսե՞ր որդի մարդոյ։
6 Նա ասաց ինձ. «Տեսա՞ր, մարդո՛ւ որդի»: Ու ինձ յետ դարձրեց, տարաւ գետի ափը:
6 Այն ատեն ինծի ըսաւ. «Տեսա՞ր, որդի՛ մարդոյ» եւ զիս տարաւ ու գետին եզերքը պտըտցուց։
zohrab-1805▾ eastern-1994▾ western am▾
47:647:6 И сказал мне: > и повел меня обратно к берегу этого потока.
47:6 καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me εἰ ει if; whether ἑώρακας οραω view; see υἱὲ υιος son ἀνθρώπου ανθρωπος person; human καὶ και and; even ἤγαγέν αγω lead; pass με με me ἐπὶ επι in; on τὸ ο the χεῖλος χειλος lip; shore τοῦ ο the ποταμοῦ ποταμος river
47:6 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say אֵלַ֖י ʔēlˌay אֶל to הֲ hᵃ הֲ [interrogative] רָאִ֣יתָ rāʔˈîṯā ראה see בֶן־ ven- בֵּן son אָדָ֑ם ʔāḏˈām אָדָם human, mankind וַ wa וְ and יֹּולִכֵ֥נִי yyôliḵˌēnî הלך walk וַ wa וְ and יְשִׁבֵ֖נִי yᵊšivˌēnî שׁוב return שְׂפַ֥ת śᵊfˌaṯ שָׂפָה lip הַ ha הַ the נָּֽחַל׃ nnˈāḥal נַחַל wadi
47:6. et dixit ad me certe vidisti fili hominis et duxit me et convertit ad ripam torrentisAnd he said to me: Surely thou hast seen, O son of man. And he brought me out, and he caused me to turn to the bank of the torrent.
6. And he said unto me, Son of man, hast thou seen ? Then he brought me, and caused me to return to the bank of the river.
47:6. And he said to me: “Son of man, certainly you have seen.” And he led me out, and he turned me back to the bank of the torrent.
47:6. And he said unto me, Son of man, hast thou seen [this]? Then he brought me, and caused me to return to the brink of the river.
And he said unto me, Son of man, hast thou seen [this]? Then he brought me, and caused me to return to the brink of the river:

47:6 И сказал мне: <<видел, сын человеческий?>> и повел меня обратно к берегу этого потока.
47:6
καὶ και and; even
εἶπεν επω say; speak
πρός προς to; toward
με με me
εἰ ει if; whether
ἑώρακας οραω view; see
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
καὶ και and; even
ἤγαγέν αγω lead; pass
με με me
ἐπὶ επι in; on
τὸ ο the
χεῖλος χειλος lip; shore
τοῦ ο the
ποταμοῦ ποταμος river
47:6
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
אֵלַ֖י ʔēlˌay אֶל to
הֲ hᵃ הֲ [interrogative]
רָאִ֣יתָ rāʔˈîṯā ראה see
בֶן־ ven- בֵּן son
אָדָ֑ם ʔāḏˈām אָדָם human, mankind
וַ wa וְ and
יֹּולִכֵ֥נִי yyôliḵˌēnî הלך walk
וַ wa וְ and
יְשִׁבֵ֖נִי yᵊšivˌēnî שׁוב return
שְׂפַ֥ת śᵊfˌaṯ שָׂפָה lip
הַ ha הַ the
נָּֽחַל׃ nnˈāḥal נַחַל wadi
47:6. et dixit ad me certe vidisti fili hominis et duxit me et convertit ad ripam torrentis
And he said to me: Surely thou hast seen, O son of man. And he brought me out, and he caused me to turn to the bank of the torrent.
47:6. And he said to me: “Son of man, certainly you have seen.” And he led me out, and he turned me back to the bank of the torrent.
47:6. And he said unto me, Son of man, hast thou seen [this]? Then he brought me, and caused me to return to the brink of the river.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7. “Видел…?”, т. е. сверхъестественное возрастание воды в потоке. Вместо измерения дальнейшей глубины потока, которое невозможно, пророку показывается действие его на окрестность, которое есть тоже мера его, заменившая прежнюю недостаточную единицу меры. Но действие это начинается не с 5-й лишь тысячи локтей его длины, а гораздо ранее, почему пророк с ангелом возвращаются назад для обследования берегов потока. - Слав. “во обращении моем” - “когда я пришел назад” нач. ст 7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
47:6: hast thou: Eze 8:17, Eze 40:4, Eze 44:5; Jer 1:11-13; Zac 4:2, Zac 5:2; Mat 13:51
John Gill
47:6 And he said unto me, son of man, hast thou seen this? &c. That is, the man that measured the waters said to the prophet, hast thou carefully observed all this from whence the waters flowed? from what small beginnings they rose, and gradually increased? how they first issued forth, as out of a vial; and now, in the space of about two or three miles, are become a deep river, and impassable? it is right and profitable to observe the rise and progress of the Gospel; what a spread it has had in the world, and what it will have:
then he brought me, and caused me to return to the brink of the river; there to stand and observe the nature of the waters, and the course of them; the multitude of fish in them; and the trees which grew upon the banks of them; of all which some account is given in the following verses.
47:747:7: Եւ ՚ի շրջելն անդ իմում, եւ ահա յափն գետոյն ծառատունկ բազում յոյժ յա՛յսկոյս յա՛յնկոյս[13079]։ [13079] Ոսկան. ՚Ի շրջիլ իմում անդ, եւ յափին գետոյն։
7 Երբ շրջում էի այնտեղ, ահա գետափին, այս ու այն կողմերին, բազմաթիւ տնկած ծառեր տեսայ:
7 Երբ կը պտըտէի, տեսայ թէ գետին երկու եզերքը խիստ շատ ծառեր կային։
Եւ ի շրջելն անդ իմում, եւ ահա յափն գետոյն ծառատունկ բազում յոյժ յայսկոյս յայնկոյս:

47:7: Եւ ՚ի շրջելն անդ իմում, եւ ահա յափն գետոյն ծառատունկ բազում յոյժ յա՛յսկոյս յա՛յնկոյս[13079]։
[13079] Ոսկան. ՚Ի շրջիլ իմում անդ, եւ յափին գետոյն։
7 Երբ շրջում էի այնտեղ, ահա գետափին, այս ու այն կողմերին, բազմաթիւ տնկած ծառեր տեսայ:
7 Երբ կը պտըտէի, տեսայ թէ գետին երկու եզերքը խիստ շատ ծառեր կային։
zohrab-1805▾ eastern-1994▾ western am▾
47:747:7 И когда я пришел назад, и вот, на берегах потока много было дерев по ту и другую сторону.
47:7 ἐν εν in τῇ ο the ἐπιστροφῇ επιστροφη conversion μου μου of me; mine καὶ και and; even ἰδοὺ ιδου see!; here I am ἐπὶ επι in; on τοῦ ο the χείλους χειλος lip; shore τοῦ ο the ποταμοῦ ποταμος river δένδρα δενδρον tree πολλὰ πολυς much; many σφόδρα σφοδρα vehemently; tremendously ἔνθεν ενθαδε this place; back here καὶ και and; even ἔνθεν ενθαδε this place; back here
47:7 בְּ bᵊ בְּ in שׁוּבֵ֕נִי šûvˈēnî שׁוב return וְ wᵊ וְ and הִנֵּה֙ hinnˌē הִנֵּה behold אֶל־ ʔel- אֶל to שְׂפַ֣ת śᵊfˈaṯ שָׂפָה lip הַ ha הַ the נַּ֔חַל nnˈaḥal נַחַל wadi עֵ֖ץ ʕˌēṣ עֵץ tree רַ֣ב rˈav רַב much מְאֹ֑ד mᵊʔˈōḏ מְאֹד might מִ mi מִן from זֶּ֖ה zzˌeh זֶה this וּ û וְ and מִ mi מִן from זֶּֽה׃ zzˈeh זֶה this
47:7. cumque me convertissem ecce in ripa torrentis ligna multa nimis ex utraque parteAnd when I had turned myself, behold on the bank of the torrent were very many trees on both sides.
7. Now when I had returned, behold, upon the bank of the river were very many trees on the one side and on the other.
47:7. And when I had turned myself around, behold, on the bank of the torrent, there were very many trees on both sides.
47:7. Now when I had returned, behold, at the bank of the river [were] very many trees on the one side and on the other.
Now when I had returned, behold, at the bank of the river [were] very many trees on the one side and on the other:

47:7 И когда я пришел назад, и вот, на берегах потока много было дерев по ту и другую сторону.
47:7
ἐν εν in
τῇ ο the
ἐπιστροφῇ επιστροφη conversion
μου μου of me; mine
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἐπὶ επι in; on
τοῦ ο the
χείλους χειλος lip; shore
τοῦ ο the
ποταμοῦ ποταμος river
δένδρα δενδρον tree
πολλὰ πολυς much; many
σφόδρα σφοδρα vehemently; tremendously
ἔνθεν ενθαδε this place; back here
καὶ και and; even
ἔνθεν ενθαδε this place; back here
47:7
בְּ bᵊ בְּ in
שׁוּבֵ֕נִי šûvˈēnî שׁוב return
וְ wᵊ וְ and
הִנֵּה֙ hinnˌē הִנֵּה behold
אֶל־ ʔel- אֶל to
שְׂפַ֣ת śᵊfˈaṯ שָׂפָה lip
הַ ha הַ the
נַּ֔חַל nnˈaḥal נַחַל wadi
עֵ֖ץ ʕˌēṣ עֵץ tree
רַ֣ב rˈav רַב much
מְאֹ֑ד mᵊʔˈōḏ מְאֹד might
מִ mi מִן from
זֶּ֖ה zzˌeh זֶה this
וּ û וְ and
מִ mi מִן from
זֶּֽה׃ zzˈeh זֶה this
47:7. cumque me convertissem ecce in ripa torrentis ligna multa nimis ex utraque parte
And when I had turned myself, behold on the bank of the torrent were very many trees on both sides.
47:7. And when I had turned myself around, behold, on the bank of the torrent, there were very many trees on both sides.
47:7. Now when I had returned, behold, at the bank of the river [were] very many trees on the one side and on the other.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
47:7: Trees naturally flourish where there is abundance of water Psa 1:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
47:7: bank: Heb. lip, Kg1 9:26; Kg2 2:13 *marg.
many: Eze 47:12; Gen 2:9, Gen 2:10; Rev 22:2
Geneva 1599
47:7 Now when I had returned, behold, at the bank of the river [were] very many (c) trees on the one side and on the other.
(c) Meaning, the multitude of them that would be refreshed by the spiritual waters.
John Gill
47:7 Now when I had returned,.... To the brink of the river:
behold, at the bank of the river were very many trees on the one side, and on the other; here was a new wonder observed, which had not been before; and therefore this note of admiration, "behold!" is prefixed; on a sudden sprung up trees on each side of the river, of a perfect stature, and full of fruit; which the prophet had not seen when he went along with the man on the bank of it, as he measured the waters; but now being returned, sees this wonderful sight; an emblem of true Christians, believers, and regenerate persons, who are trees of righteousness, planted by the river of divine love; watered with the grace of God, and doctrines of the Gospel; whereby they become fruitful in good works, and are to be seen wherever the Gospel comes with power and efficacy; see Ps 1:3, or, "an exceeding large tree" (e); so John saw but one tree, which was on each side of the river, which he calls the tree of life, Rev_ 22:2, but here it seems to be put for many, as appears from Ezek 47:12.
(e) "arbor multa admodum", Cocceius, Starckius.
Robert Jamieson, A. R. Fausset and David Brown
47:7 trees--not merely one tree of life as in Paradise (Gen 3:22), but many: to supply immortal food and medicine to the people of God, who themselves also become "trees of righteousness" (Is 61:3) planted by the waters and (Ps 1:3) bearing fruit unto holiness.
47:847:8: Եւ ասէ ցիս. Ջուրս այս որ ելանէ ՚ի կողմ Գալիլեացւոց ընդ արեւելս, եւ իջանէ յԱրաբիա, եւ գայ մինչեւ ցծով ՚ի ջուրց ելիցն, եւ բժշկեսցէ զջուրս։
8 Նա ասաց ինձ. «Այս ջուրը, որ դէպի արեւելք՝ գալիլիացիների կողմն է դուրս գալիս, իջնում է Արաբիա ու գալիս է մինչեւ ծով՝ ջրերի ելքը, եւ ջրերը դարձնում բուժիչ:
8 Ինծի ըսաւ. «Այս ջուրերը արեւելեան կողմէն կ’ելլեն ու անապատը կ’իջնեն ու ծովը կ’երթան եւ ծովուն խառնուելով, անոր ջուրերը կը թարմացնեն։
Եւ ասէ ցիս. Ջուրս այս որ ելանէ ի կողմ [1004]Գալիլեացւոց ընդ արեւելս, եւ իջանէ յԱրաբիա, եւ գայ մինչեւ ցծով ի ջուրց ելիցն, եւ բժշկեսցէ զջուրս:

47:8: Եւ ասէ ցիս. Ջուրս այս որ ելանէ ՚ի կողմ Գալիլեացւոց ընդ արեւելս, եւ իջանէ յԱրաբիա, եւ գայ մինչեւ ցծով ՚ի ջուրց ելիցն, եւ բժշկեսցէ զջուրս։
8 Նա ասաց ինձ. «Այս ջուրը, որ դէպի արեւելք՝ գալիլիացիների կողմն է դուրս գալիս, իջնում է Արաբիա ու գալիս է մինչեւ ծով՝ ջրերի ելքը, եւ ջրերը դարձնում բուժիչ:
8 Ինծի ըսաւ. «Այս ջուրերը արեւելեան կողմէն կ’ելլեն ու անապատը կ’իջնեն ու ծովը կ’երթան եւ ծովուն խառնուելով, անոր ջուրերը կը թարմացնեն։
zohrab-1805▾ eastern-1994▾ western am▾
47:847:8 И сказал мне: эта вода течет в восточную сторону земли, сойдет на равнину и войдет в море; и воды его сделаются здоровыми.
47:8 καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me τὸ ο the ὕδωρ υδωρ water τοῦτο ουτος this; he τὸ ο the ἐκπορευόμενον εκπορευομαι emerge; travel out εἰς εις into; for τὴν ο the Γαλιλαίαν γαλιλαια Galilaia; Galilea τὴν ο the πρὸς προς to; toward ἀνατολὰς ανατολη springing up; east καὶ και and; even κατέβαινεν καταβαινω step down; descend ἐπὶ επι in; on τὴν ο the Ἀραβίαν αραβια Arabia; Aravia καὶ και and; even ἤρχετο ερχομαι come; go ἕως εως till; until ἐπὶ επι in; on τὴν ο the θάλασσαν θαλασσα sea ἐπὶ επι in; on τὸ ο the ὕδωρ υδωρ water τῆς ο the διεκβολῆς διεκβολη and; even ὑγιάσει υγιαζω the ὕδατα υδωρ water
47:8 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלַ֗י ʔēlˈay אֶל to הַ ha הַ the מַּ֤יִם mmˈayim מַיִם water הָ hā הַ the אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these יֹוצְאִ֗ים yôṣᵊʔˈîm יצא go out אֶל־ ʔel- אֶל to הַ ha הַ the גְּלִילָה֙ ggᵊlîlˌā גְּלִילָה region הַ ha הַ the קַּדְמֹונָ֔ה qqaḏmônˈā קַדְמֹון eastern וְ wᵊ וְ and יָרְד֖וּ yārᵊḏˌû ירד descend עַל־ ʕal- עַל upon הָֽ hˈā הַ the עֲרָבָ֑ה ʕᵃrāvˈā עֲרָבָה desert וּ û וְ and בָ֣אוּ vˈāʔû בוא come הַ ha הַ the יָּ֔מָּה yyˈommā יָם sea אֶל־ ʔel- אֶל to הַ ha הַ the יָּ֥מָּה yyˌommā יָם sea הַ ha הַ the מּֽוּצָאִ֖ים mmˈûṣāʔˌîm יצא go out וְו *wᵊ וְ and נִרְפּ֥וּנרפאו *nirpˌû רפה be slack הַ ha הַ the מָּֽיִם׃ mmˈāyim מַיִם water
47:8. et ait ad me aquae istae quae egrediuntur ad tumulos sabuli orientalis et descendunt ad plana deserti intrabunt mare et exibunt et sanabuntur aquaeAnd he said to me: These waters that issue forth toward the hillocks of sand to the east, and go down to the plains of the desert, shall go into the sea, and shall go out, and the waters shall be healed.
8. Then said he unto me, These waters issue forth toward the eastern region, and shall go down into the Arabah: and they shall go toward the sea; into the sea which were made to issue forth; and the waters shall be healed.
47:8. And he said to me: “These waters, which go forth toward the hillocks of sand to the east, and which descend to the plains of the desert, will enter the sea, and will go out, and the waters will be healed.
47:8. Then said he unto me, These waters issue out toward the east country, and go down into the desert, and go into the sea: [which being] brought forth into the sea, the waters shall be healed.
Then said he unto me, These waters issue out toward the east country, and go down into the desert, and go into the sea: [which being] brought forth into the sea, the waters shall be healed:

47:8 И сказал мне: эта вода течет в восточную сторону земли, сойдет на равнину и войдет в море; и воды его сделаются здоровыми.
47:8
καὶ και and; even
εἶπεν επω say; speak
πρός προς to; toward
με με me
τὸ ο the
ὕδωρ υδωρ water
τοῦτο ουτος this; he
τὸ ο the
ἐκπορευόμενον εκπορευομαι emerge; travel out
εἰς εις into; for
τὴν ο the
Γαλιλαίαν γαλιλαια Galilaia; Galilea
τὴν ο the
πρὸς προς to; toward
ἀνατολὰς ανατολη springing up; east
καὶ και and; even
κατέβαινεν καταβαινω step down; descend
ἐπὶ επι in; on
τὴν ο the
Ἀραβίαν αραβια Arabia; Aravia
καὶ και and; even
ἤρχετο ερχομαι come; go
ἕως εως till; until
ἐπὶ επι in; on
τὴν ο the
θάλασσαν θαλασσα sea
ἐπὶ επι in; on
τὸ ο the
ὕδωρ υδωρ water
τῆς ο the
διεκβολῆς διεκβολη and; even
ὑγιάσει υγιαζω the
ὕδατα υδωρ water
47:8
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלַ֗י ʔēlˈay אֶל to
הַ ha הַ the
מַּ֤יִם mmˈayim מַיִם water
הָ הַ the
אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these
יֹוצְאִ֗ים yôṣᵊʔˈîm יצא go out
אֶל־ ʔel- אֶל to
הַ ha הַ the
גְּלִילָה֙ ggᵊlîlˌā גְּלִילָה region
הַ ha הַ the
קַּדְמֹונָ֔ה qqaḏmônˈā קַדְמֹון eastern
וְ wᵊ וְ and
יָרְד֖וּ yārᵊḏˌû ירד descend
עַל־ ʕal- עַל upon
הָֽ hˈā הַ the
עֲרָבָ֑ה ʕᵃrāvˈā עֲרָבָה desert
וּ û וְ and
בָ֣אוּ vˈāʔû בוא come
הַ ha הַ the
יָּ֔מָּה yyˈommā יָם sea
אֶל־ ʔel- אֶל to
הַ ha הַ the
יָּ֥מָּה yyˌommā יָם sea
הַ ha הַ the
מּֽוּצָאִ֖ים mmˈûṣāʔˌîm יצא go out
וְו
*wᵊ וְ and
נִרְפּ֥וּנרפאו
*nirpˌû רפה be slack
הַ ha הַ the
מָּֽיִם׃ mmˈāyim מַיִם water
47:8. et ait ad me aquae istae quae egrediuntur ad tumulos sabuli orientalis et descendunt ad plana deserti intrabunt mare et exibunt et sanabuntur aquae
And he said to me: These waters that issue forth toward the hillocks of sand to the east, and go down to the plains of the desert, shall go into the sea, and shall go out, and the waters shall be healed.
47:8. And he said to me: “These waters, which go forth toward the hillocks of sand to the east, and which descend to the plains of the desert, will enter the sea, and will go out, and the waters will be healed.
47:8. Then said he unto me, These waters issue out toward the east country, and go down into the desert, and go into the sea: [which being] brought forth into the sea, the waters shall be healed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. За невозможностью проследить многоверстное течение реки лично, пророк получает от ангела сведения об этом. - “В восточную сторону земли”. “Сторону”, по-евр. гелилла, округ, Нав XXII:20: и д. LXX приняли за собственное имя: “в Галилею”; но это слово собственным именем стало гораздо позднее; здесь разумеется восточная часть Иудеи, Иерихонская область. - “Равнину”, евр. арава, соб. степь, что LХХ опять приняли за соб. имя: “ко Арави”: слово, действительно, было собственным именем, но им обозначался не известный полуостров, а “южная часть низменности между заливом Акаба и Мертвым морем, с которым ныне исключительно связано имя Ел - Араба, так равно и нынешний Гор между Мертвым морем и Генисаретским озером” (Buhl, Geographic d. alt. Palastina, 111: и д.): здесь разумеется вторая Арава, - иудейская равнина к западу от Мертвого моря. Вообще это море окружено равниной со всех сторон, почему называлось морем равнины (4: Цар XIV:25: йам гаарава, рус. “море пустыни”, слав. “море Аравитское”). - “В море”. Настолько ясно, какое, что не требовалось определения. После “войдет в море” - евр. непонятная добавка: “к морю гаммуцаим”, второе слово видимо имеющее своим корнем йаца выходит, может быть, только part Hof (страд. прич.) от этого гпагола, - форма невозможная от сред. глагола, - и притом член необъясним. LXX считали существительным: “к воде исхода”, ekbolhV должно быть к излитию, к устью реки (может быть, Иордана). Вульг. exibunt, т. е. воды, войдя в море, выходили потом из него другой рекой. Слово близко по начертанию к “соленый” (гамуцим) и новейшие толкователи читают его так. “И воды его сделаются здоровыми”. Ныне вода в Мертвом море очень ясна и прозрачна, но сильно солена, горька и вызывает тошноту; взятая на губы, она производит ощущение как бы сильного раствора квасцов. В древности, по-видимому, вода его была гораздо хуже. По Тациту (Hist. V, 6), “вода в этом громадном озере по вкусу хуже морской, вредоносна для жителей самим запахом своим, не волнуется от ветра, не терпит рыб и обычных птиц”. По блаж. Иерониму, “в нем не может жить ничто живое, - это самое горькое море, по-греч. называемое limnh asfaltou, т. е. озером смолы”. Пророк смотрит на воды этого моря как на больные и ожидает в будущем исцеления их; причем может быть, Мертвое море берется как наиболее больная часть природы.
Albert Barnes: Notes on the Bible - 1834
47:8: "The sea" is a term commonly applied to the Dead Sea. Compare Deu 3:17, "the sea of the plain (Arabah), even the salt sea." The more literal rendering of the verse in this sense would be, "and go into the sea; into the sea go the waters that issue forth, and the waters shall be healed."
Healed - Every living thing (of which there were none before) shall abound in the "healed" waters. The absence of living creatures in the Dead Sea has been remarked by ancient and modern writers. So the water which Jesus should give should bring life to the dead in trespasses and sins. Compare Joh 4:14; Rev 22:2-3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
47:8: and go down: Isa 35:1, Isa 35:7, Isa 41:17-19, Isa 43:20, Isa 44:3-5, Isa 49:9; Jer 31:9
desert: or, plain, Deu 3:17, Deu 4:49; Jos 3:16
the sea: This was the Dead sea, or sea of Sodom, east of Jerusalem, in which it is said no living creature is found; or, at least, from its extreme saltness, it does not abound with fish like other seas. The healing of these waters denotes the calling of the Gentiles.
the waters: Kg2 2:19-22; Isa 11:6-9; Mal 1:11; Mat 13:15
Geneva 1599
47:8 Then said he to me, These waters issue out toward the east country, and go down into the desert, and go into the (d) sea: [which being] brought forth into the sea, the waters shall be healed.
(d) Showing that the abundance of these graces would be so great, that all the world would be full of it, which is here meant by the Persian sea, or Genezareth, and the sea called Mediterranean, (Zech 14:8).
John Gill
47:8 Then said he unto me,.... The man that measured the waters spoke to the prophet again, and showed him the course of the waters; the quickening and healing virtue of them, and the multitude of fish in them:
these waters issue out toward the east country; the Gospel was first preached in the eastern parts of the world; See Gill on Ezek 47:3, or "towards the first, or east Galilee" (f); in Galilee Christ began to preach, and wrought his first miracle; here he called his disciples, and chiefly conversed; and here he had the greatest followers, and some of the first Christian churches were formed here after his ascension, Mt 4:12,
and go down into the desert; or wilderness, the wilderness of the people, the Gentiles; to whom the Gospel was carried when rejected by the Jews, and who before were like a desert, but now became as a fruitful field, Is 35:1. The Jews (g) interpret this of the plain, or the sea of Galilee or Tiberius, at which Christ called his disciples; near to this he delivered his discourses concerning himself, the bread of life, and eating his flesh, and drinking his blood; here he met with his disciples after his resurrection, and enjoined Peter to feed his sheep and lambs; see Mt 4:18,
and go into the sea; the Dead sea, or sea of Sodom, the lake Asphaltites, where nothing is said to live; an emblem of dead sinners; and may represent the worst of sinners, as the Sodomites were; and to such the Gospel was sent, and became effectual to salvation: or it may rather design the great ocean, and may signify the whole world, and all the nations of it, to which the Gospel, by the commission of Christ, was to be preached; see Dan 7:2. The Targum is,
"and go through the sea into the great sea;''
Tit may be rendered, "and go toward the west" (h); the Mediterranean sea being to the west of Judea, it is often put for the west; and so the sense may be, that these waters should flow east and west, as the living waters in Zech 14:8, the same with those, are said to do; and all the Jewish writers think there is such a division of the waters intended, and that they had two streams or rivers; which may receive some confirmation from the next verse, where the word for rivers is of the dual number, and signifies two rivers. The sense of the whole is, that the Gospel should be first preached in Judea and Galilee; then among the Gentiles throughout the Roman empire; and in the latter day especially throughout the world, when it shall be covered with it as the waters cover the sea, Is 11:9,
which being brought forth into the sea, the waters shall be healed; that is, which waters of the river being directed and brought into, either the Dead sea, or the great ocean, the waters of the one, or of the other, were healed; and of bituminous and bitter waters were made clear, sweet, and wholesome; and signify the change made in sinful men by means of the Gospel, who are thereby quickened, made partakers of the grace of God, and have their sins pardoned, which is often meant by healing in Scripture, Ps 103:2, pardon of sin flows from the love and grace of God; is the great doctrine of the Gospel, and by which the Lord speaks peace and pardon, and communicates healing of all spiritual diseases to sinners sensible of them; see Ps 107:20.
(f) "in Galileam prinam", Junius & Tremellius; "ad Galileam anteriorem", Cocceius, Piscator, Starckius; "Galileam orientalem", Munster; so some in Vatablus, Tigurine version; so the Targum. (g) Tosaphta Succa in Jarchi & Kimchi in loc.; so in Ben Melec. (h) .
John Wesley
47:8 The sea - The Dead - sea, or lake of Sodom. Shall be healed - The waters of the sea shall be healed, made wholesome. So where the grace of God from his temple and altar flows, it heals the corrupt nature of man, and renders barren terrible deserts, as a land of waters and gardens.
Robert Jamieson, A. R. Fausset and David Brown
47:8 the desert--or "plain," Hebrew, Arabah (Deut 3:17; Deut 4:49; Josh 3:16), which is the name still given to the valley of the Jordan and the plain south of the Dead Sea, and extending to the Elanitic gulf of the Red Sea.
the sea--the Dead Sea. "The sea" noted as covering with its waters the guilty cities of the plain, Sodom and Gomorrah. In its bituminous waters no vegetable or animal life is said to be found. But now death is to give place to life in Judea, and throughout the world, as symbolized by the healing of these death-pervaded waters covering the doomed cities. Compare as to "the sea" in general, regarded as a symbol of the troubled powers of nature, disordered by the fall, henceforth to rage no more, Rev_ 21:1.
47:947:9: Եւ եղիցի ամենայն շունչ անասնոց թքելոց. յամենայնի յորոց վերայ եկեսցէ գետն՝ կենդանասցին։ Եւ եղիցի անդ ձուկն բազում յոյժ, զի հասեալ անդր ջրոյս այսորիկ՝ բժշկեսցէ. եւ կենդանասցին յորոց վերայ հասցէ գետն՝ եւ կեցցէ՛[13080]։ [13080] Բազումք. Անասնոց ՚ի բաց թքելոց... եկեսցէ գետն՝ կենդանի լիցին... եւ կենդանասցի յորոյ վերայ եկեսցէ գետն։
9 Ամէն շնչաւոր էակ, բոլոր նրանք, որոնց վրայ այս գետը գայ, ապրելու են: Այնտեղ շատ ձուկ է բազմանալու, որովհետեւ այս ջուրը հասնելով այնտեղ՝ լինելու է բուժիչ: Կենդանանալու եւ ապրելու է ամէն ոք, ում վրայ հասնի այս գետը:
9 Գետը ուր որ երթայ՝ բոլոր կենդանիները պիտի ապրին։ Ձուկերը խիստ շատ պիտի առատանան, քանզի այս ջուրը ուր որ մտնէ՝ կը մաքրէ եւ ուր որ հոսանքը երթայ՝ հոն կեանքը պիտի ապրի։
Եւ եղիցի ամենայն շունչ [1005]անասնոց ի բաց թքելոց, յամենայնի յորոց վերայ եկեսցէ գետն`` կենդանի լիցի. եւ եղիցի անդ ձուկն բազում յոյժ, զի հասեալ անդր ջրոյս այսորիկ` բժշկեսցէ. եւ կենդանասցի յորոյ վերայ հասցէ գետն [1006]եւ կեցցէ:

47:9: Եւ եղիցի ամենայն շունչ անասնոց թքելոց. յամենայնի յորոց վերայ եկեսցէ գետն՝ կենդանասցին։ Եւ եղիցի անդ ձուկն բազում յոյժ, զի հասեալ անդր ջրոյս այսորիկ՝ բժշկեսցէ. եւ կենդանասցին յորոց վերայ հասցէ գետն՝ եւ կեցցէ՛[13080]։
[13080] Բազումք. Անասնոց ՚ի բաց թքելոց... եկեսցէ գետն՝ կենդանի լիցին... եւ կենդանասցի յորոյ վերայ եկեսցէ գետն։
9 Ամէն շնչաւոր էակ, բոլոր նրանք, որոնց վրայ այս գետը գայ, ապրելու են: Այնտեղ շատ ձուկ է բազմանալու, որովհետեւ այս ջուրը հասնելով այնտեղ՝ լինելու է բուժիչ: Կենդանանալու եւ ապրելու է ամէն ոք, ում վրայ հասնի այս գետը:
9 Գետը ուր որ երթայ՝ բոլոր կենդանիները պիտի ապրին։ Ձուկերը խիստ շատ պիտի առատանան, քանզի այս ջուրը ուր որ մտնէ՝ կը մաքրէ եւ ուր որ հոսանքը երթայ՝ հոն կեանքը պիտի ապրի։
zohrab-1805▾ eastern-1994▾ western am▾
47:947:9 И всякое живущее существо, пресмыкающееся там, где войдут две струи, будет живо; и рыбы будет весьма много, потому что войдет туда эта вода, и в{о}ды {в море} сделаются здоровыми, и, куда войдет этот поток, все будет живо там.
47:9 καὶ και and; even ἔσται ειμι be πᾶσα πας all; every ψυχὴ ψυχη soul τῶν ο the ζῴων ζωον animal τῶν ο the ἐκζεόντων εκζεω in; on πάντα πας all; every ἐφ᾿ επι in; on ἃ ος who; what ἂν αν perhaps; ever ἐπέλθῃ επερχομαι come on / against ἐκεῖ εκει there ὁ ο the ποταμός ποταμος river ζήσεται ζαω live; alive καὶ και and; even ἔσται ειμι be ἐκεῖ εκει there ἰχθὺς ιχθυς fish πολὺς πολυς much; many σφόδρα σφοδρα vehemently; tremendously ὅτι οτι since; that ἥκει ηκω here ἐκεῖ εκει there τὸ ο the ὕδωρ υδωρ water τοῦτο ουτος this; he καὶ και and; even ὑγιάσει υγιαζω and; even ζήσεται ζαω live; alive πᾶν πας all; every ἐφ᾿ επι in; on ὃ ος who; what ἂν αν perhaps; ever ἐπέλθῃ επερχομαι come on / against ὁ ο the ποταμὸς ποταμος river ἐκεῖ εκει there ζήσεται ζαω live; alive
47:9 וְ wᵊ וְ and הָיָ֣ה hāyˈā היה be כָל־ ḵol- כֹּל whole נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul חַיָּ֣ה׀ ḥayyˈā חַי alive אֲֽשֶׁר־ ʔˈᵃšer- אֲשֶׁר [relative] יִשְׁרֹ֡ץ yišrˈōṣ שׁרץ swarm אֶ֣ל ʔˈel אֶל to כָּל־ kol- כֹּל whole אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] יָבֹ֨וא yāvˌô בוא come שָׁ֤ם šˈām שָׁם there נַחֲלַ֨יִם֙ naḥᵃlˈayim נַחַל wadi יִֽחְיֶ֔ה yˈiḥyˈeh חיה be alive וְ wᵊ וְ and הָיָ֥ה hāyˌā היה be הַ ha הַ the דָּגָ֖ה ddāḡˌā דָּגָה fish רַבָּ֣ה rabbˈā רַב much מְאֹ֑ד mᵊʔˈōḏ מְאֹד might כִּי֩ kˌî כִּי that בָ֨אוּ vˌāʔû בוא come שָׁ֜מָּה šˈāmmā שָׁם there הַ ha הַ the מַּ֣יִם mmˈayim מַיִם water הָ hā הַ the אֵ֗לֶּה ʔˈēlleh אֵלֶּה these וְ wᵊ וְ and יֵרָֽפְאוּ֙ yērˈāfᵊʔû רפא heal וָ wā וְ and חָ֔י ḥˈāy חיה be alive כֹּ֛ל kˈōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יָ֥בֹוא yˌāvô בוא come שָׁ֖מָּה šˌāmmā שָׁם there הַ ha הַ the נָּֽחַל׃ nnˈāḥal נַחַל wadi
47:9. et omnis anima vivens quae serpit quocumque venerit torrens vivet et erunt pisces multi satis postquam venerint illuc aquae istae et sanabuntur et vivent omnia ad quae venerit torrensAnd every living creature that creepeth whithersoever the torrent shall come, shall live: and there shall be fishes in abundance after these waters shall come thither, and they shall be healed, and all things shall live to which the torrent shall come.
9. And it shall come to pass, that every living creature which swarmeth, in every place whither the rivers come, shall live; and there shall be a very great multitude of fish: for these waters are come thither, and shall be healed, and every thing shall live whithersoever the river cometh.
47:9. And every living soul that moves, wherever the torrent arrives, will live. And there will be more than enough fish, after these waters have arrived there, and they will be healed. And all things will live, where the torrent arrives.
47:9. And it shall come to pass, [that] every thing that liveth, which moveth, whithersoever the rivers shall come, shall live: and there shall be a very great multitude of fish, because these waters shall come thither: for they shall be healed; and every thing shall live whither the river cometh.
And it shall come to pass, [that] every thing that liveth, which moveth, whithersoever the rivers shall come, shall live: and there shall be a very great multitude of fish, because these waters shall come thither: for they shall be healed; and every thing shall live whither the river cometh:

47:9 И всякое живущее существо, пресмыкающееся там, где войдут две струи, будет живо; и рыбы будет весьма много, потому что войдет туда эта вода, и в{о}ды {в море} сделаются здоровыми, и, куда войдет этот поток, все будет живо там.
47:9
καὶ και and; even
ἔσται ειμι be
πᾶσα πας all; every
ψυχὴ ψυχη soul
τῶν ο the
ζῴων ζωον animal
τῶν ο the
ἐκζεόντων εκζεω in; on
πάντα πας all; every
ἐφ᾿ επι in; on
ος who; what
ἂν αν perhaps; ever
ἐπέλθῃ επερχομαι come on / against
ἐκεῖ εκει there
ο the
ποταμός ποταμος river
ζήσεται ζαω live; alive
καὶ και and; even
ἔσται ειμι be
ἐκεῖ εκει there
ἰχθὺς ιχθυς fish
πολὺς πολυς much; many
σφόδρα σφοδρα vehemently; tremendously
ὅτι οτι since; that
ἥκει ηκω here
ἐκεῖ εκει there
τὸ ο the
ὕδωρ υδωρ water
τοῦτο ουτος this; he
καὶ και and; even
ὑγιάσει υγιαζω and; even
ζήσεται ζαω live; alive
πᾶν πας all; every
ἐφ᾿ επι in; on
ος who; what
ἂν αν perhaps; ever
ἐπέλθῃ επερχομαι come on / against
ο the
ποταμὸς ποταμος river
ἐκεῖ εκει there
ζήσεται ζαω live; alive
47:9
וְ wᵊ וְ and
הָיָ֣ה hāyˈā היה be
כָל־ ḵol- כֹּל whole
נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul
חַיָּ֣ה׀ ḥayyˈā חַי alive
אֲֽשֶׁר־ ʔˈᵃšer- אֲשֶׁר [relative]
יִשְׁרֹ֡ץ yišrˈōṣ שׁרץ swarm
אֶ֣ל ʔˈel אֶל to
כָּל־ kol- כֹּל whole
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
יָבֹ֨וא yāvˌô בוא come
שָׁ֤ם šˈām שָׁם there
נַחֲלַ֨יִם֙ naḥᵃlˈayim נַחַל wadi
יִֽחְיֶ֔ה yˈiḥyˈeh חיה be alive
וְ wᵊ וְ and
הָיָ֥ה hāyˌā היה be
הַ ha הַ the
דָּגָ֖ה ddāḡˌā דָּגָה fish
רַבָּ֣ה rabbˈā רַב much
מְאֹ֑ד mᵊʔˈōḏ מְאֹד might
כִּי֩ kˌî כִּי that
בָ֨אוּ vˌāʔû בוא come
שָׁ֜מָּה šˈāmmā שָׁם there
הַ ha הַ the
מַּ֣יִם mmˈayim מַיִם water
הָ הַ the
אֵ֗לֶּה ʔˈēlleh אֵלֶּה these
וְ wᵊ וְ and
יֵרָֽפְאוּ֙ yērˈāfᵊʔû רפא heal
וָ וְ and
חָ֔י ḥˈāy חיה be alive
כֹּ֛ל kˈōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יָ֥בֹוא yˌāvô בוא come
שָׁ֖מָּה šˌāmmā שָׁם there
הַ ha הַ the
נָּֽחַל׃ nnˈāḥal נַחַל wadi
47:9. et omnis anima vivens quae serpit quocumque venerit torrens vivet et erunt pisces multi satis postquam venerint illuc aquae istae et sanabuntur et vivent omnia ad quae venerit torrens
And every living creature that creepeth whithersoever the torrent shall come, shall live: and there shall be fishes in abundance after these waters shall come thither, and they shall be healed, and all things shall live to which the torrent shall come.
47:9. And every living soul that moves, wherever the torrent arrives, will live. And there will be more than enough fish, after these waters have arrived there, and they will be healed. And all things will live, where the torrent arrives.
47:9. And it shall come to pass, [that] every thing that liveth, which moveth, whithersoever the rivers shall come, shall live: and there shall be a very great multitude of fish, because these waters shall come thither: for they shall be healed; and every thing shall live whither the river cometh.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. “Пресмыкающееся”, в общем смысле: “движущееся”; так LXX: ekheontwn, “вреющих” - “кишащее”. Быт I:20: и др. - “Две струи”, букв. “потоки” в двойст. ч.; неожиданное двойств. число, так как доселе была речь об одном потоке. Объясняют (Маurer) дв. ч. тем, что оно поставлено в смысле единств. ч. для соответствия с ближайшие “маим” - duale tantmu (употребляемым в дв. ч. только), или для выражения могущества, силы реки (Генг. Кейль); или потому, что река разделялась во входе в море (? Клиф.) или вследствие впадения в него подле Кедрова (Геф.) или Иордана (Сurreу). Новейшие читают с LXX просто ед. ч. или сходное по начертание “поток их” (т. е. вод, - невозможное выражение), предполагая, что дв. ч. возникло из сопост. с Зах XIV:8.
Adam Clarke: Commentary on the Bible - 1831
47:9: Every thing - whithersoever the rivers shall come, shall live - Life and salvation shall continually accompany the preaching of the Gospel; the death of sin being removed, the life of righteousness shall be brought in.
There shall be a very great multitude of fish - On the above plan this must refer to genuine converts to the Christian faith; true believers, who have got life and salvation by the streams of God's grace. The apostles were fishers of men; converts were the fish caught. See below. As the waters flow into the Dead Sea, where no fish, it is said, can live, its waters must be healed, that is, made capable of preserving life; and so its nature be thus far most surprisingly altered.
Albert Barnes: Notes on the Bible - 1834
47:9: The rivers - literally, as in the margin. Perhaps with reference to the circumstance that this "brook or river" is to come into the Dead Sea through the same plain as the Jordan. The one river (Jordan) always flowed, but now, when another river comes in, and "two rivers" flow into the sea, the waters shall be healed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
47:9: every thing: Joh 3:16, Joh 11:26
rivers: Heb. two rivers, Psa 78:16
shall live: Joh 5:25, Joh 6:63, Joh 11:25, Joh 14:6, Joh 14:19; Rom 8:2; Co1 15:45; Eph 2:1-5
a very great: Isa 49:12, Isa 60:3-10; Zac 2:11, Zac 8:21-23; Act 2:41, Act 2:47, Act 4:4, Act 5:14, Act 6:7; Act 21:20, Greek
for they: Exo 15:26; Psa 103:3; Isa 30:26
Geneva 1599
47:9 And it shall come to pass, [that] every thing that liveth, which moveth, wherever the rivers shall come, shall live: and there shall be a very great multitude of fish, because these waters shall come there: for they shall be (e) healed; and every thing shall live where the river cometh.
(e) The waters which by nature are salt and unwholesome will be made sweet and comfortable.
John Gill
47:9 And it shall come to pass that everything that liveth, which moveth,.... That is, every living man; everyone that lives naturally or corporeally, that lives, moves, and has his being in God, as all men have, Acts 17:28,
whithersoever the rivers shall come, shall live; or, "the two rivers" (i); the waters divided as before, east and west; not the two Testaments, Old and New; nor the two ordinances of baptism and the Lord's supper; but the Gospel, which, wherever it shall come with power, and to whomsoever it so comes, they shall live spiritually; not to whomsoever it is preached, for to some it is not profitable; see Ezek 47:11, but is the savour of death unto death; but to all to whom it is accompanied by the Spirit of God it is the savour of life unto life; the Spirit that gives life, and is the means of it: indeed, the love of God is the river of water of life, Rev_ 21:1, it is the spring of spiritual life to dead sinners, and what revives drooping saints, quickens their graces, faith, hope, and love; enlivens and cheers their spirits, and greatly influences true religion and godliness, and very much promotes the life and power of it: and so the grace of the Spirit is living water, by which dead sinners are quickened; the work of grace in saints is revived, and which always continues and issues in eternal life, Jn 4:10, but the Gospel, and its doctrines, are rather intended; which are the means of quickening those who are dead in trespasses and sins; serve greatly to invigorate the graces of the Spirit in the hearts of God's people; to influence their lives and conversations; to support them under afflictions, and to nourish them up to everlasting life; and point out the way to eternal life, and give a true account of it.
And there shall be a very great multitude of fish, because these waters shall come thither; that is, a multitude of fish in the Dead sea, where none lived before, and owing to those waters coming thither: it signifies the great number of living Christians, true believers, who shall appear wherever the Gospel is truly, purely, and powerfully preached; of these see more in the next verse:
for they shall be healed; See Gill on Ezek 47:8,
and everything shall live whither the river cometh; not only shall live as before, but continue to live, shall never die; their graces shall not die, nor shall they themselves die the second death, but shall have eternal life; because of the purpose of God, who has ordained them to it; and the promise of God, who is faithful to it; and because of the security of their life in Christ, to whom they are united; and because of the indwelling of the Spirit of life in them. So the Targum,
"they shall remain in every place where the waters of the river come.''
(i) "duo torrentes", Pagninus, Montanus; "geminus torrens", Tigurine version, Cocceius; "fluvius geminus", Starckius.
John Wesley
47:9 Shall live - Be preserved alive, and thrive, whereas no fish can live in the Dead - sea. For they - The poisonous waters of the Dead - sea shall be made wholesome for fish. Shall live - Thrive, and multiply in the virtue of the healing streams. Thus is the fruitfulness of the grace of God in the church set forth.
Robert Jamieson, A. R. Fausset and David Brown
47:9 rivers--in Hebrew, "two rivers." Hence Hebrew expositors think that the waters from the temple were divided into two branches, the one emptying itself into the eastern or Dead Sea, the other into the western or Mediterranean. So Zech 14:8. However, though this probably is covertly implied in the Hebrew dual, the flowing of the waters into the Dead Sea only is expressed. Compare Ezek 47:8, "waters . . . healed," which can apply only to it, not to the Mediterranean: also Ezek 47:10, "fish as the fish of the great sea"; the Dead Sea, when healed, containing fish, as the Mediterranean does.
47:1047:10: Եւ կացցեն ՚ի նմա որսորդք յԵնգադեայ մինչեւ ցԵնգադիս. ձգանք ուռկանաց առանձինն եղիցին. եւ ձկունք նորա իբրեւ զձկունս ծովուն մեծի, եւ բազմութիւն բազում յոյժ[13081]. [13081] Ոմանք. ՅԵնգադէ մինչեւ ցԵնգադիմս. եւ ձգանք ուռկանաց առանձինն... բազմութեամբ բազում յոյժ։
10 Նրա մէջ կանգնելու են ձկնորսներ՝ Ենգադիայից մինչեւ Ենգադիք: Ուռկանները գցելու տեղեր են լինելու. նրա ձկներն էլ մեծ ծովի ձկների պէս շատ, խիստ շատ են լինելու:
10 Անոր վրայ Ենգադդիէ մինչեւ Ենեգլայիմ ձկնորսներ պիտի կայնին։ Հոն ուռկաններ փռելու տեղ պիտի ըլլայ։ Ձուկերը տեսակ տեսակ պիտի ըլլան։ Մեծ ծովուն ձուկերուն պէս խիստ պիտի շատնան։
Եւ կացցեն ի նմա [1007]որսորդք յԵնգադեայ մինչեւ ցԵնգադիմ. ձգանք ուռկանաց առանձինն եղիցին, եւ ձկունք նորա [1008]իբրեւ զձկունս ծովուն մեծի, եւ բազմութիւն բազում յոյժ:

47:10: Եւ կացցեն ՚ի նմա որսորդք յԵնգադեայ մինչեւ ցԵնգադիս. ձգանք ուռկանաց առանձինն եղիցին. եւ ձկունք նորա իբրեւ զձկունս ծովուն մեծի, եւ բազմութիւն բազում յոյժ[13081].
[13081] Ոմանք. ՅԵնգադէ մինչեւ ցԵնգադիմս. եւ ձգանք ուռկանաց առանձինն... բազմութեամբ բազում յոյժ։
10 Նրա մէջ կանգնելու են ձկնորսներ՝ Ենգադիայից մինչեւ Ենգադիք: Ուռկանները գցելու տեղեր են լինելու. նրա ձկներն էլ մեծ ծովի ձկների պէս շատ, խիստ շատ են լինելու:
10 Անոր վրայ Ենգադդիէ մինչեւ Ենեգլայիմ ձկնորսներ պիտի կայնին։ Հոն ուռկաններ փռելու տեղ պիտի ըլլայ։ Ձուկերը տեսակ տեսակ պիտի ըլլան։ Մեծ ծովուն ձուկերուն պէս խիստ պիտի շատնան։
zohrab-1805▾ eastern-1994▾ western am▾
47:1047:10 И будут стоять подле него рыболовы от Ен-Гадди до Эглаима, будут закидывать сети. Рыба будет в своем виде и, как в большом море, рыбы будет весьма много.
47:10 καὶ και and; even στήσονται ιστημι stand; establish ἐκεῖ εκει there ἁλεεῖς αλιευς fisherman ἀπὸ απο from; away Αινγαδιν αινγαδιν till; until Αιναγαλιμ αιναγαλιμ dragnet ἔσται ειμι be καθ᾿ κατα down; by αὑτὴν εαυτου of himself; his own ἔσται ειμι be καὶ και and; even οἱ ο the ἰχθύες ιχθυς fish αὐτῆς αυτος he; him ὡς ως.1 as; how οἱ ο the ἰχθύες ιχθυς fish τῆς ο the θαλάσσης θαλασσα sea τῆς ο the μεγάλης μεγας great; loud πλῆθος πληθος multitude; quantity πολὺ πολυς much; many σφόδρα σφοδρα vehemently; tremendously
47:10 וְ wᵊ וְ and הָיָה֩ hāyˌā היה be עָמְד֨וּיעמדו *ʕāmᵊḏˌû עמד stand עָלָ֜יו ʕālˈāʸw עַל upon דַּוָּגִ֗ים dawwāḡˈîm דַּוָּג fisher מֵ mē מִן from עֵ֥ין גֶּ֨דִי֙ ʕˌên gˈeḏî עֵין גֶּדִי En Gedi וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto עֵ֣ין עֶגְלַ֔יִם ʕˈên ʕeḡlˈayim עֵין עֶגְלַיִם En Eglaim מִשְׁטֹ֥וחַ mišṭˌôₐḥ מִשְׁטֹוחַ scattering לַֽ lˈa לְ to חֲרָמִ֖ים ḥᵃrāmˌîm חֵרֶם net יִהְי֑וּ yihyˈû היה be לְ lᵊ לְ to מִינָה֙ mînˌā מִין kind תִּהְיֶ֣ה tihyˈeh היה be דְגָתָ֔ם ḏᵊḡāṯˈām דָּגָה fish כִּ ki כְּ as דְגַ֛ת ḏᵊḡˈaṯ דָּגָה fish הַ ha הַ the יָּ֥ם yyˌom יָם sea הַ ha הַ the גָּדֹ֖ול ggāḏˌôl גָּדֹול great רַבָּ֥ה rabbˌā רַב much מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
47:10. vivent et stabunt super illa piscatores ab Engaddi usque ad Engallim siccatio sagenarum erunt plurimae species erunt piscium eius sicut pisces maris magni multitudinis nimiaeAnd the fishers shall stand over these waters, from Engaddi even to Engallim there shall be drying of nets: there shall be many sorts of the fishes thereof, as the fishes of the great sea, a very great multitude:
10. And it shall come to pass, that fishers shall stand by it: from En-gedi even unto En-eglaim shall be a place for the spreading of nets; their fish shall be after their kinds, as the fish of the great sea, exceeding many.
47:10. And fishermen will stand over these waters. There will be the drying of nets, from Engedi even to Eneglaim. There will be very many kinds of fish within it: a very great multitude, like the fish of the great sea.
47:10. And it shall come to pass, [that] the fishers shall stand upon it from Engedi even unto Eneglaim; they shall be a [place] to spread forth nets; their fish shall be according to their kinds, as the fish of the great sea, exceeding many.
And it shall come to pass, [that] the fishers shall stand upon it from En- gedi even unto En- eglaim; they shall be a [place] to spread forth nets; their fish shall be according to their kinds, as the fish of the great sea, exceeding many:

47:10 И будут стоять подле него рыболовы от Ен-Гадди до Эглаима, будут закидывать сети. Рыба будет в своем виде и, как в большом море, рыбы будет весьма много.
47:10
καὶ και and; even
στήσονται ιστημι stand; establish
ἐκεῖ εκει there
ἁλεεῖς αλιευς fisherman
ἀπὸ απο from; away
Αινγαδιν αινγαδιν till; until
Αιναγαλιμ αιναγαλιμ dragnet
ἔσται ειμι be
καθ᾿ κατα down; by
αὑτὴν εαυτου of himself; his own
ἔσται ειμι be
καὶ και and; even
οἱ ο the
ἰχθύες ιχθυς fish
αὐτῆς αυτος he; him
ὡς ως.1 as; how
οἱ ο the
ἰχθύες ιχθυς fish
τῆς ο the
θαλάσσης θαλασσα sea
τῆς ο the
μεγάλης μεγας great; loud
πλῆθος πληθος multitude; quantity
πολὺ πολυς much; many
σφόδρα σφοδρα vehemently; tremendously
47:10
וְ wᵊ וְ and
הָיָה֩ hāyˌā היה be
עָמְד֨וּיעמדו
*ʕāmᵊḏˌû עמד stand
עָלָ֜יו ʕālˈāʸw עַל upon
דַּוָּגִ֗ים dawwāḡˈîm דַּוָּג fisher
מֵ מִן from
עֵ֥ין גֶּ֨דִי֙ ʕˌên gˈeḏî עֵין גֶּדִי En Gedi
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
עֵ֣ין עֶגְלַ֔יִם ʕˈên ʕeḡlˈayim עֵין עֶגְלַיִם En Eglaim
מִשְׁטֹ֥וחַ mišṭˌôₐḥ מִשְׁטֹוחַ scattering
לַֽ lˈa לְ to
חֲרָמִ֖ים ḥᵃrāmˌîm חֵרֶם net
יִהְי֑וּ yihyˈû היה be
לְ lᵊ לְ to
מִינָה֙ mînˌā מִין kind
תִּהְיֶ֣ה tihyˈeh היה be
דְגָתָ֔ם ḏᵊḡāṯˈām דָּגָה fish
כִּ ki כְּ as
דְגַ֛ת ḏᵊḡˈaṯ דָּגָה fish
הַ ha הַ the
יָּ֥ם yyˌom יָם sea
הַ ha הַ the
גָּדֹ֖ול ggāḏˌôl גָּדֹול great
רַבָּ֥ה rabbˌā רַב much
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
47:10. vivent et stabunt super illa piscatores ab Engaddi usque ad Engallim siccatio sagenarum erunt plurimae species erunt piscium eius sicut pisces maris magni multitudinis nimiae
And the fishers shall stand over these waters, from Engaddi even to Engallim there shall be drying of nets: there shall be many sorts of the fishes thereof, as the fishes of the great sea, a very great multitude:
47:10. And fishermen will stand over these waters. There will be the drying of nets, from Engedi even to Eneglaim. There will be very many kinds of fish within it: a very great multitude, like the fish of the great sea.
47:10. And it shall come to pass, [that] the fishers shall stand upon it from Engedi even unto Eneglaim; they shall be a [place] to spread forth nets; their fish shall be according to their kinds, as the fish of the great sea, exceeding many.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. Обилие моря рыбой поэтически рисуется в картине целой вереницы на несколько верст рыболовов, стоящих на берегах моря. Ен-Гадди, 'Ingadein, слав. Ингадд, ныне Ен-Джиди, город на самой середине западного берега Мертвого моря, от которого к южный берег его должно быть был необитаем, - упоминается часто в Библии, начиная с Нав XV:12; слово значит источник козленка (т. е. должно быть с сладкой, теплой водой). Ег-лайм, точнее с евр. Енглаим, Enagalleim, слав. Ингалим, более не упоминаемый в Библии, по блаж. Иерониму, “в начале моря, где впадает Иордан”, неизвестно предположение ли это, или Е. существовал тогда; на основании этого свидетельства отожествляют с нын. Ен-Фешка на с.-в. конце Мертвого моря; едва ли можно отожествлять, как делает рус. пер., с моавитским городом Еглаймом (Ис XV:8) к в. от Мертвого моря; восточную сторону моря пророк, по-видимому, предоставляет “сынам востока” (ст. 18). Слово значит “источник двух телят”. Корнелий Алалиде обращает внимание на то, что козел и телец - животные для жертвы за грехи. - “Будут закидывать сети” - букв. “расо простертие сетей”, = XXV:5, 14, посему LXX “сушило мрежам” Вульг. siccatio sagenarum; но здесь едва ли в таком смысле, а в смысле бросания сетей. - “Рыба будет в своем виде” букв. “в вид ея будет”, т. е. разного рода; LXX: “о себе будет” (сама собою будет плодиться?); слово, вызывающее сомнению отсутствием подстрочного знака (маппика) и неестественностыю выражения: в Пеш. нет. - В большом море - Средиземное. - Блаж. Иероним: “все уловлено апостолами; ничто не осталось неуловленным, так как знатные и незнатные, богатые и бедные, люди всякого рода извлекаются из моря этого века ко спасению”.
Adam Clarke: Commentary on the Bible - 1831
47:10: The fishers shall stand upon it - On the above plan of interpretation these must mean -
1. The apostles of our Lord Jesus.
2. The preachers of the everlasting Gospel. See Mat 4:19.
From En-gedi - At the southern extremity of the Dead Sea.
Unto En-eglaim - At the northern extremity of the same.
Their fish shall be according to their kinds - Every kind of fish, and the fish all excellent of their kinds. All nations, and kindreds, and people shall be called by the Gospel; it shall not be an excluding system like that of Judaism, for its Author tasted death for every man.
Albert Barnes: Notes on the Bible - 1834
47:10: "En-gedi" (see Sa1 23:29) was about the middle of the western shore of the Dead Sea.
En-eglaim does not occur elsewhere. Its form indicates that it was one of the double cities of Moab (see Eze 25:9 note). It has been identified with "Ain-el-Feshkah" to the north on the western bank of the Dead Sea. On this supposition, "from En-eglaim to En-gedi" would be the line of coast from the most northern fountain to the principal fountain southward.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
47:10: fishers: Apostles and preachers of the gospel. Mat 4:19, Mat 13:47-50; Mar 1:17; Luk 5:4-10; Joh 21:3-11
Engedi: Ch2 20:2
the fish: Great quantities of all kinds of fish usually caught in the Mediterranean, genuine converts of all nations, kindreds, and people.
the great sea: Eze 47:15, Eze 48:28; Num 34:6; Jos 23:4; Psa 104:25
exceeding: Isa 49:12, Isa 49:20
Geneva 1599
47:10 And it shall come to pass, [that] the (f) fishermen shall stand upon it from Engedi even to (g) Eneglaim; they shall be a [place] to spread forth nets; their fish shall be according to their kinds, as the fish of (h) the great sea, very many.
(f) Signifying that when God bestows his mercies in such abundance the ministers will by their preaching win many.
(g) Which were cities at the corners of the salt or dead sea.
(h) They will be here of all sorts and in as great abundance as in the great ocean where they are bred.
John Gill
47:10 And it shall come to pass,.... In Gospel times: what follows had a fulfilment in the first times of the Gospel, and will have a greater in the latter times of it:
that the fishers shall stand upon it; upon the brink of the river, or the shore of the sea, whose waters will be healed by this river running into them. These "fishers" are the apostles of Christ, who, of fishermen, were made fishers of men by him; to whom he gave a call, and a commission, and gifts qualifying them to preach the Gospel; whereby they caught men, and brought them to Christ; and so were the instruments of saving them, even of great numbers, both in Judea, and in the Gentile world; of which some instances of their fishing, after their call to the ministry, were emblematical; Mt 4:18, likewise all other ministers of the Gospel are here meant, especially those that will be in the latter day; compared to fishers for the meanness and contemptibleness of their employment in the eyes of the world; for their labouriousness in it, and for their patient waiting for success therein; and for the bad weather, storms, and tempests, they are exposed unto, the reproach and persecution of men; and their being the happy means of drawing souls out of the abyss of sin and misery unto Christ, for life and salvation: and their "standing" upon the brink of the waters to catch fish may denote their constancy their work; their strict attachment to the doctrines of the Gospel, and their waiting for success in it.
From Engedi even unto Eneglaim; two places, which, according to Jerom, lay, the latter one at the entrance of the Dead sea, and the former at the end of it; but Reland (k) observes that this could not be, if Josephus is to be credited, who makes Engedi to be about forty miles from Jerusalem (l); therefore could not be far from the beginning of the Dead sea, and not where it ended; since the Dead sea, or the lake of Asphaltites, was in length seventy three miles, and, consequently, Engedi must be more than seventy five or ninety miles from Jerusalem; but that it was at the beginning of it is still further manifest from the same writer making the lake to be just such a number of miles from Jerusalem (m) as he does Engedi; and whereas Engedi was on the western shore of the lake, as appears from Pliny (n), it is probable there was another city on the eastern shore, opposite to it, called Eneglaim; and there was a city on that side, the name of which was Agallim, which, according to Eusebius, was eight miles from Areopolis: and so it may signify the extent of the Gospel ministry, which, in the latter day, will be from one end of the earth to the other; and which took a large circuit in the times of the apostles, and particularly by the Apostle Paul, Rom 15:19.
They shall be a place to spread forth nets; that is, the above said places shall be made use of for that purpose; which design the Gospel, and the ministry of it, compared to a net, for its meanness in the esteem of the world; and yet is a piece of curious artifice and wisdom, even the manifold wisdom of God, and is contrived for the gathering in of sinners to Christ; and, though it may be like a net "per accidens", the means of troubling the world, and drawing out the corruptions of the men of it; yet its principal design, and the use that is made of it, is to draw souls out of the depths of sin unto the grace of Christ; see Mt 13:47, the spreading and casting of nets design the preaching of the Gospel, and the opening and explaining the doctrines of it, which are shut up and hidden to men; and to do which requires wisdom and skill, strength, diligence, and patience, and is done at a venture; and sometimes is cast where fish are, and sometimes not; but here, and at this time, with great success.
For their fish shall be according to their kind, as the fish of the great sea, exceeding many: that is, there shall be fish of all sorts, small and great, and in large numbers, as in the great ocean, or as in the Mediterranean sea. These signify regenerated persons, who are born of water and the Spirit by the word of God, which is their element; they cannot live but in these waters of the sanctuary, and where the doctrines of grace are preached. Now many of all nations, and men of all ranks, will be called; kings, princes, nobles, as well as peasants; men high and low, rich and poor, and multitudes of them, like the fishes of the sea; which will be the case when the Jews will be converted, and the fulness of the Gentiles brought in.
(k) Palestina Illustrata, I. 2. p. 449. & l. 3. p. 763. (l) Antiqu. l. 9. c. 1. sect. 2. (m) Antiqu. l. 15. c. 6. sect 2. (n) Nat. Hist. l. 5. c. 17.
John Wesley
47:10 En - gedi - Which lay on the south - west of the lake of Sodom. En - eglaim - A city on the north - east of the Dead - sea. To spread forth nets - All along on the west - side of this sea to dry them.
Robert Jamieson, A. R. Fausset and David Brown
47:10 En-gedi . . . En-eglaim--En-gedi (meaning "fountain of the kid"), anciently, Hazazon-Tamar, now Ain-Jidy; west of the Dead Sea; David's place of refuge from Saul. En-eglaim means "fountain of two calves," on the confines of Moab, over against En-gedi, and near where Jordan enters the Dead Sea (Is 15:8). These two limits are fixed on, to comprise between them the whole Dead Sea.
fish . . . according to their kinds--JEROME quotes an ancient theory that "there are a hundred fifty-three kinds of fishes," all of which were taken by the apostles (Jn 21:11), and not one remained uncaptured; signifying that both the noble and baseborn, the rich and the poor, and every class, are being drawn out of the sea of the world to salvation. Compare Mt 13:47, the gospel net; the apostles being fishermen, at first literally, afterwards spiritually (Mt 4:19).
47:1147:11: յելս նորա՝ եւ ՚ի դարձս նորին, եւ ՚ի համբառնալ նորին մի՛ սրբեսցին. այլ յայլս մատնեսցին[13082]։ [13082] Ոմանք. Եւ յելս նորա, եւ ՚ի մուտս նորա եւ ՚ի համբառնալ նորա... այլ յաղ մատնեսցին։
11 Բայց նրա դուրս գալու, ծանծաղելու եւ յորդելու տեղերում ջրերը առողջարար չեն լինելու, այլ թողնուելու են աղ ունենալու համար:
11 Բայց անոր տղմալից տեղերն ու ճախինները պիտի չթարմանան, անոնք աղի համար պիտի պահուին։
[1009]յելս նորա եւ ի դարձս նորին, եւ ի համբառնալ`` նորին մի՛ սրբեսցին, այլ յաղ մատնեսցին:

47:11: յելս նորա՝ եւ ՚ի դարձս նորին, եւ ՚ի համբառնալ նորին մի՛ սրբեսցին. այլ յայլս մատնեսցին[13082]։
[13082] Ոմանք. Եւ յելս նորա, եւ ՚ի մուտս նորա եւ ՚ի համբառնալ նորա... այլ յաղ մատնեսցին։
11 Բայց նրա դուրս գալու, ծանծաղելու եւ յորդելու տեղերում ջրերը առողջարար չեն լինելու, այլ թողնուելու են աղ ունենալու համար:
11 Բայց անոր տղմալից տեղերն ու ճախինները պիտի չթարմանան, անոնք աղի համար պիտի պահուին։
zohrab-1805▾ eastern-1994▾ western am▾
47:1147:11 Болота его и лужи его, которые не сделаются здоровыми, будут оставлены для соли.
47:11 καὶ και and; even ἐν εν in τῇ ο the διεκβολῇ διεκβολη he; him καὶ και and; even ἐν εν in τῇ ο the ἐπιστροφῇ επιστροφη conversion αὐτοῦ αυτος he; him καὶ και and; even ἐν εν in τῇ ο the ὑπεράρσει υπεραρσις he; him οὐ ου not μὴ μη not ὑγιάσωσιν υγιαζω into; for ἅλας αλας salt δέδονται διδωμι give; deposit
47:11 בִּצֹּאתָ֧יובצאתו *biṣṣōṯˈāʸw בִּצָּה marshland וּ û וְ and גְבָאָ֛יו ḡᵊvāʔˈāʸw גֶּבֶא ditch וְ wᵊ וְ and לֹ֥א lˌō לֹא not יֵרָפְא֖וּ yērāfᵊʔˌû רפא heal לְ lᵊ לְ to מֶ֥לַח mˌelaḥ מֶלַח salt נִתָּֽנוּ׃ nittˈānû נתן give
47:11. in litoribus autem eius et in palustribus non sanabuntur quia in salinas dabunturBut on the shore thereof, and in the fenny places they shall not be healed, because they shall be turned into saltpits.
11. But the miry places thereof, and the marishes thereof, shall not be healed; they shall be given up to salt.
47:11. But on its shore and in the marshes, they will not be healed. For these will be made into salt pits.
47:11. But the miry places thereof and the marishes thereof shall not be healed; they shall be given to salt.
But the miry places thereof and the marishes thereof shall not be healed; they shall be given to salt:

47:11 Болота его и лужи его, которые не сделаются здоровыми, будут оставлены для соли.
47:11
καὶ και and; even
ἐν εν in
τῇ ο the
διεκβολῇ διεκβολη he; him
καὶ και and; even
ἐν εν in
τῇ ο the
ἐπιστροφῇ επιστροφη conversion
αὐτοῦ αυτος he; him
καὶ και and; even
ἐν εν in
τῇ ο the
ὑπεράρσει υπεραρσις he; him
οὐ ου not
μὴ μη not
ὑγιάσωσιν υγιαζω into; for
ἅλας αλας salt
δέδονται διδωμι give; deposit
47:11
בִּצֹּאתָ֧יובצאתו
*biṣṣōṯˈāʸw בִּצָּה marshland
וּ û וְ and
גְבָאָ֛יו ḡᵊvāʔˈāʸw גֶּבֶא ditch
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יֵרָפְא֖וּ yērāfᵊʔˌû רפא heal
לְ lᵊ לְ to
מֶ֥לַח mˌelaḥ מֶלַח salt
נִתָּֽנוּ׃ nittˈānû נתן give
47:11. in litoribus autem eius et in palustribus non sanabuntur quia in salinas dabuntur
But on the shore thereof, and in the fenny places they shall not be healed, because they shall be turned into saltpits.
47:11. But on its shore and in the marshes, they will not be healed. For these will be made into salt pits.
47:11. But the miry places thereof and the marishes thereof shall not be healed; they shall be given to salt.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
11. Куда не достигает действие благодатного потока, там вода не может проявить своей живоносности, но от этого большого вреда не будет; такие места явятся хранилищами столь необходимей соли (и ныне доставляемой в Иерусалим в большом количестве из местности Мертвого моря). Соль - образ пустынности или того немногого, что может полезного дать пустыня: Втор XXIX:23; Пс CVII:34; Соф II, LXX: “и во исходе ея”, en th diekbolh autou, должно быть при устье (см. ст. 8), в лимане реки (autou potamoV или 'udwr; как видно из последующего 'udwr), и во обращении epistrofh) ее — в извилинах бухтах, и в возвышении ('uperarsei, должно быть на мысах) ее; из евр. цотав, “болото” LXX должно быть сделали два первых слова, а третье = евр. гевавев, рус. “лужи”, - корень “подниматься”.
Adam Clarke: Commentary on the Bible - 1831
47:11: The miry places - "Point out," says Calmet, "the schismatics and heretics who do not live by the Spirit of Jesus Christ, but separate from his Church; and the evil Christians who dishonor that Church, of which they are corrupt members." A description applicable to the Roman Catholic Church, that is both schismatic and heretic from the Church of Jesus Christ, which is built on the foundation of the prophets and apostles, Jesus himself being the chief corner stone; for the Church of Rome, leaving this foundation, is now built on the foundation of councils and traditions, and lying miracles; the popes in their succession being its only corner stones.
Albert Barnes: Notes on the Bible - 1834
47:11: The exception, which reserves for sterility places to which the living water does not reach, probably indicates that the life and health are solely due to the stream which proceeds from beneath the throne of God. Compare Isa 57:20-21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
47:11: the miry places: Those who reject, neglect, or pervert the gospel.
shall not be healed, they shall be: or, and that which shall not be
shall be: etc. Heb 6:4-8, Heb 10:26-31; Pe2 2:19-22; Rev 21:8, Rev 22:11
given: Deu 29:23; Jdg 9:45; Psa 107:34; Jer 17:6; Mar 9:48, Mar 9:49
Geneva 1599
47:11 But (i) its miry places and its marshes shall not be healed; they shall be given to salt.
(i) That is, the wicked and reprobate.
John Gill
47:11 But the miry places thereof, and the marshes thereof,.... That is, of the sea; the waters of which were healed, by the waters of the sanctuary coming into them: but the ditches and lakes, the miry and marsh ground, separate from the sea, which lay near it, and upon the borders of it,
shall not be healed; these design the reprobate part of the world, obstinate and perverse sinners, that abandon themselves to their filthy lusts, and sensual pleasures; that wallow like swine in the mire and dirt of sin; are wholly immersed in the things of this world, mind nothing but earth and earthly things, and load themselves with thick clay; whose god is their belly, and who glory in their shame: also hypocrites and apostates may be here meant, who, despising the GospeL, and the doctrines of it, put it away from them, and judge themselves unworthy of everlasting life, and so receive no benefit by it; but, on the contrary, it is the savour of death unto death unto them; see Is 6:9,
they shall be given to salt; left to the hardness of their hearts; given up to the lusts of them; devoted to ruin and destruction and remain barren and unfruitful, as places demolished and sown with salt are; see Deut 29:23, or made an example of, as Lot's wife was; that others may learn wisdom, and shun those things that have been the cause of their ruin. The Targum is,
"its pools and lakes shall not be healed; they shall be for salt pits.''
Robert Jamieson, A. R. Fausset and David Brown
47:11 marshes--marshy places. The region is known to have such pits and marshes. The Arabs take the salt collected by evaporation in these pits for their own use, and that of their flocks.
not be healed--Those not reached by the healing waters of the Gospel, through their sloth and earthly-mindedness, are given over (Rev_ 22:11) to their own bitterness and barrenness (as "saltness" is often employed to express, Deut 29:23; Ps 107:34; Zeph 2:9); and awful example to others in the punishment they suffer (2Pet 2:6).
47:1247:12: Եւ առ գետովն ելցեն զափամբն յայսկոյս յայնկոյս՝ ամենայն ծա՛ռ ուտելի, եւ մի՛ հնասցի շուրջ զնովաւ, եւ մի՛ պակասեսցի պտուղ նորա, եւ զդալարութիւն իւր յառաջագոյն արձակեսցէ. զի ջուրք նորա ՚ի սրբութեանց ելանիցեն. եւ եղիցի պտուղ նոցա ՚ի կերակուր, եւ ելք նոցա ՚ի բշժկութիւն[13083]։ Խ [13083] Ոմանք. Ելցէ զափամբքն յայսկոյս... ՚ի սրբութեանցն ելանեն։
12 Գետի մօտերքը, ափերի այս ու այն կողմերում, պտղատու ծառեր են բուսնելու, որոնք չեն ծերանալու, պտուղն էլ նրանց վրայից չի պակասելու: Հէնց սկզբից էլ դալար ճիւղեր են արձակելու, որովհետեւ գետի ջրերը սուրբ վայրերից են դուրս գալիս: Նրանց պտուղը սնունդ է լինելու, տերեւը՝ բուժիչ»:
12 Ու գետին երկու եզերքները ամէն տեսակ պտղաբեր ծառեր պիտի բուսնին, որոնց տերեւը պիտի չթառամի ու պտուղը չհատնի։ Ամէն ամիս նորէն պտուղ պիտի տան, վասն զի անոր ջուրերը սրբարանէն կ’ելլեն եւ անոնց պտուղը կերակուրի համար ու տերեւները բուժարար պիտի ըլլան»։
Եւ առ գետովն ելցէ զափամբն յայսկոյս յայնկոյս` ամենայն ծառ ուտելի, եւ մի՛ [1010]հնասցի շուրջ զնովաւ``, եւ մի՛ պակասեսցի պտուղ նորա, [1011]եւ զդալարութիւն իւր յառաջագոյն արձակեսցէ``. զի ջուրք նորա ի սրբութեանց ելանիցեն. եւ եղիցի պտուղ նոցա ի կերակուր, եւ [1012]ելք նոցա ի բշժկութիւն:

47:12: Եւ առ գետովն ելցեն զափամբն յայսկոյս յայնկոյս՝ ամենայն ծա՛ռ ուտելի, եւ մի՛ հնասցի շուրջ զնովաւ, եւ մի՛ պակասեսցի պտուղ նորա, եւ զդալարութիւն իւր յառաջագոյն արձակեսցէ. զի ջուրք նորա ՚ի սրբութեանց ելանիցեն. եւ եղիցի պտուղ նոցա ՚ի կերակուր, եւ ելք նոցա ՚ի բշժկութիւն[13083]։ Խ
[13083] Ոմանք. Ելցէ զափամբքն յայսկոյս... ՚ի սրբութեանցն ելանեն։
12 Գետի մօտերքը, ափերի այս ու այն կողմերում, պտղատու ծառեր են բուսնելու, որոնք չեն ծերանալու, պտուղն էլ նրանց վրայից չի պակասելու: Հէնց սկզբից էլ դալար ճիւղեր են արձակելու, որովհետեւ գետի ջրերը սուրբ վայրերից են դուրս գալիս: Նրանց պտուղը սնունդ է լինելու, տերեւը՝ բուժիչ»:
12 Ու գետին երկու եզերքները ամէն տեսակ պտղաբեր ծառեր պիտի բուսնին, որոնց տերեւը պիտի չթառամի ու պտուղը չհատնի։ Ամէն ամիս նորէն պտուղ պիտի տան, վասն զի անոր ջուրերը սրբարանէն կ’ելլեն եւ անոնց պտուղը կերակուրի համար ու տերեւները բուժարար պիտի ըլլան»։
zohrab-1805▾ eastern-1994▾ western am▾
47:1247:12 У потока по берегам его, с той и другой стороны, будут расти всякие дерева, доставляющие пищу: листья их не будут увядать, и плоды на них не будут истощаться; каждый месяц будут созревать новые, потому что вода для них течет из святилища; плоды их будут употребляемы в пищу, а листья на врачевание.
47:12 καὶ και and; even ἐπὶ επι in; on τοῦ ο the ποταμοῦ ποταμος river ἀναβήσεται αναβαινω step up; ascend ἐπὶ επι in; on τοῦ ο the χείλους χειλος lip; shore αὐτοῦ αυτος he; him ἔνθεν ενθαδε this place; back here καὶ και and; even ἔνθεν ενθαδε this place; back here πᾶν πας all; every ξύλον ξυλον wood; timber βρώσιμον βρωσιμος edible οὐ ου not μὴ μη not παλαιωθῇ παλαιοω antiquate; grow old ἐπ᾿ επι in; on αὐτοῦ αυτος he; him οὐδὲ ουδε not even; neither μὴ μη not ἐκλίπῃ εκλειπω leave off; cease ὁ ο the καρπὸς καρπος.1 fruit αὐτοῦ αυτος he; him τῆς ο the καινότητος καινοτης innovation; freshness αὐτοῦ αυτος he; him πρωτοβολήσει πρωτοβολεω because; that τὰ ο the ὕδατα υδωρ water αὐτῶν αυτος he; him ἐκ εκ from; out of τῶν ο the ἁγίων αγιος holy ταῦτα ουτος this; he ἐκπορεύεται εκπορευομαι emerge; travel out καὶ και and; even ἔσται ειμι be ὁ ο the καρπὸς καρπος.1 fruit αὐτῶν αυτος he; him εἰς εις into; for βρῶσιν βρωσις meal; eating καὶ και and; even ἀνάβασις αναβασις he; him εἰς εις into; for ὑγίειαν υγιεια health
47:12 וְ wᵊ וְ and עַל־ ʕal- עַל upon הַ ha הַ the נַּ֣חַל nnˈaḥal נַחַל wadi יַעֲלֶ֣ה yaʕᵃlˈeh עלה ascend עַל־ ʕal- עַל upon שְׂפָתֹ֣ו śᵊfāṯˈô שָׂפָה lip מִ mi מִן from זֶּ֣ה׀ zzˈeh זֶה this וּ û וְ and מִ mi מִן from זֶּ֣ה׀ zzˈeh זֶה this כָּל־ kol- כֹּל whole עֵֽץ־ ʕˈēṣ- עֵץ tree מַ֠אֲכָל maʔᵃḵˌāl מַאֲכָל food לֹא־ lō- לֹא not יִבֹּ֨ול yibbˌôl נבל wither עָלֵ֜הוּ ʕālˈēhû עָלֶה leafage וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִתֹּ֣ם yittˈōm תמם be complete פִּרְיֹ֗ו piryˈô פְּרִי fruit לָֽ lˈo לְ to חֳדָשָׁיו֙ ḥᵒḏāšāʸw חֹדֶשׁ month יְבַכֵּ֔ר yᵊvakkˈēr בכר be first-born כִּ֣י kˈî כִּי that מֵימָ֔יו mêmˈāʸw מַיִם water מִן־ min- מִן from הַ ha הַ the מִּקְדָּ֖שׁ mmiqdˌāš מִקְדָּשׁ sanctuary הֵ֣מָּה hˈēmmā הֵמָּה they יֹֽוצְאִ֑ים yˈôṣᵊʔˈîm יצא go out וְו *wᵊ וְ and הָיָ֤ההיו *hāyˈā היה be פִרְיֹו֙ firyˌô פְּרִי fruit לְ lᵊ לְ to מַֽאֲכָ֔ל mˈaʔᵃḵˈāl מַאֲכָל food וְ wᵊ וְ and עָלֵ֖הוּ ʕālˌēhû עָלֶה leafage לִ li לְ to תְרוּפָֽה׃ ס ṯᵊrûfˈā . s תְּרוּפָה healing
47:12. et super torrentem orietur in ripis eius ex utraque parte omne lignum pomiferum non defluet folium ex eo et non deficiet fructus eius per singulos menses adferet primitiva quia aquae eius de sanctuario egredientur et erunt fructus eius in cibum et folia eius ad medicinamAnd by the torrent on the banks thereof on both sides shall grow all trees that bear fruit: their leaf shall not fall off, and their fruit shall not fail: every month shall they bring forth firstfruits, because the waters thereof shall issue out of the sanctuary: and the fruits thereof shall be for food, and the leaves thereof for medicine.
12. And by the river upon the bank thereof, on this side and on that side, shall grow every tree for meat, whose leaf shall not wither, neither shall the fruit thereof fail: it shall bring forth new fruit every month, because the waters thereof issue out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for healing.
47:12. And above the torrent, on its banks on both sides, every kind of fruit tree will rise up. Their foliage will not fall away, and their fruit will not fail. Every single month they will bring forth first-fruits. For its waters will go forth from the sanctuary. And its fruits will be for food, and its leaves will be for medicine.”
47:12. And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine.
And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine:

