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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have a further, and no less terrible, denunciation of the judgments of God, which were coming with all speed and force upon the Jewish nation, which would utterly ruin it; for when God judges he will overcome. This destruction of Judah and Jerusalem is here, I. Represented by a sign, the cutting, and burning, and scattering of hair, ver. 1-4. II. That sign is expounded, and applied to Jerusalem. 1. Sin is charged upon Jerusalem as the cause of this desolation--contempt of God's law (ver. 5-7) and profanation of his sanctuary, ver. 11. 2. Wrath is threatened, great wrath (ver. 8-10), a variety of miseries (ver. 12, 16, 17), such as should be their reproach and ruin, ver. 13-15.
Adam Clarke: Commentary on the Bible - 1831
In this chapter the prophet shows, under the type of hair, the judgments which God was about to execute on the inhabitants of Jerusalem by famine, sword, and dispersion, Eze 5:14. The type or allegory is then dropped, and God is introduced declaring in plain terms the vengeance that was coming on the whole nation which had proved so unworthy of those mercies with which they had hitherto been distinguished, Eze 5:5-17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Eze 5:1, Under the type of hair, Eze 5:5, is shewn the judgment of Jerusalem for their rebellion; Eze 5:12, by famine, sword, and dispersion.
Carl Friedrich Keil and Franz Delitzsch
1-4
John Gill
INTRODUCTION TO EZEKIEL 5
This chapter is of the same argument with the former; and contains a type of Jerusalem's destruction; an explanation of that type; what were the reasons of God's judgments on that city; and the nature, rise, and end of them. The type is in Ezek 5:1; the explanation of that type is in Ezek 5:5; the reasons of the severe judgments threatened are changing the statutes of the Lord, and not walking in them, and defiling the sanctuary with their abominations, Ezek 5:6; an account of the judgments of God, answerable to each of the parts in the type, Ezek 5:12; the ends of these judgments are, with respect to God, the accomplishment of his anger, and the satisfaction of his justice; with respect to the Jews, bringing them to an acknowledgment that he had spoken in his zeal; and, with respect to the nations, their instruction and astonishment, Ezek 5:13; and the chapter is concluded with an assurance that these judgments would be sent, Ezek 5:16.
5:15:1: Եւ դու որդի մարդոյ՝ ա՛ռ քեզ սուսեր յեսանաւոր սո՛ւր քան զսուսեր վարսավիրայից. ստանայցես զայն քեզ, եւ ածիցես զայն զգլխով քով՝ եւ զմօրուօք. եւ առցես կշիռս՝ եւ կշռեսցես զնոսա[12358]։ [12358] Բազումք. Ա՛ռ դու քեզ սուսեր յեսանասուր, սուր քան զսրբիչ վար՛՛... եւ ածիցես զգլխով... եւ առցես քեզ կշիռս։ Ուր Ոսկան. քան զսրբիչ վարսավիրաց ... քեզ ՚ի կշիռս։
1 «Դո՛ւ էլ, մարդո՛ւ որդի, յեսանով սրուած սուսեր ա՛ռ՝ վարսավիրների ածելուց աւելի սուր, ձե՛ռքդ առ այն, քաշի՛ր գլխիդ ու մօրուքիդ վրայով, ապա կշեռքն ա՛ռ ու կշռի՛ր այդ մազերը:
5 «Եւ դո՛ւն, որդի՛ մարդոյ, քեզի սուր դանակ մը եւ սափրիչի ածելի մը ա՛ռ եւ զանոնք գլխուդ վրայէն ու մօրուքիդ վրայէն անցո՛ւր։ Քեզի կշիռք մը ա՛ռ ու մազերդ բաժին բաժին ըրէ։
Եւ դու, որդի մարդոյ, ա՛ռ քեզ սուսեր յեսանասուր, [78]սուր քան զսրբիչ`` վարսավիրայից. ստանայցես զայն քեզ, եւ ածիցես զայն զգլխով քով եւ զմօրուօք. եւ առցես կշիռս եւ [79]կշռեսցես զնոսա:

5:1: Եւ դու որդի մարդոյ՝ ա՛ռ քեզ սուսեր յեսանաւոր սո՛ւր քան զսուսեր վարսավիրայից. ստանայցես զայն քեզ, եւ ածիցես զայն զգլխով քով՝ եւ զմօրուօք. եւ առցես կշիռս՝ եւ կշռեսցես զնոսա[12358]։
[12358] Բազումք. Ա՛ռ դու քեզ սուսեր յեսանասուր, սուր քան զսրբիչ վար՛՛... եւ ածիցես զգլխով... եւ առցես քեզ կշիռս։ Ուր Ոսկան. քան զսրբիչ վարսավիրաց ... քեզ ՚ի կշիռս։
1 «Դո՛ւ էլ, մարդո՛ւ որդի, յեսանով սրուած սուսեր ա՛ռ՝ վարսավիրների ածելուց աւելի սուր, ձե՛ռքդ առ այն, քաշի՛ր գլխիդ ու մօրուքիդ վրայով, ապա կշեռքն ա՛ռ ու կշռի՛ր այդ մազերը:
5 «Եւ դո՛ւն, որդի՛ մարդոյ, քեզի սուր դանակ մը եւ սափրիչի ածելի մը ա՛ռ եւ զանոնք գլխուդ վրայէն ու մօրուքիդ վրայէն անցո՛ւր։ Քեզի կշիռք մը ա՛ռ ու մազերդ բաժին բաժին ըրէ։
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5:15:1 А ты, сын человеческий, возьми себе острый нож, бритву брадобреев возьми себе, и води ею по голове твоей и по бороде твоей, и возьми себе весы, и раздели волосы на части.
5:1 καὶ και and; even σύ συ you υἱὲ υιος son ἀνθρώπου ανθρωπος person; human λαβὲ λαμβανω take; get σεαυτῷ σεαυτου of yourself ῥομφαίαν ρομφαια broadsword ὀξεῖαν οξυς sharp ὑπὲρ υπερ over; for ξυρὸν ξυρον acquire αὐτὴν αυτος he; him σεαυτῷ σεαυτου of yourself καὶ και and; even ἐπάξεις επαγω instigate; bring on αὐτὴν αυτος he; him ἐπὶ επι in; on τὴν ο the κεφαλήν κεφαλη head; top σου σου of you; your καὶ και and; even ἐπὶ επι in; on τὸν ο the πώγωνά πωγων of you; your καὶ και and; even λήμψῃ λαμβανω take; get ζυγὸν ζυγος yoke σταθμίων σταθμιον and; even διαστήσεις διιστημι stand through / apart αὐτούς αυτος he; him
5:1 וְ wᵊ וְ and אַתָּ֨ה ʔattˌā אַתָּה you בֶן־ ven- בֵּן son אָדָ֜ם ʔāḏˈām אָדָם human, mankind קַח־ qaḥ- לקח take לְךָ֣׀ lᵊḵˈā לְ to חֶ֣רֶב ḥˈerev חֶרֶב dagger חַדָּ֗ה ḥaddˈā חַד sharp תַּ֤עַר tˈaʕar תַּעַר knife הַ ha הַ the גַּלָּבִים֙ ggallāvîm גַּלָּב barber תִּקָּחֶ֣נָּה tiqqāḥˈennā לקח take לָּ֔ךְ llˈāḵ לְ to וְ wᵊ וְ and הַעֲבַרְתָּ֥ haʕᵃvartˌā עבר pass עַל־ ʕal- עַל upon רֹאשְׁךָ֖ rōšᵊḵˌā רֹאשׁ head וְ wᵊ וְ and עַל־ ʕal- עַל upon זְקָנֶ֑ךָ zᵊqānˈeḵā זָקָן beard וְ wᵊ וְ and לָקַחְתָּ֥ lāqaḥtˌā לקח take לְךָ֛ lᵊḵˈā לְ to מֹאזְנֵ֥י mōzᵊnˌê מֹאזְנַיִם balances מִשְׁקָ֖ל mišqˌāl מִשְׁקָל weight וְ wᵊ וְ and חִלַּקְתָּֽם׃ ḥillaqtˈām חלק divide
5:1. et tu fili hominis sume tibi gladium acutum radentem pilos adsumes eum et duces per caput tuum et per barbam tuam et adsumes tibi stateram ponderis et divides eosAnd thou, son of man, take thee a sharp knife that shaveth the hair: and cause it to pass over thy head, and over thy beard: and take thee a balance to weigh in, and divide the hair.
1. And thou, son of man, take thee a sharp sword, as a barber’s razor shalt thou take it unto thee, and shalt cause it to pass upon thine head and upon thy beard: then take thee balances to weigh, and divide the hair.
5:1. “And as for you, son of man, obtain for yourself a sharp knife for shaving hair, and you shall take it and draw it across your head and across your beard. And you shall obtain for yourself a balance for weighing, and you shall divide the hair.
5:1. And thou, son of man, take thee a sharp knife, take thee a barber’s rasor, and cause [it] to pass upon thine head and upon thy beard: then take thee balances to weigh, and divide the [hair].
And thou, son of man, take thee a sharp knife, take thee a barber' s razor, and cause [it] to pass upon thine head and upon thy beard: then take thee balances to weigh, and divide the:

5:1 А ты, сын человеческий, возьми себе острый нож, бритву брадобреев возьми себе, и води ею по голове твоей и по бороде твоей, и возьми себе весы, и раздели волосы на части.
5:1
καὶ και and; even
σύ συ you
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
λαβὲ λαμβανω take; get
σεαυτῷ σεαυτου of yourself
ῥομφαίαν ρομφαια broadsword
ὀξεῖαν οξυς sharp
ὑπὲρ υπερ over; for
ξυρὸν ξυρον acquire
αὐτὴν αυτος he; him
σεαυτῷ σεαυτου of yourself
καὶ και and; even
ἐπάξεις επαγω instigate; bring on
αὐτὴν αυτος he; him
ἐπὶ επι in; on
τὴν ο the
κεφαλήν κεφαλη head; top
σου σου of you; your
καὶ και and; even
ἐπὶ επι in; on
τὸν ο the
πώγωνά πωγων of you; your
καὶ και and; even
λήμψῃ λαμβανω take; get
ζυγὸν ζυγος yoke
σταθμίων σταθμιον and; even
διαστήσεις διιστημι stand through / apart
αὐτούς αυτος he; him
5:1
וְ wᵊ וְ and
אַתָּ֨ה ʔattˌā אַתָּה you
בֶן־ ven- בֵּן son
אָדָ֜ם ʔāḏˈām אָדָם human, mankind
קַח־ qaḥ- לקח take
לְךָ֣׀ lᵊḵˈā לְ to
חֶ֣רֶב ḥˈerev חֶרֶב dagger
חַדָּ֗ה ḥaddˈā חַד sharp
תַּ֤עַר tˈaʕar תַּעַר knife
הַ ha הַ the
גַּלָּבִים֙ ggallāvîm גַּלָּב barber
תִּקָּחֶ֣נָּה tiqqāḥˈennā לקח take
לָּ֔ךְ llˈāḵ לְ to
וְ wᵊ וְ and
הַעֲבַרְתָּ֥ haʕᵃvartˌā עבר pass
עַל־ ʕal- עַל upon
רֹאשְׁךָ֖ rōšᵊḵˌā רֹאשׁ head
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
זְקָנֶ֑ךָ zᵊqānˈeḵā זָקָן beard
וְ wᵊ וְ and
לָקַחְתָּ֥ lāqaḥtˌā לקח take
לְךָ֛ lᵊḵˈā לְ to
מֹאזְנֵ֥י mōzᵊnˌê מֹאזְנַיִם balances
מִשְׁקָ֖ל mišqˌāl מִשְׁקָל weight
וְ wᵊ וְ and
חִלַּקְתָּֽם׃ ḥillaqtˈām חלק divide
5:1. et tu fili hominis sume tibi gladium acutum radentem pilos adsumes eum et duces per caput tuum et per barbam tuam et adsumes tibi stateram ponderis et divides eos
And thou, son of man, take thee a sharp knife that shaveth the hair: and cause it to pass over thy head, and over thy beard: and take thee a balance to weigh in, and divide the hair.
5:1. “And as for you, son of man, obtain for yourself a sharp knife for shaving hair, and you shall take it and draw it across your head and across your beard. And you shall obtain for yourself a balance for weighing, and you shall divide the hair.
5:1. And thou, son of man, take thee a sharp knife, take thee a barber’s rasor, and cause [it] to pass upon thine head and upon thy beard: then take thee balances to weigh, and divide the [hair].
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Пророк должен теперь представить исход осады Иерусалима, причем он сам опять выступает представителем осажденного города, а волосы его - жителей. Он сбривает волосы на бороде и голове и т.о. символизирует позор (ср. 2: Цар X:4, 5, ввиду чего бритье было запрещено священникам Лев XXI:5) и опустошение (Ис VII:20: и д.), а тем, что пророк сбритые волосы уничтожает различным способом, он представляет способы, которым Господь совершит свой суд над населением Иерусалима и Иудеи. - “Возьми себе острый нож”, слав. точнее “меч”, “Уже тем, что пророк пользуется вместо бритвы мечом, указывается в чем будет дело” (Сменд). - “Бритву брадобреев возьми себе”, т. е. в качестве настоящей бритвы возьми меч; слав. “острее паче бритвы”. Слово “брадобрей”, “галав”, более нигде не употребленное в Ветхом Завете (корень его - арабский), свидетельствует, что во времена Иезекииля была уже эта профессия. Сбритые волосы развешиваются на весах, в знак особой точности Божия предопределения на 3: равные части. По LXX волосы развешиваются на 4: части и первой участи подвергаются две части; это, начиная с блаж. Иеронима, признают недосмотром переписчиков; м. б. первоначально под четвертою частью разумели сожженные волосы из завязанных в одежду (см. ст. 3), а после удвоили первую часть.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And thou, son of man, take thee a sharp knife, take thee a barber's razor, and cause it to pass upon thine head and upon thy beard: then take thee balances to weigh, and divide the hair. 2 Thou shalt burn with fire a third part in the midst of the city, when the days of the siege are fulfilled: and thou shalt take a third part, and smite about it with a knife: and a third part thou shalt scatter in the wind; and I will draw out a sword after them. 3 Thou shalt also take thereof a few in number, and bind them in thy skirts. 4 Then take of them again, and cast them into the midst of the fire, and burn them in the fire; for thereof shall a fire come forth into all the house of Israel.
We have here the sign by which the utter destruction of Jerusalem is set forth; and here, as before, the prophet is himself the sign, that the people might see how much he affected himself with, and interested himself in, the case of Jerusalem, and how it lay to his heart, even when he foretold the desolations of it. He was so much concerned about it as to take what was done to it as done to himself, so far was he from desiring the woeful day.
I. He must shave off the hair of his head and beard (v. 1), which signified God's utter rejecting and abandoning that people, as a useless worthless generation, such as could well be spared, nay, such as it would be his honour to part with; his judgments, and all the instruments he made use of in cutting them off, were this sharp knife and this razor, that were proper to be made use of, and would do execution. Jerusalem had been the head, but, having degenerated, had become as the hair, which, when it grows thick and long, is but a burden which a man wishes to get clear of, as God of the sinners in Zion. Ah! I will ease me of my adversaries, Isa. i. 24. Ezekiel must not cut off that hair only which was superfluous, but cut it all off, denoting the full end that God would make of Jerusalem. The hair that would not be trimmed and kept neat and clean by the admonitions of the prophets must be all shaved off by utter destruction. Those will be ruined that will not be reformed.
II. He must weigh the hair and divide it into three parts. This intimates the very exact directing of God's judgments according to equity (by him men and their actions are weighed in the unerring balance of truth and righteousness) and the proportion which divine justice observes in punishing some by one judgment and others by another; one way or other, they shall all be met with. Some make the shaving of the hair to denote the loss of their liberty and of their honour: it was looked upon as a mark of ignominy, as in the disgrace Hanun put on David's ambassadors. It denotes also the loss of their joy, for they shaved their heads upon occasion of great mourning; I may add the loss of their Nazariteship, for the shaving of the head was a period to that vow (Num. vi. 18), and Jerusalem was now no longer looked upon as a holy city.
III. He must dispose of the hair so that it might all be destroyed or dispersed, v. 2. 1. One third part must be burnt in the midst of the city, denoting the multitudes that should perish by famine and pestilence, and perhaps many in the conflagration of the city, when the days of the siege were fulfilled. Or the laying of that glorious city in ashes might well be looked upon as a third part of the destruction threatened. 2. Another third part was to be cut in pieces with a knife, representing the many who, during the siege, were slain by the sword, in their sallies out upon the besiegers, and especially when the city was taken by storm, the Chaldeans being then most furious and the Jews most feeble. 3. Another third part was to be scattered in the wind, denoting the carrying away of some into the land of the conqueror and the flight of others into the neighbouring countries for shelter; so that they were hurried, some one way and some another, like loose hairs in the wind. But, lest they should think that this dispersion would be their escape, God adds, I will draw out a sword after them, so that wherever they go evil shall pursue them. Note, God has variety of judgments wherewith to accomplish the destruction of a sinful people and to make an end when he begins.
IV. He must preserve a small quantity of the third sort that were to be scattered in the wind, and bind them in his skirts, as one would bind that which he is very mindful and careful of, v. 3. This signified perhaps that little handful of people which were left under the government of Gedaliah, who, it was hoped, would keep possession of the land when the body of the people was carried into captivity. Thus God would have done well for them if they would have done well for themselves. But these few that were reserved must be taken and cast into the fire, v. 4. When Gedaliah and his friends were slain the people that put themselves under his protection were scattered, some gone into Egypt, others carried off by the Chaldeans, and in short the land totally cleared of them; then this was fulfilled, for out of those combustions a fire came forth into all the house of Israel, who, as fuel upon the fire, kindled and consumed one another. Note, It is ill with a people when those are taken away in wrath that seemed to be marked for monuments of mercy; for then there is no remnant or escaping, none shut up or left.
Adam Clarke: Commentary on the Bible - 1831
5:1: Take thee a sharp knife - Among the Israelites, and indeed among most ancient nations, there were very few edge-tools. The sword was the chief; and this was used as a knife, a razor, etc., according to its different length and sharpness. It is likely that only one kind of instrument is here intended; a knife or short sword, to be employed as a razor.
Here is a new emblem produced, in order to mark out the coming evils.
1. The prophet represents the Jewish nation.
2. His hair, the people.
3. The razor, the Chaldeans.
4. The cutting the beard and hair, the calamities, sorrows, and disgrace coming upon the people. Cutting off the hair was a sign of mourning; see on Jer 45:5 (note); Jer 48:37 (note); and also a sign of great disgrace; see Sa2 10:4.
5. He is ordered to divide the hair, Sa2 10:2, into three equal parts, to intimate the different degrees and kinds of punishment which should fall upon the people.
6. The balances, Sa2 10:1, were to represent the Divine justice, and the exactness with which God's judgments should be distributed among the offenders.
7. This hair, divided into three parts, is to be disposed of thus:
1. A third part is to be burnt in the midst of the city, to show that so many should perish by famine and pestilence during the siege.
2. Another third part he was to cut in small portions about the city, (that figure which he had pourtrayed upon the brick), to signify those who should perish in different sorties, and in defending the walls.
3. And the remaining third part he was to scatter in the wind, to point out those who should be driven into captivity. And,
4. The sword following them was intended to show that their lives should be at the will of their captors, and that many of them should perish by the sword in their dispersions.
5. The few hairs which he was to take in his skirts, Sa2 10:3, was intended to represent those few Jews that should be left in the land under Gedaliah, after the taking of the city.
6. The throwing a part of these last into the fire, Sa2 10:4, was intended to show the miseries that these suffered in Judea, in Egypt, and finally in their being also carried away into Babylon on the conquest of Egypt by Nebuchadnezzar. See these transactions particularly pointed out in the notes on Jeremiah, chapters 40, 41, 42. Some think that this prophecy may refer to the persecution of the Jews by Antiochus Epiphanes.
Albert Barnes: Notes on the Bible - 1834
5:1: Translate it: take thee a sharp sword, for a barber's razor thou shalt take it thee. Even if the action were literal, the use of an actual sword would best enforce the symbolic meaning. The "head" represents the chief city, the "hair" the inhabitants - its ornament and glory - the "hair cut from the head" the exiles cast forth from their homes. It adds to the force of the representation that "to shave the head" was a token of mourning Job 1:20, and was forbidden to the priests Lev 21:5. Thus, in many ways, this action of Ezekiel "the priest" is significant of calamity and ruin. The sword indicates the avenging power; the shaving of the head the removal of grace and glory; the scales and weights the determination of divine justice. Compare Zac 13:8-9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:1: son: In this expressive emblem, the prophet represents the Jewish nation; his hair, the people; the razor, the Chaldeans; the cutting of the hair, the calamities and disgrace coming upon them; the balances, the exact distribution of the Divine judgments; the third part of the hair burnt, those destroyed in the city; the third part smitten with a knife, those slain in attempting to escape; the third part scattered to the winds, those who escaped to other countries; the few hairs in his skirt, those left with Gedaliah; and the burning of these, their destruction in Egypt.
take: Eze 44:20; Lev 21:5; Isa 7:20
then: Dan 5:27
Geneva 1599
5:1 And thou, son of man, take thee a sharp knife, take thee a barber's razor, and cause [it] (a) to pass upon thy head and upon thy beard: then take to thee balances to weigh, and divide the [hair].
(a) To shave your head and your beard.
John Gill
5:1 And thou, son of man, take thee a sharp knife,.... Or, "sword" (m). The word signifies any sharp instrument, by which anything is cut off, or cut asunder; what is here meant is explained by the following:
take thee a barber's razor. The Septuagint and Arabic versions read this in conjunction with the former, thus, "take thee a knife", or "sword, sharper than a barber's razor"; and so the Syriac version, "take thee a sword sharp as a barber's razor"; this sharp knife, sword, or razor, signifies, as Jarchi interprets it, Nebuchadnezzar; and very rightly; so the king of Assyria is called in Is 7:20,
and cause it to pass upon thine head, and upon thy beard; the "head" was a symbol of the city of Jerusalem, the metropolis of Judea; the "beard", of the cities, towns, and villages about it; and the "hair" of both, of the common people; compared to hair for their numbers, for their levity and unsteadiness, and for their being the beauty and ornament of the places where they lived; and the shaving of them denotes their disgrace and destruction, and mourning on account thereof:
then take thee balances to weigh and divide the hair. The Syriac version adds, "into three parts"; signifying, that several distinct punishments would be inflicted on them, and these according to the righteous judgment of God; balances being a symbol of justice.
(m) "gladium", V. L. Pagninus, Montanus, Junius & Tremellius, Polanus, Starckius.
John Wesley
5:1 Take - Thus foretel the mourning, reproach, and deformity that are coming, for all this is signified by shaving the head and beard.
Robert Jamieson, A. R. Fausset and David Brown
5:1 VISION OF CUTTING THE HAIRS, AND THE CALAMITIES FORESHADOWED THEREBY. (Eze. 5:1-17)
knife . . . razor--the sword of the foe (compare Is 7:20). This vision implies even severer judgments than the Egyptian afflictions foreshadowed in the former, for their guilt was greater than that of their forefathers.
thine head--as representative of the Jews. The whole hair being shaven off was significant of severe and humiliating (2Kings 10:4-5) treatment. Especially in the case of a priest; for priests (Lev 21:5) were forbidden "to make baldness on their head," their hair being the token of consecration; hereby it was intimated that the ceremonial must give place to the moral.
balances--implying the just discrimination with which Jehovah weighs out the portion of punishment "divided," that is, allotted to each: the "hairs" are the Jews: the divine scales do not allow even one hair to escape accurate weighing (compare Mt 10:30).
5:25:2: Զչորրորդ մասնն հրո՛վ այրեսցես ՚ի մէջ քաղաքին, ըստ լրութեան աւուրցն արգելանին. եւ զչորրորդ մասնն կոտորեսցես սրով շուրջ զնովաւ. եւ զչորրորդ մասն հոսեսցես հողմոյ, եւ սուր արձակեցից զկնի նորա[12359]։ [12359] Ոսկան. Հոսեսցես հողմով։ Ոմանք. Արձակեցից զկնի նոցա։
2 Մազի մէկ չորրորդ[18] մասը հրով կ’այրես քաղաքի մէջ, երբ լրանան արգելափակմանդ օրերը, մէկ չորրորդ մասն էլ սրով կը կտրատես կը փռես քաղաքի շուրջը, իսկ մէկ չորրորդ մասն էլ քամուն կը տաս. ես սուր կը քաշեմ դրանց յետեւից:[18] 18. Եբրայերէն ամենուրեք՝ մէկ երրորդ:
2 Մէկ երրորդ մասը քաղաքին մէջ կրակով այրէ, երբ պաշարման օրերը լմննան ու մէկ երրորդ մասը ա՛ռ եւ դանակով զա՛րկ անոր բոլորտիքը ու մէկ երրորդ մասը հովին ցրուէ։ Ես անոնց ետեւէն սուր պիտի քաշեմ։
Զչորրորդ`` մասնն հրով այրեսցես ի մէջ քաղաքին, ըստ լրութեան աւուրցն արգելանին. եւ [80]զչորրորդ մասնն կոտորեսցես սրով շուրջ զնովաւ. եւ [81]զչորրորդ մասնն հոսեսցես հողմոյ, եւ սուր արձակեցից զկնի նորա:

5:2: Զչորրորդ մասնն հրո՛վ այրեսցես ՚ի մէջ քաղաքին, ըստ լրութեան աւուրցն արգելանին. եւ զչորրորդ մասնն կոտորեսցես սրով շուրջ զնովաւ. եւ զչորրորդ մասն հոսեսցես հողմոյ, եւ սուր արձակեցից զկնի նորա[12359]։
[12359] Ոսկան. Հոսեսցես հողմով։ Ոմանք. Արձակեցից զկնի նոցա։
2 Մազի մէկ չորրորդ[18] մասը հրով կ’այրես քաղաքի մէջ, երբ լրանան արգելափակմանդ օրերը, մէկ չորրորդ մասն էլ սրով կը կտրատես կը փռես քաղաքի շուրջը, իսկ մէկ չորրորդ մասն էլ քամուն կը տաս. ես սուր կը քաշեմ դրանց յետեւից:
[18] 18. Եբրայերէն ամենուրեք՝ մէկ երրորդ:
2 Մէկ երրորդ մասը քաղաքին մէջ կրակով այրէ, երբ պաշարման օրերը լմննան ու մէկ երրորդ մասը ա՛ռ եւ դանակով զա՛րկ անոր բոլորտիքը ու մէկ երրորդ մասը հովին ցրուէ։ Ես անոնց ետեւէն սուր պիտի քաշեմ։
zohrab-1805▾ eastern-1994▾ western am▾
5:25:2 Третью часть сожги огнем посреди города, когда исполнятся дни осады; третью часть возьми и изруби ножом в окрестностях его; и третью часть развей по ветру; а Я обнажу меч вслед за ними.
5:2 τὸ ο the τέταρτον τεταρτος fourth ἐν εν in πυρὶ πυρ fire ἀνακαύσεις ανακαιω in μέσῃ μεσος in the midst; in the middle τῇ ο the πόλει πολις city κατὰ κατα down; by τὴν ο the πλήρωσιν πληρωσις the ἡμερῶν ημερα day τοῦ ο the συγκλεισμοῦ συγκλεισμος and; even λήμψῃ λαμβανω take; get τὸ ο the τέταρτον τεταρτος fourth καὶ και and; even κατακαύσεις κατακαιω burn up αὐτὸ αυτος he; him ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῆς αυτος he; him καὶ και and; even τὸ ο the τέταρτον τεταρτος fourth κατακόψεις κατακοπτω cut down / up ἐν εν in ῥομφαίᾳ ρομφαια broadsword κύκλῳ κυκλω circling; in a circle αὐτῆς αυτος he; him καὶ και and; even τὸ ο the τέταρτον τεταρτος fourth διασκορπίσεις διασκορπιζω disperse; confound τῷ ο the πνεύματι πνευμα spirit; wind καὶ και and; even μάχαιραν μαχαιρα short sword ἐκκενώσω εκκενοω in back; after αὐτῶν αυτος he; him
5:2 שְׁלִשִׁ֗ית šᵊlišˈîṯ שְׁלִישִׁית third part בָּ bā בְּ in † הַ the א֤וּר ʔˈûr אוּר light תַּבְעִיר֙ tavʕîr בער burn בְּ bᵊ בְּ in תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst הָ hā הַ the עִ֔יר ʕˈîr עִיר town כִּ ki כְּ as מְלֹ֖את mᵊlˌōṯ מלא be full יְמֵ֣י yᵊmˈê יֹום day הַ ha הַ the מָּצֹ֑ור mmāṣˈôr מָצֹור siege וְ wᵊ וְ and לָֽקַחְתָּ֣ lˈāqaḥtˈā לקח take אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שְּׁלִשִׁ֗ית ššᵊlišˈîṯ שְׁלִישִׁית third part תַּכֶּ֤ה takkˈeh נכה strike בַ va בְּ in † הַ the חֶ֨רֶב֙ ḥˈerev חֶרֶב dagger סְבִ֣יבֹותֶ֔יהָ sᵊvˈîvôṯˈeʸhā סָבִיב surrounding וְ wᵊ וְ and הַ ha הַ the שְּׁלִשִׁית֙ ššᵊlišîṯ שְׁלִישִׁית third part תִּזְרֶ֣ה tizrˈeh זרה scatter לָ lā לְ to † הַ the ר֔וּחַ rˈûₐḥ רוּחַ wind וְ wᵊ וְ and חֶ֖רֶב ḥˌerev חֶרֶב dagger אָרִ֥יק ʔārˌîq ריק be empty אַחֲרֵיהֶֽם׃ ʔaḥᵃrêhˈem אַחַר after
5:2. tertiam partem igni conbures in medio civitatis iuxta conpletionem dierum obsidionis et adsumens tertiam partem concides gladio in circuitu eius tertiam vero aliam disperges in ventum et gladium nudabo post eosA third part thou shalt burn with fire in the midst of the city, according to the fulfilling of the days of the siege: and thou shalt take a third part, and cut it in pieces with the knife all round about: and the other third part thou shalt scatter in the wind, and I will draw out the sword after them.
2. A third part shalt thou burn in the fire in the midst of the city, when the days of the siege are fulfilled; and thou shalt take a third part, and smite with the sword round about it; and a third part thou shalt scatter to the wind, and I will draw out a sword after them.
5:2. A third part you shall burn with fire in the midst of the city, according to the completion of the days of the siege. And you shall take a third part, and you shall cut it with the knife all around. Yet truly, the other third, you shall scatter to the wind, for I will unsheathe the sword after them.
5:2. Thou shalt burn with fire a third part in the midst of the city, when the days of the siege are fulfilled: and thou shalt take a third part, [and] smite about it with a knife: and a third part thou shalt scatter in the wind; and I will draw out a sword after them.
Thou shalt burn with fire a third part in the midst of the city, when the days of the siege are fulfilled: and thou shalt take a third part, [and] smite about it with a knife: and a third part thou shalt scatter in the wind; and I will draw out a sword after them:

5:2 Третью часть сожги огнем посреди города, когда исполнятся дни осады; третью часть возьми и изруби ножом в окрестностях его; и третью часть развей по ветру; а Я обнажу меч вслед за ними.
5:2
τὸ ο the
τέταρτον τεταρτος fourth
ἐν εν in
πυρὶ πυρ fire
ἀνακαύσεις ανακαιω in
μέσῃ μεσος in the midst; in the middle
τῇ ο the
πόλει πολις city
κατὰ κατα down; by
τὴν ο the
πλήρωσιν πληρωσις the
ἡμερῶν ημερα day
τοῦ ο the
συγκλεισμοῦ συγκλεισμος and; even
λήμψῃ λαμβανω take; get
τὸ ο the
τέταρτον τεταρτος fourth
καὶ και and; even
κατακαύσεις κατακαιω burn up
αὐτὸ αυτος he; him
ἐν εν in
μέσῳ μεσος in the midst; in the middle
αὐτῆς αυτος he; him
καὶ και and; even
τὸ ο the
τέταρτον τεταρτος fourth
κατακόψεις κατακοπτω cut down / up
ἐν εν in
ῥομφαίᾳ ρομφαια broadsword
κύκλῳ κυκλω circling; in a circle
αὐτῆς αυτος he; him
καὶ και and; even
τὸ ο the
τέταρτον τεταρτος fourth
διασκορπίσεις διασκορπιζω disperse; confound
τῷ ο the
πνεύματι πνευμα spirit; wind
καὶ και and; even
μάχαιραν μαχαιρα short sword
ἐκκενώσω εκκενοω in back; after
αὐτῶν αυτος he; him
5:2
שְׁלִשִׁ֗ית šᵊlišˈîṯ שְׁלִישִׁית third part
בָּ בְּ in
הַ the
א֤וּר ʔˈûr אוּר light
תַּבְעִיר֙ tavʕîr בער burn
בְּ bᵊ בְּ in
תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst
הָ הַ the
עִ֔יר ʕˈîr עִיר town
כִּ ki כְּ as
מְלֹ֖את mᵊlˌōṯ מלא be full
יְמֵ֣י yᵊmˈê יֹום day
הַ ha הַ the
מָּצֹ֑ור mmāṣˈôr מָצֹור siege
וְ wᵊ וְ and
לָֽקַחְתָּ֣ lˈāqaḥtˈā לקח take
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
שְּׁלִשִׁ֗ית ššᵊlišˈîṯ שְׁלִישִׁית third part
תַּכֶּ֤ה takkˈeh נכה strike
בַ va בְּ in
הַ the
חֶ֨רֶב֙ ḥˈerev חֶרֶב dagger
סְבִ֣יבֹותֶ֔יהָ sᵊvˈîvôṯˈeʸhā סָבִיב surrounding
וְ wᵊ וְ and
הַ ha הַ the
שְּׁלִשִׁית֙ ššᵊlišîṯ שְׁלִישִׁית third part
תִּזְרֶ֣ה tizrˈeh זרה scatter
לָ לְ to
הַ the
ר֔וּחַ rˈûₐḥ רוּחַ wind
וְ wᵊ וְ and
חֶ֖רֶב ḥˌerev חֶרֶב dagger
אָרִ֥יק ʔārˌîq ריק be empty
אַחֲרֵיהֶֽם׃ ʔaḥᵃrêhˈem אַחַר after
5:2. tertiam partem igni conbures in medio civitatis iuxta conpletionem dierum obsidionis et adsumens tertiam partem concides gladio in circuitu eius tertiam vero aliam disperges in ventum et gladium nudabo post eos
A third part thou shalt burn with fire in the midst of the city, according to the fulfilling of the days of the siege: and thou shalt take a third part, and cut it in pieces with the knife all round about: and the other third part thou shalt scatter in the wind, and I will draw out the sword after them.
5:2. A third part you shall burn with fire in the midst of the city, according to the completion of the days of the siege. And you shall take a third part, and you shall cut it with the knife all around. Yet truly, the other third, you shall scatter to the wind, for I will unsheathe the sword after them.
5:2. Thou shalt burn with fire a third part in the midst of the city, when the days of the siege are fulfilled: and thou shalt take a third part, [and] smite about it with a knife: and a third part thou shalt scatter in the wind; and I will draw out a sword after them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. “Посреди города”, т. е. изображения его на кирпиче. - “Когда исполнятся дни осады”, т. е. символизирующего ее лежания пророка. - Все три подробности символического действия объяснены в 12: ст. Сожжение волос означает смертоносные бедствия осады: голод и язву, а м. б. и сожжение города при осаде. - “Изруби мечем в окрестностях его”, т. е. вырисованного на кирпиче города; избиение предпринимающих вылазку. Символ и действительность так мало отделяются друг от друга, что это новейшему писателю поставлено было бы в упрек; но античный человек не проводил между символом и действительностью такой резкой границы, как мы. - “Развей по ветру”. Означает рассеяние евреев по всей земле, начавшееся скоро после взятия Иерусалима: кроме Вавилонии часть удалилась в Египет. - “Обнажу меч вслед за ними”. Рассеянные евреи будут всегда в трепете в виду преследующих их врагов. Символ на время уступает место прямой речи: Господь сам становится на место пророка, и народ на место волос. Но такое вторжение прямой речи заставляет некоторых видеть во фразе вставку из 12: ст.
Albert Barnes: Notes on the Bible - 1834
5:2: "The third part burnt in the midst of the city" represents those who perished within the city during the siege; "the third part smitten about it" (the city) "with" the sword, those who were killed about the city during the same period: "the third part scattered to the wind" those who after the siege were dispersed in foreign lands.
In the midst of the city - The prophet is in exile, and is to do this in the midst of Jerusalem. His action being ideal is fitly assigned to the place which the prophecy concerns.
When the days of the siege are fulfilled - i. e., "when the days of the figurative representation of the siege are fulfilled."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:2: shalt burn: Eze 5:12; Jer 9:21, Jer 9:22, Jer 15:2, Jer 24:10, Jer 38:2
the city: Eze 4:1-8
I will draw: Eze 5:12, Eze 12:14; Lev 26:33; Jer 9:16; Amo 9:2, Amo 9:3
Geneva 1599
5:2 Thou shalt burn with fire a third part in the midst of the (b) city, when the days of the siege are fulfilled: and thou shalt take a third part, [and] smite about it with a sword: and a third part thou shalt scatter in the wind; and I will draw out a sword after them.
(b) That is, of that city which he had portrayed on the brick, (Ezek 4:1). By the fire and pestilence he means the famine, with which one part perished during the siege of Nebuchadnezzar. By the sword, those that were slain when Zedekiah fled and those that were carried away captive and by the scattering into the wind, those that fled into Egypt, and into other parts after the city was taken.
John Gill
5:2 Thou, shall burn with fire a third part in the midst of the city,.... Of Jerusalem, as portrayed upon the tile, Ezek 4:1; or the prophet was now in Chaldea. The burning of the third part of the hair with fire denotes such who were destroyed by the pestilence and famine during the siege; see Lam 5:10; or it denotes the burning of the city itself, when the siege was over; since it follows:
when the days of the siege are fulfilled; for, when it was taken, it was burnt with fire, Jer 52:13;
and thou shall take a third part, and smite about it with a knife; which designs those that fled out of the city whim it was broken up, and were pursued after, and overtook by the Chaldean army, and cut off by the sword, Jer 52:7;
and a third part thou shall scatter in the wind; which intends those that fled, and were dispersed into several countries, as Moab, Ammon, and especially Egypt, whither many went along with Johanan the son of Kareah, Jer 43:5;
and I will draw out a sword after them; and destroy them; which, as it was threatened, Jer 42:16; so it was accomplished when Egypt was subdued by Nebuchadnezzar. The Septuagint and Arabic versions, in every clause, read a "fourth part", instead of a "third"; but wrongly.
John Wesley
5:2 A third part - Described on the tile, Ezek 4:1, a type of what should be done in Jerusalem. The days - When the three hundred and ninety days of thy lying against the portrayed city shall be ended. With a knife - To signify them that fall by the sword. Scatter - To typify them that fell to the Chaldeans, or fled to Egypt, or other countries.
Robert Jamieson, A. R. Fausset and David Brown
5:2 Three classes are described. The sword was to destroy one third of the people; famine and plague another third ("fire" in Ezek 5:2 being explained in Ezek 5:12 to mean pestilence and famine); that which remained was to be scattered among the nations. A few only of the last portion were to escape, symbolized by the hairs bound in Ezekiel's skirts (Ezek 5:3; Jer 40:6; Jer 52:16). Even of these some were to be thrown into the fiery ordeal again (Ezek 5:4; Jer 41:1-2, &c.; Jer 44:14, &c.). The "skirts" being able to contain but few express that extreme limit to which God's goodness can reach.
5:35:3: Եւ առցես անտի սակա՛ւ ինչ թուով, եւ ծրարեսցես ՚ի մեկնոցի քում։
3 Դրանցից մի փոքր մաս կ’առնես, կը ծրարես ու կը դնես թիկնոցիդ մէջ:
3 Անոնցմէ քիչ թիւով ա՛ռ ու զանոնք քղանցքներուդ մէջ ծրարէ՛։
Եւ առցես անտի սակաւ ինչ թուով, եւ ծրարեսցես ի մեկնոցի քում:

5:3: Եւ առցես անտի սակա՛ւ ինչ թուով, եւ ծրարեսցես ՚ի մեկնոցի քում։
3 Դրանցից մի փոքր մաս կ’առնես, կը ծրարես ու կը դնես թիկնոցիդ մէջ:
3 Անոնցմէ քիչ թիւով ա՛ռ ու զանոնք քղանցքներուդ մէջ ծրարէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
5:35:3 И возьми из этого небольшое число, и завяжи их у себя в полы.
5:3 καὶ και and; even λήμψῃ λαμβανω take; get ἐκεῖθεν εκειθεν from there ὀλίγους ολιγος few; sparse ἐν εν in ἀριθμῷ αριθμος number καὶ και and; even συμπεριλήμψῃ συμπεριλαμβανω embrace αὐτοὺς αυτος he; him τῇ ο the ἀναβολῇ αναβολη delay σου σου of you; your
5:3 וְ wᵊ וְ and לָקַחְתָּ֥ lāqaḥtˌā לקח take מִ mi מִן from שָּׁ֖ם ššˌām שָׁם there מְעַ֣ט mᵊʕˈaṭ מְעַט little בְּ bᵊ בְּ in מִסְפָּ֑ר mispˈār מִסְפָּר number וְ wᵊ וְ and צַרְתָּ֥ ṣartˌā צור bind אֹותָ֖ם ʔôṯˌām אֵת [object marker] בִּ bi בְּ in כְנָפֶֽיךָ׃ ḵᵊnāfˈeʸḵā כָּנָף wing
5:3. et sumes inde parvum numerum et ligabis eos in summitate pallii tuiAnd thou shalt take thereof a small number: and shalt bind them in the skirt of thy cloak.
3. And thou shalt take thereof a few in number, and bind them in thy skirts.
5:3. And you shall take from there a small number. And you shall bind them in the end of your cloak.
5:3. Thou shalt also take thereof a few in number, and bind them in thy skirts.
Thou shalt also take thereof a few in number, and bind them in thy skirts:

5:3 И возьми из этого небольшое число, и завяжи их у себя в полы.
5:3
καὶ και and; even
λήμψῃ λαμβανω take; get
ἐκεῖθεν εκειθεν from there
ὀλίγους ολιγος few; sparse
ἐν εν in
ἀριθμῷ αριθμος number
καὶ και and; even
συμπεριλήμψῃ συμπεριλαμβανω embrace
αὐτοὺς αυτος he; him
τῇ ο the
ἀναβολῇ αναβολη delay
σου σου of you; your
5:3
וְ wᵊ וְ and
לָקַחְתָּ֥ lāqaḥtˌā לקח take
מִ mi מִן from
שָּׁ֖ם ššˌām שָׁם there
מְעַ֣ט mᵊʕˈaṭ מְעַט little
בְּ bᵊ בְּ in
מִסְפָּ֑ר mispˈār מִסְפָּר number
וְ wᵊ וְ and
צַרְתָּ֥ ṣartˌā צור bind
אֹותָ֖ם ʔôṯˌām אֵת [object marker]
בִּ bi בְּ in
כְנָפֶֽיךָ׃ ḵᵊnāfˈeʸḵā כָּנָף wing
5:3. et sumes inde parvum numerum et ligabis eos in summitate pallii tui
And thou shalt take thereof a small number: and shalt bind them in the skirt of thy cloak.
5:3. And you shall take from there a small number. And you shall bind them in the end of your cloak.
5:3. Thou shalt also take thereof a few in number, and bind them in thy skirts.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. Завязанные в полу (символ безопасности: 1: Цар XXV:29) волосы означают выживших от завоевания Иерусалима иудеев, как оставшихся в Иудее, так и переселенных в Вавилон. “Небольшое число” букв. “немного числом”, т. е. так мало, что можно сосчитать, и это - волос!
Albert Barnes: Notes on the Bible - 1834
5:3: Of the third part a few are yet to be taken and kept in the fold of the garment (representing those still to remain in their native land), and yet even of those few some are to be cast into the fire. Such was the fate of those left behind after the destruction of Jerusalem jer 40; 41. The whole prophecy is one of denunciation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:3: a few: Kg2 25:12; Jer 39:10, Jer 40:6, Jer 52:16; Mat 7:14; Luk 13:23, Luk 13:24; Pe1 4:18
skirts: Heb. wings
Geneva 1599
5:3 Thou shalt also take of them a few in number, and bind them in thy (c) skirts.
(c) Meaning, that a very few would be left, which the Lord would preserve among all these storms, but not without troubles and trial.
John Gill
5:3 Thou shall also take thereof a few in number,.... These are they that were left in the land of Judea by Nebuzaradan, for vinedressers and husbandmen, and such as returned out of Egypt into the land of Judah, Jer 44:28;
and bind them in thy skirts; in the pockets of them; signifying both the very small number of them, and their preservation. Jarchi and Kimchi interpret these of those that were carried captive to Babylon, and lived there, and were preserved, and returned again.
John Wesley
5:3 Take - Of the last third. Bind - As men tied up in the skirt of their garment what they would not lose: to signify the small remnant.
5:45:4: Եւ դարձեալ առցես անտի, եւ ընկեսցես ՚ի մէջ հրոյ, եւ այրեսցես զնոսա ՚ի հուր, եւ անտի ելցէ հուր[12360]. [12360] Օրինակ մի յաւելու. Եւ անտի ելցէ հուր յամենայն տունն Իսրայէլի։
4 Դրանցից էլի կը վերցնես կը գցես կրակի մէջ, կ’այրես դրանք կրակի մէջ, եւ այնտեղից կրակ դուրս կը գայ:
4 Եւ դարձեալ անոնցմէ առ ու զանոնք կրակէ նետէ եւ զանոնք կրակով այրէ. անկէ բոլոր Իսրայէլի տանը կրակ պիտի ելլէ»։
Եւ դարձեալ առցես անտի եւ ընկեսցես ի մէջ հրոյ, եւ այրեսցես զնոսա ի հուր, եւ անտի ելցէ հուր [82]եւ ասասցես`` ամենայն տանն Իսրայելի:

5:4: Եւ դարձեալ առցես անտի, եւ ընկեսցես ՚ի մէջ հրոյ, եւ այրեսցես զնոսա ՚ի հուր, եւ անտի ելցէ հուր[12360].
[12360] Օրինակ մի յաւելու. Եւ անտի ելցէ հուր յամենայն տունն Իսրայէլի։
4 Դրանցից էլի կը վերցնես կը գցես կրակի մէջ, կ’այրես դրանք կրակի մէջ, եւ այնտեղից կրակ դուրս կը գայ:
4 Եւ դարձեալ անոնցմէ առ ու զանոնք կրակէ նետէ եւ զանոնք կրակով այրէ. անկէ բոլոր Իսրայէլի տանը կրակ պիտի ելլէ»։
zohrab-1805▾ eastern-1994▾ western am▾
5:45:4 Но и из этого еще возьми, и брось в огонь, и сожги это в огне. Оттуда выйдет огонь на весь дом Израилев.
5:4 καὶ και and; even ἐκ εκ from; out of τούτων ουτος this; he λήμψῃ λαμβανω take; get ἔτι ετι yet; still καὶ και and; even ῥίψεις ριπτω fling; disperse αὐτοὺς αυτος he; him εἰς εις into; for μέσον μεσος in the midst; in the middle τοῦ ο the πυρὸς πυρ fire καὶ και and; even κατακαύσεις κατακαιω burn up αὐτοὺς αυτος he; him ἐν εν in πυρί πυρ fire ἐξ εκ from; out of αὐτῆς αυτος he; him ἐξελεύσεται εξερχομαι come out; go out πῦρ πυρ fire καὶ και and; even ἐρεῖς ερεω.1 state; mentioned παντὶ πας all; every οἴκῳ οικος home; household Ισραηλ ισραηλ.1 Israel
5:4 וּ û וְ and מֵהֶם֙ mēhˌem מִן from עֹ֣וד ʕˈôḏ עֹוד duration תִּקָּ֔ח tiqqˈāḥ לקח take וְ wᵊ וְ and הִשְׁלַכְתָּ֤ hišlaḵtˈā שׁלך throw אֹותָם֙ ʔôṯˌām אֵת [object marker] אֶל־ ʔel- אֶל to תֹּ֣וךְ tˈôḵ תָּוֶךְ midst הָ hā הַ the אֵ֔שׁ ʔˈēš אֵשׁ fire וְ wᵊ וְ and שָׂרַפְתָּ֥ śāraftˌā שׂרף burn אֹתָ֖ם ʔōṯˌām אֵת [object marker] בָּ bā בְּ in † הַ the אֵ֑שׁ ʔˈēš אֵשׁ fire מִמֶּ֥נּוּ mimmˌennû מִן from תֵצֵא־ ṯēṣē- יצא go out אֵ֖שׁ ʔˌēš אֵשׁ fire אֶל־ ʔel- אֶל to כָּל־ kol- כֹּל whole בֵּ֥ית bˌêṯ בַּיִת house יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel
5:4. et ex eis rursum tolles et proicies in medio ignis et conbures eos igni ex eo egredietur ignis in omnem domum IsrahelAnd thou shalt take of them again, and shalt cast them in the midst of the fire, and shalt burn them with fire: and out of it shall come forth a fire into all the house of Israel.
4. And of these again shalt thou take, and cast them into the midst of the fire, and burn them in the fire; therefrom shall a fire come forth into all the house of Israel.
5:4. And again, you shall take from them, and you shall throw them into the midst of the fire, and you shall burn them with fire. And from it, there shall go forth a fire to the entire house of Israel.”
5:4. Then take of them again, and cast them into the midst of the fire, and burn them in the fire; [for] thereof shall a fire come forth into all the house of Israel.
Then take of them again, and cast them into the midst of the fire, and burn them in the fire; [for] thereof shall a fire come forth into all the house of Israel:

5:4 Но и из этого еще возьми, и брось в огонь, и сожги это в огне. Оттуда выйдет огонь на весь дом Израилев.
5:4
καὶ και and; even
ἐκ εκ from; out of
τούτων ουτος this; he
λήμψῃ λαμβανω take; get
ἔτι ετι yet; still
καὶ και and; even
ῥίψεις ριπτω fling; disperse
αὐτοὺς αυτος he; him
εἰς εις into; for
μέσον μεσος in the midst; in the middle
τοῦ ο the
πυρὸς πυρ fire
καὶ και and; even
κατακαύσεις κατακαιω burn up
αὐτοὺς αυτος he; him
ἐν εν in
πυρί πυρ fire
ἐξ εκ from; out of
αὐτῆς αυτος he; him
ἐξελεύσεται εξερχομαι come out; go out
πῦρ πυρ fire
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
παντὶ πας all; every
οἴκῳ οικος home; household
Ισραηλ ισραηλ.1 Israel
5:4
וּ û וְ and
מֵהֶם֙ mēhˌem מִן from
עֹ֣וד ʕˈôḏ עֹוד duration
תִּקָּ֔ח tiqqˈāḥ לקח take
וְ wᵊ וְ and
הִשְׁלַכְתָּ֤ hišlaḵtˈā שׁלך throw
אֹותָם֙ ʔôṯˌām אֵת [object marker]
אֶל־ ʔel- אֶל to
תֹּ֣וךְ tˈôḵ תָּוֶךְ midst
הָ הַ the
אֵ֔שׁ ʔˈēš אֵשׁ fire
וְ wᵊ וְ and
שָׂרַפְתָּ֥ śāraftˌā שׂרף burn
אֹתָ֖ם ʔōṯˌām אֵת [object marker]
בָּ בְּ in
הַ the
אֵ֑שׁ ʔˈēš אֵשׁ fire
מִמֶּ֥נּוּ mimmˌennû מִן from
תֵצֵא־ ṯēṣē- יצא go out
אֵ֖שׁ ʔˌēš אֵשׁ fire
אֶל־ ʔel- אֶל to
כָּל־ kol- כֹּל whole
בֵּ֥ית bˌêṯ בַּיִת house
יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel
5:4. et ex eis rursum tolles et proicies in medio ignis et conbures eos igni ex eo egredietur ignis in omnem domum Israhel
And thou shalt take of them again, and shalt cast them in the midst of the fire, and shalt burn them with fire: and out of it shall come forth a fire into all the house of Israel.
5:4. And again, you shall take from them, and you shall throw them into the midst of the fire, and you shall burn them with fire. And from it, there shall go forth a fire to the entire house of Israel.”
5:4. Then take of them again, and cast them into the midst of the fire, and burn them in the fire; [for] thereof shall a fire come forth into all the house of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. Часть и этих волос сожигается, чем означается по некоторым толкователям борьба между Годолией и Исмаилом Иер XL и сл., но вернее гибель некоторых вернувшихся из плена. Из этого видно, что Иезекииль ждет дальнейшего очистительного суда, в котором уцелевшие от первой катастрофы будут уничтожены (ср. Иc VI:13); эта мысль выступает уже и в III:16-21: “смертию умрет” (Бертолет). - “Оттуда выйдет огонь на весь дом Израилев”. Оттуда, где лежит последняя часть волос, из места плена, из уцелевших от бедствий; греч. exauthV, д. б. города; по другим - из народа, из самого огня. Под этим последним огнем, имеющем распространиться на весь дом Израилев, разумели различные послепленные бедствия, начиная от гонения Антиоха Епифана (блаж. Феодорит) и кончая двумя разрушениями Иерусалима при Тите и Адриане (блаж. Иероним). Основательнее разуметь здесь очистительный для Израиля в его целом огонь, который пришел воврещи на землю Спаситель (Лк XII:9); ср. Ис VI:12, 13; Иез VI:8-10. Но и это объяснение не неуязвимо: огонь везде в Ветхом Завете символизирует суд Божий (Иер IV:4; Соф III:8: и др.), и к чему такой огонь выйдет, если уже более 2/3: уничтожена, а все по Иезекиилю не должны погибнуть? По сему думают, что слова “на весь дом Израилев” нужно связывать вслед за LXX с следующим предложением, а “вышел огонь” вставка м. б. из XIX:1: (но эти слова передаются всюду).
Albert Barnes: Notes on the Bible - 1834
5:4
Thereof - Or, from thence, out of the midst of the fire. Omit "For."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:4: take: Kg2 25:25; jer 41:1-44:30, Jer 52:30
shall a fire: Jer 4:4, Jer 48:45
Geneva 1599
5:4 Then take of them again, and cast them into the midst of the fire, and burn them in the fire; (d) from which a fire shall come forth into all the house of Israel.
(d) Out of the fire which you kindled will come a fire which will signify the destruction of Israel.
John Gill
5:4 Then take of them again,.... Of that small number preserved:
and cast them into the midst of the fire, and burn them in the fire: this was fulfilled in Gedaliah and the Jews that were with him, over whom the king of Babylon had made him governor, who were slain by Ishmael, Jer 41:1;
for thereof shall a fire come forth into all the house of Israel; from this barbarous murder of Gedaliah and his men, judgment came upon all the house of Israel; a war commenced between Ishmael and Johanan the son of Kareah; and afterwards Nebuzaradan carried captive great numbers of them that were left in the land. The Syriac and Arabic versions render it, "from these shall a fire come forth", &c. which Jarchi interprets of these intimations given the prophet, from whence judgments should come upon all the house of Israel. It may be understood of those that were left in the land, and of such who returned from the captivity; for whose sins, and those of their posterity, the wrath of God came forth upon all the house of Israel, to the utter destruction of their nation, city, and temple, by Titus Vespasian.
John Wesley
5:4 Of them - Out of that little remnant. In the fire - For their sin against God, their discontents at their state, and conspiracies against their governor, another fire shall break out which shall devour the most, and be near consuming all the houses of Israel.
5:55:5: եւ ասասցես ամենայն տանն Իսրայէլի. Ա՛յսպէս ասէ Ադովնայի Տէր. Ա՛յս ա՛յն Երուսաղէմ է զոր եդի ՚ի մէջ հեթանոսաց զդա, եւ որ շուրջ զդովաւ գաւառք։
5 Ու կ’ասես բոլոր իսրայէլացիներին. “Այսպէս է ասում Ամենակալ Տէրը. այս այն Երուսաղէմն է, որ դրել եմ հեթանոսների եւ նրանց շուրջը գտնուող երկրների մէջ:
5 Տէր Եհովան այսպէս կ’ըսէ. ‘Ասիկա Երուսաղէմն է. զանիկա ազգերուն մէջ ու իր բոլորտիքը եղող երկիրներուն մէջ դրի։
Այսպէս ասէ Ադոնայի Տէր. Այս այն Երուսաղէմ է զոր եդի ի մէջ հեթանոսաց զդա, եւ որ շուրջ զդովաւ գաւառք:

5:5: եւ ասասցես ամենայն տանն Իսրայէլի. Ա՛յսպէս ասէ Ադովնայի Տէր. Ա՛յս ա՛յն Երուսաղէմ է զոր եդի ՚ի մէջ հեթանոսաց զդա, եւ որ շուրջ զդովաւ գաւառք։
5 Ու կ’ասես բոլոր իսրայէլացիներին. “Այսպէս է ասում Ամենակալ Տէրը. այս այն Երուսաղէմն է, որ դրել եմ հեթանոսների եւ նրանց շուրջը գտնուող երկրների մէջ:
5 Տէր Եհովան այսպէս կ’ըսէ. ‘Ասիկա Երուսաղէմն է. զանիկա ազգերուն մէջ ու իր բոլորտիքը եղող երկիրներուն մէջ դրի։
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5:55:5 Так говорит Господь Бог: это Иерусалим! Я поставил его среди народов, и вокруг него земли.
5:5 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master αὕτη ουτος this; he ἡ ο the Ιερουσαλημ ιερουσαλημ Jerusalem ἐν εν in μέσῳ μεσος in the midst; in the middle τῶν ο the ἐθνῶν εθνος nation; caste τέθεικα τιθημι put; make αὐτὴν αυτος he; him καὶ και and; even τὰς ο the κύκλῳ κυκλω circling; in a circle αὐτῆς αυτος he; him χώρας χωρα territory; estate
5:5 כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהֹוִ֔ה [yᵊhôˈih] יְהוָה YHWH זֹ֚את ˈzōṯ זֹאת this יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem בְּ bᵊ בְּ in תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst הַ ha הַ the גֹּויִ֖ם ggôyˌim גֹּוי people שַׂמְתִּ֑יהָ śamtˈîhā שׂים put וּ û וְ and סְבִיבֹותֶ֖יהָ sᵊvîvôṯˌeʸhā סָבִיב surrounding אֲרָצֹֽות׃ ʔᵃrāṣˈôṯ אֶרֶץ earth
5:5. haec dicit Dominus Deus ista est Hierusalem in medio gentium posui eam et in circuitu eius terrasThus saith the Lord God: This is Jerusalem, I have set her in the midst of the nations, and the countries round about her.
5. Thus saith the Lord GOD: This is Jerusalem: I have set her in the midst of the nations, and countries are round about her.
5:5. Thus says the Lord God: “This is Jerusalem. I have placed her in the midst of the Gentiles and of the lands all around her.
5:5. Thus saith the Lord GOD; This [is] Jerusalem: I have set it in the midst of the nations and countries [that are] round about her.
Thus saith the Lord GOD; This [is] Jerusalem: I have set it in the midst of the nations and countries [that are] round about her:

5:5 Так говорит Господь Бог: это Иерусалим! Я поставил его среди народов, и вокруг него земли.
5:5
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
αὕτη ουτος this; he
ο the
Ιερουσαλημ ιερουσαλημ Jerusalem
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τῶν ο the
ἐθνῶν εθνος nation; caste
τέθεικα τιθημι put; make
αὐτὴν αυτος he; him
καὶ και and; even
τὰς ο the
κύκλῳ κυκλω circling; in a circle
αὐτῆς αυτος he; him
χώρας χωρα territory; estate
5:5
כֹּ֤ה kˈō כֹּה thus
אָמַר֙ ʔāmˌar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהֹוִ֔ה [yᵊhôˈih] יְהוָה YHWH
זֹ֚את ˈzōṯ זֹאת this
יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
בְּ bᵊ בְּ in
תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst
הַ ha הַ the
גֹּויִ֖ם ggôyˌim גֹּוי people
שַׂמְתִּ֑יהָ śamtˈîhā שׂים put
וּ û וְ and
סְבִיבֹותֶ֖יהָ sᵊvîvôṯˌeʸhā סָבִיב surrounding
אֲרָצֹֽות׃ ʔᵃrāṣˈôṯ אֶרֶץ earth
5:5. haec dicit Dominus Deus ista est Hierusalem in medio gentium posui eam et in circuitu eius terras
Thus saith the Lord God: This is Jerusalem, I have set her in the midst of the nations, and the countries round about her.
5:5. Thus says the Lord God: “This is Jerusalem. I have placed her in the midst of the Gentiles and of the lands all around her.
5:5. Thus saith the Lord GOD; This [is] Jerusalem: I have set it in the midst of the nations and countries [that are] round about her.
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
5-17. Угрожающее Иерусалиму наказание обосновывается (ст. 5-10) и описывается без символа (ст. 11-17), причем речь постепенно переходит от Иерусалима к стране (ср. гл.: VI и VII) и от содержания последнего символического действия к объяснению всех их. Общая мысль 5-10: ст.: так высоко отличенный перед язычниками Израиль оказался хуже их и за это подлежит тягчайшему наказанию.

5. Иерусалим называется серединой народов и земли (ср. XXXVIII:12), как средоточный пункт земли в смысле историческом (а не географическом, как хотят рационалисты, видя здесь наивные географические представления), как город, в котором Бог поставил престол благодатного царства, откуда выйдет закон (Ис II:2; Мих IV:1) и спасение (Пс _LXXIII_12) для всех народов. Это представление имеет своим предположением веру народа в свое всемирно-историческое значение, на основании которого он чувствует себя средоточным пунктом мировой истории и поэтому земли. “Для этой оценки Иерусалима гораздо меньше сделал Соломон, который помышлял возвысить его на степень космополитической митрополии, чем Исаия; для последнего мировая история вращается около Иерусалима, как углового пункта ХХIX:5: и д. XXXI:5); Иегова имеет в Иерусалиме огонь (XXXI:9); так и в конце времен он должен стать опять верным городом, горою правды (Ис I:26). Во время Иезекииля на него опирались, как на внешнюю реальность, при обладании которою считали себя неодолимыми (Иер 7:7). И для Иезекииля Иерусалим - город без сравнения, так как здесь храм, в котором возможен единственно законный культ (Бертолет). - Я поставил его среди народов и вокруг его земли”. Второе предложение усиливает мысль первого. “Земли” (мн. ч.) для Иезекииля характерно: оно имеет значение “языческой земли” и находятся у него 27: раз, тогда как у прежних пророков не встречается, за исключением Иеремии, у которого 7: раз” (Бертолет).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 Thus saith the Lord GOD; This is Jerusalem: I have set it in the midst of the nations and countries that are round about her. 6 And she hath changed my judgments into wickedness more than the nations, and my statutes more than the countries that are round about her: for they have refused my judgments and my statutes, they have not walked in them. 7 Therefore thus saith the Lord GOD; Because ye multiplied more than the nations that are round about you, and have not walked in my statutes, neither have kept my judgments, neither have done according to the judgments of the nations that are round about you; 8 Therefore thus saith the Lord GOD; Behold, I, even I, am against thee, and will execute judgments in the midst of thee in the sight of the nations. 9 And I will do in thee that which I have not done, and whereunto I will not do any more the like, because of all thine abominations. 10 Therefore the fathers shall eat the sons in the midst of thee, and the sons shall eat their fathers; and I will execute judgments in thee, and the whole remnant of thee will I scatter into all the winds. 11 Wherefore, as I live, saith the Lord GOD; Surely, because thou hast defiled my sanctuary with all thy detestable things, and with all thine abominations, therefore will I also diminish thee; neither shall mine eye spare, neither will I have any pity. 12 A third part of thee shall die with the pestilence, and with famine shall they be consumed in the midst of thee: and a third part shall fall by the sword round about thee; and I will scatter a third part into all the winds, and I will draw out a sword after them. 13 Thus shall mine anger be accomplished, and I will cause my fury to rest upon them, and I will be comforted: and they shall know that I the LORD have spoken it in my zeal, when I have accomplished my fury in them. 14 Moreover I will make thee waste, and a reproach among the nations that are round about thee, in the sight of all that pass by. 15 So it shall be a reproach and a taunt, an instruction and an astonishment unto the nations that are round about thee, when I shall execute judgments in thee in anger and in fury and in furious rebukes. I the LORD have spoken it. 16 When I shall send upon them the evil arrows of famine, which shall be for their destruction, and which I will send to destroy you: and I will increase the famine upon you, and will break your staff of bread: 17 So will I send upon you famine and evil beasts, and they shall bereave thee; and pestilence and blood shall pass through thee; and I will bring the sword upon thee. I the LORD have spoken it.
We have here the explanation of the foregoing similitude: This is Jerusalem. Thus it is usual in scripture language to give the name of the thing signified to the sign; as when Christ said, This is my body. The prophet's head, which was to be shaved, signified Jerusalem, which by the judgments of God was now to be stripped of all its ornaments, to be emptied of all its inhabitants, and to be set naked and bare, to be shaved with a razor that is hired, Isa. vii. 20. The head of one that was a priest, a prophet, a holy person, was fittest to represent Jerusalem the holy city. Now the contents of these verses are much the same with what we have often met with, and still shall, in the writings of the prophets. Here we have,
I. The privileges Jerusalem was honoured with (v. 5): I have set it in the midst of the nations and countries that are round about her, and those famous nations and very considerable. Jerusalem was not situated in a remote obscure corner of the world, far from neighbours, but in the midst of kingdoms that were populous, polite, and civilized, famed for learning, arts, and sciences, and which then made the greatest figure in the world. But there seems to be more in it than this. 1. Jerusalem was dignified and preferred above the neighbouring nations and their cities. it was set in the midst of them as excelling them all. This holy mountain was exalted above all the hills, Isa. ii. 2. Why leap you, you high hills? This is the hill which God desires to dwell in, Ps. lxviii. 16. Jerusalem was a city upon a hill, conspicuous and illustrious, and which all the neighbouring nations had an eye upon, some for good-will, some for ill-will. 2. Jerusalem was designed to have a good influence upon the nations and countries round about, was set in the midst of them as a candle upon a candlestick, to spread the light of divine revelation, which she was blessed with, to all the dark corners of the neighbouring nations, that from them it might diffuse itself further, even to the ends of the earth. Jerusalem was set in the midst of the nations, to be as the heart in the body, to invigorate this dead world with a divine life as well as to enlighten this dark world with a divine light, to be an example of every thing that was good. The nations that observed what excellent statutes and judgments they had concluded them to be a wise and understanding people (Deut. iv. 6), fit to be consulted as an oracle, as they were in Solomon's time, 1 Kings iv. 34. And, had they preserved this reputation and made a right use of it, what a blessing would Jerusalem have been to all the nations about! But, failing to be so, the accomplishment of this intention was reserved for its latter days, when out of Zion went forth the gospel law and the word of the Lord Jesus from Jerusalem, and there repentance and remission began to be preached, and thence the preachers of them went forth into all nations. And, when that was done, Jerusalem was levelled with the ground. Note, When places and persons are made great, it is with design that they may do good and that those about them may be the better for them, that their light may shine before men.
II. The provocations Jerusalem was guilty of. A very high charge is here drawn up against that city, and proved beyond contradiction sufficient to justify God in seizing its privileges and putting it under military execution. 1. She has not walked in God's statutes, nor kept his judgments (v. 7); nay, the inhabitants of Jerusalem had refused his judgments and his statutes (v. 6); they did not do their duty, nay, they would not, they said that they would not. Those statutes and judgments which their neighbours admired they despised, which they should have set before their face they cast behind their back. Note, A contempt of the word and law of God opens a door to all manner of iniquity. God's statutes are the terms on which he deals with men; those that refuse his terms cannot expect his favours. 2. She had changed God's judgments into wickedness (v. 6), a very high expression of profaneness, that the people had not only broken God's laws, but had so perverted and abused them that they had made them the excuse and colour of their wickedness. They introduced the abominable customs and usages of the heathen, instead of God's institutions; this was changing the truth of God into a lie (Rom. i. 25) and the glory of God into shame, Ps. iv. 2. Note, Those that have been well educated, if they live ill, put the highest affront imaginable upon God, as if he were the patron of sin and his judgments were turned into wickedness. 3. She had been worse than the neighbouring nations, to whom she should have set a good example: She has changed my judgments, by idolatries and false worship, more than the nations (v. 6), and she has multiplied (that is, multiplied idols and altars, gods and temples, multiplied those things the unity of which was their praise) more than the nations that were round about. Israel's God is one, and his name one, his altar one; but they, not content with this one God, multiplied their gods to such a degree that according to the number of their cities so were their gods, and their altars were as heaps in the furrows of the field; so that they exceeded all their neighbours in having gods many and lords many. They corrupted revealed religion more than the Gentiles had corrupted natural religion. Note, If those who have made a profession of religion, and have had a pious education, apostatize from it, they are commonly more profane and vicious than those who never made any profession; they have seven other spirits more wicked. 4. She had not done according to the judgments of the nations, v. 7. Israel had not acted towards their God, as the nations had acted towards their gods, though they were false gods; they had not been so observant of him nor so constant to him. Has a nation changed its gods, or slighted them, so as they have? Jer. ii. 11. Or it may refer to their morals; instead of reforming their neighbors, they came short of them; and many who were of the uncircumcision kept the righteousness of the law better than those who were of the circumcision, Rom. ii. 26, 27. Those who had the light of scripture did not according to the judgments of many who had only the light of nature. Note, There are those who are called Christians who will in the great day be condemned by the better tempers and better lives of sober heathens. 5. The particular crime charged upon Jerusalem is profaning the holy things, which she had been both entrusted and honoured with (v. 11): Thou hast defiled my sanctuary with all thy detestable things, with thy idols and idolatries. The images of their pretended deities, and the groves erected in honour of them, were brought into the temple; and the ceremonies used by idolaters were brought into the worship of God. Thus every thing that is sacred was polluted. Note, Idols are detestable things any where, but more especially so in the sanctuary.
III. The punishments that Jerusalem should fall under for these provocations: Shall not God visit for these things? No doubt he shall. The matter of the sentence here passed upon Jerusalem is very dreadful, and the manner of expression makes it yet more so; the judgments are various, and the threatenings of them varied, reiterated, inculcated, that one may well say, Who is able to stand in God's sight when once he is angry?
1. God will take this work of punishing Jerusalem into his own hands; and who knows the power of his anger and what a fearful thing it is to fall into his hands? Observe what a strong emphasis is laid upon it (v. 8): I, even I, am against thee. God had been for Jerusalem, to defend and save it; but miserable is its case when he has turned to be its enemy and fights against it. If God be against us, the whole creation is at war with us, and nothing can be for us so as to stand us in any stead: "You think it is only the Chaldean army that is against you, but they are God's hand, or rather the staff in his hand; it is I, even I, that am against thee, not only to speak against thee by prophets, but to act against thee by providence. I will execute judgments in thee (v. 10), in the midst of thee (v. 8), not only in the suburbs, but in the heart of the city, not only in the borders, but in the bowels of the country." Note, Those who will not observe the judgments of God's mouth shall not escape the judgments of his hand; and God's judgments, when they come with commission, will penetrate into the midst of a people, will enter into the soul, into the bowels like water and like oil into the bones. I will execute judgments. Note, God himself undertakes to execute his own judgments, according to the true and full intent of them; whatever are the instruments, he is the principal agent.
2. These punishments shall come from his displeasure. As to the body of the people, it shall not be a correction in love, but he will execute judgments in anger, and in fury, and in furious rebukes (v. 15), strange expressions to come from a God who has said, Fury is not in me, and who has declared himself gracious, and merciful, and slow to anger. But they are designed to show the malignity of sin, and the offence it gives to the just and holy God. That must needs be a very evil thing which provokes him to such resentments, and against his own people too, that had been so high in his favour, and expressed with so much satisfaction (v. 13): "My anger, which has long been withheld, shall now be accomplished, and I will cause my fury to rest upon them; it shall not only light upon them, but lie upon them, and fill them as vessels of wrath fitted by their own wickedness to destruction; and, justice being hereby glorified, I will be comforted, I will be entirely satisfied in what I have done." As, when God is dishonoured by the sins of men, he is said to be grieved (Ps. xcv. 10), so when he is honoured by their destruction he is said to be comforted. The struggle between mercy and judgment is over, and in this case judgment triumphs, triumphs indeed; for mercy that has been so long abused is now silent and gives up the cause, has not a word more to say on the behalf of such an ungrateful incorrigible people: My eye shall not spare, neither will I have any pity, v. 11. Divine compassion defers the punishment, or mitigates it, or supports under it, or shortens it; but here is judgment without mercy, wrath without any mixture or allay of pity. These expressions are thus sharpened and heightened perhaps with design to look further, to the vengeance of eternal fire, which some of the destructions we read of in the Old Testament were typical of, and particularly that of Jerusalem; for surely it is nowhere on this side hell that this word has its full accomplishment, My eye shall not spare, but I will cause my fury to rest. Note, Those who live and die impenitent will perish for ever unpitied; there is a day coming when the Lord will not spare.
3. Punishments shall be public and open: I will execute these judgments in the sight of the nations (v. 8); the judgments themselves shall be so remarkable that all the nations far and near shall take notice of them; they shall be all the talk of that part of the world, and the more for the conspicuousness of the place and people on which they are inflicted. Note, Public sins, as they call for public reproofs (those that sin rebuke before all), so, if those prevail not, they call for public judgments. He strikes them as wicked men in the open sight of others (Job xxxiv. 26), that he may maintain and vindicate the honour of his government, for (as Grotius descants upon it here) why should he suffer it to be said, See what wicked lives those lead who profess to be the worshippers of the only true God! And, as the publicity of the judgments will redound to the honour of God, so it will serve, (1.) To aggravate the punishment, and to make it lie the more heavily. Jerusalem, being made waste, becomes a reproach among the nations in the sight of all that pass by, v. 14. The more conspicuous and the more peculiar any have been in the day of their prosperity the greater disgrace attends their fall; and that was Jerusalem's case. The more Jerusalem had been a praise in the earth the more it is now a reproach and a taunt, v. 15. This she was warned of as much as any thing when her glory commenced (1 Kings ix. 8), and this was lamented as much as any thing when it was laid in the dust, Lam. ii. 15. (2.) To teach the nations to fear before the God of Israel, when they see what a jealous God he is, and how severely he punishes sin even in those that are nearest to him: It shall be an instruction to the nations, v. 15. Jerusalem should have taught her neighbours the fear of God by her piety and virtue, but, she not doing that, God will teach it to them by her ruin; for they have reason to say, If this be done in the green tree, what shall be done in the dry? If judgment begin at the house of God, where will it end? If those be thus punished who only had some idolaters among them, what will become of us who are all idolaters? Note, The destruction of some is designed for the instruction of others. Malefactors are publicly punished in terrorem--that others may take warning.
4. These punishments, in the kind of them, shall be very severe and grievous. (1.) They shall be such as have no precedent or parallel. Their sins being more provoking than those of others, the judgments executed upon them should be uncommon (v. 9): "I will do in thee that which I have not done in thee before, though thou hast long since deserved it; nay, that which I have not done in any other city." This punishment of Jerusalem is said to be greater than that of Sodom (Lam. iv. 6), which was more grievous than all that went before it; nay, it is such as "I will not do any more the like, all the circumstances taken in, to any other city, till the like come to be done again to this city, in the final overthrow by the Romans." This is a rhetorical expression of the most grievous judgments, like that character of Hezekiah, that there was none like him, before or after him. (2.) They shall be such as will force them to break the strongest bonds of natural affection to one another, which will be a just punishment of them for their wilfully breaking the bonds of their duty to God (v. 10): The fathers shall eat the sons, and the sons shall eat the fathers, through the extremity of the famine, or shall be compelled to do it by their barbarous conquerors. (3.) There shall be a complication of judgments, any one of them terrible enough, and desolating; but what then would they be when they came all together and in perfection? Some shall be taken away by the plague (v. 12); the pestilence shall pass through thee (v. 17), sweeping all before it, as the destroying angel; others shall be consumed with famine, shall gradually waste away as men in a consumption (v. 12); this is again insisted on (v. 16): I will send upon them the evil arrows of famine; hunger shall make them pine, and shall pierce them to the heart, as if arrows, evil arrows, poisoned darts, were shot into them. God has many arrows, evil arrows, in his quiver; when some are discharged, he has still more in reserve. I will increase the famine upon you. A famine in a bereaved country may decrease as fruits spring forth; but a famine in a besieged city will increase of course; yet god speaks of it as his act: "I will increase it, and will break your staff of bread, will take away the necessary supports of life, will disappoint you of all that which you depend upon, so that there is no remedy, but you must fall to the ground." Life is frail, is weak, is burdened, so that, if it have not daily bread for its staff to lean upon, it cannot but sink, and is soon gone if that staff be broken. Others shall fall by the sword round about Jerusalem, when they sally out upon the besiegers; it is a sword which God will bring, v. 17. The sword of the Lord, that used to be drawn for Jerusalem's defence, is now drawn for its destruction. Others are devoured by evil beasts, which will make a prey of those that fly for shelter to the deserts and mountains. They shall meet their ruin where they expected refuge, for there is no escaping the judgments of God, v. 17. And, lastly, those who escape shall be scattered into all parts of the world, into all the winds (so it is expressed, v. 10, 12), intimating that they should not only be dispersed, but hurried, and tossed, and driven to and fro, as chaff before the wind. Nay, and Cain's curse (to be fugitives and vagabonds) is not the worst of it neither; their restless life shall be cut off by a bloody death: "I will draw out a sword after them, which shall follow them wherever they go." Evil pursues sinners; and the curse shall come upon them and overtake them.
5. These punishments will prove their ruin by degrees. They shall be diminished (v. 11); their strength and glory shall grow less and less. They shall be bereaved (v. 17), emptied of all that which was their joy and confidence. God sends these judgments on purpose to destroy them, v. 16. The arrows are not sent (as those which Jonathan shot) for their direction, but for their destruction; for god will accomplish his fury upon them (v. 13); the day of God's patience is over, and the ruin is remediless. Though this prophecy was to have its accomplishment now quickly, in the destruction of Jerusalem by the Chaldeans, yet the executioners not being named here, but the criminal only (this is Jerusalem), we may well suppose that it looks further, to the final destruction of that great city by the Romans when God made a full end of the Jewish nation, and caused his fury to rest upon them.
6. All this is ratified by the divine authority and veracity: I the Lord have spoken it, v. 15 and again v. 17. The sentence is passed by him that is Judge of heaven and earth, whose judgment is according to truth, and the judgments of whose hand are according to the judgments of his mouth. He has spoken it who can do it, for with him nothing is impossible. He has spoken it who will do it, for he is not a man that he should lie. He has spoken it whom we are bound to hear and heed, whose ipse dixit--word commands the most serious attention and submissive assent: And they shall know that I the Lord have spoken it, v. 13. There were those who thought it was only the prophet that spoke it in his delirium; but God will make them know, by the accomplishment of it, that he has spoken it in his zeal. Note, Sooner or later, God's word will prove itself.
Adam Clarke: Commentary on the Bible - 1831
5:5: This is Jerusalem: I have set it in the midst of the nations - I have made this city the most eminent and the most illustrious in the world. Some think that these words refer to its geographical situation, as being equally in the center of the habitable world. But any point on a globe is its center, no matter where laid down; and it would not be difficult to show that even this literal sense is tolerably correct. But the point which is the center of the greatest portion of land that can be exhibited on one hemisphere is the capital of the British empire. See my Sermon on the universal spread of the Gospel.
Albert Barnes: Notes on the Bible - 1834
5:5: I have set it in the midst of the nations - It was not unusual for nations to regard the sanctuary, which they most Rev_ered, as the center of the earth. In the case of the holy land this was both natural and appropriate. Egypt to the south, Syria to the north, Assyria to the east and the Isles of the Gentiles in the Great Sea to the west, were to the Jew proofs of the central position of his land in the midst of the nations (compare Jer 3:19). The habitation assigned to the chosen people was suitable at the first for separating them from the nations; then for the seat of the vast dominion and commerce of Solomon; then, when they learned from their neighbors idol-worship, their central position was the source of their punishment. Midway between the mighty empires of Egypt and Assyria the holy land became a battlefield for the two powers, and suffered alternately from each as for the time the one or the other became predominant.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:5: This: Eze 4:1; Jer 6:6; Luk 22:19, Luk 22:20; Co1 10:4
I have: Eze 16:14; Deu 4:6; Mic 5:7; Mat 5:14
Carl Friedrich Keil and Franz Delitzsch
5:5
The Divine Word which Explains the Symbolical Signs, in which the judgment that is announced is laid down as to its cause (5-9) and as to its nature (10-17). - Ezek 5:5. Thus says the Lord Jehovah: This Jerusalem have I placed in the midst of the nations, and raised about her the countries. Ezek 5:6. But in wickedness she resisted my laws more than the nations, and my statutes more than the countries which are round about her; for they rejected my laws, and did not walk in my statutes. Ezek 5:7. Therefore thus says the Lord Jehovah: Because ye have raged more than the nations round about you, and have not walked in my statutes, and have not obeyed my laws, and have not done even according to the laws of the nations which are round about you; Ezek 5:8. Therefore thus saith the Lord Jehovah: Lo, I, even I, shall be against thee, and will perform judgments in thy midst before the eyes of the nations. Ezek 5:9. And I will do unto thee what I have never done, nor will again do in like manner, on account of all thine abominations.
'זאת ירוּשׁ not "this is Jerusalem," i.e., this is the destiny of Jerusalem (Hvernick), but "this Jerusalem" (Hitzig); זאת is placed before the noun in the sense of iste, as in Ex 32:1; cf. Ewald, 293b. To place the culpability of Jerusalem in its proper prominence, the censure of her sinful conduct opens with the mention of the exalted position which God had assigned her upon earth. Jerusalem is described in Ezek 5:5 as forming the central point of the earth: this is done, however, neither in an external, geographical (Hitzig), nor in a purely typical sense, as the city that is blessed more than any other (Calvin, Hvernick), but in a historical sense, in so far as "God's people and city actually stand in the central point of the God-directed world-development and its movements" (Kliefoth); or, in relation to the history of salvation, as the city in which God hath set up His throne of grace, from which shall go forth the law and the statutes for all nations, in order that the salvation of the whole world may be accomplished (Is 2:2.; Mic 4:1.). But instead of keeping the laws and statutes of the Lord, Jerusalem has, on the contrary, turned to do wickedness more than the heathen nations in all the lands round about (המרה, cum accusat. object., "to act rebelliously towards"). Here we may not quote Rom 2:12, Rom 2:14 against this, as if the heathen, who did not know the law of God, did not also transgress the same, but sinned ἀνόμως; for the sinning ἀνόμως, of which the apostle speaks, is really a transgression of the law written on the heart of the heathen. With לכן, in Ezek 5:7, the penal threatening is introduced; but before the punishment is laid down, the correspondence between guilt and punishment is brought forward more prominently by repeatedly placing in juxtaposition the godless conduct of the rebellious city. המנכם is infinitive, from המן, a secondary form המון, in the sense of המה, "to rage," i.e., to rebel against God; cf. Ps 2:1. The last clause of Ezek 5:7 contains a climax: "And ye have not even acted according to the laws of the heathen." This is not in any real contradiction to Ezek 11:12 (where it is made a subject of reproach to the Israelites that they have acted according to the laws of the heathen), so that we would be obliged, with Ewald and Hitzig, to expunge the לא in the verse before us, because wanting in the Peshito and several Hebrew manuscripts. Even in these latter, it has only been omitted to avoid the supposed contradiction with Ezek 11:12. The solution of the apparent contradiction lies in the double meaning of the משׁפּטי הּגוים. The heathen had laws which were opposed to those of God, but also such as were rooted in the law of God written upon their hearts. Obedience to the latter was good and praiseworthy; to the former, wicked and objectionable. Israel, which hated the law of God, followed the wicked and sinful laws of the heathen, and neglected to observe their good laws. The passage before us is to be judged by Jer 2:10-11, to which Raschi had already made reference.
(Note: Coccejus had already well remarked on Ezek 11:12 : "Haec probe concordant. Imitabantur Judaei gentiles vel fovendo opiniones gentiles, vel etiam assumendo ritus et sacra gentilium. Sed non faciebant ut gentes, quae integre diis suis serviebant. Nam Israelitae nomine Dei abutebantur et ipsius populus videri volebant.")
In Ezek 5:8 the announcement of the punishment, interrupted by the repeated mention of the cause, is again resumed with the words 'לכן כּה וגו. Since Jerusalem has acted worse than the heathen, God will execute His judgments upon her before the eyes of the heathen. עשׂה שׁפטים or עשׂה (Ezek 5:10, Ezek 5:15; Ezek 11:9; Ezek 16:41, etc.), "to accomplish or execute judgments," is used in Ex 12:12 and Num 33:4 of the judgments which God suspended over Egypt. The punishment to be suspended shall be so great and heavy, that the like has never happened before, nor will ever happen again. These words do not require us either to refer the threatening, with Coccejus, to the last destruction of Jerusalem, which was marked by greater severity than the earlier one, or to suppose, with Hvernick, that the prophet's look is directed to both the periods of Israel's punishment - the times of the Babylonian and Roman calamity together. Both suppositions are irreconcilable with the words, as these can only be referred to the first impending penal judgment of the destruction of Jerusalem. This was, so far, more severe than any previous or subsequent one, inasmuch as by it the existence of the people of God was for a time suspended, while that Jerusalem and Israel, which were destroyed and annihilated by the Romans, were no longer the people of God, inasmuch as the latter consisted at that time of the Christian community, which was not affected by that catastrophe (Kliefoth).
John Gill
5:5 Thus saith the Lord God, this is Jerusalem,.... A type or sign of it; it may refer to both the former and latter type. It is the city of Jerusalem that is designed by the city portrayed upon the tile; and the same is signified by the head of the prophet that was to be shaved; that being not only the chief city of Judea, but of the whole world, as follows:
I have set it in the midst of the nations; as the chief of them; and distinguished it from them by peculiar favours and blessings, natural and spiritual; being seated in a land flowing with milk and honey; and having the house and worship of God in it; and where were the symbols of his presence, and his word and ordinances; and therefore should have excelled them in true religion, devotion, and holiness, and set an example to them. The Jews generally understand this of the natural situation of Jerusalem. Jarchi interprets it of the middle of the world; as if it was mathematically placed in the centre of the earth. Kimchi says it was in the midst of the continent; and so its air was better than others; and these sort of writers (n) often speak of the land of Israel being in the navel or centre of the earth; they say (o) that the sanhedrim sat in the middle of the world; and therefore is compared to the navel, Song 7:2; because it sat in the temple, which was in the middle of the world; but the former sense is best; though Jerom gives in to the latter:
and countries that are round about her: this is a proposition of itself; fire former clause being distinguished from it by the accent "athnach"; and should be rendered thus, "and the countries are", or "were, round about her" (p); on the east was Asia, on the west Europe on the south Africa and Libya, and on the north Babylon, Scythia, Armenia, Persia, and Pontus; and was mere conspicuous, eminent, and honourable than them all, having greater privileges, prerogatives, and excellencies; and therefore should have exceeded them in its regard to the laws and statutes of God, which she did not; hence this is said, in order to upbraid her for her ingratitude, as appears by the following words.
(n) Kimchi in Ezek. xxxviii. 12. (o) T. Bab. Sanhedrin. fol. 37. 1. & Gloss. in ib. (p) "et circa eam erant terrae", Cocceius.
John Wesley
5:5 This is Jerusalem - This portrayed city, is typically Jerusalem. The midst - Jerusalem was set in the midst of the nations, to be as the heart in the body, to invigorate the dead world with a divine life, as well as to enlighten the dark world with a divine light.
Robert Jamieson, A. R. Fausset and David Brown
5:5 Explanation of the symbols:
Jerusalem--not the mere city, but the people of Israel generally, of which it was the center and representative.
in . . . midst--Jerusalem is regarded in God's point of view as center of the whole earth, designed to radiate the true light over the nations in all directions. Compare Margin ("navel"), Ezek 38:12; Ps 48:2; Jer 3:17. No center in the ancient heathen world could have been selected more fitted than Canaan to be a vantage ground, whence the people of God might have acted with success upon the heathenism of the world. It lay midway between the oldest and most civilized states, Egypt and Ethiopia on one side, and Babylon, Nineveh, and India on the other, and afterwards Persia, Greece, and Rome. The Phœnician mariners were close by, through whom they might have transmitted the true religion to the remotest lands; and all around the Ishmaelites, the great inland traders in South Asia and North Africa. Israel was thus placed, not for its own selfish good, but to be the spiritual benefactor of the whole world. Compare Ps 67:1-7 throughout. Failing in this, and falling into idolatry, its guilt was far worse than that of the heathen; not that Israel literally went beyond the heathen in abominable idolatries. But "corruptio optimi pessima"; the perversion of that which in itself is the best is worse than the perversion of that which is less perfect: is in fact the worst of all kinds of perversion. Therefore their punishment was the severest. So the position of the Christian professing Church now, if it be not a light to the heathen world, its condemnation will be sorer than theirs (Mt 5:13; Mt 11:21-24; Heb 10:28-29).
5:65:6: Զի փոխեցին զիրաւունս իմ ընդ անիրաւութեանն հեթանոսաց. եւ զօրէնս իմ ընդ օրէնս աշխարհացն, որ շուրջ էին զնովաւ. զի զիրաւունս իմ մերժեցին, եւ յօրէնս իմ ո՛չ գնացին[12361]։ [12361] Ոմանք. Զի փոփոխեցին զիրաւունս։
6 Քանի որ իմ դրած կանոնները փոխեցին հեթանոսների անիրաւութեան հետ, իմ հրամանները՝ իրենց շուրջը գտնուող երկրների օրէնքների հետ, մերժեցին իմ օրէնքներն ու իմ օրէնքներով չշարժուեցին, -
6 Անիկա իմ դատաստաններս՝ ազգերէն ու իմ կանոններս՝ իր շուրջի երկիրներէն աւելի ամբարշտութեան փոխեց*, իմ դատաստաններս մերժեցին եւ իմ կանոններովս չքալեցին’։
[83]Զի փոխեցին զիրաւունս իմ ընդ անիրաւութեանն հեթանոսաց, եւ զօրէնս իմ ընդ օրէնս աշխարհացն`` որ շուրջ էին զնովաւ. զի զիրաւունս իմ մերժեցին, եւ յօրէնս իմ ոչ գնացին:

5:6: Զի փոխեցին զիրաւունս իմ ընդ անիրաւութեանն հեթանոսաց. եւ զօրէնս իմ ընդ օրէնս աշխարհացն, որ շուրջ էին զնովաւ. զի զիրաւունս իմ մերժեցին, եւ յօրէնս իմ ո՛չ գնացին[12361]։
[12361] Ոմանք. Զի փոփոխեցին զիրաւունս։
6 Քանի որ իմ դրած կանոնները փոխեցին հեթանոսների անիրաւութեան հետ, իմ հրամանները՝ իրենց շուրջը գտնուող երկրների օրէնքների հետ, մերժեցին իմ օրէնքներն ու իմ օրէնքներով չշարժուեցին, -
6 Անիկա իմ դատաստաններս՝ ազգերէն ու իմ կանոններս՝ իր շուրջի երկիրներէն աւելի ամբարշտութեան փոխեց*, իմ դատաստաններս մերժեցին եւ իմ կանոններովս չքալեցին’։
zohrab-1805▾ eastern-1994▾ western am▾
5:65:6 А он поступил против постановлений Моих нечестивее язычников, и против уставов Моих хуже, нежели земли вокруг него; ибо они отвергли постановления Мои и по уставам Моим не поступают.
5:6 καὶ και and; even ἐρεῖς ερεω.1 state; mentioned τὰ ο the δικαιώματά δικαιωμα justification μου μου of me; mine τῇ ο the ἀνόμῳ ανομος lawless ἐκ εκ from; out of τῶν ο the ἐθνῶν εθνος nation; caste καὶ και and; even τὰ ο the νόμιμά νομιμος of me; mine ἐκ εκ from; out of τῶν ο the χωρῶν χωρα territory; estate τῶν ο the κύκλῳ κυκλω circling; in a circle αὐτῆς αυτος he; him διότι διοτι because; that τὰ ο the δικαιώματά δικαιωμα justification μου μου of me; mine ἀπώσαντο απωθεω thrust away; reject καὶ και and; even ἐν εν in τοῖς ο the νομίμοις νομιμος of me; mine οὐκ ου not ἐπορεύθησαν πορευομαι travel; go ἐν εν in αὐτοῖς αυτος he; him
5:6 וַ wa וְ and תֶּ֨מֶר ttˌemer מרה rebel אֶת־ ʔeṯ- אֵת [object marker] מִשְׁפָּטַ֤י mišpāṭˈay מִשְׁפָּט justice לְ lᵊ לְ to רִשְׁעָה֙ rišʕˌā רִשְׁעָה guilt מִן־ min- מִן from הַ ha הַ the גֹּויִ֔ם ggôyˈim גֹּוי people וְ wᵊ וְ and אֶ֨ת־ ʔˌeṯ- אֵת [object marker] חֻקֹּותַ֔י ḥuqqôṯˈay חֻקָּה regulation מִן־ min- מִן from הָ hā הַ the אֲרָצֹ֖ות ʔᵃrāṣˌôṯ אֶרֶץ earth אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] סְבִיבֹותֶ֑יהָ sᵊvîvôṯˈeʸhā סָבִיב surrounding כִּ֤י kˈî כִּי that בְ vᵊ בְּ in מִשְׁפָּטַי֙ mišpāṭˌay מִשְׁפָּט justice מָאָ֔סוּ māʔˈāsû מאס retract וְ wᵊ וְ and חֻקֹּותַ֖י ḥuqqôṯˌay חֻקָּה regulation לֹא־ lō- לֹא not הָלְכ֥וּ hālᵊḵˌû הלך walk בָהֶֽם׃ ס vāhˈem . s בְּ in
5:6. et contempsit iudicia mea ut plus esset impia quam gentes et praecepta mea ultra quam terrae quae in circuitu eius sunt iudicia enim mea proiecerunt et in praeceptis meis non ambulaveruntAnd she hath despised my judgments, so as to be more wicked than the Gentiles; and my commandments, more than the countries that are round about her: for they have cast off my judgments, and have not walked in my commandments.
6. And she hath rebelled against my judgments in doing wickedness more than the nations, and against my statutes more than the countries that are round about her: for they have rejected my judgments, and as for my statutes, they have not walked in them.
5:6. And she has despised my judgments, so as to be more impious than the Gentiles, and my precepts, more so than the lands that are all around her. For they have cast aside my judgments, and they have not walked in my precepts.”
5:6. And she hath changed my judgments into wickedness more than the nations, and my statutes more than the countries that [are] round about her: for they have refused my judgments and my statutes, they have not walked in them.
And she hath changed my judgments into wickedness more than the nations, and my statutes more than the countries that [are] round about her: for they have refused my judgments and my statutes, they have not walked in them:

5:6 А он поступил против постановлений Моих нечестивее язычников, и против уставов Моих хуже, нежели земли вокруг него; ибо они отвергли постановления Мои и по уставам Моим не поступают.
5:6
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
τὰ ο the
δικαιώματά δικαιωμα justification
μου μου of me; mine
τῇ ο the
ἀνόμῳ ανομος lawless
ἐκ εκ from; out of
τῶν ο the
ἐθνῶν εθνος nation; caste
καὶ και and; even
τὰ ο the
νόμιμά νομιμος of me; mine
ἐκ εκ from; out of
τῶν ο the
χωρῶν χωρα territory; estate
τῶν ο the
κύκλῳ κυκλω circling; in a circle
αὐτῆς αυτος he; him
διότι διοτι because; that
τὰ ο the
δικαιώματά δικαιωμα justification
μου μου of me; mine
ἀπώσαντο απωθεω thrust away; reject
καὶ και and; even
ἐν εν in
τοῖς ο the
νομίμοις νομιμος of me; mine
οὐκ ου not
ἐπορεύθησαν πορευομαι travel; go
ἐν εν in
αὐτοῖς αυτος he; him
5:6
וַ wa וְ and
תֶּ֨מֶר ttˌemer מרה rebel
אֶת־ ʔeṯ- אֵת [object marker]
מִשְׁפָּטַ֤י mišpāṭˈay מִשְׁפָּט justice
לְ lᵊ לְ to
רִשְׁעָה֙ rišʕˌā רִשְׁעָה guilt
מִן־ min- מִן from
הַ ha הַ the
גֹּויִ֔ם ggôyˈim גֹּוי people
וְ wᵊ וְ and
אֶ֨ת־ ʔˌeṯ- אֵת [object marker]
חֻקֹּותַ֔י ḥuqqôṯˈay חֻקָּה regulation
מִן־ min- מִן from
הָ הַ the
אֲרָצֹ֖ות ʔᵃrāṣˌôṯ אֶרֶץ earth
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
סְבִיבֹותֶ֑יהָ sᵊvîvôṯˈeʸhā סָבִיב surrounding
כִּ֤י kˈî כִּי that
בְ vᵊ בְּ in
מִשְׁפָּטַי֙ mišpāṭˌay מִשְׁפָּט justice
מָאָ֔סוּ māʔˈāsû מאס retract
וְ wᵊ וְ and
חֻקֹּותַ֖י ḥuqqôṯˌay חֻקָּה regulation
לֹא־ lō- לֹא not
הָלְכ֥וּ hālᵊḵˌû הלך walk
בָהֶֽם׃ ס vāhˈem . s בְּ in
5:6. et contempsit iudicia mea ut plus esset impia quam gentes et praecepta mea ultra quam terrae quae in circuitu eius sunt iudicia enim mea proiecerunt et in praeceptis meis non ambulaverunt
And she hath despised my judgments, so as to be more wicked than the Gentiles; and my commandments, more than the countries that are round about her: for they have cast off my judgments, and have not walked in my commandments.
5:6. And she has despised my judgments, so as to be more impious than the Gentiles, and my precepts, more so than the lands that are all around her. For they have cast aside my judgments, and they have not walked in my precepts.”
5:6. And she hath changed my judgments into wickedness more than the nations, and my statutes more than the countries that [are] round about her: for they have refused my judgments and my statutes, they have not walked in them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7. Кто должен бы быть учителем истины и благочестия, оказывается вождем всякого нечестия. Не говоря о постановлениях (слав.: “оправдания”, д. б. более важные, моральные законы) и уставах (слав. “законах”, д. б. обрядовых Божиих), Иерусалим не поступает и по “постановлениям” (не уставам) язычников, т. е. по предписаниям естественного закона совести (в XI:12: пророк Иезекииль наоборот упрекает иудеев за то, что они поступали по постановлениям окрестных язычников, но там очевидно разумеются постановления религиозно-обрядовые, посему то место не противоречит настоящему и нет надобности для устранения этого противоречия вычеркивать здесь “не”, которого впрочем и не имеют несколько еврейских рукописей (Пешито). т.о. настоящее место является “догматическим предвосхищением учения Апостола Павла о нравственном естественном законе у язычников в Рим II:14: и д., будучи в тоже время дальнейшим развитием таких же мыслей Амоса III:9: (Египет и филистимляне имеют свое нравственное суждение, которым осуждается поведение Израиля); I:3-II:3: (язычники ответственны за свои грехи); к нравственному суждению язычников апеллирует и Иеремия XVIII:3; VI:18: и д.; ср. Иез III:6; впрочем мысль об откровении Божием всему человечеству, даже завет с ним высказана уже в Быт IX:4-17; ср. из позднейшего времени, так называемые, “Ноевы заповеди” (Бертолет).
Adam Clarke: Commentary on the Bible - 1831
5:6: She hath changed my judgments - God shows the reason why he deals with Jerusalem in greater severity than with the surrounding nations; because she was more wicked than they. Bad and idolatrous as they were, they had a greater degree of morality among them than the Jews had. Having fallen from the true God, they became more abominable than others in proportion to the height, eminence, and glory from which they had fallen. This is the common case of backsliders; they frequently, in their fall, become tenfold more the children of wrath than they were before.
Albert Barnes: Notes on the Bible - 1834
5:6: They - The inhabitants of Jerusalem.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:6: she hath: Eze 16:47; Deu 32:15-21; Kg2 17:8-20; Psa 106:20; Rom 1:23-25; Co1 5:1; Jde 1:4
for they: Neh 9:16, Neh 9:17; Psa 78:10; Jer 5:3, Jer 8:5, Jer 9:6, Jer 11:10; Zac 7:11
Geneva 1599
5:6 And she hath changed my (e) judgments into wickedness more than the nations, and my statutes more than the countries that [are] around her: for they have refused my judgments and my statutes, they have not walked in them.
(e) My word and law into idolatry and superstitions.
John Gill
5:6 And she hath changed my judgments into wickedness more than the nations,.... So they changed their glory for that which did not profit; and the glory of the incorruptible God into an image made like to corruptible man; and the truth of God into a lie, Jer 2:11; or, "for wickedness" (q); for judgments and laws that were not good, and which to observe was wickedness. The word rendered "changed" signifies to "rebel against" or to "transgress": and the may be, she, that is, Jerusalem, has "rebelled" against my judgments, and "transgressed" (r) them in a wicked manner, even to a greater degree than the nations of the world. The Targum and Jarchi interpret it changed as we do:
and my statutes more than the countries that are round about her. "Judgments" and "statutes", are the same laws and ordinances of worship, being just and righteous, and firm and unalterable; unless it should rather be thought that "judgments" belong to the moral law, being given forth by the Lord as a judge, and founded upon judgment and righteousness; and "statutes" to the ceremonial law, being of positive institution and appointment, and to last so long as it was the pleasure of the lawgiver:
for they have refused my judgments and my statutes; they refused to comply with them, and to yield an obedience to them, and that with loathing, disdain, and contempt, as the word (s) signifies,
they have not walked in them; they did not make them the role of their walk and conversation; they showed no regard to them; they went out of the way of them, into crooked paths, with the workers of iniquity.
(q) "ut improbe ageret", Cocceius. (r) "transgressa est, vel rebellis fuit", Calvin; "refractaria (s) "Verbum" "significat spernere, reprobare, rejicere, idque ex contemptu et fastidio", Polanus.
John Wesley
5:6 More - More than the heathen.
Robert Jamieson, A. R. Fausset and David Brown
5:6 changed . . . into--rather, "hath resisted My judgments wickedly"; "hath rebelled against My ordinances for wickedness" [BUXTORF]. But see on Ezek 5:7, end.
5:75:7: Վասն այսորիկ ա՛յսպէս ասէ Ադովնայի Տէր. Փոխանակ զի պատճառք ձեր յազգացդ են որ շո՛ւրջ են զձեւք. եւ յօրէնս իմ ո՛չ գնացէք, եւ զիրաւունս իմ ո՛չ արարէք. այլ եւ ո՛չ ըստ իրաւանցն հեթանոսաց՝ որ շո՛ւրջ են զձեւք արարէք[12362]։ [12362] Ոմանք. Վասն այնորիկ այսպէս ա՛՛... զի պատճառք ձեզ ՚ի յազգացդ... ոչ ըստ օրինաց հեթանոսաց որ շուրջ զձեւք են ա՛՛։ ՚Ի լուս՛՛. Փոխանակ զի կերպարանք ձեր յազգացդ. համաձայն ոմանց ՚ի բնաբ՛՛։
7 դրա համար այսպէս է ասում Ամենակալ Տէրը. “Քանի որ պատճառները գալիս են այն ազգերից, որոնք ձեր շուրջն են, եւ դուք իմ օրէնքներով չշարժուեցիք, իմ դրած կանոնները չկատարեցիք, չգործեցիք նաեւ ըստ ձեր շուրջը գտնուող հեթանոսների օրէնքների, -
7 Անոր համար Տէր Եհովան այսպէս կ’ըսէ. ‘Որովհետեւ ձեր շուրջի ազգերէն աւելի ապստամբ* եղաք, իմ կանոններովս չքալեցիք եւ իմ դատաստաններս չգործադրեցիք. ո՛չ ալ ձեր շուրջի հեթանոսներուն սովորութիւններուն համեմատ ըրիք’։
Վասն այսորիկ այսպէս ասէ Ադոնայի Տէր. Փոխանակ զի [84]պատճառք ձեր յազգացդ են`` որ շուրջ են զձեւք, եւ յօրէնս իմ ոչ գնացէք, եւ զիրաւունս իմ ոչ արարէք, այլ եւ ոչ ըստ իրաւանցն հեթանոսաց` որ շուրջ են զձեւք` արարէք:

5:7: Վասն այսորիկ ա՛յսպէս ասէ Ադովնայի Տէր. Փոխանակ զի պատճառք ձեր յազգացդ են որ շո՛ւրջ են զձեւք. եւ յօրէնս իմ ո՛չ գնացէք, եւ զիրաւունս իմ ո՛չ արարէք. այլ եւ ո՛չ ըստ իրաւանցն հեթանոսաց՝ որ շո՛ւրջ են զձեւք արարէք[12362]։
[12362] Ոմանք. Վասն այնորիկ այսպէս ա՛՛... զի պատճառք ձեզ ՚ի յազգացդ... ոչ ըստ օրինաց հեթանոսաց որ շուրջ զձեւք են ա՛՛։ ՚Ի լուս՛՛. Փոխանակ զի կերպարանք ձեր յազգացդ. համաձայն ոմանց ՚ի բնաբ՛՛։
7 դրա համար այսպէս է ասում Ամենակալ Տէրը. “Քանի որ պատճառները գալիս են այն ազգերից, որոնք ձեր շուրջն են, եւ դուք իմ օրէնքներով չշարժուեցիք, իմ դրած կանոնները չկատարեցիք, չգործեցիք նաեւ ըստ ձեր շուրջը գտնուող հեթանոսների օրէնքների, -
7 Անոր համար Տէր Եհովան այսպէս կ’ըսէ. ‘Որովհետեւ ձեր շուրջի ազգերէն աւելի ապստամբ* եղաք, իմ կանոններովս չքալեցիք եւ իմ դատաստաններս չգործադրեցիք. ո՛չ ալ ձեր շուրջի հեթանոսներուն սովորութիւններուն համեմատ ըրիք’։
zohrab-1805▾ eastern-1994▾ western am▾
5:75:7 Посему так говорит Господь Бог: за то, что вы умножили беззакония ваши более, нежели язычники, которые вокруг вас, по уставам Моим не поступаете и постановлений Моих не исполняете, и даже не поступаете и по постановлениям язычников, которые вокруг вас,
5:7 διὰ δια through; because of τοῦτο ουτος this; he τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἀνθ᾿ αντι against; instead of ὧν ος who; what ἡ ο the ἀφορμὴ αφορμη starting-point; base ὑμῶν υμων your ἐκ εκ from; out of τῶν ο the ἐθνῶν εθνος nation; caste τῶν ο the κύκλῳ κυκλω circling; in a circle ὑμῶν υμων your καὶ και and; even ἐν εν in τοῖς ο the νομίμοις νομιμος of me; mine οὐκ ου not ἐπορεύθητε πορευομαι travel; go καὶ και and; even τὰ ο the δικαιώματά δικαιωμα justification μου μου of me; mine οὐκ ου not ἐποιήσατε ποιεω do; make ἀλλ᾿ αλλα but οὐδὲ ουδε not even; neither κατὰ κατα down; by τὰ ο the δικαιώματα δικαιωμα justification τῶν ο the ἐθνῶν εθνος nation; caste τῶν ο the κύκλῳ κυκλω circling; in a circle ὑμῶν υμων your οὐ ου not πεποιήκατε ποιεω do; make
5:7 לָכֵ֞ן lāḵˈēn לָכֵן therefore כֹּֽה־ kˈō- כֹּה thus אָמַ֣ר׀ ʔāmˈar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֗ה [yᵊhwˈih] יְהוָה YHWH יַ֤עַן yˈaʕan יַעַן motive הֲמָנְכֶם֙ hᵃmānᵊḵˌem הַמָן [uncertain] מִן־ min- מִן from הַ ha הַ the גֹּויִם֙ ggôyˌim גֹּוי people אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] סְבִיבֹֽותֵיכֶ֔ם sᵊvîvˈôṯêḵˈem סָבִיב surrounding בְּ bᵊ בְּ in חֻקֹּותַי֙ ḥuqqôṯˌay חֻקָּה regulation לֹ֣א lˈō לֹא not הֲלַכְתֶּ֔ם hᵃlaḵtˈem הלך walk וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מִשְׁפָּטַ֖י mišpāṭˌay מִשְׁפָּט justice לֹ֣א lˈō לֹא not עֲשִׂיתֶ֑ם ʕᵃśîṯˈem עשׂה make וּֽ ˈû וְ and כְ ḵᵊ כְּ as מִשְׁפְּטֵ֧י mišpᵊṭˈê מִשְׁפָּט justice הַ ha הַ the גֹּויִ֛ם ggôyˈim גֹּוי people אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] סְבִיבֹותֵיכֶ֖ם sᵊvîvôṯêḵˌem סָבִיב surrounding לֹ֥א lˌō לֹא not עֲשִׂיתֶֽם׃ ס ʕᵃśîṯˈem . s עשׂה make
5:7. idcirco haec dicit Dominus Deus quia superastis gentes quae in circuitu vestro sunt in praeceptis meis non ambulastis et iudicia mea non fecistis et iuxta iudicia gentium quae in circuitu vestro sunt non estis operatiTherefore thus saith the Lord God: Because you have surpassed the Gentiles that are round about you, and have not walked in my commandments, and have not kept my judgments, and have not done according to the judgments of the nations that are round about you:
7. Therefore thus saith the Lord GOD: Because ye are turbulent more than the nations that are round about you, and have not walked in my statutes, neither have kept my judgments, neither have done after the ordinances of the nations that are round about you;
5:7. For this reason, thus says the Lord God: “Since you have surpassed the Gentiles who are all around you, and have not walked in my precepts, and have not accomplished my judgments, and have not even acted in accord with the judgments of the Gentiles who are all around you:
5:7. Therefore thus saith the Lord GOD; Because ye multiplied more than the nations that [are] round about you, [and] have not walked in my statutes, neither have kept my judgments, neither have done according to the judgments of the nations that [are] round about you;
Therefore thus saith the Lord GOD; Because ye multiplied more than the nations that [are] round about you, [and] have not walked in my statutes, neither have kept my judgments, neither have done according to the judgments of the nations that [are] round about you:

5:7 Посему так говорит Господь Бог: за то, что вы умножили беззакония ваши более, нежели язычники, которые вокруг вас, по уставам Моим не поступаете и постановлений Моих не исполняете, и даже не поступаете и по постановлениям язычников, которые вокруг вас,
5:7
διὰ δια through; because of
τοῦτο ουτος this; he
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
ο the
ἀφορμὴ αφορμη starting-point; base
ὑμῶν υμων your
ἐκ εκ from; out of
τῶν ο the
ἐθνῶν εθνος nation; caste
τῶν ο the
κύκλῳ κυκλω circling; in a circle
ὑμῶν υμων your
καὶ και and; even
ἐν εν in
τοῖς ο the
νομίμοις νομιμος of me; mine
οὐκ ου not
ἐπορεύθητε πορευομαι travel; go
καὶ και and; even
τὰ ο the
δικαιώματά δικαιωμα justification
μου μου of me; mine
οὐκ ου not
ἐποιήσατε ποιεω do; make
ἀλλ᾿ αλλα but
οὐδὲ ουδε not even; neither
κατὰ κατα down; by
τὰ ο the
δικαιώματα δικαιωμα justification
τῶν ο the
ἐθνῶν εθνος nation; caste
τῶν ο the
κύκλῳ κυκλω circling; in a circle
ὑμῶν υμων your
οὐ ου not
πεποιήκατε ποιεω do; make
5:7
לָכֵ֞ן lāḵˈēn לָכֵן therefore
כֹּֽה־ kˈō- כֹּה thus
אָמַ֣ר׀ ʔāmˈar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֗ה [yᵊhwˈih] יְהוָה YHWH
יַ֤עַן yˈaʕan יַעַן motive
הֲמָנְכֶם֙ hᵃmānᵊḵˌem הַמָן [uncertain]
מִן־ min- מִן from
הַ ha הַ the
גֹּויִם֙ ggôyˌim גֹּוי people
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
סְבִיבֹֽותֵיכֶ֔ם sᵊvîvˈôṯêḵˈem סָבִיב surrounding
בְּ bᵊ בְּ in
חֻקֹּותַי֙ ḥuqqôṯˌay חֻקָּה regulation
לֹ֣א lˈō לֹא not
הֲלַכְתֶּ֔ם hᵃlaḵtˈem הלך walk
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
מִשְׁפָּטַ֖י mišpāṭˌay מִשְׁפָּט justice
לֹ֣א lˈō לֹא not
עֲשִׂיתֶ֑ם ʕᵃśîṯˈem עשׂה make
וּֽ ˈû וְ and
כְ ḵᵊ כְּ as
מִשְׁפְּטֵ֧י mišpᵊṭˈê מִשְׁפָּט justice
הַ ha הַ the
גֹּויִ֛ם ggôyˈim גֹּוי people
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
סְבִיבֹותֵיכֶ֖ם sᵊvîvôṯêḵˌem סָבִיב surrounding
לֹ֥א lˌō לֹא not
עֲשִׂיתֶֽם׃ ס ʕᵃśîṯˈem . s עשׂה make
5:7. idcirco haec dicit Dominus Deus quia superastis gentes quae in circuitu vestro sunt in praeceptis meis non ambulastis et iudicia mea non fecistis et iuxta iudicia gentium quae in circuitu vestro sunt non estis operati
Therefore thus saith the Lord God: Because you have surpassed the Gentiles that are round about you, and have not walked in my commandments, and have not kept my judgments, and have not done according to the judgments of the nations that are round about you:
5:7. For this reason, thus says the Lord God: “Since you have surpassed the Gentiles who are all around you, and have not walked in my precepts, and have not accomplished my judgments, and have not even acted in accord with the judgments of the Gentiles who are all around you:
5:7. Therefore thus saith the Lord GOD; Because ye multiplied more than the nations that [are] round about you, [and] have not walked in my statutes, neither have kept my judgments, neither have done according to the judgments of the nations that [are] round about you;
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Albert Barnes: Notes on the Bible - 1834
5:7: Because ye multiplied - Some prefer: Because ye have raged tumultuously."
Neither have done according to the judgments - (or, ordinances) of the nations The reproach is that the Israelites have not even been as faithful to their one true God as the nations have been to their false gods (compare Kg2 17:33).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:7: neither have done: Eze 5:11, Eze 16:47, Eze 16:48, Eze 16:54; Kg2 21:9-11; Ch2 33:9; Jer 2:10, Jer 2:11
Geneva 1599
5:7 Therefore thus saith the Lord GOD; Because ye (f) multiplied more than the nations that [are] around you, [and] have not walked in my statutes, neither have kept my judgments, neither have done according to the judgments of the nations that [are] around you;
(f) Because your idols are in greater number, and your superstitions more than among the professed idolaters, read (Is 65:11) or he condemns their ingratitude in respect to his benefits.
John Gill
5:7 Therefore thus saith the Lord God,.... Having observed their sins, and which are still enlarged upon, the Lord proceeds to denounce his judgments against them:
because ye multiplied more than the nations that are round about you; not in numbers, nor in wealth and riches, or in blessings and privileges, and therefore grew wanton and forgetful; though this was true: but in sins and wickedness, which abounded among them, and in which they exceeded the nations round about them; and so the Targum paraphrases it,
"because that ye have sinned more than the people that are round about you:''
and have not walked in my statutes, neither have kept my judgments; which as repeated to show the certainty of fact, and how much the Lord resented it:
neither have done according to the judgments of the nations that are round about you. The Syriac version leaves out the negative particle and renders the words thus, "but ye have done the judgments of the nations which are round about you"; and it may be observed, that it is omitted in parallel text, Ezek 11:12; and this is what the Jews are often reproved for, that they followed the laws and customs of the Gentiles, and worshipped their gods; and the opposition to the preceding clause seems to require this sense; but the retaining the negative particle is confirmed by the Targum, Masora, and the Septuagint and Arabic versions; and also by the Talmud (t), which reconciles the passage with the parallel text before mentioned, thus,
"according to those things which are right among them (the Gentiles) ye have not done; but according to what are corrupt among them ye have done;''
and the meaning is, either that they did not walk according to the law and light of nature, which the Gentiles had, and attended to, Rom 2:14; or that they did not follow them in their conduct and behaviour; they were not so zealous for the true God as the Heathens were for their idols; they were not so tenacious of the laws and worship the true God of Israel as the Gentiles were of their superstitious rites and ceremonies; the Gentiles did not change their gods, and manner of worship, but retained what, they received from their ancestors time immemorial; but the Jews changed their glory for that which did not profit, Jer 2:11.
(t) T. Bab. Sanhedrin, fol. 39, 9.
John Wesley
5:7 Multiplied - In idols, superstitions, and wickedness. Neither - You have exceeded them in superstition and idolatry, and fallen short of them in moral virtues.
Robert Jamieson, A. R. Fausset and David Brown
5:7 multiplied--rather, "have been more abundantly outrageous"; literally, "to tumultuate"; to have an extravagant rage for idols.
neither have done according to the judgments of the nations--have not been as tenacious of the true religion as the nations have been of the false. The heathen "changed" not their gods, but the Jews changed Jehovah for idols (see Ezek 5:6, "changed My judgments into wickedness," that is, idolatry, Jer 2:11). The Chaldean version and the Masora support the negative. Others omit it (as it is omitted in Ezek 11:12), and translate, "but have done according to the judgments," &c. However, both Ezek 11:12 and also this verse are true. They in one sense "did according to the heathen," namely, in all that was bad; in another, namely, in that which was good, zeal for religion, they did not. Ezek 5:9 also proves the negative to be genuine; because in changing their religion, they have not done as the nations which have not changed theirs, "I (also) will do in thee that which I have not done."
5:85:8: Վասն այսորիկ ա՛յսպէս ասէ Ադովնայի Տէր. Ահաւասիկ ես ՚ի վերայ քո, եւ արարից ՚ի միջի քում դատաստան առաջի ազգացդ[12363]։ [12363] Ոմանք. Վասն այնորիկ այսպէս ա՛՛... ՚ի միջի քո դատաստանս։
8 ուստի Ամենակալ Տէրն այսպէս է ասում. ահա ես ձեզ դէմ եմ ու ձեր դատաստանը պիտի անեմ ազգերի առաջ
8 Անոր համար Տէր Եհովան այսպէս կ’ըսէ. «Ահա ե՛ս, ես քեզի դէմ եմ ու ազգերու աչքերուն առջեւ քեզի դէմ արձակուած վճիռները պիտի գործադրեմ։
վասն այսորիկ այսպէս ասէ Ադոնայի Տէր. Ահաւասիկ ես ի վերայ քո, եւ արարից ի միջի քում դատաստան առաջի ազգացդ:

5:8: Վասն այսորիկ ա՛յսպէս ասէ Ադովնայի Տէր. Ահաւասիկ ես ՚ի վերայ քո, եւ արարից ՚ի միջի քում դատաստան առաջի ազգացդ[12363]։
[12363] Ոմանք. Վասն այնորիկ այսպէս ա՛՛... ՚ի միջի քո դատաստանս։
8 ուստի Ամենակալ Տէրն այսպէս է ասում. ահա ես ձեզ դէմ եմ ու ձեր դատաստանը պիտի անեմ ազգերի առաջ
8 Անոր համար Տէր Եհովան այսպէս կ’ըսէ. «Ահա ե՛ս, ես քեզի դէմ եմ ու ազգերու աչքերուն առջեւ քեզի դէմ արձակուած վճիռները պիտի գործադրեմ։
zohrab-1805▾ eastern-1994▾ western am▾
5:85:8 посему так говорит Господь Бог: вот и Я против тебя, Я Сам, и произведу среди тебя суд перед глазами язычников.
5:8 διὰ δια through; because of τοῦτο ουτος this; he τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἐπὶ επι in; on σὲ σε.1 you καὶ και and; even ποιήσω ποιεω do; make ἐν εν in μέσῳ μεσος in the midst; in the middle σου σου of you; your κρίμα κριμα judgment ἐνώπιον ενωπιος in the face; facing τῶν ο the ἐθνῶν εθνος nation; caste
5:8 לָכֵ֗ן lāḵˈēn לָכֵן therefore כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH הִנְנִ֥י hinnˌî הִנֵּה behold עָלַ֖יִךְ ʕālˌayiḵ עַל upon גַּם־ gam- גַּם even אָ֑נִי ʔˈānî אֲנִי i וְ wᵊ וְ and עָשִׂ֧יתִי ʕāśˈîṯî עשׂה make בְ vᵊ בְּ in תֹוכֵ֛ךְ ṯôḵˈēḵ תָּוֶךְ midst מִשְׁפָּטִ֖ים mišpāṭˌîm מִשְׁפָּט justice לְ lᵊ לְ to עֵינֵ֥י ʕênˌê עַיִן eye הַ ha הַ the גֹּויִֽם׃ ggôyˈim גֹּוי people
5:8. ideo haec dicit Dominus Deus ecce ego ad te et ipse ego faciam in medio tui iudicia in oculis gentiumTherefore thus saith the Lord God: Behold I come against thee, and I myself will execute judgments in the midst of thee in the sight of the Gentiles.
8. therefore thus saith the Lord GOD: Behold, I, even I, am against thee; and I will execute judgments in the midst of thee in the sight of the nations.
5:8. therefore, thus says the Lord God: Behold, I am against you, and I myself will accomplish judgments in your midst, in the sight of the Gentiles.
5:8. Therefore thus saith the Lord GOD; Behold, I, even I, [am] against thee, and will execute judgments in the midst of thee in the sight of the nations.
Therefore thus saith the Lord GOD; Behold, I, even I, [am] against thee, and will execute judgments in the midst of thee in the sight of the nations:

5:8 посему так говорит Господь Бог: вот и Я против тебя, Я Сам, и произведу среди тебя суд перед глазами язычников.
5:8
διὰ δια through; because of
τοῦτο ουτος this; he
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ἐπὶ επι in; on
σὲ σε.1 you
καὶ και and; even
ποιήσω ποιεω do; make
ἐν εν in
μέσῳ μεσος in the midst; in the middle
σου σου of you; your
κρίμα κριμα judgment
ἐνώπιον ενωπιος in the face; facing
τῶν ο the
ἐθνῶν εθνος nation; caste
5:8
לָכֵ֗ן lāḵˈēn לָכֵן therefore
כֹּ֤ה kˈō כֹּה thus
אָמַר֙ ʔāmˌar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH
הִנְנִ֥י hinnˌî הִנֵּה behold
עָלַ֖יִךְ ʕālˌayiḵ עַל upon
גַּם־ gam- גַּם even
אָ֑נִי ʔˈānî אֲנִי i
וְ wᵊ וְ and
עָשִׂ֧יתִי ʕāśˈîṯî עשׂה make
בְ vᵊ בְּ in
תֹוכֵ֛ךְ ṯôḵˈēḵ תָּוֶךְ midst
מִשְׁפָּטִ֖ים mišpāṭˌîm מִשְׁפָּט justice
לְ lᵊ לְ to
עֵינֵ֥י ʕênˌê עַיִן eye
הַ ha הַ the
גֹּויִֽם׃ ggôyˈim גֹּוי people
5:8. ideo haec dicit Dominus Deus ecce ego ad te et ipse ego faciam in medio tui iudicia in oculis gentium
Therefore thus saith the Lord God: Behold I come against thee, and I myself will execute judgments in the midst of thee in the sight of the Gentiles.
5:8. therefore, thus says the Lord God: Behold, I am against you, and I myself will accomplish judgments in your midst, in the sight of the Gentiles.
5:8. Therefore thus saith the Lord GOD; Behold, I, even I, [am] against thee, and will execute judgments in the midst of thee in the sight of the nations.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. “Вот и я против тебя” - любимое выражение Иезекииля. Речь возвращается к ед. ч. (разумеется ближайшим образом Иерусалим), только не к 3: лицу, а ко 2. - “Я Сам”. Эмфатическое (для усиления мысли) повторение. “Это Я, которого вы считали заснувшим, но который всегда царит и карает грех” (Трошоп). “Суд пред глазами язычников” (ср. Иер I:15), между прочим, чтобы они увидели в этом доказательство Божественного правосудия. “Позднейшие Иудеи проявляют опасение, как бы не стать позором для безбожников, и их постоянная молитва к Богу, например, в некоторых псалмах, чтобы Он милостиво оберег их от злорадства последних. Иезекииль не испытывает этого опасения за свой народ; он напротив пригвождает его к позорному столбу, как будто не связан с ним никакими узами” (Бертолет); до того у него Бог - все.
Albert Barnes: Notes on the Bible - 1834
5:8: Execute judgments - As upon the false gods of Egypt Exo 12:12; Num 33:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:8: even I: Eze 15:7, Eze 21:3, Eze 26:3, Eze 28:22, Eze 35:3, Eze 39:1; Lev. 26:17-46; Deu 29:20; Jer 21:5, Jer 21:13; Lam 2:5, Lam 3:3; Zac 14:2, Zac 14:3; Mat 22:7
in the: Eze 25:2-6, Eze 26:2, Eze 29:6, Eze 29:7, Eze 35:10-15; Deu 29:23-28; Kg1 9:8, Kg1 9:9; Jer 22:8, Jer 22:9; Jer 24:9, Jer 50:7; Lam 2:15-17
John Gill
5:8 Therefore thus saith the Lord God, behold, even I, am against thee,.... Or, "behold, I am against thee, even I" (u); who am the Lord God omnipotent, great King, and a dreadful one; and a terrible thing it is for a people to have the mighty God against them; or for any to fall into the hands of the living God: this is repeated to show that it certainly was so; and that the Lord was set upon it; and determined to come forth against them in the way of his judgments, as follows:
and will execute judgments in the midst of thee, in the sight of the nations; that is, inflict punishments upon them for their disregard to his righteous judgments, which should take place in the midst of them, and consume them all around; and should be so manifest as to be seen by all the nations about them.
(u) "ecce ego ad te, etiam ego", Pagninus, Montanus; "ecce ego contra te, etiam ego", Starckius.
Robert Jamieson, A. R. Fausset and David Brown
5:8 I, even I--awfully emphatic. I, even I, whom thou thinkest to be asleep, but who am ever reigning as the Omnipotent Avenger of sin, will vindicate My righteous government before the nations by judgments on thee.
5:95:9: Եւ արարից ընդ քեզ՝ զոր ո՛չ երբէք արարի. եւ ո՛չ ա՛յլ եւս նմին նման արարից ըստ ամենայն պղծութեանցն քոց։
9 եւ ձեր պղծութիւնների պատճառով ձեզ պիտի անեմ այն, ինչ երբեք չեմ արել ու այլեւս դրա պէս ոչինչ չեմ անելու:
9 Եւ քու բոլոր պղծութիւններուդ համար այնպիսի բան մը պիտի ընեմ քու մէջդ, որուն նմանը ո՛չ ըրած եմ, ո՛չ ալ պիտի ընեմ։
Եւ արարից ընդ քեզ` զոր ոչ երբեք արարի, եւ ոչ այլ եւս նմին նման արարից ըստ ամենայն պղծութեանցն քոց:

5:9: Եւ արարից ընդ քեզ՝ զոր ո՛չ երբէք արարի. եւ ո՛չ ա՛յլ եւս նմին նման արարից ըստ ամենայն պղծութեանցն քոց։
9 եւ ձեր պղծութիւնների պատճառով ձեզ պիտի անեմ այն, ինչ երբեք չեմ արել ու այլեւս դրա պէս ոչինչ չեմ անելու:
9 Եւ քու բոլոր պղծութիւններուդ համար այնպիսի բան մը պիտի ընեմ քու մէջդ, որուն նմանը ո՛չ ըրած եմ, ո՛չ ալ պիտի ընեմ։
zohrab-1805▾ eastern-1994▾ western am▾
5:95:9 И сделаю над тобою то, чего Я никогда не делал и чему подобного впредь не буду делать, за все твои мерзости.
5:9 καὶ και and; even ποιήσω ποιεω do; make ἐν εν in σοὶ σοι you ἃ ος who; what οὐ ου not πεποίηκα ποιεω do; make καὶ και and; even ἃ ος who; what οὐ ου not ποιήσω ποιεω do; make ὅμοια ομοιος like; similar to αὐτοῖς αυτος he; him ἔτι ετι yet; still κατὰ κατα down; by πάντα πας all; every τὰ ο the βδελύγματά βδελυγμα abomination σου σου of you; your
5:9 וְ wᵊ וְ and עָשִׂ֣יתִי ʕāśˈîṯî עשׂה make בָ֗ךְ vˈāḵ בְּ in אֵ֚ת ˈʔēṯ אֵת [object marker] אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not עָשִׂ֔יתִי ʕāśˈîṯî עשׂה make וְ wᵊ וְ and אֵ֛ת ʔˈēṯ אֵת [object marker] אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not אֶעֱשֶׂ֥ה ʔeʕᵉśˌeh עשׂה make כָמֹ֖הוּ ḵāmˌōhû כְּמֹו like עֹ֑וד ʕˈôḏ עֹוד duration יַ֖עַן yˌaʕan יַעַן motive כָּל־ kol- כֹּל whole תֹּועֲבֹתָֽיִךְ׃ ס tôʕᵃvōṯˈāyiḵ . s תֹּועֵבָה abomination
5:9. et faciam in te quae non feci et quibus similia ultra non faciam propter omnes abominationes tuasAnd I will do in thee that which I have not done: and the like to which I will do no more, because of all thy abominations.
9. And I will do in thee that which I have not done, and whereunto I will not do any more the like, because of all thine abominations.
5:9. And I will do in you what I have not done before, and the likes of which I will not do again, because of all your abominations.
5:9. And I will do in thee that which I have not done, and whereunto I will not do any more the like, because of all thine abominations.
And I will do in thee that which I have not done, and whereunto I will not do any more the like, because of all thine abominations:

5:9 И сделаю над тобою то, чего Я никогда не делал и чему подобного впредь не буду делать, за все твои мерзости.
5:9
καὶ και and; even
ποιήσω ποιεω do; make
ἐν εν in
σοὶ σοι you
ος who; what
οὐ ου not
πεποίηκα ποιεω do; make
καὶ και and; even
ος who; what
οὐ ου not
ποιήσω ποιεω do; make
ὅμοια ομοιος like; similar to
αὐτοῖς αυτος he; him
ἔτι ετι yet; still
κατὰ κατα down; by
πάντα πας all; every
τὰ ο the
βδελύγματά βδελυγμα abomination
σου σου of you; your
5:9
וְ wᵊ וְ and
עָשִׂ֣יתִי ʕāśˈîṯî עשׂה make
בָ֗ךְ vˈāḵ בְּ in
אֵ֚ת ˈʔēṯ אֵת [object marker]
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
עָשִׂ֔יתִי ʕāśˈîṯî עשׂה make
וְ wᵊ וְ and
אֵ֛ת ʔˈēṯ אֵת [object marker]
אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
אֶעֱשֶׂ֥ה ʔeʕᵉśˌeh עשׂה make
כָמֹ֖הוּ ḵāmˌōhû כְּמֹו like
עֹ֑וד ʕˈôḏ עֹוד duration
יַ֖עַן yˌaʕan יַעַן motive
כָּל־ kol- כֹּל whole
תֹּועֲבֹתָֽיִךְ׃ ס tôʕᵃvōṯˈāyiḵ . s תֹּועֵבָה abomination
5:9. et faciam in te quae non feci et quibus similia ultra non faciam propter omnes abominationes tuas
And I will do in thee that which I have not done: and the like to which I will do no more, because of all thy abominations.
5:9. And I will do in you what I have not done before, and the likes of which I will not do again, because of all your abominations.
5:9. And I will do in thee that which I have not done, and whereunto I will not do any more the like, because of all thine abominations.
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
9. Неслыханному безбожно будет соответствовать неслыханное наказание. Здесь весьма ощутительно видно, насколько для пленников была чем то неслыханным гибель нации. Для завоевания Иерусалима и вавилонского плена здесь кажется слишком сильное выражение (по-видимому, противоречащее Мф XXIV:21); можно разуметь разрушение Иерусалима при Тите и Адриане; и едва ли этому последнему пониманию может мешать соображение, что иудеи тогда не были уже народом Божиим и что они наказывались тогда за новый уже грех - отвержение Мессии (Клифот, Das Buch Ezechiels Prophet, 1864-1865, на это место), народ и грех его нельзя так дробить по эпохам.
Adam Clarke: Commentary on the Bible - 1831
5:9: I will do in thee that which I have not done - The destruction of Jerusalem by Nebuchadnezzar was one of the greatest calamities that ever fell on any nation or place before; and that by the Romans under Titus exceeded all that has taken place since. These two sackages of that city have no parallel in the history of mankind.
Albert Barnes: Notes on the Bible - 1834
5:9: Compare Mat 24:21. The calamities of the Babylonian were surpassed by the Roman siege, and these again were but a foreshadowing of still more terrible destruction at the last day.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:9: that which: Lam 4:6, Lam 4:9; Dan 9:12; Amo 3:2; Mat 24:21; The sentence here passed upon Jerusalem is very dreadful, and the manner of expression makes it yet more so. the judgments are various, the threatenings of them varied, reiterated; so that one may well say, Who is able to stand in God's sight when he is angry?
John Gill
5:9 And I will do in thee that which I have not done,.... In any other nation, or to any other people; not in the old world, when the flood was brought upon the world of the ungodly; not in Sodom and Gomorrah, when they were destroyed by fire from heaven; not in Egypt, when he inflicted his plagues on Pharaoh and his people; nor among the Canaanites, when they were drove out of their land for their abominations:
and whereunto I will not do any more the like; at least not of a long time; and, besides, this may not only refer to the siege of Jerusalem by the Chaldeans, but also by the Romans:
because of all thine abominations; the wickednesses of all sorts that were committed among them, which were abominable to the Lord, and particularly their idolatries; these were the causes why he would do, or suffer to be done, things that were never seen, known or heard of before; and are as follow:
John Wesley
5:9 Not done - Though the old world perished by water, and Sodom by fire, yet neither one or other was so lingering a death.
Robert Jamieson, A. R. Fausset and David Brown
5:9 See on Ezek 5:7.
that which I have not done--worse than any former judgments (Lam 4:6; Dan 9:12). The prophecy includes the destruction of Jerusalem by the Romans, and the final one by Antichrist (Zech 13:8-9; Zech 14:2), as well as that by Nebuchadnezzar. Their doom of evil was not exhausted by the Chaldean conquest. There was to be a germinating evil in their destiny, because there would be, as the Lord foresaw, a germinating evil in their character. As God connected Himself peculiarly with Israel, so there was to be a peculiar manifestation of God's wrath against sin in their case [FAIRBAIRN]. The higher the privileges the greater the punishment in the case of abuse of them. When God's greatest favor, the gospel, was given, and was abused by them, then "the wrath was to come on them to the uttermost" (Th1 2:16).
5:105:10: Վասն այնորիկ հարք կերիցեն զորդիս ՚ի միջի քում, եւ որդիք կերիցեն զհարս. եւ արարից ՚ի քեզ դատաստանս, եւ ցրուեցից զամենայն մնացորդս քո ընդ ամենայն հողմս[12364]։ [12364] Ոմանք. Վասն այսորիկ հարք։
10 Դրա համար, Երուսաղէ՛մ, քո մէջ հայրերը պիտի ուտեն որդիներին, որդիներն էլ՝ հայրերին: Քո դատաստանն եմ անելու եւ չորս հողմերին եմ ցրելու քո բոլոր մնացորդներին:
10 Անոր համար քու հայրերդ իրենց տղաքը պիտի ուտեն ու տղաքը իրենց հայրերը պիտի ուտեն։ Քեզի դէմ տրուած վճիռները պիտի գործադրեմ ու քու բոլոր վերապրողներդ ամէն հովի պիտի ցրուեմ’։
Վասն այնորիկ հարք կերիցեն զորդիս ի միջի քում, եւ որդիք կերիցեն զհարս. եւ արարից ի քեզ դատաստանս, եւ ցրուեցից զամենայն մնացորդս քո ընդ ամենայն հողմս:

5:10: Վասն այնորիկ հարք կերիցեն զորդիս ՚ի միջի քում, եւ որդիք կերիցեն զհարս. եւ արարից ՚ի քեզ դատաստանս, եւ ցրուեցից զամենայն մնացորդս քո ընդ ամենայն հողմս[12364]։
[12364] Ոմանք. Վասն այսորիկ հարք։
10 Դրա համար, Երուսաղէ՛մ, քո մէջ հայրերը պիտի ուտեն որդիներին, որդիներն էլ՝ հայրերին: Քո դատաստանն եմ անելու եւ չորս հողմերին եմ ցրելու քո բոլոր մնացորդներին:
10 Անոր համար քու հայրերդ իրենց տղաքը պիտի ուտեն ու տղաքը իրենց հայրերը պիտի ուտեն։ Քեզի դէմ տրուած վճիռները պիտի գործադրեմ ու քու բոլոր վերապրողներդ ամէն հովի պիտի ցրուեմ’։
zohrab-1805▾ eastern-1994▾ western am▾
5:105:10 За то отцы будут есть сыновей среди тебя, и сыновья будут есть отцов своих; и произведу над тобою суд, и весь остаток твой развею по всем ветрам.
5:10 διὰ δια through; because of τοῦτο ουτος this; he πατέρες πατηρ father φάγονται φαγω swallow; eat τέκνα τεκνον child ἐν εν in μέσῳ μεσος in the midst; in the middle σου σου of you; your καὶ και and; even τέκνα τεκνον child φάγονται φαγω swallow; eat πατέρας πατηρ father καὶ και and; even ποιήσω ποιεω do; make ἐν εν in σοὶ σοι you κρίματα κριμα judgment καὶ και and; even διασκορπιῶ διασκορπιζω disperse; confound πάντας πας all; every τοὺς ο the καταλοίπους καταλοιπος left behind σου σου of you; your εἰς εις into; for πάντα πας all; every ἄνεμον ανεμος gale
5:10 לָכֵ֗ן lāḵˈēn לָכֵן therefore אָבֹ֞ות ʔāvˈôṯ אָב father יֹאכְל֤וּ yōḵᵊlˈû אכל eat בָנִים֙ vānîm בֵּן son בְּ bᵊ בְּ in תֹוכֵ֔ךְ ṯôḵˈēḵ תָּוֶךְ midst וּ û וְ and בָנִ֖ים vānˌîm בֵּן son יֹאכְל֣וּ yōḵᵊlˈû אכל eat אֲבֹותָ֑ם ʔᵃvôṯˈām אָב father וְ wᵊ וְ and עָשִׂ֤יתִי ʕāśˈîṯî עשׂה make בָךְ֙ vāḵ בְּ in שְׁפָטִ֔ים šᵊfāṭˈîm שֶׁפֶט judgment וְ wᵊ וְ and זֵרִיתִ֥י zērîṯˌî זרה scatter אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole שְׁאֵרִיתֵ֖ךְ šᵊʔērîṯˌēḵ שְׁאֵרִית rest לְ lᵊ לְ to כָל־ ḵol- כֹּל whole רֽוּחַ׃ פ rˈûₐḥ . f רוּחַ wind
5:10. ideo patres comedent filios in medio tui et filii comedent patres suos et faciam in te iudicia et ventilabo universas reliquias tuas in omnem ventumTherefore the fathers shall eat the sons in the midst of thee, and the sons shall eat their fathers: and I will execute judgments in thee, and I will scatter thy whole remnant into every wind.
10. Therefore the fathers shall eat the sons in the midst of thee, and the sons shall eat their fathers; and I will execute judgments in thee, and the whole remnant of thee will I scatter unto all the winds.
5:10. Therefore, the fathers shall consume the sons in your midst, and the sons shall consume their fathers. And I will execute judgments in you, and I will winnow your entire remnant in every wind.
5:10. Therefore the fathers shall eat the sons in the midst of thee, and the sons shall eat their fathers; and I will execute judgments in thee, and the whole remnant of thee will I scatter into all the winds.
Therefore the fathers shall eat the sons in the midst of thee, and the sons shall eat their fathers; and I will execute judgments in thee, and the whole remnant of thee will I scatter into all the winds:

5:10 За то отцы будут есть сыновей среди тебя, и сыновья будут есть отцов своих; и произведу над тобою суд, и весь остаток твой развею по всем ветрам.
5:10
διὰ δια through; because of
τοῦτο ουτος this; he
πατέρες πατηρ father
φάγονται φαγω swallow; eat
τέκνα τεκνον child
ἐν εν in
μέσῳ μεσος in the midst; in the middle
σου σου of you; your
καὶ και and; even
τέκνα τεκνον child
φάγονται φαγω swallow; eat
πατέρας πατηρ father
καὶ και and; even
ποιήσω ποιεω do; make
ἐν εν in
σοὶ σοι you
κρίματα κριμα judgment
καὶ και and; even
διασκορπιῶ διασκορπιζω disperse; confound
πάντας πας all; every
τοὺς ο the
καταλοίπους καταλοιπος left behind
σου σου of you; your
εἰς εις into; for
πάντα πας all; every
ἄνεμον ανεμος gale
5:10
לָכֵ֗ן lāḵˈēn לָכֵן therefore
אָבֹ֞ות ʔāvˈôṯ אָב father
יֹאכְל֤וּ yōḵᵊlˈû אכל eat
בָנִים֙ vānîm בֵּן son
בְּ bᵊ בְּ in
תֹוכֵ֔ךְ ṯôḵˈēḵ תָּוֶךְ midst
וּ û וְ and
בָנִ֖ים vānˌîm בֵּן son
יֹאכְל֣וּ yōḵᵊlˈû אכל eat
אֲבֹותָ֑ם ʔᵃvôṯˈām אָב father
וְ wᵊ וְ and
עָשִׂ֤יתִי ʕāśˈîṯî עשׂה make
בָךְ֙ vāḵ בְּ in
שְׁפָטִ֔ים šᵊfāṭˈîm שֶׁפֶט judgment
וְ wᵊ וְ and
זֵרִיתִ֥י zērîṯˌî זרה scatter
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
שְׁאֵרִיתֵ֖ךְ šᵊʔērîṯˌēḵ שְׁאֵרִית rest
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
רֽוּחַ׃ פ rˈûₐḥ . f רוּחַ wind
5:10. ideo patres comedent filios in medio tui et filii comedent patres suos et faciam in te iudicia et ventilabo universas reliquias tuas in omnem ventum
Therefore the fathers shall eat the sons in the midst of thee, and the sons shall eat their fathers: and I will execute judgments in thee, and I will scatter thy whole remnant into every wind.
5:10. Therefore, the fathers shall consume the sons in your midst, and the sons shall consume their fathers. And I will execute judgments in you, and I will winnow your entire remnant in every wind.
5:10. Therefore the fathers shall eat the sons in the midst of thee, and the sons shall eat their fathers; and I will execute judgments in thee, and the whole remnant of thee will I scatter into all the winds.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. Этою ужасною противоестественностью тем, которые не останавливаются перед нарушением самых основных требований естественного нравственного закона, грозит и Лев XXVI:29; Втор XXVIII:53; но здесь угроза отягчается еще последними словами: “сыновья будут есть отцов”. Подобное уже имело место при осаде Самарии (4: Цар VI:24-29) и вероятно, это не простая гипербола при опасении ужасов вавилонской осады Иерусалима в Плаче II:20; IV:10; Вар II:8; Иер XIX:9. “Можно разуметь и римскую осаду” (блаж. Иероним). - “Я весь остаток твой, т. е. уцелевшее от осады, развею”. Такая же метафора в XII:14; XVII:21; cp. Иep XLIX:32, 36.
Adam Clarke: Commentary on the Bible - 1831
5:10: The fathers shall eat the sons - Though we have not this fact so particularly stated in history, yet we cannot doubt of it, considering the extremities to which they were reduced during the siege. The same is referred to by Jeremiah, Lam 4:10. Even the women, who were remarkable for kindness and humanity, boiled their own children, and ate them during the siege.
Will I scatter into all the winds - Disperse you, by captivity, among all the nations of the earth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:10: the fathers: Lev 26:29; Deu 28:53-57, Deu 28:64; Kg2 6:29; Isa 9:20, Isa 49:26; Jer 19:9; Lam 2:20, Lam 4:10
the whole: Eze 5:2, Eze 5:12, Eze 6:8, Eze 12:14, Eze 20:23, Eze 22:15, Eze 36:19; Lev 26:33; Deu 4:27, Deu 28:64; Deu 32:26; Neh 1:8; Psa 44:11; Jer 9:16, Jer 44:12, Jer 50:17; Amo 9:9; Zac 2:6; Zac 7:14; Luk 21:24
Carl Friedrich Keil and Franz Delitzsch
5:10
Further Execution of this Threat
Ezek 5:10. Therefore shall fathers devour their children in thy midst, and children shall devour their fathers: and I will exercise judgments upon thee, and disperse all thy remnant to the winds. Ezek 5:11. Therefore, as I live, is the declaration of the Lord Jehovah, Verily, because thou hast polluted my sanctuary with all thine abominations and all thy crimes, so shall I take away mine eye without mercy, and will not spare. Ezek 5:12. A third of thee shall die by the pestilence, and perish by hunger in thy midst; and the third part shall fall by the sword about thee; and the third part will I scatter to all the winds; and will draw out the sword after them. Ezek 5:13. And my anger shall be fulfilled, and I will cool my wrath against them, and will take vengeance. And they shall experience that I, Jehovah, have spoken in my zeal, when I accomplish my wrath upon them. Ezek 5:14. And I will make thee a desolation and a mockery among the nations which are round about thee, before the eyes of every passer-by. Ezek 5:15. And it shall be a mockery and a scorn, a warning and a terror for the nations round about thee, when I exercise my judgments upon thee in anger and wrath and in grievous visitations. I, Jehovah, have said it. Ezek 5:16. When I send against thee the evil arrows of hunger, which minister to destruction, which I shall send to destroy you; for hunger shall I heap upon you, and shall break to you the staff of bread. Ezek 5:17. And I shall send hunger upon you, and evil beasts, which shall make thee childless; and pestilence and blood shall pass over thee; and the sword will I bring upon thee. I, Jehovah, have spoken it. - As a proof of the unheard-of severity of the judgment, there is immediately mentioned in Ezek 5:10 a most horrible circumstance, which had been already predicted by Moses (Lev 26:29; Deut 28:53) as that which should happen to the people when hard pressed by the enemy, viz., a famine so dreadful, during the siege of Jerusalem, that parents would eat their children, and children their parents; and after the capture of the city, the dispersion of those who remained "to all the winds, i.e., to all quarters of the world." This is described more minutely, as an appendix to the symbolical act in Ezek 5:1 and Ezek 5:2, in Ezek 5:11 and Ezek 5:12, with a solemn oath, and with repeated and prominent mention of the sins which have drawn down such chastisements. As sin, is mentioned the pollution of the temple by idolatrous abominations, which are described in detail in Ezekiel 8. The אגרע, which is variously understood by the old translators (for which some Codices offer the explanatory correction אגדע), is to be explained, after Job 36:7, of the "turning away of the eye," and the עיני following as the object; while ולא־תחוס, "that it feel no compassion," is interjected between the verb and its object with the adverbial signification of "mercilessly." For that the words ולא תחוס are adverbially subordinate to אגרע, distinctly appears from the correspondence - indicated by וגם אני - between אגרע and לא . Moreover, the thought, "Jehovah will mercilessly withdraw His care for the people," is not to be termed "feeble" in connection with what follows; nor is the contrast, which is indicated in the clause וגם־אני, lost, as Hvernick supposes. וגם־אני does not require גּרע to be understood of a positive act, which would correspond to the desecration of the sanctuary. This is shown by the last clause of the verse. The withdrawal without mercy of the divine providence is, besides, in reality, equivalent to complete devotion to destruction, as it is particularized in Ezek 5:12. For Ezek 5:12 see on Ezek 5:1 and Ezek 5:2. By carrying out the threatened division of the people into three parts, the wrath of God is to be fulfilled, i.e., the full measure of the divine wrath upon the people is to be exhausted (cf. 7, 8), and God is to appear and "cool" His anger. הניח חמה, "sedavit iram," occurs again in Ezek 16:42; Ezek 21:22; Ezek 24:13. הנּחמתּי, Hithpael, pausal form for הנּחמתּי, "se consolari," "to procure satisfaction by revenge;" cf. Is 1:24, and for the thing, Deut 28:63. In Ezek 5:14. the discourse turns again from the people to the city of Jerusalem. It is to become a wilderness, as was already threatened in Lev 26:31 and Lev 26:33 to the cities of Israel, and thereby a "mockery" to all nations, in the manner described in Deut 29:23. והיתה, in Ezek 5:15, is not to be changed, after the lxx, Vulgate, and some MSS, into the second person; but Jerusalem is to be regarded as the subject which is to become the object of scorn and hatred, etc., when God accomplishes His judgments. מוּסר is a warning-example. Among the judgments which are to overtake it, in Ezek 5:16, hunger is again made specially prominent (cf. Ezek 4:16) and first in Ezek 5:17 are wild beasts, pestilence, blood, and sword added, and a quartette of judgments announced as in Ezek 14:21. For pestilence and blood are comprehended together as a unity by means of the predicate. Their connection is to be understood according to Ezek 14:19, and the number four is significant, as in Ezek 14:21; Jer 15:3. For more minute details as to the meaning, see on Ezek 14:21. The evil arrows point back to Deut 32:23; the evil beasts, to Lev 24:22 and Deut 32:24. To produce an impression, the prophet heaps his words together. Unum ejus consilium fuit penetrare in animos populi quasi lapideos et ferreos. Haec igitur est ratio, cur hic tanta varietate utatur et exornet suam doctrnam variis figuris (Calvin).
John Gill
5:10 Therefore the fathers shall eat the sons in the midst of thee,.... Which was long ago threatened by the Lord, and prophesied of by Moses, Lev 26:27; and was fulfilled at several times in the people of Israel, as at the siege of Samaria, 4Kings 6:28; at the siege of Jerusalem by Nebuchadnezzar, Lam 4:10; and at the siege of the same city by Titus Vespasian, as Josephus (w) relates; for though these instances only show that mothers ate their children, yet no doubt the fathers took part with them; and if mothers, who are naturally more tender, could do this, it is much more reasonable to suppose that fathers did the same:
and the sons shall eat their fathers; this, though nowhere recorded, yet doubtless was done; it being as reasonable to think that a son might eat his father as a father his son, though both monstrously shocking:
and I will execute judgments in thee; punishments, such as pestilence, famine, and sword, after mentioned:
and the whole remnant of thee will I scatter into all the winds; that is, those that remain, and are not cut off, by the above judgments, shall be carried captive into Babylon, or be dispersed in to Egypt, Ammon, Moab, and other places: this had a full accomplishment in the dispersion of the Jews into the several parts of the world, when they were destroyed by the Romans.
(w) De Bello Jud. l. 6. c. 3. sect. 4. Ed. Hudson.
John Wesley
5:10 Scatter - This was verified when they were fetched away, who were left at the departure of the besiegers, and when the very small remnant with Johanan fled into Egypt.
Robert Jamieson, A. R. Fausset and David Brown
5:10 fathers . . . eat . . . sons--alluding to Moses words (Lev 26:29; Deut 28:53), with the additional sad feature, that "the sons should eat their fathers" (see 4Kings 6:28; Jer 19:9; Lam 2:20; Lam 4:10).
5:115:11: Վասն այդորիկ կենդանի՛ եմ ես՝ ասէ Ադովնայի Տէր. փոխանակ զի զսրբութիւնս իմ պղծեցեր ամենայն գարշելեօքն քովք, եւ ամենայն պղծալից պաշտամամբքն քովք. եւ ես մերժեցի՛ց զքեզ, եւ ո՛չ խնայեսցէ ՚ի քեզ ակն իմ. եւ ո՛չ ողորմեցայց քեզ[12365]։ [12365] Ոմանք. Պղծալից ցանկութեամբքն քո... եւ ոչ խնայիցէ ՚ի քեզ։
11 Քանի ես կենդանի եմ, - ասում է Ամենակալ Տէրը, - եւ նրա համար, որ իմ սրբութիւնները պղծեցիք ձեր բոլոր գարշելի կուռքերով ու պիղծ պաշտամունքներով, - ես մերժելու եմ ձեզ, աչքս էլ ձեզ չի խնայելու, ոչ էլ ողորմելու եմ ձեզ:
11 ‘Ասոր համար ես կենդանի եմ, կ’ըսէ Տէր Եհովան, որովհետեւ դուն քու բոլոր գարշութիւններովդ ու բոլոր պղծութիւններովդ իմ սրբարանս պղծեցիր, ես ալ անշուշտ քեզ պիտի կոտրեմ, իմ աչքս պիտի չխնայէ ու պիտի չողորմիմ։
Վասն այդորիկ կենդանի եմ ես, ասէ Ադոնայի Տէր, փոխանակ զի զսրբութիւնս իմ պղծեցեր ամենայն գարշելեօքն քովք, եւ ամենայն պղծալից պաշտամամբքն քովք, եւ ես մերժեցից զքեզ, եւ ոչ խնայեսցէ ի քեզ ակն իմ, եւ ոչ ողորմեցայց քեզ:

5:11: Վասն այդորիկ կենդանի՛ եմ ես՝ ասէ Ադովնայի Տէր. փոխանակ զի զսրբութիւնս իմ պղծեցեր ամենայն գարշելեօքն քովք, եւ ամենայն պղծալից պաշտամամբքն քովք. եւ ես մերժեցի՛ց զքեզ, եւ ո՛չ խնայեսցէ ՚ի քեզ ակն իմ. եւ ո՛չ ողորմեցայց քեզ[12365]։
[12365] Ոմանք. Պղծալից ցանկութեամբքն քո... եւ ոչ խնայիցէ ՚ի քեզ։
11 Քանի ես կենդանի եմ, - ասում է Ամենակալ Տէրը, - եւ նրա համար, որ իմ սրբութիւնները պղծեցիք ձեր բոլոր գարշելի կուռքերով ու պիղծ պաշտամունքներով, - ես մերժելու եմ ձեզ, աչքս էլ ձեզ չի խնայելու, ոչ էլ ողորմելու եմ ձեզ:
11 ‘Ասոր համար ես կենդանի եմ, կ’ըսէ Տէր Եհովան, որովհետեւ դուն քու բոլոր գարշութիւններովդ ու բոլոր պղծութիւններովդ իմ սրբարանս պղծեցիր, ես ալ անշուշտ քեզ պիտի կոտրեմ, իմ աչքս պիտի չխնայէ ու պիտի չողորմիմ։
zohrab-1805▾ eastern-1994▾ western am▾
5:115:11 Посему, живу Я, говорит Господь Бог, за то, что ты осквернил святилище Мое всеми мерзостями твоими и всеми гнусностями твоими, Я умалю тебя, и не пожалеет око Мое, и Я не помилую тебя.
5:11 διὰ δια through; because of τοῦτο ουτος this; he ζῶ ζαω live; alive ἐγώ εγω I λέγει λεγω tell; declare κύριος κυριος lord; master εἰ ει if; whether μὴ μη not ἀνθ᾿ αντι against; instead of ὧν ος who; what τὰ ο the ἅγιά αγιος holy μου μου of me; mine ἐμίανας μιαινω taint; defile ἐν εν in πᾶσιν πας all; every τοῖς ο the βδελύγμασίν βδελυγμα abomination σου σου of you; your κἀγὼ καγω and I ἀπώσομαί απωθεω thrust away; reject σε σε.1 you οὐ ου not φείσεταί φειδομαι spare; refrain μου μου of me; mine ὁ ο the ὀφθαλμός οφθαλμος eye; sight κἀγὼ καγω and I οὐκ ου not ἐλεήσω ελεεω show mercy; have mercy on
5:11 לָכֵ֣ן lāḵˈēn לָכֵן therefore חַי־ ḥay- חַי alive אָ֗נִי ʔˈānî אֲנִי i נְאֻם֮ nᵊʔum נְאֻם speech אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִה֒ [yᵊhwˌih] יְהוָה YHWH אִם־ ʔim- אִם if לֹ֗א lˈō לֹא not יַ֚עַן ˈyaʕan יַעַן motive אֶת־ ʔeṯ- אֵת [object marker] מִקְדָּשִׁ֣י miqdāšˈî מִקְדָּשׁ sanctuary טִמֵּ֔את ṭimmˈēṯ טמא be unclean בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole שִׁקּוּצַ֖יִךְ šiqqûṣˌayiḵ שִׁקּוּץ idol וּ û וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole תֹּועֲבֹתָ֑יִךְ tôʕᵃvōṯˈāyiḵ תֹּועֵבָה abomination וְ wᵊ וְ and גַם־ ḡam- גַּם even אֲנִ֤י ʔᵃnˈî אֲנִי i אֶגְרַע֙ ʔeḡrˌaʕ גרע clip וְ wᵊ וְ and לֹא־ lō- לֹא not תָחֹ֣וס ṯāḥˈôs חוס pity עֵינִ֔י ʕênˈî עַיִן eye וְ wᵊ וְ and גַם־ ḡam- גַּם even אֲנִ֖י ʔᵃnˌî אֲנִי i לֹ֥א lˌō לֹא not אֶחְמֹֽול׃ ʔeḥmˈôl חמל have compassion
5:11. idcirco vivo ego dicit Dominus Deus nisi pro eo quod sanctum meum violasti in omnibus offensionibus tuis et in omnibus abominationibus tuis ego quoque confringam et non parcet oculus meus et non misereborTherefore as I live, saith the Lord God: Because thou hast violated my sanctuary with all thy offences, and with all thy abominations: I will also break thee in pieces, and my eye shall not spare, and I will not have any pity.
11. Wherefore, as I live, saith the Lord GOD, surely, because thou hast defiled my sanctuary with all thy detestable things, and with all thine abominations, therefore will I also diminish ; neither shall mine eye spare, and I also will have no pity.
5:11. Therefore, as I myself live says the Lord God, because you have violated my sanctuary with all your offenses and with all your abominations, I also will break into pieces, and my eye will not be lenient, and I will not take pity.
5:11. Wherefore, [as] I live, saith the Lord GOD; Surely, because thou hast defiled my sanctuary with all thy detestable things, and with all thine abominations, therefore will I also diminish [thee]; neither shall mine eye spare, neither will I have any pity.
Wherefore, [as] I live, saith the Lord GOD; Surely, because thou hast defiled my sanctuary with all thy detestable things, and with all thine abominations, therefore will I also diminish [thee]; neither shall mine eye spare, neither will I have any pity:

5:11 Посему, живу Я, говорит Господь Бог, за то, что ты осквернил святилище Мое всеми мерзостями твоими и всеми гнусностями твоими, Я умалю тебя, и не пожалеет око Мое, и Я не помилую тебя.
5:11
διὰ δια through; because of
τοῦτο ουτος this; he
ζῶ ζαω live; alive
ἐγώ εγω I
λέγει λεγω tell; declare
κύριος κυριος lord; master
εἰ ει if; whether
μὴ μη not
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
τὰ ο the
ἅγιά αγιος holy
μου μου of me; mine
ἐμίανας μιαινω taint; defile
ἐν εν in
πᾶσιν πας all; every
τοῖς ο the
βδελύγμασίν βδελυγμα abomination
σου σου of you; your
κἀγὼ καγω and I
ἀπώσομαί απωθεω thrust away; reject
σε σε.1 you
οὐ ου not
φείσεταί φειδομαι spare; refrain
μου μου of me; mine
ο the
ὀφθαλμός οφθαλμος eye; sight
κἀγὼ καγω and I
οὐκ ου not
ἐλεήσω ελεεω show mercy; have mercy on
5:11
לָכֵ֣ן lāḵˈēn לָכֵן therefore
חַי־ ḥay- חַי alive
אָ֗נִי ʔˈānî אֲנִי i
נְאֻם֮ nᵊʔum נְאֻם speech
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִה֒ [yᵊhwˌih] יְהוָה YHWH
אִם־ ʔim- אִם if
לֹ֗א lˈō לֹא not
יַ֚עַן ˈyaʕan יַעַן motive
אֶת־ ʔeṯ- אֵת [object marker]
מִקְדָּשִׁ֣י miqdāšˈî מִקְדָּשׁ sanctuary
טִמֵּ֔את ṭimmˈēṯ טמא be unclean
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
שִׁקּוּצַ֖יִךְ šiqqûṣˌayiḵ שִׁקּוּץ idol
וּ û וְ and
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
תֹּועֲבֹתָ֑יִךְ tôʕᵃvōṯˈāyiḵ תֹּועֵבָה abomination
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
אֲנִ֤י ʔᵃnˈî אֲנִי i
אֶגְרַע֙ ʔeḡrˌaʕ גרע clip
וְ wᵊ וְ and
לֹא־ lō- לֹא not
תָחֹ֣וס ṯāḥˈôs חוס pity
עֵינִ֔י ʕênˈî עַיִן eye
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
אֲנִ֖י ʔᵃnˌî אֲנִי i
לֹ֥א lˌō לֹא not
אֶחְמֹֽול׃ ʔeḥmˈôl חמל have compassion
5:11. idcirco vivo ego dicit Dominus Deus nisi pro eo quod sanctum meum violasti in omnibus offensionibus tuis et in omnibus abominationibus tuis ego quoque confringam et non parcet oculus meus et non miserebor
Therefore as I live, saith the Lord God: Because thou hast violated my sanctuary with all thy offences, and with all thy abominations: I will also break thee in pieces, and my eye shall not spare, and I will not have any pity.
5:11. Therefore, as I myself live says the Lord God, because you have violated my sanctuary with all your offenses and with all your abominations, I also will break into pieces, and my eye will not be lenient, and I will not take pity.
5:11. Wherefore, [as] I live, saith the Lord GOD; Surely, because thou hast defiled my sanctuary with all thy detestable things, and with all thine abominations, therefore will I also diminish [thee]; neither shall mine eye spare, neither will I have any pity.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-17. Наказание Иерусалима описывается ближе, в его исполнении, под все повторяющимся уверением, что не Иезекииль, а Господь так говорит; это делается в трех различных тирадах, которые отделяются друг от друга через столько же раз повторенное: “Я Господь изрек сие” (ст. 13, 15: и 17).

11. Жизнью Своею Господь клянется (самая торжественная из клятв; ср. Чис XIV:21, 28; Втор XXII:40), что за беззакония Иерусалима, главное из которых было осквернение храма (начатое Манассиею) мерзостями (д. б. идолы) и гнусностями (м. б. культа их; подобно этому в VI гл. главным грехом Израиля считаются “высоты” с их идолослужением) с Иерусалимом поступлено будет без столь обычного для Бога снисхождения. “Умалю”, букв. “отвергну” (слав. “отрину”) или тебя, или от тебя (“отверну”) глаза Мои, чтобы каким-нибудь не проснулась жалость к тебе.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:11: as I live: Num 14:28-35; Psa 95:11; Amo 8:7; Heb 6:13
thou hast: Eze 8:5, Eze 8:6, Eze 8:16, Eze 23:28, Eze 44:7; Kg2 21:4, Kg2 21:7, Kg2 23:12; Ch2 33:4, Ch2 33:7, Ch2 36:14; Jer 7:9-11, Jer 32:34
detestable: Eze 7:20, Eze 11:18, Eze 11:21; Deu 7:25, Deu 7:26; Jer 16:18, Jer 44:4
will I: Eze 29:15; Psa 107:39; Jer 10:24 *marg. Rom 11:12
neither shall: Eze 7:4, Eze 7:9, Eze 8:18, Eze 9:5, Eze 9:10, Eze 24:14; Deu 29:20; Lam 2:21; Zac 11:6; Mal 3:17; Rom 8:32, Rom 11:21; Pe2 2:4, Pe2 2:5
John Gill
5:11 Wherefore, as I live, saith the Lord God,.... This is a form of an oath, and shows that what is after said should certainly be done; God would not repent of it, nor revoke it:
surely, because thou hast defiled my sanctuary, with all thy detestable things, and with all thine abominations: that is, with their idols and idolatrous worship, which were detestable and abominable to the Lord; so Manasseh not only built altars for Baal in the house of the Lord, but set up in it a graven image of the grove, 4Kings 21:3;
therefore will I also diminish thee; as they lessened his glory by such abominable actions, so he threatens that he would lessen their privileges and blessings; as they took away from him the worship and honour that were due to him, so he would take away from them their civil and church state, his sanctuary, word, and ordinances, and deprive them of everything that was valuable and excellent. The Targum paraphrases it,
"I will cut off the strength of thine arm;''
weaken her power:
neither shall mine eye spare, neither will I have any pity; when in the greatest misery and distress. The Targum is,
"my Word shall not spare, &c.''
John Wesley
5:11 Sanctuary - My temple. Detestable things - Thy idols.
Robert Jamieson, A. R. Fausset and David Brown
5:11 as I five--the most solemn of oaths, pledging the self-existence of God for the certainty of the event.
defiled my sanctuary--the climax of Jewish guilt: their defiling Jehovah's temple by introducing idols.
diminish--literally "withdraw," namely, Mine "eye" (which presently follows), that is, My favors; Job 36:7 uses the Hebrew verb in the same way. As the Jews had withdrawn from God's sanctuary its sacredness by "defiling" it, so God withdraws His countenance from them. The significance of the expression lies in the allusion to Deut 4:2, "Ye shall not diminish aught from the word which I command you"; they had done so, therefore God diminishes them. The reading found in six manuscripts, "I will cut thee off," is not so good.
5:125:12: Չորիր մասն քո մահո՛ւ սպառեսցի. եւ չորիր մասն քո սովով վախճանեսցի ՚ի միջի քում. եւ զչորիր մասն քո ընդ ամենայն հողմս ցրուեցից. եւ չորրորդ մասն քո շուրջ զքեւ ՚ի սո՛ւր անկցի, եւ սո՛ւր արձակեցից զկնի նոցա[12366]։ [12366] Յօրինակին ՚ի բնաբանի գրի. սրով վախճանեսցի, այլ ՚ի լուս՛՛. ուղղագրի՝ սովով. համաձայն այլոց, ըստ որում եւ մեք եդաք։ Ոմանք. Եւ չորիր մասն քո շուրջ։
12 Ձեր մէկ չորրորդ մասը համաճարակից է սպառուելու, քո մէջ մէկ չորրորդ մասը սովից է մեռնելու, միւս չորրորդ մասը չորս հողմերին եմ ցրելու, իսկ մէկ չորրորդ մասն էլ ձեր շուրջը սրից է ընկնելու. սուր եմ քաշելու նրանց յետեւից:
12 Քու մէկ երրորդ մասդ ժանտախտով պիտի մեռնին, կամ քու մէջդ սովով պիտի սպառին, քու մէկ երրորդ մասդ չորս կողմդ սուրով պիտի իյնան ու մէկ երրորդ մասդ ալ ամէն հովի պիտի ցրուեմ ու անոնց ետեւէն սուր պիտի քաշեմ։
[85]Չորիր մասն քո մահու սպառեսցի, եւ [86]չորիր մասն քո`` սովով վախճանեսցի ի միջի քում. եւ [87]չորիր մասն քո շուրջ զքեւ ի սուր անկցի, եւ [88]զչորիր մասն քո ընդ ամենայն հողմս ցրուեցից, եւ սուր արձակեցից զկնի նոցա:

5:12: Չորիր մասն քո մահո՛ւ սպառեսցի. եւ չորիր մասն քո սովով վախճանեսցի ՚ի միջի քում. եւ զչորիր մասն քո ընդ ամենայն հողմս ցրուեցից. եւ չորրորդ մասն քո շուրջ զքեւ ՚ի սո՛ւր անկցի, եւ սո՛ւր արձակեցից զկնի նոցա[12366]։
[12366] Յօրինակին ՚ի բնաբանի գրի. սրով վախճանեսցի, այլ ՚ի լուս՛՛. ուղղագրի՝ սովով. համաձայն այլոց, ըստ որում եւ մեք եդաք։ Ոմանք. Եւ չորիր մասն քո շուրջ։
12 Ձեր մէկ չորրորդ մասը համաճարակից է սպառուելու, քո մէջ մէկ չորրորդ մասը սովից է մեռնելու, միւս չորրորդ մասը չորս հողմերին եմ ցրելու, իսկ մէկ չորրորդ մասն էլ ձեր շուրջը սրից է ընկնելու. սուր եմ քաշելու նրանց յետեւից:
12 Քու մէկ երրորդ մասդ ժանտախտով պիտի մեռնին, կամ քու մէջդ սովով պիտի սպառին, քու մէկ երրորդ մասդ չորս կողմդ սուրով պիտի իյնան ու մէկ երրորդ մասդ ալ ամէն հովի պիտի ցրուեմ ու անոնց ետեւէն սուր պիտի քաշեմ։
zohrab-1805▾ eastern-1994▾ western am▾
5:125:12 Третья часть у тебя умрет от язвы и погибнет от голода среди тебя; третья часть падет от меча в окрестностях твоих; а третью часть развею по всем ветрам, и обнажу меч вслед за ними.
5:12 τὸ ο the τέταρτόν τεταρτος fourth σου σου of you; your ἐν εν in θανάτῳ θανατος death ἀναλωθήσεται αναλισκω waste; consume καὶ και and; even τὸ ο the τέταρτόν τεταρτος fourth σου σου of you; your ἐν εν in λιμῷ λιμος famine; hunger συντελεσθήσεται συντελεω consummate; finish ἐν εν in μέσῳ μεσος in the midst; in the middle σου σου of you; your καὶ και and; even τὸ ο the τέταρτόν τεταρτος fourth σου σου of you; your εἰς εις into; for πάντα πας all; every ἄνεμον ανεμος gale σκορπιῶ σκορπιζω scatter αὐτούς αυτος he; him καὶ και and; even τὸ ο the τέταρτόν τεταρτος fourth σου σου of you; your ἐν εν in ῥομφαίᾳ ρομφαια broadsword πεσοῦνται πιπτω fall κύκλῳ κυκλω circling; in a circle σου σου of you; your καὶ και and; even μάχαιραν μαχαιρα short sword ἐκκενώσω εκκενοω in back; after αὐτῶν αυτος he; him
5:12 שְׁלִשִׁתֵ֞יךְ šᵊlišiṯˈêḵ שְׁלִישִׁית third part בַּ ba בְּ in † הַ the דֶּ֣בֶר ddˈever דֶּבֶר pest יָמ֗וּתוּ yāmˈûṯû מות die וּ û וְ and בָֽ vˈā בְּ in † הַ the רָעָב֙ rāʕˌāv רָעָב hunger יִכְל֣וּ yiḵlˈû כלה be complete בְ vᵊ בְּ in תֹוכֵ֔ךְ ṯôḵˈēḵ תָּוֶךְ midst וְ wᵊ וְ and הַ֨ hˌa הַ the שְּׁלִשִׁ֔ית ššᵊlišˈîṯ שְׁלִישִׁית third part בַּ ba בְּ in † הַ the חֶ֖רֶב ḥˌerev חֶרֶב dagger יִפְּל֣וּ yippᵊlˈû נפל fall סְבִיבֹותָ֑יִךְ sᵊvîvôṯˈāyiḵ סָבִיב surrounding וְ wᵊ וְ and הַ ha הַ the שְּׁלִישִׁית֙ ššᵊlîšîṯ שְׁלִישִׁית third part לְ lᵊ לְ to כָל־ ḵol- כֹּל whole ר֣וּחַ rˈûₐḥ רוּחַ wind אֱזָרֶ֔ה ʔᵉzārˈeh זרה scatter וְ wᵊ וְ and חֶ֖רֶב ḥˌerev חֶרֶב dagger אָרִ֥יק ʔārˌîq ריק be empty אַחֲרֵיהֶֽם׃ ʔaḥᵃrêhˈem אַחַר after
5:12. tertia tui pars peste morietur et fame consumetur in medio tui et tertia tui pars gladio cadet in circuitu tuo tertiam vero partem tuam in omnem ventum dispergam et gladium evaginabo post eosA third part of thee shall die with the pestilence, and shall be consumed with famine in the midst of thee: and a third part of thee shall fall by the sword round about thee: and a third part of thee will I scatter into every wind, and I will draw out a sword after them.
12. A third part of thee shall die with the pestilence, and with famine shall they be consumed in the midst of thee; and a third part shall fall by the sword round about thee; and a third part I will scatter unto all the winds, and will draw out a sword after them.
5:12. One third part of you will die by pestilence or be consumed by famine in your midst. And one third part of you will fall by the sword all around you. Yet truly, one third part of you I will scatter to every wind, and I will unsheathe the sword after them.
5:12. A third part of thee shall die with the pestilence, and with famine shall they be consumed in the midst of thee: and a third part shall fall by the sword round about thee; and I will scatter a third part into all the winds, and I will draw out a sword after them.
A third part of thee shall die with the pestilence, and with famine shall they be consumed in the midst of thee: and a third part shall fall by the sword round about thee; and I will scatter a third part into all the winds, and I will draw out a sword after them:

5:12 Третья часть у тебя умрет от язвы и погибнет от голода среди тебя; третья часть падет от меча в окрестностях твоих; а третью часть развею по всем ветрам, и обнажу меч вслед за ними.
5:12
τὸ ο the
τέταρτόν τεταρτος fourth
σου σου of you; your
ἐν εν in
θανάτῳ θανατος death
ἀναλωθήσεται αναλισκω waste; consume
καὶ και and; even
τὸ ο the
τέταρτόν τεταρτος fourth
σου σου of you; your
ἐν εν in
λιμῷ λιμος famine; hunger
συντελεσθήσεται συντελεω consummate; finish
ἐν εν in
μέσῳ μεσος in the midst; in the middle
σου σου of you; your
καὶ και and; even
τὸ ο the
τέταρτόν τεταρτος fourth
σου σου of you; your
εἰς εις into; for
πάντα πας all; every
ἄνεμον ανεμος gale
σκορπιῶ σκορπιζω scatter
αὐτούς αυτος he; him
καὶ και and; even
τὸ ο the
τέταρτόν τεταρτος fourth
σου σου of you; your
ἐν εν in
ῥομφαίᾳ ρομφαια broadsword
πεσοῦνται πιπτω fall
κύκλῳ κυκλω circling; in a circle
σου σου of you; your
καὶ και and; even
μάχαιραν μαχαιρα short sword
ἐκκενώσω εκκενοω in back; after
αὐτῶν αυτος he; him
5:12
שְׁלִשִׁתֵ֞יךְ šᵊlišiṯˈêḵ שְׁלִישִׁית third part
בַּ ba בְּ in
הַ the
דֶּ֣בֶר ddˈever דֶּבֶר pest
יָמ֗וּתוּ yāmˈûṯû מות die
וּ û וְ and
בָֽ vˈā בְּ in
הַ the
רָעָב֙ rāʕˌāv רָעָב hunger
יִכְל֣וּ yiḵlˈû כלה be complete
בְ vᵊ בְּ in
תֹוכֵ֔ךְ ṯôḵˈēḵ תָּוֶךְ midst
וְ wᵊ וְ and
הַ֨ hˌa הַ the
שְּׁלִשִׁ֔ית ššᵊlišˈîṯ שְׁלִישִׁית third part
בַּ ba בְּ in
הַ the
חֶ֖רֶב ḥˌerev חֶרֶב dagger
יִפְּל֣וּ yippᵊlˈû נפל fall
סְבִיבֹותָ֑יִךְ sᵊvîvôṯˈāyiḵ סָבִיב surrounding
וְ wᵊ וְ and
הַ ha הַ the
שְּׁלִישִׁית֙ ššᵊlîšîṯ שְׁלִישִׁית third part
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
ר֣וּחַ rˈûₐḥ רוּחַ wind
אֱזָרֶ֔ה ʔᵉzārˈeh זרה scatter
וְ wᵊ וְ and
חֶ֖רֶב ḥˌerev חֶרֶב dagger
אָרִ֥יק ʔārˌîq ריק be empty
אַחֲרֵיהֶֽם׃ ʔaḥᵃrêhˈem אַחַר after
5:12. tertia tui pars peste morietur et fame consumetur in medio tui et tertia tui pars gladio cadet in circuitu tuo tertiam vero partem tuam in omnem ventum dispergam et gladium evaginabo post eos
A third part of thee shall die with the pestilence, and shall be consumed with famine in the midst of thee: and a third part of thee shall fall by the sword round about thee: and a third part of thee will I scatter into every wind, and I will draw out a sword after them.
5:12. One third part of you will die by pestilence or be consumed by famine in your midst. And one third part of you will fall by the sword all around you. Yet truly, one third part of you I will scatter to every wind, and I will unsheathe the sword after them.
5:12. A third part of thee shall die with the pestilence, and with famine shall they be consumed in the midst of thee: and a third part shall fall by the sword round about thee; and I will scatter a third part into all the winds, and I will draw out a sword after them.
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
12. Служит объяснением 2: ст., в котором, впрочем, нуждался в объяснении только первый член: он здесь раздваивается (язва и голод), благодаря чему получается 4: кары; если они делятся на 3: группы (у LXX 4), то основанием для такого деления служит то, что первая треть погибает в городе, вторая в ближайших окрестностях города, а третья - вдали, в плену. Голод, язва и меч выступают часто у Иезекииля (VI:11: и д. VII:15; XII:16), как 3: кары Божии; к ним часто присоединяется в качестве 4: кары дикие звери (ст. 17; XIV:21; XXXIII:27); эти же кары таким же образом исчисляются Иеремией (18: раз) и клинообразными надписями (Мюллер, Ez. - Studien, 58-62). - “Обнажу меч” - ст. 2.
Adam Clarke: Commentary on the Bible - 1831
5:12: A third part of thee - See the note on Eze 5:1-4 (note).
Albert Barnes: Notes on the Bible - 1834
5:12: The judgments Eze 5:12-17 of "famine, pestilence," and the "sword," were precisely those which attended the coming siege of Jerusalem (Jer 15:2 ff). The "drawing out the sword after them" indicates that the anger of God will follow them even to the land of their exile (compare Jer 42:19-22; Lev 26:25), and that the horrors of the Babylonian siege are but the beginning of the sorrows of the nation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:12: third part of: Eze 5:2, Eze 6:12; Jer 15:2, Jer 21:9; Zac 13:7-9
and I will scatter: Eze 5:2, Eze 5:10, Eze 6:8; Jer 9:16; Zac 7:14
and I will draw: This was particularly fulfilled in the destruction of those who retired to Egypt; and has been remarkably verified in the many persecutions and miseries which the Jews have suffered at different times, in the various countries into which they are dispersed. Eze 5:2, Eze 12:14; Lev 26:33; Deu 28:65; Jer 42:16, Jer 42:17, Jer 42:22, Jer 43:10, Jer 43:11, Jer 44:27; Amo 9:4
John Gill
5:12 A third part of them shall die with the pestilence,.... This, with what follows, explains the division of the hair into the three parts, and what was done with them; and shows that the burning of one third part denotes their being destroyed by the pestilence, mentioned along with burning coals, Hab 3:5; and by famine, as follows:
and with famine shall they be consumed in the midst of thee; and though there is no account of the former, yet there is of the latter; and no doubt but the pestilence raged, as well as the famine, at the siege of Jerusalem by Nebuchadnezzar:
and a third part shall fall by the sword round about thee; signified by the third part of the hair, smitten with a knife; and intends such as perished by the sword of the Chaldeans at the taking of the city, and when they fled out of it; and so are properly said to fall round about it:
and I will scatter a third part into all the winds; the greatest part of which were carried into Babylon, and others into other parts; See Gill on Ezek 5:2;
and I will draw out a sword after them; particularly after them that went into Egypt. The Septuagint and Arabic versions read a "fourth part" in each clause, as before; and make it out thus, "a fourth part of thee shall be consumed with death (the pestilence); and a fourth part of thee shall be consumed with famine in the midst of thee; and a fourth part of thee I will scatter to every wind; and a fourth part of thee shall fall by the sword round about thee; and I will draw out the sword after them".
Robert Jamieson, A. R. Fausset and David Brown
5:12 Statement in plain terms of what was intended by the symbols (Ezek 5:2; see Ezek 6:12; Jer 15:2; Jer 21:9).
draw out . . . sword after them-- (Lev 26:33). Skeptics object; no such thing happened under Zedekiah, as is here foretold; namely, that a third part of the nation should die by pestilence, a third part by the sword, and a third be scattered unto all winds, and a sword sent after them. But the prophecy is not restricted to Zedekiah's time. It includes all that Israel suffered, or was still to suffer, for their sins, especially those committed at that period (Ezek 17:21). It only received its primary fulfilment under Zedekiah: numbers then died by the pestilence and by the sword; and numbers were scattered in all quarters and not carried to Babylonia alone, as the objectors assert (compare Ezra 1:4; Esther 3:8; Obad 1:14).
pestilence . . . and famine--signified by the symbol "fire" (Ezek 5:2). Compare Is 13:8; Lam 5:10; plague and famine burning and withering the countenance, as fire does.
5:135:13: Եւ կատարեսցի սրտմտութիւն բարկութեան իմոյ ՚ի վերայ նոցա, եւ մխիթարեցա՛յց. եւ ծանիցեն զի ե՛ս Տէր խօսեցայ նախանձո՛ւ իմով ՚ի կատարել ինձ զբարկութիւն իմ ՚ի վերայ նոցա[12367]։ [12367] Ոմանք. Եւ ծանիցես թէ ես եմ Տէր, խօսեցայ նա՛՛։
13 Եւ այսպէս նրանց վրայ իմ բարկութիւնը յագուրդ է ստանալու, ու ես մխիթարուելու եմ: Եւ պէտք է իմանան, որ ես՝ Տէրս, խօսեցի իմ վրէժխնդրութեամբ՝ յագուրդ տալու համար իրենց վրայ իմ բարկութեան:
13 Այսպէս իմ բարկութիւնս պիտի կատարուի եւ իմ սրտմտութիւնս անոնց վրայ պիտի իջեցնեմ ու վրէժ պիտի առնեմ։ Երբ իմ սրտմտութիւնս անոնց վրայ կատարեմ, պիտի գիտնան թէ ես՝ Տէրս՝ իմ նախանձովս խօսեցայ։
Եւ կատարեսցի սրտմտութիւն [89]բարկութեան իմոյ`` ի վերայ նոցա, եւ մխիթարեցայց. եւ ծանիցեն զի ես Տէր խօսեցայ նախանձու իմով` ի կատարել ինձ զբարկութիւն իմ ի վերայ նոցա:

5:13: Եւ կատարեսցի սրտմտութիւն բարկութեան իմոյ ՚ի վերայ նոցա, եւ մխիթարեցա՛յց. եւ ծանիցեն զի ե՛ս Տէր խօսեցայ նախանձո՛ւ իմով ՚ի կատարել ինձ զբարկութիւն իմ ՚ի վերայ նոցա[12367]։
[12367] Ոմանք. Եւ ծանիցես թէ ես եմ Տէր, խօսեցայ նա՛՛։
13 Եւ այսպէս նրանց վրայ իմ բարկութիւնը յագուրդ է ստանալու, ու ես մխիթարուելու եմ: Եւ պէտք է իմանան, որ ես՝ Տէրս, խօսեցի իմ վրէժխնդրութեամբ՝ յագուրդ տալու համար իրենց վրայ իմ բարկութեան:
13 Այսպէս իմ բարկութիւնս պիտի կատարուի եւ իմ սրտմտութիւնս անոնց վրայ պիտի իջեցնեմ ու վրէժ պիտի առնեմ։ Երբ իմ սրտմտութիւնս անոնց վրայ կատարեմ, պիտի գիտնան թէ ես՝ Տէրս՝ իմ նախանձովս խօսեցայ։
zohrab-1805▾ eastern-1994▾ western am▾
5:135:13 И совершится гнев Мой, и утолю ярость Мою над ними, и удовлетворюсь; и узнают, что Я, Господь, говорил в ревности Моей, когда совершится над ними ярость Моя.
5:13 καὶ και and; even συντελεσθήσεται συντελεω consummate; finish ὁ ο the θυμός θυμος provocation; temper μου μου of me; mine καὶ και and; even ἡ ο the ὀργή οργη passion; temperament μου μου of me; mine ἐπ᾿ επι in; on αὐτούς αυτος he; him καὶ και and; even ἐπιγνώσῃ επιγινωσκω recognize; find out διότι διοτι because; that ἐγὼ εγω I κύριος κυριος lord; master λελάληκα λαλεω talk; speak ἐν εν in ζήλῳ ζηλος zeal; jealousy μου μου of me; mine ἐν εν in τῷ ο the συντελέσαι συντελεω consummate; finish με με me τὴν ο the ὀργήν οργη passion; temperament μου μου of me; mine ἐπ᾿ επι in; on αὐτούς αυτος he; him
5:13 וְ wᵊ וְ and כָלָ֣ה ḵālˈā כלה be complete אַפִּ֗י ʔappˈî אַף nose וַ wa וְ and הֲנִחֹותִ֧י hᵃniḥôṯˈî נוח settle חֲמָתִ֛י ḥᵃmāṯˈî חֵמָה heat בָּ֖ם bˌām בְּ in וְ wᵊ וְ and הִנֶּחָ֑מְתִּי hinneḥˈāmᵊttî נחם repent, console וְֽ wᵊˈ וְ and יָדְע֞וּ yāḏᵊʕˈû ידע know כִּי־ kî- כִּי that אֲנִ֣י ʔᵃnˈî אֲנִי i יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH דִּבַּ֨רְתִּי֙ dibbˈartî דבר speak בְּ bᵊ בְּ in קִנְאָתִ֔י qinʔāṯˈî קִנְאָה jealousy בְּ bᵊ בְּ in כַלֹּותִ֥י ḵallôṯˌî כלה be complete חֲמָתִ֖י ḥᵃmāṯˌî חֵמָה heat בָּֽם׃ bˈām בְּ in
5:13. et conpleam furorem meum et requiescere faciam indignationem meam in eis et consolabor et scient quia ego Dominus locutus sum in zelo meo cum implevero indignationem meam in eisAnd I will accomplish my fury, and will cause my indignation to rest upon them, and I will be comforted: and they shall know that I the Lord have spoken it in my zeal, when I shall have accomplished my indignation in them.
13. Thus shall mine anger be accomplished, and I will satisfy my fury upon them, and I will be comforted: and they shall know that I the LORD have spoken in my zeal, when I have accomplished my fury upon them.
5:13. And I will fulfill my fury, and I will cause my indignation to rest upon them, and I will be consoled. And they shall know that I, the Lord, have spoken in my zeal, when I will have fulfilled my indignation in them.
5:13. Thus shall mine anger be accomplished, and I will cause my fury to rest upon them, and I will be comforted: and they shall know that I the LORD have spoken [it] in my zeal, when I have accomplished my fury in them.
Thus shall mine anger be accomplished, and I will cause my fury to rest upon them, and I will be comforted: and they shall know that I the LORD have spoken [it] in my zeal, when I have accomplished my fury in them:

5:13 И совершится гнев Мой, и утолю ярость Мою над ними, и удовлетворюсь; и узнают, что Я, Господь, говорил в ревности Моей, когда совершится над ними ярость Моя.
5:13
καὶ και and; even
συντελεσθήσεται συντελεω consummate; finish
ο the
θυμός θυμος provocation; temper
μου μου of me; mine
καὶ και and; even
ο the
ὀργή οργη passion; temperament
μου μου of me; mine
ἐπ᾿ επι in; on
αὐτούς αυτος he; him
καὶ και and; even
ἐπιγνώσῃ επιγινωσκω recognize; find out
διότι διοτι because; that
ἐγὼ εγω I
κύριος κυριος lord; master
λελάληκα λαλεω talk; speak
ἐν εν in
ζήλῳ ζηλος zeal; jealousy
μου μου of me; mine
ἐν εν in
τῷ ο the
συντελέσαι συντελεω consummate; finish
με με me
τὴν ο the
ὀργήν οργη passion; temperament
μου μου of me; mine
ἐπ᾿ επι in; on
αὐτούς αυτος he; him
5:13
וְ wᵊ וְ and
כָלָ֣ה ḵālˈā כלה be complete
אַפִּ֗י ʔappˈî אַף nose
וַ wa וְ and
הֲנִחֹותִ֧י hᵃniḥôṯˈî נוח settle
חֲמָתִ֛י ḥᵃmāṯˈî חֵמָה heat
בָּ֖ם bˌām בְּ in
וְ wᵊ וְ and
הִנֶּחָ֑מְתִּי hinneḥˈāmᵊttî נחם repent, console
וְֽ wᵊˈ וְ and
יָדְע֞וּ yāḏᵊʕˈû ידע know
כִּי־ kî- כִּי that
אֲנִ֣י ʔᵃnˈî אֲנִי i
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
דִּבַּ֨רְתִּי֙ dibbˈartî דבר speak
בְּ bᵊ בְּ in
קִנְאָתִ֔י qinʔāṯˈî קִנְאָה jealousy
בְּ bᵊ בְּ in
כַלֹּותִ֥י ḵallôṯˌî כלה be complete
חֲמָתִ֖י ḥᵃmāṯˌî חֵמָה heat
בָּֽם׃ bˈām בְּ in
5:13. et conpleam furorem meum et requiescere faciam indignationem meam in eis et consolabor et scient quia ego Dominus locutus sum in zelo meo cum implevero indignationem meam in eis
And I will accomplish my fury, and will cause my indignation to rest upon them, and I will be comforted: and they shall know that I the Lord have spoken it in my zeal, when I shall have accomplished my indignation in them.
5:13. And I will fulfill my fury, and I will cause my indignation to rest upon them, and I will be consoled. And they shall know that I, the Lord, have spoken in my zeal, when I will have fulfilled my indignation in them.
5:13. Thus shall mine anger be accomplished, and I will cause my fury to rest upon them, and I will be comforted: and they shall know that I the LORD have spoken [it] in my zeal, when I have accomplished my fury in them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. Сильно выраженный антропоморфизм. Пророк и сам явно заражается негодованием Господа и речь его здесь достигает высшей степени гневного пафоса. “И узнают” - уцелевшие, т. е. третья из указанных в 12: ст. частей. “И узнают, что Я Господь говорил”. - Любимое выражение Иезекииля, не встречающееся у других пророков.
Adam Clarke: Commentary on the Bible - 1831
5:13: I will cause my fury to rest - My displeasure, and the evidences of it, shall not be transient; they shall be permanent upon you, and among you. And is not this dreadfully true to the present day?
Albert Barnes: Notes on the Bible - 1834
5:13: Comforted - In the sense of "consoling oneself" and "feeling satisfaction in punishing;" hence, to "avenge oneself."
The fury is to "rest" upon them, abide, so as not to pass away. The "accomplishment" of the divine anger is not the "completion" in the sense of bringing it to a close, but in the sense of carrying it out to the full.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:13: shall mine: Eze 6:12, Eze 7:8, Eze 13:15, Eze 20:8, Eze 20:21; Jer 25:12; Lam 4:11, Lam 4:22; Dan 9:2, Dan 11:36
I will cause: Eze 16:42, Eze 16:63, Eze 21:17, Eze 23:25, Eze 24:13; Isa 1:21
I will be: Deu 32:36; Isa 1:24; Zac 6:8
spoken: Eze 6:10, Eze 36:5, Eze 36:6, Eze 38:18, Eze 38:19; Isa 9:7, Isa 59:17
Geneva 1599
5:13 Thus shall my anger be accomplished, and I will cause my fury to rest upon them, and I will be (g) comforted: and they shall know that I the LORD have spoken [it] in my zeal, when I have accomplished my fury in them.
(g) That is, I will not be pacified till I am avenged, (Is 1:24).
John Gill
5:13 Thus shall mine anger be accomplished,.... Finished, perfected, consummated, by bringing the above judgments upon them, pestilence, famine, and sword, and by scattering them to every wind: what had been threatened long, and only some drops of it were let fall in times past, now was poured forth to the uttermost:
and I will cause my fury to rest upon them; to continue and abide upon them, and not move, at least for the space of threescore and ten years; see Zech 1:12;
and I will be comforted; by taking vengeance on them; so satisfying his justice, and easing him of his enemies; see Is 1:24; a speech after the manner of men; who, when they have been affronted, and have avenged themselves, are easy in their minds, and satisfied:
and they shall know that I the Lord have spoken it in my zeal; that is, they shall find by experience that what the Lord had spoken by his prophets, and had threatened to bring upon them, was said in earnest, and arose from a jealousy for his own glory; this will be a clear case, and out of question:
when I have accomplished my fury in them; by the utter destruction of them; as follows:
John Wesley
5:13 Comforted - In executing my vengeance. In my zeal - For my own glory.
Robert Jamieson, A. R. Fausset and David Brown
5:13 cause my fury to rest upon them--as on its proper and permanent resting-place (Is 30:32, Margin).
I will be comforted--expressed in condescension to man's conceptions; signifying His satisfaction in the vindication of His justice by His righteous judgments (Deut 28:63; Prov 1:26; Is 1:24).
they shall how--by bitter experience.
5:145:14: Եւ եդից զքեզ յանապա՛տ եւ ՚ի նախատինս հեթանոսաց որ շուրջ զքեւ՛ իցեն. եւ զդստերս քո շուրջ զքեւ առաջի ամենայն անցաւորաց ճանապարհի[12368]։ [12368] Ոմանք. Եւ եդից զքեզ անապատ։
14 Երուսաղէ՛մ, ես քեզ անապատի եմ վերածելու, քեզ դարձնելու եմ քո շուրջը գտնուող հեթանոսների նախատինքի առարկան, քո շուրջը եղող գիւղերն էլ աւերակների եմ վերածելու բոլոր անցորդների աչքերի առաջ,
14 Ամէն անցնողին աչքերուն առջեւ, քու բոլորտիքդ եղող ազգերուն մէջ աւերման ու անարգութեան պիտի մատնեմ քեզ։
Եւ եդից զքեզ յանապատ եւ ի նախատինս հեթանոսաց որ շուրջ զքեւ իցեն` [90]եւ զդստերս քո շուրջ զքեւ`` առաջի ամենայն անցաւորաց ճանապարհի:

5:14: Եւ եդից զքեզ յանապա՛տ եւ ՚ի նախատինս հեթանոսաց որ շուրջ զքեւ՛ իցեն. եւ զդստերս քո շուրջ զքեւ առաջի ամենայն անցաւորաց ճանապարհի[12368]։
[12368] Ոմանք. Եւ եդից զքեզ անապատ։
14 Երուսաղէ՛մ, ես քեզ անապատի եմ վերածելու, քեզ դարձնելու եմ քո շուրջը գտնուող հեթանոսների նախատինքի առարկան, քո շուրջը եղող գիւղերն էլ աւերակների եմ վերածելու բոլոր անցորդների աչքերի առաջ,
14 Ամէն անցնողին աչքերուն առջեւ, քու բոլորտիքդ եղող ազգերուն մէջ աւերման ու անարգութեան պիտի մատնեմ քեզ։
zohrab-1805▾ eastern-1994▾ western am▾
5:145:14 И сделаю тебя пустынею и поруганием среди народов, которые вокруг тебя, перед глазами всякого мимоходящего.
5:14 καὶ και and; even θήσομαί τιθημι put; make σε σε.1 you εἰς εις into; for ἔρημον ερημος lonesome; wilderness καὶ και and; even τὰς ο the θυγατέρας θυγατηρ daughter σου σου of you; your κύκλῳ κυκλω circling; in a circle σου σου of you; your ἐνώπιον ενωπιος in the face; facing παντὸς πας all; every διοδεύοντος διοδευω on the way through
5:14 וְ wᵊ וְ and אֶתְּנֵךְ֙ ʔettᵊnēḵ נתן give לְ lᵊ לְ to חָרְבָּ֣ה ḥārᵊbbˈoh חָרְבָּה ruin וּ û וְ and לְ lᵊ לְ to חֶרְפָּ֔ה ḥerpˈā חֶרְפָּה reproach בַּ ba בְּ in † הַ the גֹּויִ֖ם ggôyˌim גֹּוי people אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] סְבִיבֹותָ֑יִךְ sᵊvîvôṯˈāyiḵ סָבִיב surrounding לְ lᵊ לְ to עֵינֵ֖י ʕênˌê עַיִן eye כָּל־ kol- כֹּל whole עֹובֵֽר׃ ʕôvˈēr עבר pass
5:14. et dabo te in desertum et in obprobrium in gentibus quae in circuitu tuo sunt in conspectu omnis praetereuntisAnd I will make thee desolate, and a reproach among the nations that are round about thee, in the sight of every one that passeth by.
14. Moreover I will make thee a desolation and a reproach, among the nations that are round about thee, in the sight of all that pass by.
5:14. And I will make you desolate, and a disgrace among the Gentiles, who are all around you, in the sight of all who pass by.
5:14. Moreover I will make thee waste, and a reproach among the nations that [are] round about thee, in the sight of all that pass by.
Moreover I will make thee waste, and a reproach among the nations that [are] round about thee, in the sight of all that pass by:

5:14 И сделаю тебя пустынею и поруганием среди народов, которые вокруг тебя, перед глазами всякого мимоходящего.
5:14
καὶ και and; even
θήσομαί τιθημι put; make
σε σε.1 you
εἰς εις into; for
ἔρημον ερημος lonesome; wilderness
καὶ και and; even
τὰς ο the
θυγατέρας θυγατηρ daughter
σου σου of you; your
κύκλῳ κυκλω circling; in a circle
σου σου of you; your
ἐνώπιον ενωπιος in the face; facing
παντὸς πας all; every
διοδεύοντος διοδευω on the way through
5:14
וְ wᵊ וְ and
אֶתְּנֵךְ֙ ʔettᵊnēḵ נתן give
לְ lᵊ לְ to
חָרְבָּ֣ה ḥārᵊbbˈoh חָרְבָּה ruin
וּ û וְ and
לְ lᵊ לְ to
חֶרְפָּ֔ה ḥerpˈā חֶרְפָּה reproach
בַּ ba בְּ in
הַ the
גֹּויִ֖ם ggôyˌim גֹּוי people
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
סְבִיבֹותָ֑יִךְ sᵊvîvôṯˈāyiḵ סָבִיב surrounding
לְ lᵊ לְ to
עֵינֵ֖י ʕênˌê עַיִן eye
כָּל־ kol- כֹּל whole
עֹובֵֽר׃ ʕôvˈēr עבר pass
5:14. et dabo te in desertum et in obprobrium in gentibus quae in circuitu tuo sunt in conspectu omnis praetereuntis
And I will make thee desolate, and a reproach among the nations that are round about thee, in the sight of every one that passeth by.
5:14. And I will make you desolate, and a disgrace among the Gentiles, who are all around you, in the sight of all who pass by.
5:14. Moreover I will make thee waste, and a reproach among the nations that [are] round about thee, in the sight of all that pass by.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-15. Возвращаются естественно от судьбы пленников к судьбе опустошенного города дальнейшим развитием данных 8: и сл. стихов. Страна обратится в пустыню, сравнение с которой будет обидно для всякой земли. - “Примером” наказания, который научит другие народы не грешить. - “Ужасом” перед великими бедствиями, которые постигнут Иерусалим.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:14: I will: Eze 22:4; Lev 26:31, Lev 26:32; Deu 28:37; Ch2 7:20, Ch2 7:21; Neh 2:17; Psa 74:3-10; Psa 79:1-4; Isa 64:10, Isa 64:11; Jer 19:8, Jer 24:9, Jer 24:10, Jer 42:18; Lam 1:4, Lam 1:8; Lam 2:15-17, Lam 5:18; Mic 3:12
the nations: Eze 5:8
John Gill
5:14 Moreover I will make thee waste,.... That is, their land; which, being without inhabitants, lay untilled; and so became barren and unfruitful:
and a reproach among the nations that are round about thee, in the sight of all that pass by; who, seeing it in this desolate condition, shall throw out their taunts and jeers upon it, as in Lam 2:15.
Robert Jamieson, A. R. Fausset and David Brown
5:14 reproach among the nations--They whose idolatries Israel had adopted, instead of comforting, would only exult in their calamities brought on by those idolatries (compare Lk 15:15).
5:155:15: Եւ եղիցես հեծեծելի՛ եւ եղկելի, ծաղր եւ երեւոյթ ՚ի մէջ ազգացն որ շուրջ զքեւ՛ իցեն. յառնե՛լ ինձ ՚ի քեզ դատաստանս բարկութեամբ, եւ սրտմտութեամբ եւ վրէժխնդրութեամբ ցասման։
15 եւ դուք ողբալի ու եղկելի էք լինելու, ծաղր ու ցուցանք՝ ձեր շուրջը եղող ազգերի մէջ, երբ ես սրտմտութեամբ ու վրէժխնդրութեան ցասումով ձեզ հետ դատաստան տեսնեմ:
15 Երբ բարկութեամբ եւ սրտմտութեամբ ու սրտմտութեան պատիժներով քու վրադ վճիռները գործադրեմ, այս բանը քու բոլորտիքդ եղող ազգերուն մէջ անարգանք, նախատինք, առակ ու զարմացում պիտի ըլլայ’. ես՝ Տէրս՝ խօսեցայ։
Եւ եղիցես հեծեծելի եւ եղկելի, ծաղր եւ երեւոյթ ի մէջ ազգացն որ շուրջ զքեւ իցեն, յառնել ինձ ի քեզ դատաստանս բարկութեամբ եւ սրտմտութեամբ եւ վրէժխնդրութեամբ ցասման. ես Տէր խօսեցայ:

5:15: Եւ եղիցես հեծեծելի՛ եւ եղկելի, ծաղր եւ երեւոյթ ՚ի մէջ ազգացն որ շուրջ զքեւ՛ իցեն. յառնե՛լ ինձ ՚ի քեզ դատաստանս բարկութեամբ, եւ սրտմտութեամբ եւ վրէժխնդրութեամբ ցասման։
15 եւ դուք ողբալի ու եղկելի էք լինելու, ծաղր ու ցուցանք՝ ձեր շուրջը եղող ազգերի մէջ, երբ ես սրտմտութեամբ ու վրէժխնդրութեան ցասումով ձեզ հետ դատաստան տեսնեմ:
15 Երբ բարկութեամբ եւ սրտմտութեամբ ու սրտմտութեան պատիժներով քու վրադ վճիռները գործադրեմ, այս բանը քու բոլորտիքդ եղող ազգերուն մէջ անարգանք, նախատինք, առակ ու զարմացում պիտի ըլլայ’. ես՝ Տէրս՝ խօսեցայ։
zohrab-1805▾ eastern-1994▾ western am▾
5:155:15 И будешь посмеянием и поруганием, примером и ужасом у народов, которые вокруг тебя, когда Я произведу над тобою суд во гневе и ярости, и в яростных казнях; Я, Господь, изрек сие;
5:15 καὶ και and; even ἔσῃ ειμι be στενακτὴ στενακτος and; even δηλαϊστὴ δηλαιστος in τοῖς ο the ἔθνεσιν εθνος nation; caste τοῖς ο the κύκλῳ κυκλω circling; in a circle σου σου of you; your ἐν εν in τῷ ο the ποιῆσαί ποιεω do; make με με me ἐν εν in σοὶ σοι you κρίματα κριμα judgment ἐν εν in ἐκδικήσει εκδικησις vindication; vengeance θυμοῦ θυμος provocation; temper μου μου of me; mine ἐγὼ εγω I κύριος κυριος lord; master λελάληκα λαλεω talk; speak
5:15 וְֽ wᵊˈ וְ and הָ֨יְתָ֜ה hˌāyᵊṯˈā היה be חֶרְפָּ֤ה ḥerpˈā חֶרְפָּה reproach וּ û וְ and גְדוּפָה֙ ḡᵊḏûfˌā גִּדּוּפָה reviling word מוּסָ֣ר mûsˈār מוּסָר chastening וּ û וְ and מְשַׁמָּ֔ה mᵊšammˈā מְשַׁמָּה devastation לַ la לְ to † הַ the גֹּויִ֖ם ggôyˌim גֹּוי people אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] סְבִיבֹותָ֑יִךְ sᵊvîvôṯˈāyiḵ סָבִיב surrounding בַּ ba בְּ in עֲשֹׂותִי֩ ʕᵃśôṯˌî עשׂה make בָ֨ךְ vˌāḵ בְּ in שְׁפָטִ֜ים šᵊfāṭˈîm שֶׁפֶט judgment בְּ bᵊ בְּ in אַ֤ף ʔˈaf אַף nose וּ û וְ and בְ vᵊ בְּ in חֵמָה֙ ḥēmˌā חֵמָה heat וּ û וְ and בְ vᵊ בְּ in תֹכְחֹ֣ות ṯōḵᵊḥˈôṯ תֹּוכַחַת rebuke חֵמָ֔ה ḥēmˈā חֵמָה heat אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH דִּבַּֽרְתִּי׃ dibbˈartî דבר speak
5:15. et eris obprobrium et blasphemia exemplum et stupor in gentibus quae in circuitu tuo sunt cum fecero in te iudicia in furore et in indignatione et in increpationibus iraeAnd thou shalt be a reproach, and a scoff, an example, and an astonishment amongst the nations that are round about thee, when I shall have executed judgments in thee in anger, and in indignation, and in wrathful rebukes.
15. So it shall be a reproach and a taunt, an instruction and an astonishment, unto the nations that are round about thee, when I shall execute judgments in thee in anger and in fury, and in furious rebukes: I the LORD have spoken it:
5:15. And you shall be a disgrace and a blasphemy, an example and an astonishment, among the Gentiles, who are all around you, when I will have executed judgments in you, in fury and in indignation and with rebukes of wrath.
5:15. So it shall be a reproach and a taunt, an instruction and an astonishment unto the nations that [are] round about thee, when I shall execute judgments in thee in anger and in fury and in furious rebukes. I the LORD have spoken [it].
So it shall be a reproach and a taunt, an instruction and an astonishment unto the nations that [are] round about thee, when I shall execute judgments in thee in anger and in fury and in furious rebukes. I the LORD have spoken:

5:15 И будешь посмеянием и поруганием, примером и ужасом у народов, которые вокруг тебя, когда Я произведу над тобою суд во гневе и ярости, и в яростных казнях; Я, Господь, изрек сие;
5:15
καὶ και and; even
ἔσῃ ειμι be
στενακτὴ στενακτος and; even
δηλαϊστὴ δηλαιστος in
τοῖς ο the
ἔθνεσιν εθνος nation; caste
τοῖς ο the
κύκλῳ κυκλω circling; in a circle
σου σου of you; your
ἐν εν in
τῷ ο the
ποιῆσαί ποιεω do; make
με με me
ἐν εν in
σοὶ σοι you
κρίματα κριμα judgment
ἐν εν in
ἐκδικήσει εκδικησις vindication; vengeance
θυμοῦ θυμος provocation; temper
μου μου of me; mine
ἐγὼ εγω I
κύριος κυριος lord; master
λελάληκα λαλεω talk; speak
5:15
וְֽ wᵊˈ וְ and
הָ֨יְתָ֜ה hˌāyᵊṯˈā היה be
חֶרְפָּ֤ה ḥerpˈā חֶרְפָּה reproach
וּ û וְ and
גְדוּפָה֙ ḡᵊḏûfˌā גִּדּוּפָה reviling word
מוּסָ֣ר mûsˈār מוּסָר chastening
וּ û וְ and
מְשַׁמָּ֔ה mᵊšammˈā מְשַׁמָּה devastation
לַ la לְ to
הַ the
גֹּויִ֖ם ggôyˌim גֹּוי people
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
סְבִיבֹותָ֑יִךְ sᵊvîvôṯˈāyiḵ סָבִיב surrounding
בַּ ba בְּ in
עֲשֹׂותִי֩ ʕᵃśôṯˌî עשׂה make
בָ֨ךְ vˌāḵ בְּ in
שְׁפָטִ֜ים šᵊfāṭˈîm שֶׁפֶט judgment
בְּ bᵊ בְּ in
אַ֤ף ʔˈaf אַף nose
וּ û וְ and
בְ vᵊ בְּ in
חֵמָה֙ ḥēmˌā חֵמָה heat
וּ û וְ and
בְ vᵊ בְּ in
תֹכְחֹ֣ות ṯōḵᵊḥˈôṯ תֹּוכַחַת rebuke
חֵמָ֔ה ḥēmˈā חֵמָה heat
אֲנִ֥י ʔᵃnˌî אֲנִי i
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
דִּבַּֽרְתִּי׃ dibbˈartî דבר speak
5:15. et eris obprobrium et blasphemia exemplum et stupor in gentibus quae in circuitu tuo sunt cum fecero in te iudicia in furore et in indignatione et in increpationibus irae
And thou shalt be a reproach, and a scoff, an example, and an astonishment amongst the nations that are round about thee, when I shall have executed judgments in thee in anger, and in indignation, and in wrathful rebukes.
5:15. And you shall be a disgrace and a blasphemy, an example and an astonishment, among the Gentiles, who are all around you, when I will have executed judgments in you, in fury and in indignation and with rebukes of wrath.
5:15. So it shall be a reproach and a taunt, an instruction and an astonishment unto the nations that [are] round about thee, when I shall execute judgments in thee in anger and in fury and in furious rebukes. I the LORD have spoken [it].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:15: an instruction: Deu 29:24-28; Kg1 9:7; Psa 79:4; Isa 26:9; Jer 22:8, Jer 22:9; Co1 10:11
when: Eze 25:17; Isa 66:15, Isa 66:16; Nah 1:2
John Gill
5:15 So it shall be a reproach and a taunt,.... The subject of the reproaches and taunts of the enemy; see Jer 24:9; this is repeated for the greater confirmation of it:
an instruction; or "discipline", or "correction" (x). The meaning is, that the Gentiles, seeing the judgments of God upon the Jews, would hereby learn righteousness, forsake their sins, amend their ways, and fear, the Lord:
and an astonishment unto the nations that are round about thee; being amazed that such judgments should fall upon a people that had been so highly favoured of God; and at their stupidity, hardness, and incorrigibleness under them:
when I shall execute judgments in thee in anger and in fury, and in furious rebukes; a heap of words, not only denoting