47:12 У потока по берегам его, с той и другой стороны, будут расти всякие дерева, доставляющие пищу: листья их не будут увядать, и плоды на них не будут истощаться; каждый месяц будут созревать новые, потому что вода для них течет из святилища; плоды их будут употребляемы в пищу, а листья на врачевание.
47:12
καὶ και and; even
ἐπὶ επι in; on
τοῦ ο the
ποταμοῦ ποταμος river
ἀναβήσεται αναβαινω step up; ascend
ἐπὶ επι in; on
τοῦ ο the
χείλους χειλος lip; shore
αὐτοῦ αυτος he; him
ἔνθεν ενθαδε this place; back here
καὶ και and; even
ἔνθεν ενθαδε this place; back here
πᾶν πας all; every
ξύλον ξυλον wood; timber
βρώσιμον βρωσιμος edible
οὐ ου not
μὴ μη not
παλαιωθῇ παλαιοω antiquate; grow old
ἐπ᾿ επι in; on
αὐτοῦ αυτος he; him
οὐδὲ ουδε not even; neither
μὴ μη not
ἐκλίπῃ εκλειπω leave off; cease
ο the
καρπὸς καρπος.1 fruit
αὐτοῦ αυτος he; him
τῆς ο the
καινότητος καινοτης innovation; freshness
αὐτοῦ αυτος he; him
πρωτοβολήσει πρωτοβολεω because; that
τὰ ο the
ὕδατα υδωρ water
αὐτῶν αυτος he; him
ἐκ εκ from; out of
τῶν ο the
ἁγίων αγιος holy
ταῦτα ουτος this; he
ἐκπορεύεται εκπορευομαι emerge; travel out
καὶ και and; even
ἔσται ειμι be
ο the
καρπὸς καρπος.1 fruit
αὐτῶν αυτος he; him
εἰς εις into; for
βρῶσιν βρωσις meal; eating
καὶ και and; even
ἀνάβασις αναβασις he; him
εἰς εις into; for
ὑγίειαν υγιεια health
47:12
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
הַ ha הַ the
נַּ֣חַל nnˈaḥal נַחַל wadi
יַעֲלֶ֣ה yaʕᵃlˈeh עלה ascend
עַל־ ʕal- עַל upon
שְׂפָתֹ֣ו śᵊfāṯˈô שָׂפָה lip
מִ mi מִן from
זֶּ֣ה׀ zzˈeh זֶה this
וּ û וְ and
מִ mi מִן from
זֶּ֣ה׀ zzˈeh זֶה this
כָּל־ kol- כֹּל whole
עֵֽץ־ ʕˈēṣ- עֵץ tree
מַ֠אֲכָל maʔᵃḵˌāl מַאֲכָל food
לֹא־ lō- לֹא not
יִבֹּ֨ול yibbˌôl נבל wither
עָלֵ֜הוּ ʕālˈēhû עָלֶה leafage
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יִתֹּ֣ם yittˈōm תמם be complete
פִּרְיֹ֗ו piryˈô פְּרִי fruit
לָֽ lˈo לְ to
חֳדָשָׁיו֙ ḥᵒḏāšāʸw חֹדֶשׁ month
יְבַכֵּ֔ר yᵊvakkˈēr בכר be first-born
כִּ֣י kˈî כִּי that
מֵימָ֔יו mêmˈāʸw מַיִם water
מִן־ min- מִן from
הַ ha הַ the
מִּקְדָּ֖שׁ mmiqdˌāš מִקְדָּשׁ sanctuary
הֵ֣מָּה hˈēmmā הֵמָּה they
יֹֽוצְאִ֑ים yˈôṣᵊʔˈîm יצא go out
וְו
*wᵊ וְ and
הָיָ֤ההיו
*hāyˈā היה be
פִרְיֹו֙ firyˌô פְּרִי fruit
לְ lᵊ לְ to
מַֽאֲכָ֔ל mˈaʔᵃḵˈāl מַאֲכָל food
וְ wᵊ וְ and
עָלֵ֖הוּ ʕālˌēhû עָלֶה leafage
לִ li לְ to
תְרוּפָֽה׃ ס ṯᵊrûfˈā . s תְּרוּפָה healing
47:12. et super torrentem orietur in ripis eius ex utraque parte omne lignum pomiferum non defluet folium ex eo et non deficiet fructus eius per singulos menses adferet primitiva quia aquae eius de sanctuario egredientur et erunt fructus eius in cibum et folia eius ad medicinam
And by the torrent on the banks thereof on both sides shall grow all trees that bear fruit: their leaf shall not fall off, and their fruit shall not fail: every month shall they bring forth firstfruits, because the waters thereof shall issue out of the sanctuary: and the fruits thereof shall be for food, and the leaves thereof for medicine.
47:12. And above the torrent, on its banks on both sides, every kind of fruit tree will rise up. Their foliage will not fall away, and their fruit will not fail. Every single month they will bring forth first-fruits. For its waters will go forth from the sanctuary. And its fruits will be for food, and its leaves will be for medicine.”
47:12. And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. Дерево на берегу реки - принятый в Библии образ праведника Пс I:3; Иер XVII:8. По св. Амвросию (в толк. на Откр XXII), плоды означают добрые дела, а целительные листья - слово проповеди. Палестинская сикомора подходит к этому описанию своим неоднократным плодоношением в году и могла предносится здесь уму пророка. Целебные растения, конечно, известны были ранее основания медицины как науки; см. Сир XXXVIII:1-8, по которому “от Вышнего врачевание”; ср. Откр XXII:2. Врачевание, евр. ap. leg. LXX: eiV 'ugieian, «во здравие», но в Откр eiV qerapeian; ср. _Быт II:9: Древо жизни; Odys. Vll, 114: сады Алкиноя.
Adam Clarke: Commentary on the Bible - 1831
47:12: Shall grow all trees for meat, whose leaf shall not fade - A description that suits the righteous, who are still producing -
1. The fruits of faith.
2. The fruits of the Spirit.
3. The fruits of love to God, obedience to his holy will, and love to all men. Benevolence, mercy, charity, kindness, etc.
The leaf thereof for medicine - See Rev 22:1-5. Even the leaves, the holy profession of the righteous, is a spiritual medicine. Righteousness is thus encouraged in the world. The profession points out the salvation, as it shows the nature and sufficiency of that salvation; for a just creed contains all the articles of the Christian faith.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
47:12: by the river: Eze 47:7; Psa 92:12; Isa 60:21, Isa 61:3
grow: Heb. come up
trees for meat: Probably, believers, "trees of righteousness," who still bring forth, "fruit unto holiness," and "whose end is eternal life."
whose: Job 8:16; Psa 1:3; Jer 17:8
new: or, principal
medicine: or, bruises and sores, Isa 1:6; Jer 8:22; Rev 22:2
John Gill
47:12 And by the river on the banks thereof, on this side and on that side,.... On each side of the river, on the banks of it:
shall grow all trees for meat; such as bear fruit, that may be eaten, and is good for food: by these "trees" are meant truly gracious souls, converted persons, real Christians, true believers in Christ; who like trees have a root, are rooted in the love of God, in the person and grace of Christ, and have the root of the matter in them, the grace of the blessed Spirit; and who also is their sap, of which they are full, and so grow in grace, and in the knowledge of Christ; grow up in him, and grow upwards and heavenwards in their affections and desires, and in the exercise of faith and hope: they are the trees of the Lord, trees of righteousness, good trees, that bring forth good fruit; and are often in Scripture compared to trees the most excellent, as palm trees, cedars, olives, myrtles, &c. and wherever the Gospel comes, these trees arise, and are watered and made fruitful by it; sometimes in lesser, and sometimes in greater numbers, as in the first times of the Gospel, and as they will in the latter day; see Ps 92:12,
whose leaf shall not fade; as the leaves of trees in autumn do, and drop off and fall; to which some professors of religion are compared, who bear no fruit, only have the leaves of a profession, and this they drop when any trouble or difficulty arises, Jude 1:12, but true believers, as they take up a profession on principles of grace, they hold it fast without wavering; their root, seed, and sap, remain, and so never wither and die in their profession; see Ps 1:3,
neither shall the fruit thereof be consumed; which are the graces of the Spirit, and good works flowing from them: the graces of the Spirit are abiding ones, as faith, hope, and love; these never die, are an incorruptible seed, a well of water springing up unto everlasting life; and good works, which are fruits meet for repentance, and evidences of faith, and by which trees are known to be good, always continue to be wrought by believers, in the strength and grace of Christ, from whom they have all their fruits of every kind, Hos 14:8,
Tit shall bring forth new fruit according to his months; or, "first fruits" (o); that is, everyone of these trees, or every true believer, shall be continually in the exercise of grace, and the performance of duty; they shall be constant and immovable, always abounding in the work of the Lord; they shall never cease from yielding fruit, or doing good; they shall still bring it even in old age; see Ps 92:14,
because their waters they issued out of the sanctuary; because the waters, which issued out of the sanctuary, ran by these trees, and watered them, and made them fruitful, and therefore called their waters: the fruitfulness of these trees, true believers, is not owing to themselves, to their free will and power; to their own industry, diligence, and cultivation; but to the supplies of grace they receive by means of the Gospel, and the doctrines of it; which bring forth, or cause to bring forth fruit, wherever they come with power, Col 1:6,
and the fruit thereof shall be for meat; not for saints themselves, who live not, neither on their graces, nor their works; though indeed they do eat the fruits of their doings, Is 3:10, that is, enjoy good things, consequent on their works, through the free favour and good will of God; but for meat for others; for their fruit, which appears in their words and actions, are very beneficent to others; their fruit is a tree of life, Prov 11:30 and their lips feed many, Prov 10:21, with knowledge and understanding; with the Gospel, and the doctrines of it; and with the comfortable experience they have of its truths and promises: yea, their fruit are meat and food for Christ himself; who comes into his garden, and eats his pleasant fruits, feeds and feasts, and delights himself with his own grace in his people, and the exercise of it, Song 4:9,
and the leaf thereof for medicine; or, "for bruises" (p); for the healing of them, which is only done by the blood of Christ; who is the only physician, the sun of righteousness, that rises with healing or pardon in his wings; and the whole language of this passage is borrowed from hence by John, and applied to Christ the tree of life, Rev_ 22:2 and the Gospel professed by true believers directs to him for healing, or for the remission of sin, and is the means of applying it, Ps 107:20 and a cheerful constant profession of Christ and his Gospel, which is the Christian's leaf, does good like a medicine, both to the Christian himself, and to others; who are animated and encouraged thereby to go on with pleasure in the ways of God.
(o) "afferet primitiva", V. L. Vatablus; "primogenita", Starckius. So Ben Melech. (p) "ad contritionem, vel ad sanitatem contritionis", Vatablus; "ad fractionem sanandam", Pagninus. So Ben Melech.
John Wesley
47:12 Consumed - Never be consumed, never decay, there shall always be fruit, and enough. Their waters - Those that watered them. Issued out - And so carried a blessing with them.
Robert Jamieson, A. R. Fausset and David Brown
47:12 Instead of the "vine of Sodom and grapes of Gomorrah" (Deut 32:32), nauseous and unwholesome, trees of life-giving and life-restoring virtue shall bloom similar in properties to, and exceeding in number, the tree of life in Eden (Rev_ 2:7; Rev_ 22:2, Rev_ 22:14).
leaf . . . not fade--expressing not only the unfailing character of the heavenly medicine of the tree of life, but also that the graces of the believer (as a tree of righteousness), which are the leaves, and his deeds, which are the fruits that flow from those graces, are immortal (Ps 1:3; Jer 17:8; Mt 10:42; 1Cor 15:58).
new fruit--literally, "firstlings," or first fruit. They are still, each month afresh, as it were, yielding their first-fruit [FAIRBAIRN]. The first-born of a thing, in Hebrew idiom, means the chiefest. As Job 18:13, "the first-born of death," that is, the most fatal death.
47:1347:13: Ա՛յսպէս ասէ Տէր Աստուած. Ա՛յս են սահմանք ժառանգութեան երկրին, զոր ժառանգեցուցանիցեն երկոտասան ազգացն որդւոցն Իսրայէլի յաւելուած վիճակաց[13084]. [13084] Ոմանք. Զոր ժառանգեցուցանիցես։
13 Այսպէս է ասում Տէր Աստուած. «Սրանք են երկիրը ժառանգելու այն սահմանները, նաեւ այն յաւելեալ բաժինը, որ ժառանգութիւն են թողնելու իսրայէլացիների տասներկու սերունդներին:
13 Տէր Եհովան այսպէս կ’ըսէ. «Ասոնք են սահմանները այն երկրին, որ իբր ժառանգութիւն պիտի բաժնէք Իսրայէլի տասներկու ցեղերուն (Յովսէփը երկու բաժին պիտի ունենայ)։
Այսպէս ասէ Տէր Աստուած. Այս են սահմանք [1013]ժառանգութեան երկրին, զոր ժառանգեցուցանիցեն երկոտասան ազգացն [1014]որդւոցն Իսրայելի յաւելուած վիճակաց:

47:13: Ա՛յսպէս ասէ Տէր Աստուած. Ա՛յս են սահմանք ժառանգութեան երկրին, զոր ժառանգեցուցանիցեն երկոտասան ազգացն որդւոցն Իսրայէլի յաւելուած վիճակաց[13084].
[13084] Ոմանք. Զոր ժառանգեցուցանիցես։
13 Այսպէս է ասում Տէր Աստուած. «Սրանք են երկիրը ժառանգելու այն սահմանները, նաեւ այն յաւելեալ բաժինը, որ ժառանգութիւն են թողնելու իսրայէլացիների տասներկու սերունդներին:
13 Տէր Եհովան այսպէս կ’ըսէ. «Ասոնք են սահմանները այն երկրին, որ իբր ժառանգութիւն պիտի բաժնէք Իսրայէլի տասներկու ցեղերուն (Յովսէփը երկու բաժին պիտի ունենայ)։
zohrab-1805▾ eastern-1994▾ western am▾
47:1347:13 Так говорит Господь Бог: вот распределение, по которому вы должны разделить землю в наследие двенадцати коленам Израилевым: Иосифу два удела.
47:13 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master θεός θεος God ταῦτα ουτος this; he τὰ ο the ὅρια οριον frontier κατακληρονομήσετε κατακληρονομεω possess; give possession τῆς ο the γῆς γη earth; land ταῖς ο the δώδεκα δωδεκα twelve φυλαῖς φυλη tribe τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel πρόσθεσις προσθεσις cord
47:13 כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH גֵּ֤ה gˈē גֵּא haughty גְבוּל֙ ḡᵊvûl גְּבוּל boundary אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] תִּתְנַחֲל֣וּ tiṯnaḥᵃlˈû נחל take possession אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth לִ li לְ to שְׁנֵ֥י šᵊnˌê שְׁנַיִם two עָשָׂ֖ר ʕāśˌār עָשָׂר -teen שִׁבְטֵ֣י šivṭˈê שֵׁבֶט rod יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel יֹוסֵ֖ף yôsˌēf יֹוסֵף Joseph חֲבָלִֽים׃ ḥᵃvālˈîm חֶבֶל cord
47:13. haec dicit Dominus Deus hic est terminus in quo possidebitis terram in duodecim tribubus Israhel quia Ioseph duplicem funiculum habetThus saith the Lord God: This is the border, by which you shall possess the land according to the twelve tribes of Israel: for Joseph hath a double portion.
13. Thus saith the Lord GOD: This shall be the border, whereby ye shall divide the land for inheritance according to the twelve tribes of Israel: Joseph portions.
47:13. Thus says the Lord God: “This is the border, by which you shall possess the land, in accord with the twelve tribes of Israel. For Joseph shall have a double portion.
47:13. Thus saith the Lord GOD; This [shall be] the border, whereby ye shall inherit the land according to the twelve tribes of Israel: Joseph [shall have two] portions.
Thus saith the Lord GOD; This [shall be] the border, whereby ye shall inherit the land according to the twelve tribes of Israel: Joseph [shall have two] portions:

47:13 Так говорит Господь Бог: вот распределение, по которому вы должны разделить землю в наследие двенадцати коленам Израилевым: Иосифу два удела.
47:13
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
θεός θεος God
ταῦτα ουτος this; he
τὰ ο the
ὅρια οριον frontier
κατακληρονομήσετε κατακληρονομεω possess; give possession
τῆς ο the
γῆς γη earth; land
ταῖς ο the
δώδεκα δωδεκα twelve
φυλαῖς φυλη tribe
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
πρόσθεσις προσθεσις cord
47:13
כֹּ֤ה kˈō כֹּה thus
אָמַר֙ ʔāmˌar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH
גֵּ֤ה gˈē גֵּא haughty
גְבוּל֙ ḡᵊvûl גְּבוּל boundary
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
תִּתְנַחֲל֣וּ tiṯnaḥᵃlˈû נחל take possession
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
לִ li לְ to
שְׁנֵ֥י šᵊnˌê שְׁנַיִם two
עָשָׂ֖ר ʕāśˌār עָשָׂר -teen
שִׁבְטֵ֣י šivṭˈê שֵׁבֶט rod
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
יֹוסֵ֖ף yôsˌēf יֹוסֵף Joseph
חֲבָלִֽים׃ ḥᵃvālˈîm חֶבֶל cord
47:13. haec dicit Dominus Deus hic est terminus in quo possidebitis terram in duodecim tribubus Israhel quia Ioseph duplicem funiculum habet
Thus saith the Lord God: This is the border, by which you shall possess the land according to the twelve tribes of Israel: for Joseph hath a double portion.
47:13. Thus says the Lord God: “This is the border, by which you shall possess the land, in accord with the twelve tribes of Israel. For Joseph shall have a double portion.
47:13. Thus saith the Lord GOD; This [shall be] the border, whereby ye shall inherit the land according to the twelve tribes of Israel: Joseph [shall have two] portions.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. “Вот”, слав. “сия”, евр. не зе, этот, а ap. leg. ге, может быть, по ассирийскому ага, этот, или описка. - “Распределение”, евр. неестеств без члена. - “В наследие” - принятое с Моисея обозначение для владения евреев Ханааном (Чис XXXII:18; ХXXIV:13; Иc XIV:2), - наследие от отцов или от самого Бога; в Новом Завете то же понятие к Царству небесному (Мф XX:34: и др.). - “Иосифу два удела”. Об этом упоминается, потому что иначе не составилось бы 12, так как Левий не получает участка. - “Удела”, евр. хавалим, так в 2: Цар VIII:2: называется веревочная мера; здесь, очевидно, метонимически; но удел у Иезекииля везде хелек; странно и мн. ч., а не дв. LXX, считая Иосеф нарицательным (= “прибавлять”), имеют: “приложение жа” (разделение должно быть самое точное).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13 Thus saith the Lord GOD; This shall be the border, whereby ye shall inherit the land according to the twelve tribes of Israel: Joseph shall have two portions. 14 And ye shall inherit it, one as well as another: concerning the which I lifted up mine hand to give it unto your fathers: and this land shall fall unto you for inheritance. 15 And this shall be the border of the land toward the north side, from the great sea, the way of Hethlon, as men go to Zedad; 16 Hamath, Berothah, Sibraim, which is between the border of Damascus and the border of Hamath; Hazar-hatticon, which is by the coast of Hauran. 17 And the border from the sea shall be Hazar-enan, the border of Damascus, and the north northward, and the border of Hamath. And this is the north side. 18 And the east side ye shall measure from Hauran, and from Damascus, and from Gilead, and from the land of Israel by Jordan, from the border unto the east sea. And this is the east side. 19 And the south side southward, from Tamar even to the waters of strife in Kadesh, the river to the great sea. And this is the south side southward. 20 The west side also shall be the great sea from the border, till a man come over against Hamath. This is the west side. 21 So shall ye divide this land unto you according to the tribes of Israel. 22 And it shall come to pass, that ye shall divide it by lot for an inheritance unto you, and to the strangers that sojourn among you, which shall beget children among you: and they shall be unto you as born in the country among the children of Israel; they shall have inheritance with you among the tribes of Israel. 23 And it shall come to pass, that in what tribe the stranger sojourneth, there shall ye give him his inheritance, saith the Lord GOD.
We are now to pass from the affairs of the sanctuary to those of the state, from the city to the country. 1. The Land of Canaan is here secured to them for an inheritance (v. 14): I lifted up my hand to give it unto your fathers, that is, promised it upon oath to them and their posterity. Though the possession had been a great while discontinued, yet God had not forgotten his oath which he swore to their fathers. Though God's providences may for a time seem to contradict his promises, yet the promise will certainly take place at last, for God will be ever mindful of his covenant. I lifted up my hand to give it, and therefore it shall without fail fall to you for an inheritance. Thus the heavenly Canaan is sure to all the seed, because it is what God, who cannot lie, has promised. 2. It is here circumscribed, and the bounds and limits of it are fixed, which they must not pass over to encroach upon their neighbours and which their neighbours shall not break through to encroach upon them. We had such a draught of the borders of Canaan when Joshua was to put the people in possession of it, Num. xxxiv. 1, &c. That begins with the salt sea in the south, goes round and ends there. This begins with Hamath about Damascus in the north, and so goes round and ends there, v. 20. Note, It is God that appoints the bounds of our habitation; and his Israel shall always have cause to say that the lines have fallen to them in pleasant places. The lake of Sodom is here called the east sea, for it, being healed by the waters of the sanctuary, it is no more to be called a salt sea, as it was in Numbers. 3. It is here ordered to be divided among the tribes of Israel, reckoning Joseph for two tribes, to make up the number of twelve, when Levi was taken out to attend the sanctuary, and had his lot adjoining to that (v. 13, 21): You shall inherit it, one as well as another, v. 14. The tribes shall have an equal share, one as much as another. As the tribes returned out of Babylon, this seems unequal, because some tribes were much more numerous than the other, and indeed the most were of Judah and Benjamin and very few of the other ten tribes; but as the twelve tribes stand, in type and vision, for the gospel-church, the Israel of God, it was very equal, because we find in another vision an equal number of each of the twelve tribes sealed for the living God, just 12,000 of each, Rev. vii. 5, &c. And to those sealed ones these allotments did belong. It intimates likewise that all the subjects of Christ's kingdom have obtained like precious faith. Male and female, Jew and Gentile, bond and free, are all alike welcome to Christ and made partakers of him. 4. The strangers who sojourn among them, who shall beget children and be built up into families, and so help to people their country, shall have inheritance among the tribes, as if they had been native Israelites (v. 22, 23), which was by no means allowed in Joshua's division of the land. This is an act for a general naturalization, which would teach the Jews who was their neighbour, not those only of their own nation and religion, but those, whoever they were, that they had an opportunity of showing kindness to, because from them they would be willing to receive kindness. It would likewise invite strangers to come and settle among them, and put themselves under the wings of the divine Majesty. But it certainly looks at gospel-times, when the partition-wall between Jew and Gentile was taken down, and both one in Christ, in whom there is no difference, Rom. x. 12. This land was a type of the heavenly Canaan, that better country (Heb. xi. 16), in which believing Gentiles shall have a blessed lot, as well as believing Jews, Isa. lvi. 3.
Adam Clarke: Commentary on the Bible - 1831
47:13: Joseph shall have two portions - That is, In Ephraim and Manasseh, his two sons, who each had a separate inheritance.
Albert Barnes: Notes on the Bible - 1834
47:13: The ideal reallotment of the land to the twelve tribes of Israel is found in Ezek. 47:13-48:14.
The special mention of Joseph's portions was in order to express that the twelve portions were to be exclusive of Levi's land, which was to be provided out of the "oblation."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
47:13: This shall: Num 34:2-12
Joseph: Eze 48:4-6; Gen 48:5, Gen 49:26; Ch1 5:1; Jer 3:18, Jer 31:1
Carl Friedrich Keil and Franz Delitzsch
47:13
Boundaries of the Land to be Divided among the Tribes of Israel.
Ezek 47:13. Thus saith the Lord Jehovah, This is the boundary according to which ye shall divide the land among you for an inheritance, for Joseph portions. Ezek 47:14. And ye shall receive it for an inheritance, one as well as another, because I lifted up my hand to give it to your fathers; and thus shall this land fall to you for an inheritance. Ezek 47:15. And this is the boundary of the land: toward the north side, from the great sea onwards by the way to Chetlon, in the direction of Zedad; Ezek 47:16. Hamath, Berotah, Sibraim, which is between the boundary of Damascus and the boundary of Hamath, the central Hazer, which is on the boundary of Haruan. Ezek 47:17. And the boundary from the sea shall be Hazar-Enon, the boundary town of Damascus; and as for the north northwards, Hamath is the boundary. This, the north side. Ezek 47:18. And the east side between Hauran and Damascus and Gilead and the land of Israel, shall be the Jordan; from the boundary to the eastern sea ye shall measure. This, the east side. Ezek 47:19. And the south side toward the south; from Tamar to the water of strife, Kadesh, along the brook to the great sea. This, the south side toward the south. Ezek 47:20. And the west side; the great sea from the boundary to Hamath. This, the west side. Ezek 47:21. This land shall ye divide among you according to the tribes of Israel. Ezek 47:22. And it shall come to pass, ye shall divide it by lot among yourselves for an inheritance, and among the foreigners who dwell in the midst of you, who have begotten sons in the midst of you; they shall be to you like natives born among the sons of Israel; they shall cast lots with you for an inheritance among the tribes of Israel. Ezek 47:23. And it shall come to pass, in the tribe in which the foreigner dwells, there shall ye give him his inheritance, is the saying of the Lord Jehovah.
The fixing of the boundary of the land which Israel was to divide in future according to its twelve tribes is commenced (Ezek 47:13 and Ezek 47:14) and concluded (Ezek 47:22 and Ezek 47:23) with certain general statements concerning the distribution. The introductory statements are attached to the heading "this is the boundary," which is therefore repeated in Ezek 47:15. גּה is evidently a copyist's error for זה, which is adopted by all the older translators, contained in some Codd., and demanded by וזה in Ezek 47:15. גּבוּל stands here for the whole of the boundary of the land to be distributed; and אשׁר which follows is an accusative, "according to which." - "According to the twelve tribes," - for all Israel is to return and dwell as one people of God under one prince in its own land (Ezek 36:24., Ezek 37:21.). But the division among the twelve tribes is more precisely defined immediately afterwards by the clause abruptly appended, "Joseph portions," i.e., two portions for Joseph. There can be no doubt that this is the meaning of the words in accordance with Gen 48:22 and Josh 17:14, Josh 17:17. Hence the notice-like form of the expression, which should not be obliterated by pointing חבלים as a dual, חבלים. If the land was to be divided by lot according to twelve tribes, and the tribe of Levi was to receive its portion from the terumah which was set apart, Joseph must necessarily receive two hereditary portions for his sons Ephraim and Manasseh, in accordance with the appointment of the patriarch in Gen 48:22. The commencement of Ezek 47:14 is not at variance with this, as Hitzig imagines; for the words, "ye shall receive it for an inheritance, one as another," simply affirm, that of the twelve tribes reckoned by Israel in relation to the נחלה, all were to receive equal shares, the one as much as the other. As the reason for this command to divide the land, allusion is made to the oath with which God promised to give this land to the fathers (cf. Ezek 20:28).
The definition of the boundaries commences with Ezek 47:15. In form it differs in many points from Num 34:1-5, but in actual fact it is in harmony with the Mosaic definition. In Num 34 the description commences with the southern boundary, then proceeds to the western and northern boundaries, and closes with the eastern. In Ezekiel it commences with the northern boundary and proceeds to the east, the south, and the west. This difference may be explained in a very simple manner, from the fact that the Israelites in the time of Moses came from Egypt i.e., marching from the south, and stood by the south-eastern boundary of the land, whereas at this time they were carried away into the northern lands Assyria and Babylon, and were regarded as returning thence. Again, in Ezekiel the boundaries are described much more briefly than in Num 34, the northern boundary alone being somewhat more circumstantially described. The course which it takes is represented in a general manner in Ezek 47:15 as running from the great sea, i.e., the Mediterranean, by the way to Chetlon, in the direction toward Zedad. In Ezek 47:16 and Ezek 47:17 there follow the places which formed the boundary. The starting-point on the Mediterranean Sea can only be approximately determined, as the places mentioned, Chetlon and Zedad, are still unknown. Not only Chetlon, but Zedad also, has not yet been discovered. The city of Sadad (Sudud), to the east of the road leading from Damascus to Hums (Emesa), which Robinson and Wetzstein suppose to be the same, lies much too far toward the east to be used in defining the boundary either here or in Num 34:8 (see the comm. on Num 34:8). Among the names enumerated in Ezek 47:16, חמת is not the city of Hamah on the Orontes, which lay much too far to the north, but the kingdom of Hamath, the southern boundary of which formed the northern boundary of Canaan, though it cannot be given with exactness. Berothah is probably identical with Berothai in 2Kings 8:8, a city of the king of Zobah; but the situation of it is still unknown. Sibraim may perhaps be identical with Ziphron in Num 34:9, which has also not yet been discovered, and is not to be sought for in the ruins of Zifran, to the north-east of Damascus, near the road to Palmyra; for that place could not form the boundary of Damascus and Hamath. The situation of the "central Hazer" has also not yet been determined. Hauran, on the boundary of which it stood, is used here in a more comprehensive sense that ̓Αυρανῖτις in Josephus and other Greek authors, and includes the later Auranitis, together with Gaulanitis (Golan) and Batanaea (Bashan), and probably also Ituraea, as only Damascus and Gilead are named in Ezek 47:18 in addition to Hauran, on the east side of the Jordan; so that the whole tract of land between the territory of Damascus and the country of Gilead is embraced by the name Hauran. חורן, Arab. Hawrân, is derived from the number of caves (חור, חוּר) in that district, to which Wetzstein (Reiseber. p. 92) indeed raises the objection that with the exception of the eastern and south-eastern Hauran, where no doubt most of the volcanic hills have been perforated by troglodytes, the dwellings in caves are by no means common in that region. But the name may have originated in this eastern district, and possibly have included even that portion of Gilead which was situated to the north of the Jabbok, namely, Erbed and Sut, the true cave-country. For further remarks concerning these districts, see the comm. on Deut 3:4 and Deut 3:10. The statement in Ezek 47:17, "the boundary from the sea shall be Hazar-Enon, the boundary of Damascus," cannot have any other meaning than that the northern boundary, which started from the Mediterranean Sea, stretched as far as Hazar-Enon, the frontier city of Damascus, or that Hazar-Enon formed the terminal point on the east, toward the boundary of Damascus, for the northern boundary proceeding from the sea. חצר עינון or חצר עינן (Num 34:9), i.e., spring-court, we have endeavoured to identify in the comm. on Num 34:3 with the spring Lebweh, which lies in the Beka at the watershed between the Orontes and the Leontes; and the designation "the boundary of Damascus" suits the situation very well. Ezek 47:17 has been aptly explained by Hitzig thus, in accordance with the literal meaning of the words, "and as for the north north-wards, Hamath is the boundary," which he further elucidates by observing that צפונה is intended as a supplementary note to the boundary line from west to east, which is indicated just before. ואת פּאת צפון is a concluding formula: "this, the north side." But ואת (here and Ezek 47:18 and Ezek 47:19) is not to be altered into זאת after Ezek 47:20 and the Syriac version, as Hitzig supposes, but to be explained, as Ezek 47:18 clearly shows, on the supposition that Ezekiel had תּמודּוּ, "ye shall measure," floating before his mind, to which 'ואת פ, "and that the northern boundary," would form a correct logical sequel.
The eastern boundary is defined in v. 18 in the same manner as in Num 34:10-12, except that in the latter it is more minutely described above the Lake of Gennesaret by the mention of several localities, whereas Ezekiel only names the Jordan as the boundary. - פּאת , with supplementary remarks, is not to be taken as the predicate to the subject היּרדּן, as Hitzig has correctly observed; for the meaning of פּאה does not allow of this. The explanation is rather this: as for the east side, between Hauran, etc. and the land of Israel, is the Jordan. Hauran, Damascus, and Gilead lie on the east side of the Jordan, the land of Israel on the west side. The striking circumstance that Ezekiel commences with Hauran, which lay in the middle between Damascus and Gilead, - Hauran, Damascus, and Gilead, instead of Damascus, Hauran, and Gilead, - may probably be explained from the fact that the Jordan, which he names as the boundary, for the sake of brevity, did not extend so far upwards as to the territory of Damascus, but simply formed the boundary of the land of Israel between Hauran and Gilead. מגּבוּל points back to the northern boundary already mentioned. From this boundary, the eastern terminal point of which was Hazar-Enon, they are to measure to the eastern sea, i.e., to the Dead Sea.
Ezek 47:19. The southern boundary toward the south is to proceed from Tamar to the water of strife, Kadesh, (and thence) along the brook to the great (i.e., Mediterranean) sea. Tamar, a different place from Hazazon-tamar, called Engedi in Ezek 47:10 (cf. 2Chron 20:2), is supposed to be the Thamara (Θαμαρά),
(Note: The statement runs thus: λέγεται δέ τις Θαμαρά κώμη διεστώσα Μάψις ἡμέρας ὁδόν, ἀπιόντων ἀπὸ Χεβρὼν εἰς Αἰλάμ, ἥτις νῦν φρούριόν ἐστι τῶν στρατιωτῶν. In Jerome: est et aliud castellum, unius diei itinere a Mampsis oppido separatum, pergentibus Ailiam de Chebron, ubi nunc romanum praesidium positum est. But on account of the Μάψις (Mampsis), which is evidently a corruption, the passage is obscure. Robinson's conjecture concerning Thamara is founded upon the assumption that the reading should be Μάλις, and that this is the Malatha mentioned by later writers as the station of a Roman cohort.)
which was a day's journey on the road from Hebron to Aelam (Aelath, Deut 2:8; 3Kings 9:26), according to Eusebius in the Onomast. ed. Lars. p. 68, and had a Roman garrison; and Robinson (Pal. III pp. 178 and 186ff.) accordingly conjectures that it is to be found in the ruins of Kurnub, which lie six hours' journey to the south of Milh, toward the pass of es-Sufh. But this conjecture is bound up with various assumptions of a very questionable character, and the situation of Hurnub hardly suits the Tamar of our passage, which should be sought, not to the west of the southern point of the Dead Sea, but, according to the southern boundary of Canaan as drawn in Num 34:3-5, to the south of the Dead Sea. The waters of strife of Kadesh (Num 20:1-13), in the desert of Zin, were near Kadesh-barnea, which was in the neighbourhood of the spring Ain Kades, discovered by Rowland to the south of Bir-Seba and Khalasa by the fore-courts of Jebel Helal, i.e., at the north-west corner of the mountain land of the Azazimeh (see the comm. on Num 10:12; Num 12:16, and Num 20:16). Instead of מריבות we have the singular מריבת in Ezek 48:28, as in Num 27:14 and Deut 32:51. נחלה is to be pointed נחלה, from נחל with ה loc.; and the reference is to the brook of Egypt; the great wady el-Arish ( ̔Ρινοκορουρα), along which the southern boundary of Canaan ran from Kadesh to the Mediterranean Sea (see the comm. on Ezek 34:5). - Ezek 47:20. The Mediterranean Sea formed the western boundary. מגּבוּל, i.e., from the southern boundary mentioned in Ezek 47:19 till opposite (עד) to the coming to Hamath, i.e., till opposite to the point at which one enters the territory of Hamath (Hitzig), i.e., the spot mentioned in Ezek 47:20 (? 17) as the commencement of the northern boundary in the neighbourhood of the promontory of esh-Shkah between Byblus (Gebal) and Tripolis. - Ezek 47:21. This land they are to divide among them according to their tribes. With this remark, which points back to Ezek 47:13, the definition of the boundaries is brought to a close. There is simply added in Ezek 47:22 and Ezek 47:23 a further regulation concerning the foreigners living in Israel. The law of Moses had already repeatedly urged upon the Israelites affectionate treatment of them, and in Lev 19:34 the command is given to treat them like natives in this respect, and to love them. But the full right of citizenship was not thereby conceded to them, so that they could also acquire property in land. The land was given to the Israelites alone for an hereditary possession. Foreigners could only be incorporated into the congregation of Israel under the limitations laid down in Deut 23:2-9, by the reception of circumcision. But in the future distribution of the land, on the contrary, the גּרים were to receive hereditary property like native-born Israelites; and in this respect no difference was to exist between the members of the people of God born of Abraham's seed and those born of the heathen. At the same time, this right was not to be conferred upon every foreigner who might be only temporarily living in Israel, but to those alone who should beget sons in the midst of Israel, i.e., settle permanently in the holy land. The Kal יפּלוּ is not to be altered into the Hiphil תּפּילוּ, as Hitzig proposes, but is used in the sense of receiving by lot, derived from the Hiphil signification, "to apportion by lot."
John Gill
47:13 Thus saith the Lord God, this shall be the border,.... Of the land of Israel, as described in the following verses; which being different from, and much larger, and more extensive, than it was in the times of Moses or Joshua, or than it was either before or after the captivity in Babylon, shows that this must be understood either of the land of Canaan, as it will be when possessed and inhabited by the Jews, upon their conversion in the latter day; or rather of the church of Christ, which is far greater than it was under the former dispensation; and especially it will be still more extensive hereafter, when Christ's kingdom will be from sea to sea, and his dominion from the river to the ends of the earth; and from the rising of the sun to the setting of the same, his name shall be great among the Gentiles. This subject is reassumed from Ezek 45:1 after the insertion of various things of moment and importance there, a reserve upon the division of the land is made of a holy portion of it, for the sanctuary; for the priests, the ministers of it; for the Levites, the ministers of the house; and for a possession of the city, and of the prince; and the rest to be given to the house of Israel, the boundaries of which, are here fixed:
whereby ye shall inherit the land, according to the twelve tribes of Israel; by which are meant, not literal Israel, or according to the flesh, these being not all Israel, or the children of God, and so not heirs, and shall not inherit; but spiritual Israel, or the special people of God, that shall dwell in the church, and enjoy all the privileges of it; these are the sealed ones of all the tribes of Israel, an equal number out of each tribe; see Rev_ 7:4. Joseph shall have two "portions" for his two sons, Ephraim and Manasseh, and in virtue of the birthright which fell to him on the forfeiture of it by Reuben; he was an eminent type of Christ, with whom the saints are joint heirs; and who has two portions, one for himself as Mediator, and another for them.
John Wesley
47:13 The border - The utmost bounds of the whole land. Shall inherit - That is, shall divide for inheritance to the tribes of Israel. Joseph - That is, the two sons of Joseph, Ephraim, and Manasseh.
Robert Jamieson, A. R. Fausset and David Brown
47:13 The redivision of the land: the boundaries. The latter are substantially the same as those given by Moses in Num. 34:1-29; they here begin with the north, but in Numbers they begin with the south (Num 34:3). It is only Canaan proper, exclusive of the possession of the two and a half tribes beyond Jordan, that is here divided.
Joseph . . . two portions--according to the original promise of Jacob (Gen 48:5, Gen 48:22). Joseph's sons were given the birthright forfeited by Reuben, the first-born (1Chron 5:1). Therefore the former is here put first. His two sons having distinct portions make up the whole number twelve portions, as he had just before specified "twelve tribes of Israel"; for Levi had no separate inheritance, so that he is not reckoned in the twelve.
47:1447:14: եւ ժառանգեսցեն զնա իւրաքանչիւրոք՝ որպէս եւ եղբայրն իւր, յոր ամբարձի զձեռն իմ տալ հարցն նոցա. եւ անկցի երկիրն այն ձեզ ՚ի վիճակ ժառանգութեան[13085]։ [13085] Ոսկան. Այն ՚ի ձեզ ՚ի վիճակ։
14 Այն ժառանգութիւն է ստանալու ամէն ոք, եղբօր պէս, որովհետեւ ես, ձեռքս բարձրացրած, երդուել էի ձեր հայրերին յանձնել այն: Եւ այժմ երկիրը ձեզ է հասնում որպէս ժառանգութեան բաժին:
14 Ամէն մարդ իր եղբօրը պէս պիտի ժառանգէ, վասն զի իմ ձեռքս վերցուցի որ զանիկա ձեր հայրերուն տամ, որը դուք պիտի ժառանգէք։
եւ ժառանգեսցեն զնա իւրաքանչիւր ոք` որպէս եւ եղբայրն իւր, յոր ամբարձի զձեռն իմ տալ հարցն [1015]նոցա. եւ անկցի երկիրն այն ձեզ ի վիճակ ժառանգութեան:

47:14: եւ ժառանգեսցեն զնա իւրաքանչիւրոք՝ որպէս եւ եղբայրն իւր, յոր ամբարձի զձեռն իմ տալ հարցն նոցա. եւ անկցի երկիրն այն ձեզ ՚ի վիճակ ժառանգութեան[13085]։
[13085] Ոսկան. Այն ՚ի ձեզ ՚ի վիճակ։
14 Այն ժառանգութիւն է ստանալու ամէն ոք, եղբօր պէս, որովհետեւ ես, ձեռքս բարձրացրած, երդուել էի ձեր հայրերին յանձնել այն: Եւ այժմ երկիրը ձեզ է հասնում որպէս ժառանգութեան բաժին:
14 Ամէն մարդ իր եղբօրը պէս պիտի ժառանգէ, վասն զի իմ ձեռքս վերցուցի որ զանիկա ձեր հայրերուն տամ, որը դուք պիտի ժառանգէք։
zohrab-1805▾ eastern-1994▾ western am▾
47:1447:14 И наследуйте ее, как один, так и другой; так как Я, подняв руку Мою, клялся отдать ее отцам вашим, то и будет земля сия наследием вашим.
47:14 καὶ και and; even κατακληρονομήσετε κατακληρονομεω possess; give possession αὐτὴν αυτος he; him ἕκαστος εκαστος each καθὼς καθως just as / like ὁ ο the ἀδελφὸς αδελφος brother αὐτοῦ αυτος he; him εἰς εις into; for ἣν ος who; what ἦρα αιρω lift; remove τὴν ο the χεῖρά χειρ hand μου μου of me; mine τοῦ ο the δοῦναι διδωμι give; deposit αὐτὴν αυτος he; him τοῖς ο the πατράσιν πατηρ father αὐτῶν αυτος he; him καὶ και and; even πεσεῖται πιπτω fall ἡ ο the γῆ γη earth; land αὕτη ουτος this; he ὑμῖν υμιν you ἐν εν in κληρονομίᾳ κληρονομια inheritance
47:14 וּ û וְ and נְחַלְתֶּ֤ם nᵊḥaltˈem נחל take possession אֹותָהּ֙ ʔôṯˌāh אֵת [object marker] אִ֣ישׁ ʔˈîš אִישׁ man כְּ kᵊ כְּ as אָחִ֔יו ʔāḥˈiʸw אָח brother אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] נָשָׂ֨אתִי֙ nāśˈāṯî נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] יָדִ֔י yāḏˈî יָד hand לְ lᵊ לְ to תִתָּ֖הּ ṯittˌāh נתן give לַ la לְ to אֲבֹֽתֵיכֶ֑ם ʔᵃvˈōṯêḵˈem אָב father וְ wᵊ וְ and נָ֨פְלָ֜ה nˌāfᵊlˈā נפל fall הָ hā הַ the אָ֧רֶץ ʔˈāreṣ אֶרֶץ earth הַ ha הַ the זֹּ֛את zzˈōṯ זֹאת this לָכֶ֖ם lāḵˌem לְ to בְּ bᵊ בְּ in נַחֲלָֽה׃ naḥᵃlˈā נַחֲלָה heritage
47:14. possidebitis autem eam singuli aeque ut frater suus quam levavi manum meam ut darem patribus vestris et cadet terra haec vobis in possessionemAnd you shall possess it, every man in like manner as his brother: concerning which I lifted up my hand to give it to your fathers: and this land shall fall unto you for a possession.
14. And ye shall inherit it, one as well as another; concerning the which I lifted up mine hand to give it unto your fathers: and this land shall fall unto you for inheritance.
47:14. And you shall possess it, each one in equal manner as his brother. I lifted up my hand over it, so that I might give it to your fathers. And this land shall fall to you as a possession.
47:14. And ye shall inherit it, one as well as another: [concerning] the which I lifted up mine hand to give it unto your fathers: and this land shall fall unto you for inheritance.
And ye shall inherit it, one as well as another: [concerning] the which I lifted up mine hand to give it unto your fathers: and this land shall fall unto you for inheritance:

47:14 И наследуйте ее, как один, так и другой; так как Я, подняв руку Мою, клялся отдать ее отцам вашим, то и будет земля сия наследием вашим.
47:14
καὶ και and; even
κατακληρονομήσετε κατακληρονομεω possess; give possession
αὐτὴν αυτος he; him
ἕκαστος εκαστος each
καθὼς καθως just as / like
ο the
ἀδελφὸς αδελφος brother
αὐτοῦ αυτος he; him
εἰς εις into; for
ἣν ος who; what
ἦρα αιρω lift; remove
τὴν ο the
χεῖρά χειρ hand
μου μου of me; mine
τοῦ ο the
δοῦναι διδωμι give; deposit
αὐτὴν αυτος he; him
τοῖς ο the
πατράσιν πατηρ father
αὐτῶν αυτος he; him
καὶ και and; even
πεσεῖται πιπτω fall
ο the
γῆ γη earth; land
αὕτη ουτος this; he
ὑμῖν υμιν you
ἐν εν in
κληρονομίᾳ κληρονομια inheritance
47:14
וּ û וְ and
נְחַלְתֶּ֤ם nᵊḥaltˈem נחל take possession
אֹותָהּ֙ ʔôṯˌāh אֵת [object marker]
אִ֣ישׁ ʔˈîš אִישׁ man
כְּ kᵊ כְּ as
אָחִ֔יו ʔāḥˈiʸw אָח brother
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
נָשָׂ֨אתִי֙ nāśˈāṯî נשׂא lift
אֶת־ ʔeṯ- אֵת [object marker]
יָדִ֔י yāḏˈî יָד hand
לְ lᵊ לְ to
תִתָּ֖הּ ṯittˌāh נתן give
לַ la לְ to
אֲבֹֽתֵיכֶ֑ם ʔᵃvˈōṯêḵˈem אָב father
וְ wᵊ וְ and
נָ֨פְלָ֜ה nˌāfᵊlˈā נפל fall
הָ הַ the
אָ֧רֶץ ʔˈāreṣ אֶרֶץ earth
הַ ha הַ the
זֹּ֛את zzˈōṯ זֹאת this
לָכֶ֖ם lāḵˌem לְ to
בְּ bᵊ בְּ in
נַחֲלָֽה׃ naḥᵃlˈā נַחֲלָה heritage
47:14. possidebitis autem eam singuli aeque ut frater suus quam levavi manum meam ut darem patribus vestris et cadet terra haec vobis in possessionem
And you shall possess it, every man in like manner as his brother: concerning which I lifted up my hand to give it to your fathers: and this land shall fall unto you for a possession.
47:14. And you shall possess it, each one in equal manner as his brother. I lifted up my hand over it, so that I might give it to your fathers. And this land shall fall to you as a possession.
47:14. And ye shall inherit it, one as well as another: [concerning] the which I lifted up mine hand to give it unto your fathers: and this land shall fall unto you for inheritance.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14. “Как один, так и другой”. Равные участки и очевидно не только у отдельных семейств, но и колен: наоб. Чис ХXVI:54; XXXIII:54; ср. Нав XVII:14, 17. Должно быть, скрытая мысль о численном равенстве колен в будущем; ср. Откр VII:4-8. - “Поднял руку мою”, т. е. клялся (см. объяснение XX:5); глав. обр., может быть, имеется в виду Быт XV. - “И будет (LXX точнее: “падет” - выпала на долю Израиля при Божественном распределении земли между народами) земля сия наследием вашим”. Самое законное право владения.
Albert Barnes: Notes on the Bible - 1834
47:14: As well as - Or, as. Ezekiel is speaking of "tribes," not "individuals." Each tribe is to have an equal "breadth" of land assigned to it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
47:14: lifted up mine hand: or, swore, Eze 20:5, Eze 20:6, Eze 20:28, Eze 20:42; Gen 12:7, Gen 13:15, Gen 15:7, Gen 17:8, Gen 26:3, Gen 28:13; Num 14:16, Num 14:30
fall: Eze 48:29; Pro 16:33
John Gill
47:14 And ye shall inherit it, one as well as another,.... That is, the twelve tribes shall equally inherit it; one tribe shall not have more, and another less, but each alike: this was not the case, at the division of the land, in the times of Moses and Joshua; for to such tribes as were very numerous a greater inheritance was given; and to those that were fewer in number a lesser inheritance, Num 26:54, and upon the return from the Babylonish captivity, as the tribes of Judah and Benjamin were the largest, and indeed the only tribes that returned as such, they had the share of the land; but as this respects the dispensation, it signifies, that those who are true Israelites indeed shall share in the same Gospel church state, the privileges and immunities of it alike, with all the blessings of grace and eternal glory; they being all one in Christ Jesus, Gal 3:28,
concerning the which I lifted up my hand to give it unto your fathers; that is, swore that he would give unto them the land of Canaan; typical of the Gospel church state and the heavenly glory; which are as sure to all the seed, by the word and oath of God, as that was:
and this land shall fall unto you for inheritance; by lot, by the appointment of God, and a goodly one it is, Ps 16:6.
47:1547:15: Եւ ա՛յս են սահմանք երկրին որ ընդ կողմ հիւսւսոյ։ ՚Ի ծովէն մեծէ, որ իջանէ եւ մեկնէ ՚ի մուտս Եղ՚ղ՚ադայ[13086] [13086] Ոմանք. Որ իջանէ եւ մեկնի։ Ոսկան. ՚Ի մուտս Ելդադայ։
15 Սրանք են երկրի սահմանները դէպի հիւսիս. Մեծ ծովից, որ իջնում
15 Ահա երկրին սահմանը՝ հիւսիսային կողմը՝ մեծ ծովէն Եթլոնի ճամբան մինչեւ Սեդադ, Եմաթ,
Եւ այս են սահմանք երկրին. Որ ընդ կողմ հիւսիսոյ, ի ծովէն մեծէ, [1016]որ իջանէ եւ մեկնէ ի մուտս Եղղադայ:

47:15: Եւ ա՛յս են սահմանք երկրին որ ընդ կողմ հիւսւսոյ։ ՚Ի ծովէն մեծէ, որ իջանէ եւ մեկնէ ՚ի մուտս Եղ՚ղ՚ադայ[13086]
[13086] Ոմանք. Որ իջանէ եւ մեկնի։ Ոսկան. ՚Ի մուտս Ելդադայ։
15 Սրանք են երկրի սահմանները դէպի հիւսիս. Մեծ ծովից, որ իջնում
15 Ահա երկրին սահմանը՝ հիւսիսային կողմը՝ մեծ ծովէն Եթլոնի ճամբան մինչեւ Սեդադ, Եմաթ,
zohrab-1805▾ eastern-1994▾ western am▾
47:1547:15 И вот предел земли: на северном конце, начиная от великого моря, через Хетлон, по дороге в Цедад,
47:15 καὶ και and; even ταῦτα ουτος this; he τὰ ο the ὅρια οριον frontier τῆς ο the γῆς γη earth; land πρὸς προς to; toward βορρᾶν βορρας north wind ἀπὸ απο from; away τῆς ο the θαλάσσης θαλασσα sea τῆς ο the μεγάλης μεγας great; loud τῆς ο the καταβαινούσης καταβαινω step down; descend καὶ και and; even περισχιζούσης περισχιζω the εἰσόδου εισοδος inroad; entrance Ημαθ ημαθ Seddada; Seththatha
47:15 וְ wᵊ וְ and זֶ֖ה zˌeh זֶה this גְּב֣וּל gᵊvˈûl גְּבוּל boundary הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth לִ li לְ to פְאַ֨ת fᵊʔˌaṯ פֵּאָה corner צָפֹ֜ונָה ṣāfˈônā צָפֹון north מִן־ min- מִן from הַ ha הַ the יָּ֧ם yyˈom יָם sea הַ ha הַ the גָּדֹ֛ול ggāḏˈôl גָּדֹול great הַ ha הַ the דֶּ֥רֶךְ ddˌereḵ דֶּרֶךְ way חֶתְלֹ֖ן ḥeṯlˌōn חֶתְלֹן Hethlon לְ lᵊ לְ to בֹ֥וא vˌô בוא come צְדָֽדָה׃ ṣᵊḏˈāḏā צְדָד Zedad
47:15. hic est autem terminus terrae ad plagam septentrionalem a mari magno via Bethalon venientibus SadadaAnd this is the border of the land: toward the north side, from the great sea by the way of Hethalon, as men go to Sedada,
15. And this shall be the border of the land: on the north side, from the great sea, by the way of Hethlon, unto the entering in of Zedad;
47:15. Now this is the border of the land toward the northern region, from the great sea, by the way of Hethlon, arriving at Zedad:
47:15. And this [shall be] the border of the land toward the north side, from the great sea, the way of Hethlon, as men go to Zedad;
And this [shall be] the border of the land toward the north side, from the great sea, the way of Hethlon, as men go to Zedad:

47:15 И вот предел земли: на северном конце, начиная от великого моря, через Хетлон, по дороге в Цедад,
47:15
καὶ και and; even
ταῦτα ουτος this; he
τὰ ο the
ὅρια οριον frontier
τῆς ο the
γῆς γη earth; land
πρὸς προς to; toward
βορρᾶν βορρας north wind
ἀπὸ απο from; away
τῆς ο the
θαλάσσης θαλασσα sea
τῆς ο the
μεγάλης μεγας great; loud
τῆς ο the
καταβαινούσης καταβαινω step down; descend
καὶ και and; even
περισχιζούσης περισχιζω the
εἰσόδου εισοδος inroad; entrance
Ημαθ ημαθ Seddada; Seththatha
47:15
וְ wᵊ וְ and
זֶ֖ה zˌeh זֶה this
גְּב֣וּל gᵊvˈûl גְּבוּל boundary
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
לִ li לְ to
פְאַ֨ת fᵊʔˌaṯ פֵּאָה corner
צָפֹ֜ונָה ṣāfˈônā צָפֹון north
מִן־ min- מִן from
הַ ha הַ the
יָּ֧ם yyˈom יָם sea
הַ ha הַ the
גָּדֹ֛ול ggāḏˈôl גָּדֹול great
הַ ha הַ the
דֶּ֥רֶךְ ddˌereḵ דֶּרֶךְ way
חֶתְלֹ֖ן ḥeṯlˌōn חֶתְלֹן Hethlon
לְ lᵊ לְ to
בֹ֥וא vˌô בוא come
צְדָֽדָה׃ ṣᵊḏˈāḏā צְדָד Zedad
47:15. hic est autem terminus terrae ad plagam septentrionalem a mari magno via Bethalon venientibus Sadada
And this is the border of the land: toward the north side, from the great sea by the way of Hethalon, as men go to Sedada,
47:15. Now this is the border of the land toward the northern region, from the great sea, by the way of Hethlon, arriving at Zedad:
47:15. And this [shall be] the border of the land toward the north side, from the great sea, the way of Hethlon, as men go to Zedad;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15. Границы св. земли определяются с меньшею, подробностью, чем в Чис XXXIV и не в таком порядке: там с ю. на з., с. и в.; здесь с с. на в., ю. и з.; это потому что там Израиль входит с Египта, здесь из плена, с севера (I:4). Северная граница идет от Средиземного (“великого” - ст. 10) моря, как видно из дальнейшего, под прямым углом у него к Ливану у Ермона. - “Хетлон” (только здесь и XLVIII:1) отожествляют в поcл. время или с тепер. Хейтела в 2: часах к вост. от Ср. моря к Ермону (Xorrer, Zeitschr. der Deutsch. Morgenl. Gesellsch. VIII, 27). или с Адлун к с. от устья Косимье. “Цедад”, упоминаемый и в Чис XXXIV:8: - прежде (Robinson) отожествляли с Цудуд к в. от дороги из Дамаска в Емессу; но это слишком восточно; посему теперь предлагают читать по LXX и Самарит. пятокн. Серад и отожествляют с Хирбет - Серада вблизи Ермона (Берт. Креч.). LXX вместо слов: “через (евр. гадерек - дорогою) Хетлон по дороге (евр. лево, соб. чтобы придти) в Цедад” имеют: “от моря великаго сходящаго и отделяющаго (perischzoushV гадерек ле, может быть, прочитано как йаред - бин) вход (греч. р. и., = евр. до) Имаселдам” (“Емаф” первое слово ст. 16. + “Цедад”, прочитанное как Селдам); т. е. от спускающегося вниз и пограничного входа Имаселдама. Новейшие предпочитают это значение, так как лево, “у входа” часто связывается с городом Емафом и указывает на ложбину между Ливаном и Антиливаном (Ермоном), через которую входили в Келесирию.
Adam Clarke: Commentary on the Bible - 1831
47:15: The way of Hethlon, as men go to Zedad - Probably Hethlon is the same as Cuthlon, a city of Syria, between Antioch and Laodicea, according to Antoninus. Some of these places are not known; but see the same kind of division, Num 34:7-12.
Albert Barnes: Notes on the Bible - 1834
47:15: The borders of the land follow closely Num. 34, where they begin from the south, as the people came up from Egypt; in Ezekiel, they begin from the north, as they might return from Babylon. The occupation is ideal, but is grounded, as usual, on an actual state of things.
The border of the land toward the north - Names of places in the actual northern border are given (marginal references) not to mark exact geographical position, but to show that the original promise will be fulfilled.
The way of Hethlon, was probably the defile between the ranges of Libanus and Anti-libanus, from the sea to Hamath. "Hamath" Amo 6:2, at the foot of Mount Hermon, on the Orontes. was the ancient capital of the Hittites. Its Scripture history may be traced in Gen 10:18; Sa2 8:9; Kg2 18:34. It was never included in the possessions of Israel. The border ran considerably south of the town at the "entrance of Hamath," the northern opening of Coele-Syria.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
47:15: And this: Eze 47:17-20
Hethlon: Eze 48:1
Zedad: Num 34:8
Geneva 1599
47:15 And this [shall be] the border (k) of the land toward the north side, from the great sea, the way of Hethlon, as men go to Zedad;
(k) By the land of promise he signifies the spiritual land of which this was a figure.
John Gill
47:15 And this shall be the border of the land toward the north side,.... The description of the borders of the land begins on the north side; because the Gospel, and the interest of Christ, would be, as they now are, chiefly in the northern part of the world, before the latter day glory takes place, and from thence spread into the other parts of it:
from the great sea, the way of Hethlon, as men go to Zedad; the line of this border shall begin at the Mediterranean sea, commonly called the great sea, and so proceed to Hethlon, a city in Syria Damascene, and from thence to Zedad; of which see Num 34:8, the description is taken all along from the places which were on the border of Canaan, or in countries adjacent to it, which plainly point out the enlargement of it.
John Wesley
47:15 The great sea - The Mediterranean, which was the greatest sea the Jews knew.
Robert Jamieson, A. R. Fausset and David Brown
47:15 Zedad--on the north boundary of Canaan.
47:1647:16: եւ Եմաթայ, եւ Բերովթայ, Սաբարսիմայ. ՚ի մէջ սահմանացն Դամասկոսի, եւ ՚ի մէջ սահմանացն Եմաթայ՝ բնակութիւնք Աւնանայ որ են ՚ի սահմանս Աւրանացւոց[13087]։ [13087] Ոմանք. Եմաթայ Բերովթայ... ՚ի սահմանս Աւրանացւոյն։
16 ու բաժանում է դէպի Հելլադայի, Եմաթի, Բերոթի, Սաբարսիմի ճանապարհը, Դամասկոսի ու Եմաթի սահմանների միջեւ, - լինելու են Աւնանի բնակավայրերը, որ աւրանցիների սահմաններում են:
16 Բերոթա, Սեբրայիմ (որ Դամասկոսի ու Եմաթի միջեւ կը գտնուի) ու մինչեւ Աւրանի սահմանը եղող Ասեր–Աթթիքոնը։
եւ Եմաթայ եւ Բերովթայ, Սաբարսիմայ`` ի մէջ սահմանացն Դամասկոսի, եւ ի մէջ սահմանացն Եմաթայ, [1017]բնակութիւնք Աւնանայ որ են ի սահմանս Աւրանացւոցն:

47:16: եւ Եմաթայ, եւ Բերովթայ, Սաբարսիմայ. ՚ի մէջ սահմանացն Դամասկոսի, եւ ՚ի մէջ սահմանացն Եմաթայ՝ բնակութիւնք Աւնանայ որ են ՚ի սահմանս Աւրանացւոց[13087]։
[13087] Ոմանք. Եմաթայ Բերովթայ... ՚ի սահմանս Աւրանացւոյն։
16 ու բաժանում է դէպի Հելլադայի, Եմաթի, Բերոթի, Սաբարսիմի ճանապարհը, Դամասկոսի ու Եմաթի սահմանների միջեւ, - լինելու են Աւնանի բնակավայրերը, որ աւրանցիների սահմաններում են:
16 Բերոթա, Սեբրայիմ (որ Դամասկոսի ու Եմաթի միջեւ կը գտնուի) ու մինչեւ Աւրանի սահմանը եղող Ասեր–Աթթիքոնը։
zohrab-1805▾ eastern-1994▾ western am▾
47:1647:16 Емаф, Берот, Сивраим, находящийся между Дамасскою и Емафскою областями Гацар-Тихон, который на границе Аврана.
47:16 Βηρωθα βηρωθα up; each μέσον μεσος in the midst; in the middle ὁρίων οριον frontier Δαμασκοῦ δαμασκος Damaskos; Thamaskos καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ὁρίων οριον frontier Ημαθ ημαθ courtyard; fold τοῦ ο the Σαυναν σαυναν who; what εἰσιν ειμι be ἐπάνω επανω upon; above τῶν ο the ὁρίων οριον frontier Αυρανίτιδος αυρανιτις Auranitis; Avranitis
47:16 חֲמָ֤ת׀ ḥᵃmˈāṯ חֲמָת Hamath בֵּרֹ֨ותָה֙ bērˈôṯā בֵּרֹותָה Berothah סִבְרַ֔יִם sivrˈayim סִבְרַיִם Sibraim אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] בֵּין־ bên- בַּיִן interval גְּב֣וּל gᵊvˈûl גְּבוּל boundary דַּמֶּ֔שֶׂק dammˈeśeq דַּמֶּשֶׂק Damascus וּ û וְ and בֵ֖ין vˌên בַּיִן interval גְּב֣וּל gᵊvˈûl גְּבוּל boundary חֲמָ֑ת ḥᵃmˈāṯ חֲמָת Hamath חָצֵר֙ ḥāṣˌēr חָצֵר court הַ ha הַ the תִּיכֹ֔ון ttîḵˈôn תִּיכֹון middle אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] אֶל־ ʔel- אֶל to גְּב֥וּל gᵊvˌûl גְּבוּל boundary חַוְרָֽן׃ ḥawrˈān חַוְרָן Hauran
47:16. Emath Berotha Sabarim quae est inter terminum Damasci et confinium Emath domus Atticon quae est iuxta terminos AuranEmath, Berotha, Sabarim, which is between the border of Damascus and the border of Emath the house of Tichon, which is by the border of Auran.
16. Hamath, Berothah, Sibraim, which is between the border of Damascus and the border of Hamath; Hazer-hatticon, which is by the border of Hauran.
47:16. Hamath, Berothah, Sibraim, which is between the border of Damascus and the confines of Hamath, the house of Ticon, which is beside the border of Hauran,
47:16. Hamath, Berothah, Sibraim, which [is] between the border of Damascus and the border of Hamath; Hazarhatticon, which [is] by the coast of Hauran.
Hamath, Berothah, Sibraim, which [is] between the border of Damascus and the border of Hamath; Hazar- hatticon, which [is] by the coast of Hauran:

47:16 Емаф, Берот, Сивраим, находящийся между Дамасскою и Емафскою областями Гацар-Тихон, который на границе Аврана.
47:16
Βηρωθα βηρωθα up; each
μέσον μεσος in the midst; in the middle
ὁρίων οριον frontier
Δαμασκοῦ δαμασκος Damaskos; Thamaskos
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
ὁρίων οριον frontier
Ημαθ ημαθ courtyard; fold
τοῦ ο the
Σαυναν σαυναν who; what
εἰσιν ειμι be
ἐπάνω επανω upon; above
τῶν ο the
ὁρίων οριον frontier
Αυρανίτιδος αυρανιτις Auranitis; Avranitis
47:16
חֲמָ֤ת׀ ḥᵃmˈāṯ חֲמָת Hamath
בֵּרֹ֨ותָה֙ bērˈôṯā בֵּרֹותָה Berothah
סִבְרַ֔יִם sivrˈayim סִבְרַיִם Sibraim
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
בֵּין־ bên- בַּיִן interval
גְּב֣וּל gᵊvˈûl גְּבוּל boundary
דַּמֶּ֔שֶׂק dammˈeśeq דַּמֶּשֶׂק Damascus
וּ û וְ and
בֵ֖ין vˌên בַּיִן interval
גְּב֣וּל gᵊvˈûl גְּבוּל boundary
חֲמָ֑ת ḥᵃmˈāṯ חֲמָת Hamath
חָצֵר֙ ḥāṣˌēr חָצֵר court
הַ ha הַ the
תִּיכֹ֔ון ttîḵˈôn תִּיכֹון middle
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
אֶל־ ʔel- אֶל to
גְּב֥וּל gᵊvˌûl גְּבוּל boundary
חַוְרָֽן׃ ḥawrˈān חַוְרָן Hauran
47:16. Emath Berotha Sabarim quae est inter terminum Damasci et confinium Emath domus Atticon quae est iuxta terminos Auran
Emath, Berotha, Sabarim, which is between the border of Damascus and the border of Emath the house of Tichon, which is by the border of Auran.
47:16. Hamath, Berothah, Sibraim, which is between the border of Damascus and the confines of Hamath, the house of Ticon, which is beside the border of Hauran,
47:16. Hamath, Berothah, Sibraim, which [is] between the border of Damascus and the border of Hamath; Hazarhatticon, which [is] by the coast of Hauran.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16. “Емаф”, евр. Хамат, см. объяснение Чис XXXIV:8, у подошвы Ермона, ныне Гама, довольно значительный город. У LXX - см. предыдущий стих. Называемые далее города должны составлять линию северной границы далее к в. - “Берот” = Бероф (букв. Беротай) 2: Цар VIII:8, по этому месту принадлежавший к царству Сувскому и взятый Давидом; должно быть, нынешний Берейтан у запад. подошвы Антиливана. LXX: “Маавфирс” (Хамат + Берот?). - “Сивраим” - только здесь, но созвучно и должно быть, тожественно по местоположению с Цифрон (слав. Зефрон) Чис ХХXIV:9, может быть = Цаферан между Гамат и Емесой или Цифран к с.-в. от Дамаска. LXX: “Еврамилин”. Севраим + Илиам во втором слове видят название города, выпавшее из мазоретского текста и - Елам 2: Цар X:16, где Давид одержал большую победу над сирийцами. - “Находящейся (евр. ашер, который, -е) между Дамасскою и Емафскою областями”, определение может относиться и к последнему городу Севраиму (у LXX даже к Илиаму = Еламу) и к ряду всех трех (так, по-видимому, и у LХХ: “среде предел Дамасковых и среде…”), но никак не к след. городу Гацар-Тихону, как в pyс. пер. “Гацар-Тихон”, букв. “Газер - средний”, может быть, в отличие от другого какого-либо Газера; но в XLVIII:1: город этот назван Гацар-Енон и как с.-в. граница не должен отличаться от Гацар-Енона ст. 17; посему в Тихоне видят просто описку - Енон, - что подтверждают и LXX своим чтением: “дворы (= гацер, может быть, кочевья, см. объяснение XXV:4) Савнани”; о Гацар-Еноне в сл. ст. Авран = AbranitiV (= LXX) греко-рим. пис. - сев. заиорданская часть Палестины; слово значит “котловинная страна”.
Adam Clarke: Commentary on the Bible - 1831
47:16: Hamath - Emesa or Amesa, in Syria. - Calmet.
Berothah - Berytus, now Baruth or Beeroth, which David took from Hadarezer, king of Syria, Sa2 8:8; but these things are very uncertain.
Sibraim - Sabarim or Sepharvaim, according to the Syriac, between Hamath and Damascus.
Hazar-hatticon - The middle Hazar; or middle village, as the margin.
Hauran - The city Aurana, and the district Auranitis, are in the north-east limit of the Holy Land.
Albert Barnes: Notes on the Bible - 1834
47:16: "Berothah," probably the same as "Berothai" (marginal reference), lay between Hamath and Damascus, as did "Sibraim."
"Hazar-hatticon" is probably, as in the margin, "the middle Hazar," to distinguish it from Hazar-enan Eze 47:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
47:16: Hamath: Num 13:21, Num 34:8; Kg1 8:65; Amo 6:14; Zac 9:2
Berothah: Sa2 8:8, Berothai
Damascus: Gen 14:15; Ch1 18:5; Act 9:2
Hazarhatticon: or, the middle village
Hauran: The district of Auranitis, now Haouran, sw of Damascus.
John Gill
47:16 Hamath, Berothah, Sibraim,.... The line of the northern border should be drawn on by Hamath, the same with Antiochia in Syria, since called Epiphania, as Jerom observes, from Antiochus Epiphanies; and go on by Berothah, a city of Hadadezer king of Zobah, 2Kings 8:8, the same with the Barothena of Ptolemy (q), placed by him in Syria; and from thence the line would be carried on to Sibraim, a city in Arabia Deserta:
which is between the border of Damascus; the chief city in Syria: and the border of Hamath; before mentioned. Calmet (r) imagines it to be that which Ishmael Abulfeda calls Hovvarin; which he says is a village of the country of Ems or Hamath, to the southeast of the city.
Hazarhatticon, which is by the coast of Hauran; this seems to be explanative of Sibraim, which lay between the border of Damascus and the border of Hamath; and therefore is called the middle town or village, as "Hazarhatticon" signifies; and lay by the coast of Hauran, which Jerom calls a town of Damascus, with which it is mentioned, Ezek 47:18, from whence the country adjacent is called Auranitis, as this place is here by the Septuagint. The Targum calls Hazar the fish pool of the Agbeans; but for what reason, and what is meant by it, I know not.
(q) Geograph. l. 5. c. 19. (r) Dictionary, in the word "Sibraim".
Robert Jamieson, A. R. Fausset and David Brown
47:16 Hamath--As Israel was a separate people, so their land was a separate land. On no scene could the sacred history have been so well transacted as on it. On the east was the sandy desert. On the north and south, mountains. On the west, an inhospitable sea-shore. But it was not always to be a separate land. Between the parallel ranges of Lebanon is the long valley of El-Bekaa, leading to "the entering in of Hamath" on the Orontes, in the Syrian frontier. Roman roads, and the harbor made at CÃ&brvbr;sarea, opened out doors through which the Gospel should go from it to all lands. So in the last days, when all shall flock to Jerusalem as the religious center of the world.
Berothah--a city in Syria conquered by David (2Kings 8:8); meaning "wells."
Hazar-hatticon--meaning "the middle village."
Hauran--a tract in Syria, south of Damascus; Auranitis.
47:1747:17: Ա՛յս են սահմանք ՚ի ծովէ ՚ի հանգրուանէ Աւնանայ՝ սահմանք Դամասկոսի. եւ ՚ի կողմ հիւսւսոյ ըստ հիւսւսոյ, եւ սահմանն Եմաթայ սահման հիւսւսոյ[13088], [13088] Բազումք. ՚Ի ծովէն հանգրուանին աւ՛՛... եւ ընդ կողմն հիւսիւսոյ... եւ սահմանքն Եմաթայ սահմանք հիւ՛՛։
17 Սրանք են հիւսիսային սահմանները, որ գտնւում են ծովի կողմից, Աւնանի հանգրուանից, Դամասկոսի սահմաններից եւ Եմաթից հիւսիս՝ արեւելքի դէմ-դիմաց:
17 Այսպէս, երկրին սահմանը կ’երկարի ծովէն մինչեւ Ասար–Ենան, որ Դամասկոսի հիւսիսային սահմանն է, նաեւ Եմաթին սահմանը պիտի ըլլայ։
Այս են սահմանք ի ծովէն ի հանգրուանէ Աւնանայ` սահմանք Դամասկոսի. եւ ընդ կողմն հիւսիսոյ ըստ հիւսիսոյ, եւ սահմանքն Եմաթայ` սահման հիւսիսոյ:

47:17: Ա՛յս են սահմանք ՚ի ծովէ ՚ի հանգրուանէ Աւնանայ՝ սահմանք Դամասկոսի. եւ ՚ի կողմ հիւսւսոյ ըստ հիւսւսոյ, եւ սահմանն Եմաթայ սահման հիւսւսոյ[13088],
[13088] Բազումք. ՚Ի ծովէն հանգրուանին աւ՛՛... եւ ընդ կողմն հիւսիւսոյ... եւ սահմանքն Եմաթայ սահմանք հիւ՛՛։
17 Սրանք են հիւսիսային սահմանները, որ գտնւում են ծովի կողմից, Աւնանի հանգրուանից, Դամասկոսի սահմաններից եւ Եմաթից հիւսիս՝ արեւելքի դէմ-դիմաց:
17 Այսպէս, երկրին սահմանը կ’երկարի ծովէն մինչեւ Ասար–Ենան, որ Դամասկոսի հիւսիսային սահմանն է, նաեւ Եմաթին սահմանը պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
47:1747:17 И будет граница от моря до Гацар-Енон, граница с Дамаском, и далее на севере область Емаф; и вот северный край.
47:17 ταῦτα ουτος this; he τὰ ο the ὅρια οριον frontier ἀπὸ απο from; away τῆς ο the θαλάσσης θαλασσα sea ἀπὸ απο from; away τῆς ο the αὐλῆς αυλη courtyard; fold τοῦ ο the Αιναν αιναν frontier Δαμασκοῦ δαμασκος Damaskos; Thamaskos καὶ και and; even τὰ ο the πρὸς προς to; toward βορρᾶν βορρας north wind
47:17 וְ wᵊ וְ and הָיָ֨ה hāyˌā היה be גְב֜וּל ḡᵊvˈûl גְּבוּל boundary מִן־ min- מִן from הַ ha הַ the יָּ֗ם yyˈom יָם sea חֲצַ֤ר עֵינֹון֙ ḥᵃṣˈar ʕênôn חֲצַר עֵינֹון Hazar Enan גְּב֣וּל gᵊvˈûl גְּבוּל boundary דַּמֶּ֔שֶׂק dammˈeśeq דַּמֶּשֶׂק Damascus וְ wᵊ וְ and צָפֹ֥ון׀ ṣāfˌôn צָפֹון north צָפֹ֖ונָה ṣāfˌônā צָפֹון north וּ û וְ and גְב֣וּל ḡᵊvˈûl גְּבוּל boundary חֲמָ֑ת ḥᵃmˈāṯ חֲמָת Hamath וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] פְּאַ֥ת pᵊʔˌaṯ פֵּאָה corner צָפֹֽון׃ ṣāfˈôn צָפֹון north
47:17. et erit terminus a mari usque ad atrium Aenon terminus Damasci et ab aquilone ad aquilonem et terminus Emath plaga autem septentrionalisAnd the border from the sea even to the court of Enan, shall be the border of Damascus, and from the north to the north: the border of Emath, this is the north side.
17. And the border from the sea shall be Hazar-enon at the border of Damascus, and on the north northward is the border of Hamath. This is the north side.
47:17. and the border will be from the sea, even to the entrance of Enon, at the border of Damascus, and from the north to the north, at the border of Hamath, on the northern side.
47:17. And the border from the sea shall be Hazarenan, the border of Damascus, and the north northward, and the border of Hamath. And [this is] the north side.
And the border from the sea shall be Hazar- enan, the border of Damascus, and the north northward, and the border of Hamath. And [this is] the north side:

47:17 И будет граница от моря до Гацар-Енон, граница с Дамаском, и далее на севере область Емаф; и вот северный край.
47:17
ταῦτα ουτος this; he
τὰ ο the
ὅρια οριον frontier
ἀπὸ απο from; away
τῆς ο the
θαλάσσης θαλασσα sea
ἀπὸ απο from; away
τῆς ο the
αὐλῆς αυλη courtyard; fold
τοῦ ο the
Αιναν αιναν frontier
Δαμασκοῦ δαμασκος Damaskos; Thamaskos
καὶ και and; even
τὰ ο the
πρὸς προς to; toward
βορρᾶν βορρας north wind
47:17
וְ wᵊ וְ and
הָיָ֨ה hāyˌā היה be
גְב֜וּל ḡᵊvˈûl גְּבוּל boundary
מִן־ min- מִן from
הַ ha הַ the
יָּ֗ם yyˈom יָם sea
חֲצַ֤ר עֵינֹון֙ ḥᵃṣˈar ʕênôn חֲצַר עֵינֹון Hazar Enan
גְּב֣וּל gᵊvˈûl גְּבוּל boundary
דַּמֶּ֔שֶׂק dammˈeśeq דַּמֶּשֶׂק Damascus
וְ wᵊ וְ and
צָפֹ֥ון׀ ṣāfˌôn צָפֹון north
צָפֹ֖ונָה ṣāfˌônā צָפֹון north
וּ û וְ and
גְב֣וּל ḡᵊvˈûl גְּבוּל boundary
חֲמָ֑ת ḥᵃmˈāṯ חֲמָת Hamath
וְ wᵊ וְ and
אֵ֖ת ʔˌēṯ אֵת [object marker]
פְּאַ֥ת pᵊʔˌaṯ פֵּאָה corner
צָפֹֽון׃ ṣāfˈôn צָפֹון north
47:17. et erit terminus a mari usque ad atrium Aenon terminus Damasci et ab aquilone ad aquilonem et terminus Emath plaga autem septentrionalis
And the border from the sea even to the court of Enan, shall be the border of Damascus, and from the north to the north: the border of Emath, this is the north side.
47:17. and the border will be from the sea, even to the entrance of Enon, at the border of Damascus, and from the north to the north, at the border of Hamath, on the northern side.
47:17. And the border from the sea shall be Hazarenan, the border of Damascus, and the north northward, and the border of Hamath. And [this is] the north side.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17. Заключается описание северной границы указанием на ее общее протяжение от з. к в. и определяется пограничная с этой стороны иноземная область, чтобы она не причислялась к св. земле. - Гацар-Енон, = XLVIII, и Чис XXXIV:9: по значению слова “двор источников” или “истоков” (LXX: “от двора Енанова”) и контексту естественно искать у истоков Иордана, следовательно, приблиз. = нынеш. Банъян или соседний Ел-гадр. Это самый восточный край северной границы, тогда как море (Средиземное) западный. Все к северу от этой линии уже языческие пределы - именно Дамасская и Емафская область. Букв. “и будет граница от моря, до Гацар-Енона - граница Дамаска и север к северу (Сменд: “от Дамаска граница описывает дугу к северу”) и граница Емафа и край (ет - меат, член вин. ет при этом слове предлагают читать зот - сей, вот) северный”. LXX: “сии пределы от моря: от двора Енанова (а за погр. чертой от м. и Е. -) пределы Дамасковы, и яже к северу (= и еще более северная страна), и предел Емафов, и предел северск” (и более северные страны).
Adam Clarke: Commentary on the Bible - 1831
47:17: The border from the sea - The north border eastward is ascertained Eze 47:15, Eze 47:16; here it is shown how far it extends itself northward.
Hazar-enan - The village of Enan, Num 34:9, placed to the north of Caesarea Philippi. Ziphron, see Num 34:9, called Zaphion by the Syriac.
Albert Barnes: Notes on the Bible - 1834
47:17: And the north ... - Or, "and on the north, the border on the north shall be" etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
47:17: the border from: The Holy Land, as here described, extended from about 31 degrees to 35 degrees n lat. and from 34 degrees to 37 degrees e long.; being bounded on the north by a line drawn from the Mediterranean to Hamath; on the east by Damascus, Hauran, Gilead, and the land of Israel east of Jordan, unto the south of the Dead sea; on the south by Tamar and Kadesh, unto the river of Rhinocorura; and on the west by the Mediterranean sea, from the same point northward "till a man came over against Hamath;" and its length from north to south would be about 280 miles, and its breadth about 150 miles. The ten tribes, as well as Judah and Benjamin, were to be admitted to a full share in this inheritance, which seems to imply, that the future restoration to the promised land is predicted; while the admission of strangers who sojourned in the land to a share in the inheritance, as if native Israelites, plainly intimates the calling of the Gentiles into the church, and their joint inheritance of its privileges, and of the heavenly felicity.
Hazarenan: Eze 48:1; Num 34:9
John Gill
47:17 And the border from the sea shall be Hazarenan, the border of Damascus,.... Which was the furthermost part and end of the northern border, as fixed by Moses, Num 34:9,
and the north northward, and the border of Hamath; if this is carrying on the border further, it seems to be another Hamath, distinct from the former, Ezek 47:16,
and this is the north side: of the land, and the description of the northern border of it, from the Mediterranean sea to Hazarenan.
Robert Jamieson, A. R. Fausset and David Brown
47:17 Hazar-enan--a town in the north of Canaan, meaning "village of fountains."
47:1847:18: դէմ յանդիման արեւելից ՚ի մէջ Աւրանացւոցն եւ ՚ի մէջ Դամասկոսի. ՚ի մէջ Գաղաադացւոցն եւ ՚ի մէջ երկրին Իսրայէլի, Յորդանան մեկնէ ընդ ծովակողմ արեւելից ընդ արմաւաստանն. այս ընդ արեւելս[13089], [13089] Ոմանք. ՚Ի մէջ Աւրանացւոյն... ՚ի մէջ Գաղաադացւոյն... Յորդանան մեկնէր։ Յօրինակին. Ընդ արմաւաստաննայս ընդ արեւելս։
18 Դրանք ընկած են աւրանցիների եւ Դամասկոսի միջեւ, գաղաադացիների եւ Իսրայէլի միջեւ, իսկ Յորդանան գետը արեւելեան կողմից սահման է ծովի եւ Արմաւաստանի[51] միջեւ: Սա արեւելքն է:[51] 51. Իսրայէլի հարաւում գտնուող Թամար քաղաքը:
18 Արեւելեան սահմանը՝ Աւրանի մէջէն ու Դամասկոսի մէջէն եւ Գաղաադի մէջէն ու Յորդանանի քով եղող Իսրայէլի երկրին մէջէն՝ մինչեւ արեւելեան ծովը։
դէմ յանդիման`` արեւելից ի մէջ Աւրանացւոյն եւ ի մէջ Դամասկոսի, ի մէջ Գաղաադացւոյն եւ ի մէջ երկրին Իսրայելի, [1018]Յորդանան մեկնէ ընդ ծովակողմ արեւելից ընդ արմաւաստանն``. այս ընդ արեւելս:

47:18: դէմ յանդիման արեւելից ՚ի մէջ Աւրանացւոցն եւ ՚ի մէջ Դամասկոսի. ՚ի մէջ Գաղաադացւոցն եւ ՚ի մէջ երկրին Իսրայէլի, Յորդանան մեկնէ ընդ ծովակողմ արեւելից ընդ արմաւաստանն. այս ընդ արեւելս[13089],
[13089] Ոմանք. ՚Ի մէջ Աւրանացւոյն... ՚ի մէջ Գաղաադացւոյն... Յորդանան մեկնէր։ Յօրինակին. Ընդ արմաւաստաննայս ընդ արեւելս։
18 Դրանք ընկած են աւրանցիների եւ Դամասկոսի միջեւ, գաղաադացիների եւ Իսրայէլի միջեւ, իսկ Յորդանան գետը արեւելեան կողմից սահման է ծովի եւ Արմաւաստանի[51] միջեւ: Սա արեւելքն է:
[51] 51. Իսրայէլի հարաւում գտնուող Թամար քաղաքը:
18 Արեւելեան սահմանը՝ Աւրանի մէջէն ու Դամասկոսի մէջէն եւ Գաղաադի մէջէն ու Յորդանանի քով եղող Իսրայէլի երկրին մէջէն՝ մինչեւ արեւելեան ծովը։
zohrab-1805▾ eastern-1994▾ western am▾
47:1847:18 Черту восточного края ведите между Авраном и Дамаском, между Галаадом и землею Израильскою, по Иордану, от северного края до восточного моря; это восточный край.
47:18 καὶ και and; even τὰ ο the πρὸς προς to; toward ἀνατολὰς ανατολη springing up; east ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῆς ο the Αυρανίτιδος αυρανιτις and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle Δαμασκοῦ δαμασκος Damaskos; Thamaskos καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῆς ο the Γαλααδίτιδος γαλααδιτις and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῆς ο the γῆς γη earth; land τοῦ ο the Ισραηλ ισραηλ.1 Israel ὁ ο the Ιορδάνης ιορδανης Iordanēs; Iorthanis διορίζει διοριζω in; on τὴν ο the θάλασσαν θαλασσα sea τὴν ο the πρὸς προς to; toward ἀνατολὰς ανατολη springing up; east Φοινικῶνος φοινικων this; he τὰ ο the πρὸς προς to; toward ἀνατολάς ανατολη springing up; east
47:18 וּ û וְ and פְאַ֣ת fᵊʔˈaṯ פֵּאָה corner קָדִ֡ים qāḏˈîm קָדִים east מִ mi מִן from בֵּ֣ין bbˈên בַּיִן interval חַוְרָ֣ן ḥawrˈān חַוְרָן Hauran וּ û וְ and מִ mi מִן from בֵּין־ bbên- בַּיִן interval דַּמֶּשֶׂק֩ dammeśˌeq דַּמֶּשֶׂק Damascus וּ û וְ and מִ mi מִן from בֵּ֨ין bbˌên בַּיִן interval הַ ha הַ the גִּלְעָ֜ד ggilʕˈāḏ גִּלְעָד Gilead וּ û וְ and מִ mi מִן from בֵּ֨ין bbˌên בַּיִן interval אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel הַ ha הַ the יַּרְדֵּ֔ן yyardˈēn יַרְדֵּן Jordan מִ mi מִן from גְּב֛וּל ggᵊvˈûl גְּבוּל boundary עַל־ ʕal- עַל upon הַ ha הַ the יָּ֥ם yyˌom יָם sea הַ ha הַ the קַּדְמֹונִ֖י qqaḏmônˌî קַדְמֹנִי eastern תָּמֹ֑דּוּ tāmˈōddû מדד measure וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] פְּאַ֥ת pᵊʔˌaṯ פֵּאָה corner קָדִֽימָה׃ qāḏˈîmā קָדִים east
47:18. porro plaga orientalis de medio Auran et de medio Damasci et de medio Galaad et de medio terrae Israhel Iordanis disterminans ad mare orientale metiemini etiam plagam orientalemAnd the east side is from the midst of Auran, and from the midst of Damascus, and from the midst of Galaad, and from the midst of the land of Israel, Jordan making the bound to the east sea, and thus you shall measure the east side.
18. And the east side, between Hauran and Damascus and Gilead, and the land of Israel, shall be Jordan; from the border unto the east sea shall ye measure. This is the east side.
47:18. Moreover, the eastern region will be from the midst of Hauran, and from the midst of Damascus, and from the midst of Gilead, and from the midst of the land of Israel, to the Jordan, marking the boundary to the eastern sea. For so shall you measure the eastern region.
47:18. And the east side ye shall measure from Hauran, and from Damascus, and from Gilead, and from the land of Israel [by] Jordan, from the border unto the east sea. And [this is] the east side.
And the east side ye shall measure from Hauran, and from Damascus, and from Gilead, and from the land of Israel [by] Jordan, from the border unto the east sea. And [this is] the east side:

47:18 Черту восточного края ведите между Авраном и Дамаском, между Галаадом и землею Израильскою, по Иордану, от северного края до восточного моря; это восточный край.
47:18
καὶ και and; even
τὰ ο the
πρὸς προς to; toward
ἀνατολὰς ανατολη springing up; east
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῆς ο the
Αυρανίτιδος αυρανιτις and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
Δαμασκοῦ δαμασκος Damaskos; Thamaskos
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῆς ο the
Γαλααδίτιδος γαλααδιτις and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῆς ο the
γῆς γη earth; land
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
ο the
Ιορδάνης ιορδανης Iordanēs; Iorthanis
διορίζει διοριζω in; on
τὴν ο the
θάλασσαν θαλασσα sea
τὴν ο the
πρὸς προς to; toward
ἀνατολὰς ανατολη springing up; east
Φοινικῶνος φοινικων this; he
τὰ ο the
πρὸς προς to; toward
ἀνατολάς ανατολη springing up; east
47:18
וּ û וְ and
פְאַ֣ת fᵊʔˈaṯ פֵּאָה corner
קָדִ֡ים qāḏˈîm קָדִים east
מִ mi מִן from
בֵּ֣ין bbˈên בַּיִן interval
חַוְרָ֣ן ḥawrˈān חַוְרָן Hauran
וּ û וְ and
מִ mi מִן from
בֵּין־ bbên- בַּיִן interval
דַּמֶּשֶׂק֩ dammeśˌeq דַּמֶּשֶׂק Damascus
וּ û וְ and
מִ mi מִן from
בֵּ֨ין bbˌên בַּיִן interval
הַ ha הַ the
גִּלְעָ֜ד ggilʕˈāḏ גִּלְעָד Gilead
וּ û וְ and
מִ mi מִן from
בֵּ֨ין bbˌên בַּיִן interval
אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
הַ ha הַ the
יַּרְדֵּ֔ן yyardˈēn יַרְדֵּן Jordan
מִ mi מִן from
גְּב֛וּל ggᵊvˈûl גְּבוּל boundary
עַל־ ʕal- עַל upon
הַ ha הַ the
יָּ֥ם yyˌom יָם sea
הַ ha הַ the
קַּדְמֹונִ֖י qqaḏmônˌî קַדְמֹנִי eastern
תָּמֹ֑דּוּ tāmˈōddû מדד measure
וְ wᵊ וְ and
אֵ֖ת ʔˌēṯ אֵת [object marker]
פְּאַ֥ת pᵊʔˌaṯ פֵּאָה corner
קָדִֽימָה׃ qāḏˈîmā קָדִים east
47:18. porro plaga orientalis de medio Auran et de medio Damasci et de medio Galaad et de medio terrae Israhel Iordanis disterminans ad mare orientale metiemini etiam plagam orientalem
And the east side is from the midst of Auran, and from the midst of Damascus, and from the midst of Galaad, and from the midst of the land of Israel, Jordan making the bound to the east sea, and thus you shall measure the east side.
47:18. Moreover, the eastern region will be from the midst of Hauran, and from the midst of Damascus, and from the midst of Gilead, and from the midst of the land of Israel, to the Jordan, marking the boundary to the eastern sea. For so shall you measure the eastern region.
47:18. And the east side ye shall measure from Hauran, and from Damascus, and from Gilead, and from the land of Israel [by] Jordan, from the border unto the east sea. And [this is] the east side.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18. Букв.: “и восточный край от (местности) между (мибен - от между) Хавраном и между Дамаском (с одной стороны) и между Галаадом - и между землей Израилевой (с другой стороны) Иордан от границы (указанной северной; но члена нет) до моря восточного (Мертвого, = Иоил II:20: Зах ХIV:8) отделите (тамоду) и это край восточный”. Таким образом, восточная граница, начинаясь от восточного края северной границы, шла по Иордану до Мертвого Моря, чем все Заиорданье исключалось из территории св. земли будущего (см. предв. зам.). LХХ: “Иордан делит (составляет границу, гевул) к (до) морю на востоки фиников”, epi hn — qalassan, thn proV anatolaV FoinikwnoV, (до моря, которое на восток от города Финикона); по блаж. Иерониму LXX читали тамоду как тамарот (финики); если это чтение верное, то здесь указывалось в первоначальном тексте должно быть в качестве южного края восточной границы та самая Тамара, которая в ст. 19: является исходным пунктом южн. границы.
Adam Clarke: Commentary on the Bible - 1831
47:18: The east sea - The same as the Dead Sea.
Albert Barnes: Notes on the Bible - 1834
47:18: The eastern boundary is to commence by separating off the territory of Damascus and Hauran, and then to follow the line of the Jordan to the Dead Sea. Further, the land occupied by the trans-Jordanic tribes was also to be separated off from the land of Israel. The trans-Jordanic tribes in fact occupied their ground (in Joshua's allotment) by sufferance. This did not belong to Canaan proper, the land of promise. Hence, the tribes, formerly on the east of the Jordan, have here allotments in Canaan, though "the oblation" Eze 45:1 extends to a considerable distance beyond the Jordan (see Plan, Ezek. 48). The whole arrangement being ideal and symbolic, the vision here, as in the case of "the waters" (Eze 47:1 note), departs from the physical features of the land for the purpose of maintaining symbolic numbers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
47:18: from: Heb. from between
from Gilead: Gen 31:23, Gen 31:47, Galead, Num 32:1; Jdg 10:8
Jordan: Gen 13:10; Job 40:23
John Gill
47:18 And the east side ye shall measure Hauran,.... The line of the eastern border of the land shall begin at Hauran or Auranitis; see Ezek 47:16, which lay to the south (s) of Damascus: and it follows,
and from the land of Israel by Jordan, from the border unto the east sea; and so from Damascus, the metropolis of Syria; and likewise from Gilead, a mountain and country beyond Jordan; and also from that part of the land of Israel near to Jordan; and so from the northern border to the east sea, or sea of Galilee or Tiberias:
and this is the east side: of the land, or the eastern border of it, reaching from Hauran to the lake of Gennesaret, or to the Salt sea, the sea of Sodom; see Num 34:10.
(s) Vid. Reland Palestina Illustrata, l. 1. c. 22. p. 107.
John Wesley
47:18 The east sea - The Dead - sea, which lay on the east of Jerusalem. Thus a line drawn from Damascus through Auranitis, Gilead, the land of Israel beyond Jordan to the east - sea, made the eastern frontier.
Robert Jamieson, A. R. Fausset and David Brown
47:18 east sea--the Dead Sea. The border is to go down straight to it by the valley of the Jordan. So Num 34:11-12.
47:1947:19: եւ ընդ հարա՛ւ. եւ առ հարաւով ՚ի Թեմանայ եւ յարմաւաստանէ՝ մինչեւ ՚ի ջուրն Մարիբովթկադէս որ ձգի ՚ի ծովն մեծ։ Ա՛յս բաժին հարաւային՝ եւ առ հարաւո՛վ[13090]։ [13090] Ոմանք. Եւ ընդ հարաւով ՚ի Թեմնայ... ՚ի ջուրն Մարիովբ Կադէս։
19 Հարաւային սահմաններն անցնում են Թեմանի հարաւով, Արմաւաստանից մինչեւ Մարիբոթ Կադէսի ջրերը, որ թափւում են Մեծ ծովը: Սա հարաւային բաժինն է, հարաւի կողմից:
19 Դէպի հարաւային սահմանը՝ Թամարէն մինչեւ Վիճաբանութեան ջուրերը Կադէսի մէջ ու մինչեւ մեծ ծովը իջնող հեղեղատը պիտի ըլլայ։
Եւ ընդ հարաւ, առ հարաւով [1019]ի Թեմանայ եւ յարմաւաստանէ մինչեւ ի ջուրն Մարիբովթ Կադէս`` որ ձգի ի ծովն մեծ. այս բաժին հարաւային, եւ առ հարաւով:

47:19: եւ ընդ հարա՛ւ. եւ առ հարաւով ՚ի Թեմանայ եւ յարմաւաստանէ՝ մինչեւ ՚ի ջուրն Մարիբովթկադէս որ ձգի ՚ի ծովն մեծ։ Ա՛յս բաժին հարաւային՝ եւ առ հարաւո՛վ[13090]։
[13090] Ոմանք. Եւ ընդ հարաւով ՚ի Թեմնայ... ՚ի ջուրն Մարիովբ Կադէս։
19 Հարաւային սահմաններն անցնում են Թեմանի հարաւով, Արմաւաստանից մինչեւ Մարիբոթ Կադէսի ջրերը, որ թափւում են Մեծ ծովը: Սա հարաւային բաժինն է, հարաւի կողմից:
19 Դէպի հարաւային սահմանը՝ Թամարէն մինչեւ Վիճաբանութեան ջուրերը Կադէսի մէջ ու մինչեւ մեծ ծովը իջնող հեղեղատը պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
47:1947:19 А южный край с полуденной стороны от Тамары до вод пререкания при Кадисе, и по течению потока до великого моря; это полуденный край на юге.
47:19 καὶ και and; even τὰ ο the πρὸς προς to; toward νότον νοτος south wind καὶ και and; even λίβα λιψ southwest wind ἀπὸ απο from; away Θαιμαν θαιμαν and; even Φοινικῶνος φοινικων till; until ὕδατος υδωρ water Μαριμωθ μαριμωθ in; on τὴν ο the θάλασσαν θαλασσα sea τὴν ο the μεγάλην μεγας great; loud τοῦτο ουτος this; he τὸ ο the μέρος μερος part; in particular νότος νοτος south wind καὶ και and; even λίψ λιψ southwest wind
47:19 וּ û וְ and פְאַת֙ fᵊʔˌaṯ פֵּאָה corner נֶ֣גֶב nˈeḡev נֶגֶב south תֵּימָ֔נָה têmˈānā תֵּימָן south מִ mi מִן from תָּמָ֗ר ttāmˈār תָּמָר Tamar עַד־ ʕaḏ- עַד unto מֵי֙ mˌê מַיִם water מְרִיבֹ֣ות mᵊrîvˈôṯ מְרִיבָה quarrel קָדֵ֔שׁ qāḏˈēš קָדֵשׁ Kadesh נַחֲלָ֖ה naḥᵃlˌā נַחֲלָה heritage אֶל־ ʔel- אֶל to הַ ha הַ the יָּ֣ם yyˈom יָם sea הַ ha הַ the גָּדֹ֑ול ggāḏˈôl גָּדֹול great וְ wᵊ וְ and אֵ֥ת ʔˌēṯ אֵת [object marker] פְּאַת־ pᵊʔaṯ- פֵּאָה corner תֵּימָ֖נָה têmˌānā תֵּימָן south נֶֽגְבָּה׃ nˈeḡbā נֶגֶב south
47:19. plaga autem australis meridiana a Thamar usque ad aquas Contradictionis Cades et torrens usque ad mare magnum et plaga ad meridiem australisAnd the south side southward is, from Thamar even to the waters of contradiction of Cades: and, the torrent even to the great sea: and this is the south side southward.
19. And the south side southward shall be from Tamar as far as the waters of Meriboth-kadesh, to the brook , unto the great sea. This is the south side southward.
47:19. Now the southern region, toward the meridian, will be from Tamar, even to the Waters of Contradiction at Kadesh, and from the Torrent, even to the great sea. And this is the southern region, toward the meridian.
47:19. And the south side southward, from Tamar [even] to the waters of strife [in] Kadesh, the river to the great sea. And [this is] the south side southward.
And the south side southward, from Tamar [even] to the waters of strife [in] Kadesh, the river to the great sea. And [this is] the south side southward:

47:19 А южный край с полуденной стороны от Тамары до вод пререкания при Кадисе, и по течению потока до великого моря; это полуденный край на юге.
47:19
καὶ και and; even
τὰ ο the
πρὸς προς to; toward
νότον νοτος south wind
καὶ και and; even
λίβα λιψ southwest wind
ἀπὸ απο from; away
Θαιμαν θαιμαν and; even
Φοινικῶνος φοινικων till; until
ὕδατος υδωρ water
Μαριμωθ μαριμωθ in; on
τὴν ο the
θάλασσαν θαλασσα sea
τὴν ο the
μεγάλην μεγας great; loud
τοῦτο ουτος this; he
τὸ ο the
μέρος μερος part; in particular
νότος νοτος south wind
καὶ και and; even
λίψ λιψ southwest wind
47:19
וּ û וְ and
פְאַת֙ fᵊʔˌaṯ פֵּאָה corner
נֶ֣גֶב nˈeḡev נֶגֶב south
תֵּימָ֔נָה têmˈānā תֵּימָן south
מִ mi מִן from
תָּמָ֗ר ttāmˈār תָּמָר Tamar
עַד־ ʕaḏ- עַד unto
מֵי֙ mˌê מַיִם water
מְרִיבֹ֣ות mᵊrîvˈôṯ מְרִיבָה quarrel
קָדֵ֔שׁ qāḏˈēš קָדֵשׁ Kadesh
נַחֲלָ֖ה naḥᵃlˌā נַחֲלָה heritage
אֶל־ ʔel- אֶל to
הַ ha הַ the
יָּ֣ם yyˈom יָם sea
הַ ha הַ the
גָּדֹ֑ול ggāḏˈôl גָּדֹול great
וְ wᵊ וְ and
אֵ֥ת ʔˌēṯ אֵת [object marker]
פְּאַת־ pᵊʔaṯ- פֵּאָה corner
תֵּימָ֖נָה têmˌānā תֵּימָן south
נֶֽגְבָּה׃ nˈeḡbā נֶגֶב south
47:19. plaga autem australis meridiana a Thamar usque ad aquas Contradictionis Cades et torrens usque ad mare magnum et plaga ad meridiem australis
And the south side southward is, from Thamar even to the waters of contradiction of Cades: and, the torrent even to the great sea: and this is the south side southward.
47:19. Now the southern region, toward the meridian, will be from Tamar, even to the Waters of Contradiction at Kadesh, and from the Torrent, even to the great sea. And this is the southern region, toward the meridian.
47:19. And the south side southward, from Tamar [even] to the waters of strife [in] Kadesh, the river to the great sea. And [this is] the south side southward.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19. “Южный”, евр. негев. - “С полуденной стороны” евр. тимна, вин. п. направления от Феман, название идумейского города, употребляемое в смысле “юг” только в позднейшем библейском языке. LXX считают собственным именем: “и яже к югу и ливу: (liba - дуплет) от Фемана”. - “Тамара”, евр. Тамар, упоминаемый только еще XLVIII:28, но созвучный с Федмор (букв. Тамор) 3: Цар IX:18, должно быть тожественный c Thamaro Птолемея (V, 16, 8) и Qamara Евсевия, по которому (Onomasticon - под Hazazon) находился в 1: дне от Хеврона на пути в Елаф (Втор II:8; 3: Цар IX:26) и был во владении римлян. Робинсон (Bibl. Research, t. III, рр. 178, 186: и сл.) указывает на место нынешнего Курнуба, но он слишком на севере. Слово значит пальма, почему LXX передают Foinikwn (см. 18: ст.), а Таргум - Иерихон, “город пальм” по Втор ХХXIV:3. - “До вод пререкания”, евр. мей меривот, т. е. Мерива Чис XXVII:14; Втор XXXII:51, - только здесь мн. ч. LXX: “до воды Маримоф-Кадим”. Ближайшее определение этой даты: “при Кадисе” (в евр. и греч. без предлога евр. Кадеш, LXX: Кадим), т. е. Кадес - Варни, нын. Аин - Кадис к ю. от Вирсавии в пустыне между Палестиной и Египтом (о ней есть целое исслед. Trumbull H. С. Kadesh Barnea, New York 1884: ср. Guthe в Zeitschr. des Deutsch. Palastina - Vereins VIII, 182). - “Потока” - должно быть “река Египетская” 3: Цар VIII:65: и мн. др., нын. Вади-ел-Арис, последняя восточная река, впадающая в Средиземное море, текущая от Кадеса, на устьи которой лежала 'Rinokoroura и которая по св. Епифанию называлась просто Неел = евр. нахал, поток. Генгст. на том основании, что в др. м. эта река не называется одним словом “поток” (без определения “Египетский”), усвоив слову значение “в наследие”. LXX: “продолжающееся” (подразумевается должно быть граница, 'oroV). - “Это (ет = зот, см. 18: ст.) полуденный край на юге”, евр. тамане негева - к югу, к югу: граница все закругляется к югу (ср. в ст. 17: о севере). LXX: “сия страна юга и лива”.
Adam Clarke: Commentary on the Bible - 1831
47:19: Tamar - Called Hazazon Tamar, or Engedi, Ch2 20:2.
The river - Besor, which runs into the sea near Gaza.
Albert Barnes: Notes on the Bible - 1834
47:19: The south border (compare Num 34:4) commences with "Tamar," probably a village near the southern end of the Dead Sea. The word means "palm-tree;" and is given to more than one city in the holy land.
The river to the great sea - literally, "riverward to the great sea." By the "river" is meant the torrent-stream entering the Mediterranean near "Rhinocolura" (El Arish).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
47:19: Tamar: Eze 48:28
strife: or, Meribah, Num 20:13; Deu 32:51, Deu 33:8; Psa 81:7
river: or, valley, Jos 12:3
southward: or, toward Teman
John Gill
47:19 And the south side southward from Tamar,.... Not Jericho, as the Targum, Jarchi, and Kimchi, called by this name from the palm trees which grew near it; according to Jerom, this is Palmyra, so called for the same reason; but it is rather Engedi, called Hazazontamar, 2Chron 20:2, the line of the southern border began here, and went on,
even to the waters of strife in Kadesh; to the waters of Meribah in Kadesh; so called, from the strivings of the children of Israel with the Lord there, Num 20:1,
the river to the great sea; it proceeded by the river of Egypt, the river Sihor, the Nile, which is before Egypt, Josh 13:3 and so on to the Mediterranean sea:
and this is the south side southward; the south side of the land, and the southern border of it.
John Wesley
47:19 The river - Called the river of Egypt, lay directly in the way to Egypt from Jerusalem. The great sea - To the south - west part of the Mediterranean sea near Gaza.
Robert Jamieson, A. R. Fausset and David Brown
47:19 Tamar--not Tadmor in the desert, but Tamar, the last town of Judea, by the Dead Sea. Meaning "palm tree"; so called from palm trees abounding near it.
47:2047:20: Եւ սոյն բաժին ծովուն մեծի, որ որոշէ մինչեւ հանդէպ մտիցն Եմաթայ, մինչեւ՛ ՚ի մուտս նորին. ա՛յս ինքն են ընդ ծովակողմն Եմաթայ[13091]։ [13091] Ոմանք. Եւ այն բաժին... այսինքն է ընդ։
20 Եւ Մեծ ծովի այս բաժինը, որի սահմանը հասնում է մինչեւ Եմաթի ճանապարհի դիմաց, մինչեւ նրա մուտքը, - հէնց սա էլ Եմաթի արեւմուտքն է:
20 Արեւմտեան սահմանը՝ մեծ ծովը պիտի ըլլայ, սահմանէն մինչեւ Եմաթին դէմ։
Եւ [1020]սոյն բաժին ծովուն մեծի, որ որոշէ`` մինչեւ հանդէպ մտիցն Եմաթայ, [1021]մինչեւ ի մուտս նորին. այս ինքն են ընդ ծովակողմն Եմաթայ:

47:20: Եւ սոյն բաժին ծովուն մեծի, որ որոշէ մինչեւ հանդէպ մտիցն Եմաթայ, մինչեւ՛ ՚ի մուտս նորին. ա՛յս ինքն են ընդ ծովակողմն Եմաթայ[13091]։
[13091] Ոմանք. Եւ այն բաժին... այսինքն է ընդ։
20 Եւ Մեծ ծովի այս բաժինը, որի սահմանը հասնում է մինչեւ Եմաթի ճանապարհի դիմաց, մինչեւ նրա մուտքը, - հէնց սա էլ Եմաթի արեւմուտքն է:
20 Արեւմտեան սահմանը՝ մեծ ծովը պիտի ըլլայ, սահմանէն մինչեւ Եմաթին դէմ։
zohrab-1805▾ eastern-1994▾ western am▾
47:2047:20 Западный же предел великое море, от южной границы до места против Емафа; это западный край.
47:20 τοῦτο ουτος this; he τὸ ο the μέρος μερος part; in particular τῆς ο the θαλάσσης θαλασσα sea τῆς ο the μεγάλης μεγας great; loud ὁρίζει οριζω appoint; mark out ἕως εως till; until κατέναντι κατεναντι opposite; before τῆς ο the εἰσόδου εισοδος inroad; entrance Ημαθ ημαθ till; until εἰσόδου εισοδος inroad; entrance αὐτοῦ αυτος he; him ταῦτά ουτος this; he ἐστιν ειμι be τὰ ο the πρὸς προς to; toward θάλασσαν θαλασσα sea Ημαθ ημαθ Ēmath; Imath
47:20 וּ û וְ and פְאַת־ fᵊʔaṯ- פֵּאָה corner יָם֙ yˌom יָם sea הַ ha הַ the יָּ֣ם yyˈom יָם sea הַ ha הַ the גָּדֹ֔ול ggāḏˈôl גָּדֹול great מִ mi מִן from גְּב֕וּל ggᵊvˈûl גְּבוּל boundary עַד־ ʕaḏ- עַד unto נֹ֖כַח nˌōḵaḥ נֹכַח straightness לְ lᵊ לְ to בֹ֣וא vˈô בוא come חֲמָ֑ת ḥᵃmˈāṯ חֲמָת Hamath זֹ֖את zˌōṯ זֹאת this פְּאַת־ pᵊʔaṯ- פֵּאָה corner יָֽם׃ yˈom יָם sea
47:20. et plaga maris mare magnum a confinio per directum donec venias Emath haec est plaga marisAnd the side toward the sea, is the great sea from the borders straight on, till thou come to Emath: this is the side of the sea.
20. And the west side shall be the great sea, from the border as far as over against the entering in of Hamath. This is the west side.
47:20. And the region toward the sea will have its confines from the great sea continuing directly until one arrives at Hamath. This is the region of the sea.
47:20. The west side also [shall be] the great sea from the border, till a man come over against Hamath. This [is] the west side.
The west side also [shall be] the great sea from the border, till a man come over against Hamath. This [is] the west side:

47:20 Западный же предел великое море, от южной границы до места против Емафа; это западный край.
47:20
τοῦτο ουτος this; he
τὸ ο the
μέρος μερος part; in particular
τῆς ο the
θαλάσσης θαλασσα sea
τῆς ο the
μεγάλης μεγας great; loud
ὁρίζει οριζω appoint; mark out
ἕως εως till; until
κατέναντι κατεναντι opposite; before
τῆς ο the
εἰσόδου εισοδος inroad; entrance
Ημαθ ημαθ till; until
εἰσόδου εισοδος inroad; entrance
αὐτοῦ αυτος he; him
ταῦτά ουτος this; he
ἐστιν ειμι be
τὰ ο the
πρὸς προς to; toward
θάλασσαν θαλασσα sea
Ημαθ ημαθ Ēmath; Imath
47:20
וּ û וְ and
פְאַת־ fᵊʔaṯ- פֵּאָה corner
יָם֙ yˌom יָם sea
הַ ha הַ the
יָּ֣ם yyˈom יָם sea
הַ ha הַ the
גָּדֹ֔ול ggāḏˈôl גָּדֹול great
מִ mi מִן from
גְּב֕וּל ggᵊvˈûl גְּבוּל boundary
עַד־ ʕaḏ- עַד unto
נֹ֖כַח nˌōḵaḥ נֹכַח straightness
לְ lᵊ לְ to
בֹ֣וא vˈô בוא come
חֲמָ֑ת ḥᵃmˈāṯ חֲמָת Hamath
זֹ֖את zˌōṯ זֹאת this
פְּאַת־ pᵊʔaṯ- פֵּאָה corner
יָֽם׃ yˈom יָם sea
47:20. et plaga maris mare magnum a confinio per directum donec venias Emath haec est plaga maris
And the side toward the sea, is the great sea from the borders straight on, till thou come to Emath: this is the side of the sea.
47:20. And the region toward the sea will have its confines from the great sea continuing directly until one arrives at Hamath. This is the region of the sea.
47:20. The west side also [shall be] the great sea from the border, till a man come over against Hamath. This [is] the west side.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20. “Западный”, букв. “морской”. - “Великое море” - Средиземное, ст. 10: и 19. - “От южной границы” - евр.. “от границы” - т. е. только что указанной (но слово без члена). - “До места против Емафа”, букв. “до против (того), как идти в Емаф”. - “Против” - нохах - Пешито принимает за собственное имя Nachoch LXX: >«Сия страна> (meroV) >моря великаго> (часть прилегающая к Средиземному морю) >разделяет> ('orizei, граничит с) >даже прямо входу Имаф, даже до> ('ewV) входа его (морская граница простирается до геогр. широты Емафа, до морской гавани его): сия суть яже к морю Имаф (= “это Имафско-морская граница”?).
Adam Clarke: Commentary on the Bible - 1831
47:20: The great sea - The Mediterranean.
From the border - The southern border, mentioned Eze 47:19.
John Gill
47:20 The west side also shall be the great sea from the border,.... From the border of Egypt, and the river of it, to the Mediterranean sea, is the west side of the land, and the western border of it; hence the western point is often expressed in Scripture by the sea:
till a man come over against Hamath; Antioch in Syria; see Ezek 47:16.
this is the west side; of the land, and of the western border of it.
47:2147:21: Եւ բաժանեսջիք զերկիրն զայն նոցա, եւ ազգացն Իսրայէլի
21 Դուք երկիրը բաժանելու էք նրանց միջեւ.
21 Այս երկիրը բաժնեցէք Իսրայէլի ցեղերուն։
Եւ բաժանեսջիք զերկիրն զայն [1022]նոցա, եւ`` ազգացն Իսրայելի:

47:21: Եւ բաժանեսջիք զերկիրն զայն նոցա, եւ ազգացն Իսրայէլի
21 Դուք երկիրը բաժանելու էք նրանց միջեւ.
21 Այս երկիրը բաժնեցէք Իսրայէլի ցեղերուն։
zohrab-1805▾ eastern-1994▾ western am▾
47:2147:21 И разделите себе землю сию на уделы по коленам Израилевым.
47:21 καὶ και and; even διαμερίσετε διαμεριζω divide τὴν ο the γῆν γη earth; land ταύτην ουτος this; he αὐτοῖς αυτος he; him ταῖς ο the φυλαῖς φυλη tribe τοῦ ο the Ισραηλ ισραηλ.1 Israel
47:21 וְ wᵊ וְ and חִלַּקְתֶּ֞ם ḥillaqtˈem חלק divide אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֧רֶץ ʔˈāreṣ אֶרֶץ earth הַ ha הַ the זֹּ֛את zzˈōṯ זֹאת this לָכֶ֖ם lāḵˌem לְ to לְ lᵊ לְ to שִׁבְטֵ֥י šivṭˌê שֵׁבֶט rod יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
47:21. et dividetis terram istam vobis per tribus IsrahelAnd you shall divide this land unto you by the tribes of Israel:
21. So shall ye divide this land unto you according to the tribes of Israel.
47:21. And you shall divide this land among yourselves according to the tribes of Israel.
47:21. So shall ye divide this land unto you according to the tribes of Israel.
So shall ye divide this land unto you according to the tribes of Israel:

47:21 И разделите себе землю сию на уделы по коленам Израилевым.
47:21
καὶ και and; even
διαμερίσετε διαμεριζω divide
τὴν ο the
γῆν γη earth; land
ταύτην ουτος this; he
αὐτοῖς αυτος he; him
ταῖς ο the
φυλαῖς φυλη tribe
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
47:21
וְ wᵊ וְ and
חִלַּקְתֶּ֞ם ḥillaqtˈem חלק divide
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֧רֶץ ʔˈāreṣ אֶרֶץ earth
הַ ha הַ the
זֹּ֛את zzˈōṯ זֹאת this
לָכֶ֖ם lāḵˌem לְ to
לְ lᵊ לְ to
שִׁבְטֵ֥י šivṭˌê שֵׁבֶט rod
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
47:21. et dividetis terram istam vobis per tribus Israhel
And you shall divide this land unto you by the tribes of Israel:
47:21. And you shall divide this land among yourselves according to the tribes of Israel.
47:21. So shall ye divide this land unto you according to the tribes of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21. “Разделите… по коленам” - не сказано: по жребию, как в след. стихе, где речь о наделении единичных семейств. В противоположность И. Навину, участки коленам назначаются от Бога, а не даются по жребию: XLVIII:1: и д. см. oбъяснение XLV:1
John Gill
47:21 So shall ye divide this land unto you,.... As thus bounded, east, west, north, and south:
according to the tribes of Israel; See Gill on Ezek 47:13.
47:2247:22: արկջիք զնա ՚ի վիճակս. ձե՛զ եւ եկացն, եւ պանդխտացն որ ՚ի միջի ձերում, որք ծնան որդիս ՚ի միջի ձերում. եւ եղիցին ձեզ իբրեւ այդրենածինք ՚ի մէջ որդւոցն Իսրայէլի. եղիցին ընդ ձեզ. կերիցեն ժառանգութեամբ ՚ի մէջ ազգացդ Իսրայէլի[13092]։ [13092] Ոմանք. Իբրեւ այդենածինք։
22 վիճակ կը գցէք Իսրայէլի ցեղերի՝ ձեր եւ եկուորների ու ձեր մէջ գտնուող պանդուխտների միջեւ, որոնք ձեր մէջ զաւակներ են ունեցել: Իսրայէլի զաւակների մէջ սրանք ձեզ համար երկրածինների պէս են լինելու. ձեզ հետ են ապրելու, ժառանգութիւնից են օգտուելու Իսրայէլի ցեղերի մէջ:
22 Զանիկա ժառանգութեան համար վիճակով բաժնեցէք թէ՛ ձեզի եւ թէ՛ ձեր մէջ բնակող ու ձեր մէջ զաւակներ ծնանող օտարականներուն։ Անոնք բնիկներու պէս պիտի ըլլան Իսրայէլի որդիներուն մէջ։ Անոնք ձեզի հետ ժառանգութիւն պիտի առնեն Իսրայէլի ցեղերուն պէս։
արկջիք զնա ի վիճակս, ձեզ եւ եկացն, պանդխտացն որ ի միջի ձերում, որք ծնան որդիս ի միջի ձերում. եւ եղիցին ձեզ իբրեւ այդրէնածինք ի մէջ որդւոցն Իսրայելի, եղիցին ընդ ձեզ, [1023]կերիցեն ժառանգութեամբ`` ի մէջ ազգացդ Իսրայելի:

47:22: արկջիք զնա ՚ի վիճակս. ձե՛զ եւ եկացն, եւ պանդխտացն որ ՚ի միջի ձերում, որք ծնան որդիս ՚ի միջի ձերում. եւ եղիցին ձեզ իբրեւ այդրենածինք ՚ի մէջ որդւոցն Իսրայէլի. եղիցին ընդ ձեզ. կերիցեն ժառանգութեամբ ՚ի մէջ ազգացդ Իսրայէլի[13092]։
[13092] Ոմանք. Իբրեւ այդենածինք։
22 վիճակ կը գցէք Իսրայէլի ցեղերի՝ ձեր եւ եկուորների ու ձեր մէջ գտնուող պանդուխտների միջեւ, որոնք ձեր մէջ զաւակներ են ունեցել: Իսրայէլի զաւակների մէջ սրանք ձեզ համար երկրածինների պէս են լինելու. ձեզ հետ են ապրելու, ժառանգութիւնից են օգտուելու Իսրայէլի ցեղերի մէջ:
22 Զանիկա ժառանգութեան համար վիճակով բաժնեցէք թէ՛ ձեզի եւ թէ՛ ձեր մէջ բնակող ու ձեր մէջ զաւակներ ծնանող օտարականներուն։ Անոնք բնիկներու պէս պիտի ըլլան Իսրայէլի որդիներուն մէջ։ Անոնք ձեզի հետ ժառանգութիւն պիտի առնեն Իսրայէլի ցեղերուն պէս։
zohrab-1805▾ eastern-1994▾ western am▾
47:2247:22 И разделите ее по жребию в наследие себе и иноземцам, живущим у вас, которые родили у вас детей; и они среди сынов Израилевых должны считаться наравне с природными жителями, и они с вами войдут в долю среди колен Израилевых.
47:22 βαλεῖτε βαλλω cast; throw αὐτὴν αυτος he; him ἐν εν in κλήρῳ κληρος lot; allotment ὑμῖν υμιν you καὶ και and; even τοῖς ο the προσηλύτοις προσηλυτος proselyte τοῖς ο the παροικοῦσιν παροικεω reside ἐν εν in μέσῳ μεσος in the midst; in the middle ὑμῶν υμων your οἵτινες οστις who; that ἐγέννησαν γενναω father; born υἱοὺς υιος son ἐν εν in μέσῳ μεσος in the midst; in the middle ὑμῶν υμων your καὶ και and; even ἔσονται ειμι be ὑμῖν υμιν you ὡς ως.1 as; how αὐτόχθονες αυτοχθων in τοῖς ο the υἱοῖς υιος son τοῦ ο the Ισραηλ ισραηλ.1 Israel μεθ᾿ μετα with; amid ὑμῶν υμων your φάγονται φαγω swallow; eat ἐν εν in κληρονομίᾳ κληρονομια inheritance ἐν εν in μέσῳ μεσος in the midst; in the middle τῶν ο the φυλῶν φυλη tribe τοῦ ο the Ισραηλ ισραηλ.1 Israel
47:22 וְ wᵊ וְ and הָיָ֗ה hāyˈā היה be תַּפִּ֣לוּ tappˈilû נפל fall אֹותָהּ֮ ʔôṯoh אֵת [object marker] בְּ bᵊ בְּ in נַחֲלָה֒ naḥᵃlˌā נַחֲלָה heritage לָכֶ֗ם lāḵˈem לְ to וּ û וְ and לְ lᵊ לְ to הַ ha הַ the גֵּרִים֙ ggērîm גֵּר sojourner הַ ha הַ the גָּרִ֣ים ggārˈîm גור dwell בְּ bᵊ בְּ in תֹוכְכֶ֔ם ṯôḵᵊḵˈem תָּוֶךְ midst אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הֹולִ֥דוּ hôlˌiḏû ילד bear בָנִ֖ים vānˌîm בֵּן son בְּ bᵊ בְּ in תֹֽוכְכֶ֑ם ṯˈôḵᵊḵˈem תָּוֶךְ midst וְ wᵊ וְ and הָי֣וּ hāyˈû היה be לָכֶ֗ם lāḵˈem לְ to כְּ kᵊ כְּ as אֶזְרָח֙ ʔezrˌāḥ אֶזְרָח native בִּ bi בְּ in בְנֵ֣י vᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אִתְּכֶם֙ ʔittᵊḵˌem אֵת together with יִפְּל֣וּ yippᵊlˈû נפל fall בְ vᵊ בְּ in נַחֲלָ֔ה naḥᵃlˈā נַחֲלָה heritage בְּ bᵊ בְּ in תֹ֖וךְ ṯˌôḵ תָּוֶךְ midst שִׁבְטֵ֥י šivṭˌê שֵׁבֶט rod יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
47:22. et mittetis eam in hereditatem vobis et advenis qui accesserint ad vos qui genuerint filios in medio vestrum et erunt vobis sicut indigenae inter filios Israhel vobiscum divident possessionem in medio tribuum IsrahelAnd you shall divide it by lot for an inheritance to you, and to the strangers that shall come over to you, that shall beget children among you: and they shall be unto you as men of the same country born among the children of Israel: they shall divide the possession with you in the midst of the tribes of Israel.
22. And it shall come to pass, that ye shall divide it by lot for an inheritance unto you and to the strangers that sojourn among you, which shall beget children among you; and they shall be unto you as the homeborn among the children of Israel; they shall have inheritance with you among the tribes of Israel.
47:22. And you shall distribute it by lot as an inheritance, for yourselves and for the new arrival who will be added to you, who will conceive sons in your midst. And they shall be to you as the indigenous among the sons of Israel. They shall divide the possession with you, in the midst of the tribes of Israel.
47:22. And it shall come to pass, [that] ye shall divide it by lot for an inheritance unto you, and to the strangers that sojourn among you, which shall beget children among you: and they shall be unto you as born in the country among the children of Israel; they shall have inheritance with you among the tribes of Israel.
And it shall come to pass, [that] ye shall divide it by lot for an inheritance unto you, and to the strangers that sojourn among you, which shall beget children among you: and they shall be unto you as born in the country among the children of Israel; they shall have inheritance with you among the tribes of Israel:

47:22 И разделите ее по жребию в наследие себе и иноземцам, живущим у вас, которые родили у вас детей; и они среди сынов Израилевых должны считаться наравне с природными жителями, и они с вами войдут в долю среди колен Израилевых.
47:22
βαλεῖτε βαλλω cast; throw
αὐτὴν αυτος he; him
ἐν εν in
κλήρῳ κληρος lot; allotment
ὑμῖν υμιν you
καὶ και and; even
τοῖς ο the
προσηλύτοις προσηλυτος proselyte
τοῖς ο the
παροικοῦσιν παροικεω reside
ἐν εν in
μέσῳ μεσος in the midst; in the middle
ὑμῶν υμων your
οἵτινες οστις who; that
ἐγέννησαν γενναω father; born
υἱοὺς υιος son
ἐν εν in
μέσῳ μεσος in the midst; in the middle
ὑμῶν υμων your
καὶ και and; even
ἔσονται ειμι be
ὑμῖν υμιν you
ὡς ως.1 as; how
αὐτόχθονες αυτοχθων in
τοῖς ο the
υἱοῖς υιος son
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
μεθ᾿ μετα with; amid
ὑμῶν υμων your
φάγονται φαγω swallow; eat
ἐν εν in
κληρονομίᾳ κληρονομια inheritance
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τῶν ο the
φυλῶν φυλη tribe
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
47:22
וְ wᵊ וְ and
הָיָ֗ה hāyˈā היה be
תַּפִּ֣לוּ tappˈilû נפל fall
אֹותָהּ֮ ʔôṯoh אֵת [object marker]
בְּ bᵊ בְּ in
נַחֲלָה֒ naḥᵃlˌā נַחֲלָה heritage
לָכֶ֗ם lāḵˈem לְ to
וּ û וְ and
לְ lᵊ לְ to
הַ ha הַ the
גֵּרִים֙ ggērîm גֵּר sojourner
הַ ha הַ the
גָּרִ֣ים ggārˈîm גור dwell
בְּ bᵊ בְּ in
תֹוכְכֶ֔ם ṯôḵᵊḵˈem תָּוֶךְ midst
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הֹולִ֥דוּ hôlˌiḏû ילד bear
בָנִ֖ים vānˌîm בֵּן son
בְּ bᵊ בְּ in
תֹֽוכְכֶ֑ם ṯˈôḵᵊḵˈem תָּוֶךְ midst
וְ wᵊ וְ and
הָי֣וּ hāyˈû היה be
לָכֶ֗ם lāḵˈem לְ to
כְּ kᵊ כְּ as
אֶזְרָח֙ ʔezrˌāḥ אֶזְרָח native
בִּ bi בְּ in
בְנֵ֣י vᵊnˈê בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אִתְּכֶם֙ ʔittᵊḵˌem אֵת together with
יִפְּל֣וּ yippᵊlˈû נפל fall
בְ vᵊ בְּ in
נַחֲלָ֔ה naḥᵃlˈā נַחֲלָה heritage
בְּ bᵊ בְּ in
תֹ֖וךְ ṯˌôḵ תָּוֶךְ midst
שִׁבְטֵ֥י šivṭˌê שֵׁבֶט rod
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
47:22. et mittetis eam in hereditatem vobis et advenis qui accesserint ad vos qui genuerint filios in medio vestrum et erunt vobis sicut indigenae inter filios Israhel vobiscum divident possessionem in medio tribuum Israhel
And you shall divide it by lot for an inheritance to you, and to the strangers that shall come over to you, that shall beget children among you: and they shall be unto you as men of the same country born among the children of Israel: they shall divide the possession with you in the midst of the tribes of Israel.
47:22. And you shall distribute it by lot as an inheritance, for yourselves and for the new arrival who will be added to you, who will conceive sons in your midst. And they shall be to you as the indigenous among the sons of Israel. They shall divide the possession with you, in the midst of the tribes of Israel.
47:22. And it shall come to pass, [that] ye shall divide it by lot for an inheritance unto you, and to the strangers that sojourn among you, which shall beget children among you: and they shall be unto you as born in the country among the children of Israel; they shall have inheritance with you among the tribes of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22. У мазоретов стих начинается: “и будет”, не передаваемый LXX. Новейшие видят в этом слове тенденциозную поздн. прибавку к свящ. тексту, чтобы категоричность неприятного евреям повеления в этом стихе заменить гипотетичностью. Иноземцы (gerim). LXX: proshlutoi уравниваются в правах с евреями, но только поселившиеся окончательно среди Израиля и имеющие потомство. Отношение к иноземцам всегда у евреев было очень гуманное: Лев XIX:34: предписывает относиться к ним как к соотечественникам и любить их. Втор XXIII:3-9: дозволяет и принимать их в общество Господне (должно быть через обрезание) за некотор. исключениями (моавитян и аммонитян) и с некоторыми ограничениями (в третьем поколении). Пророки много сделали, чтобы еще улучшить это отношение: Ис LVI, Иер и др. У Иезекииля нельзя не заметить особого попечения о пришельцах; XIV:7; ХХII:7, 29, как и хорошего мнения о язычниках: III:6. Плен мог значительно содействовать сближению и улучшению мнения об язычниках. А здесь пророку явно предносятся язычники, пришедшие с Израилем из плена. Возможно, что имеется в виду и усилить небольшую численность народа: XXXVI:37: и д., XXXVII:1: и д. “Так религия перевешивала национальность” (см.) Антиципация Рим:X:2; Гал III:28; Еф III:6; Кол III:11; Откр IX:10. Замечательно, что обрезание не ставится условием равноправия; последнее дается не в 3-ем поколении как у Моисея, и даже не в 1-м, а только при наличности потомства. - “Войдут в долю”, по-евр. те же слова, что “разделите по жребию в наследие” в нач. ст., но глагол там поставлен в причинительном залоге (гифиль), а здесь в среднем (каль), почему смысл, собственно, получается такой, что иноземцы станут наследием, Израиля (ср. Зах II:9); здесь видят опять тенденциозную поправку. LXX: “ядят во участии” (читали акал вместо нахал).
Adam Clarke: Commentary on the Bible - 1831
47:22: And to the strangers that sojourn - In former divisions of the land, no place was given to strangers; but in this division, (which seems to have no other reference than to the Gospel, for literally such a division never took place), the strangers are to have an inheritance; intimating the calling of the Gentiles into the Church of Christ, to an inheritance that is incorruptible, undefiled, and that fadeth not away. Glory be to God for his unspeakable gift! Amen. Amen.
Albert Barnes: Notes on the Bible - 1834
47:22: And to the strangers - Here is quite a new feature in the distribution of the land. Not only the Israelites by descent, but those who join themselves to Israel by allegiance to the true God, shall have a right of inheritance. Here are opened out the blessings which were to accrue to the Gentiles through the seed of Abraham. Compare Rom 9:24, following. The difference which existed under the old covenant between Jew and Gentile is now at last done away. But while pagandom thus unites itself with God's people, Israel is still as ever the chosen people, the center of this union. No new Church is founded side by side with the old. Pagandom is absorbed in Israel - the standard which God has set up for the nations - i. e., in the One True Church, which has subsisted from the beginning, and will subsist in eternity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
47:22: ye shall divide: Eze 47:13, Eze 47:14
and to the strangers: Isa 56:6, Isa 56:7; Act 2:5-10, Act 11:18; Eph 2:12, Eph 2:13, Eph 2:19-22, Eph 3:6; Rev 7:9, Rev 7:10
they shall have: Act 15:9; Rom 10:12; Gal 3:28, Gal 3:29; Col 3:11
Geneva 1599
47:22 And it shall come to pass, [that] ye shall divide it by lot for an inheritance to you, and to the strangers that sojourn among you, which shall beget children among you: and they shall be to you as born in the country among the children of Israel; (l) they shall have inheritance with you among the tribes of Israel.
(l) Meaning that in this spiritual kingdom there would be no difference between Jew nor Gentile but that all would be partakers of this inheritance in their head Christ.
John Gill
47:22 And it shall come to pass,.... In the last days, under the Gospel dispensation:
that ye shall divide it by lot for an inheritance unto you; who were Israelites, both by natural descent, and by the Spirit and grace of God: the Gospel was first preached to Israel after the flesh, and made effectual to the conversion of many of them; and the first churches were made up of them, and they shared all the blessings and privileges thereof; as they also will in the latter day, when converted:
and to the strangers that sojourn among them; not such as were strangers to spiritual and divine things; for this would contradict the rule in Ezek 44:9, but converted Gentiles, so called because of their natural descent and civil state, being, with respect to both, aliens from the commonwealth of Israel; yet were to be, as they have been, and will be, taken into the same Gospel church state with the believing Jews:
which shall beget children among you; not only in a natural, but in a spiritual sense; be the means of begetting many souls again to the lively hope of a glorious inheritance:
and they shall be unto you as born in the country among the children of Israel; that is, the children begotten by the Gentiles shall be considered all one as those of the children of Israel, being born again of the same Spirit and grace; and so have an equal right to the same privileges, and to which they shall be admitted:
they shall have inheritance with you among the tribes of Israel; this is a new thing, and what in a literal sense was never granted; for though in the times of Moses and onward, and by his direction from the Lord, such as have been called proselytes of the gate, and proselytes of righteousness, have been admitted to various privileges, by conforming to certain rules, rites, and ceremonies, yet never were allowed to have any inheritance in the land; and, after the captivity, Ezra and Nehemiah drove out the strangers, who by affinity with some had got among them: but this respects Gospel times, and the coalition of Jews and Gentiles in the same church state; where there is no difference, but Christ is all in all; where they are admitted to the same ordinances of baptism and the Lord's supper; partake of the same blessings of grace, and promises of the word, and have an equal right to the heavenly inheritance: Eph 3:6, is the best commentary on this passage; which contains the same mystery the Apostle Paul was acquainted with,
that the Gentiles should be fellow heirs, and of the same body, and partakers of his promise in Christ by the Gospel; See Gill on Eph 3:6. See Eph 2:12.
John Wesley
47:22 Children - Who from their birth should be invested with this right of inheriting.
Robert Jamieson, A. R. Fausset and David Brown
47:22 to the strangers--It is altogether unprecedented under the old covenant, that "strangers" should have "inheritance" among the tribes. There would not be room locally within Canaan for more than the tribes. The literal sense must therefore be modified, as expressing that Gentiles are not to be excluded from settling among the covenant-people, and that spiritually their privileges are not to be less than those of Israel (Rom 10:12; Gal 3:28; Eph 3:6; Col 3:11; Rev_ 7:9-10). Still, "sojourneth," in Ezek 47:23, implies that in Canaan, the covenant people are regarded as at home, the strangers as settlers.
47:2347:23: Եւ եղիցին յազգ պանդխտաց ՚ի մէջ պանդխտաց՝ որ իցեն ՚ի ձեզ. ա՛նդ տաջիք նոցա ժառանգութիւն՝ ասէ Տէր Աստուած։
23 Նրանք ձեր մէջ գտնուող պանդուխտների պէս պանդուխտներ են լինելու, եւ դուք նրանց ժառանգութիւն էք տալու», - ասում է Տէր Աստուած:
23 Այն ցեղին մէջ որ օտարականը պանդխտացած է, անկէ անոր ժառանգութիւն պիտի տաք», կ’ըսէ Տէր Եհովան։
Եւ [1024]եղիցին յազգ պանդխտաց ի մէջ պանդխտաց` որ իցեն ի ձեզ``, անդ տաջիք նոցա ժառանգութիւն, ասէ Տէր Աստուած:

47:23: Եւ եղիցին յազգ պանդխտաց ՚ի մէջ պանդխտաց՝ որ իցեն ՚ի ձեզ. ա՛նդ տաջիք նոցա ժառանգութիւն՝ ասէ Տէր Աստուած։
23 Նրանք ձեր մէջ գտնուող պանդուխտների պէս պանդուխտներ են լինելու, եւ դուք նրանց ժառանգութիւն էք տալու», - ասում է Տէր Աստուած:
23 Այն ցեղին մէջ որ օտարականը պանդխտացած է, անկէ անոր ժառանգութիւն պիտի տաք», կ’ըսէ Տէր Եհովան։
zohrab-1805▾ eastern-1994▾ western am▾
47:2347:23 В котором колене живет иноземец, в том и дайте ему наследие его, говорит Господь Бог.
47:23 καὶ και and; even ἔσονται ειμι be ἐν εν in φυλῇ φυλη tribe προσηλύτων προσηλυτος proselyte ἐν εν in τοῖς ο the προσηλύτοις προσηλυτος proselyte τοῖς ο the μετ᾿ μετα with; amid αὐτῶν αυτος he; him ἐκεῖ εκει there δώσετε διδωμι give; deposit κληρονομίαν κληρονομια inheritance αὐτοῖς αυτος he; him λέγει λεγω tell; declare κύριος κυριος lord; master θεός θεος God
47:23 וְ wᵊ וְ and הָיָ֣ה hāyˈā היה be בַ va בְּ in † הַ the שֵּׁ֔בֶט ššˈēveṭ שֵׁבֶט rod אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] גָּ֥ר gˌār גור dwell הַ ha הַ the גֵּ֖ר ggˌēr גֵּר sojourner אִתֹּ֑ו ʔittˈô אֵת together with שָׁ֚ם ˈšām שָׁם there תִּתְּנ֣וּ tittᵊnˈû נתן give נַחֲלָתֹ֔ו naḥᵃlāṯˈô נַחֲלָה heritage נְאֻ֖ם nᵊʔˌum נְאֻם speech אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִֽה׃ ס [yᵊhwˈih] . s יְהוָה YHWH
47:23. in tribu autem quacumque fuerit advena ibi dabitis possessionem illi ait Dominus DeusAnd in what tribe soever the stranger shall be, there shall you give him possession, saith the Lord God.
23. And it shall come to pass, that in what tribe the stranger sojourneth; there shall ye give him his inheritance, saith the Lord GOD.
47:23. And in whatever tribe the new arrival will be, there you shall give a possession to him, says the Lord God.”
47:23. And it shall come to pass, [that] in what tribe the stranger sojourneth, there shall ye give [him] his inheritance, saith the Lord GOD.
And it shall come to pass, [that] in what tribe the stranger sojourneth, there shall ye give [him] his inheritance, saith the Lord GOD:

47:23 В котором колене живет иноземец, в том и дайте ему наследие его, говорит Господь Бог.
47:23
καὶ και and; even
ἔσονται ειμι be
ἐν εν in
φυλῇ φυλη tribe
προσηλύτων προσηλυτος proselyte
ἐν εν in
τοῖς ο the
προσηλύτοις προσηλυτος proselyte
τοῖς ο the
μετ᾿ μετα with; amid
αὐτῶν αυτος he; him
ἐκεῖ εκει there
δώσετε διδωμι give; deposit
κληρονομίαν κληρονομια inheritance
αὐτοῖς αυτος he; him
λέγει λεγω tell; declare
κύριος κυριος lord; master
θεός θεος God
47:23
וְ wᵊ וְ and
הָיָ֣ה hāyˈā היה be
בַ va בְּ in
הַ the
שֵּׁ֔בֶט ššˈēveṭ שֵׁבֶט rod
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
גָּ֥ר gˌār גור dwell
הַ ha הַ the
גֵּ֖ר ggˌēr גֵּר sojourner
אִתֹּ֑ו ʔittˈô אֵת together with
שָׁ֚ם ˈšām שָׁם there
תִּתְּנ֣וּ tittᵊnˈû נתן give
נַחֲלָתֹ֔ו naḥᵃlāṯˈô נַחֲלָה heritage
נְאֻ֖ם nᵊʔˌum נְאֻם speech
אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord
יְהוִֽה׃ ס [yᵊhwˈih] . s יְהוָה YHWH
47:23. in tribu autem quacumque fuerit advena ibi dabitis possessionem illi ait Dominus Deus
And in what tribe soever the stranger shall be, there shall you give him possession, saith the Lord God.
47:23. And in whatever tribe the new arrival will be, there you shall give a possession to him, says the Lord God.”
47:23. And it shall come to pass, [that] in what tribe the stranger sojourneth, there shall ye give [him] his inheritance, saith the Lord GOD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23. LXX: “и будут в племени (fulh - колено) пришелцев, в пришелцех иже с ними”. Как будто мысль (в противоположность мазоретскому тексту), что пришельцы должны составить особое колено во Израиле.
John Gill
47:23 And it shall come to pass, that in what tribe the stranger sojourneth,.... Whatsoever particular congregation or church these strangers and sojourners (as all the Lord's people are in this world, and even in their church state), or those Gentiles before described, shall be nearest unto, and to which they shall propose themselves for communion, they shall be readily admitted:
there shall ye give him his inheritance, saith the Lord God; allow him a name and a place; put him in the possession of all church privileges and immunities; look upon him as a member, a brother, a fellow citizen, as an heir together of the grace of life, and as equally entitled to the inheritance of the saints in light; and for this they have the authority and order of Jehovah himself.
John Wesley
47:23 His inheritance - This certainly looks at gospel times, when the partition - wall between Jew and Gentile was taken down, and both put on a level before God, both made one in Christ Jesus.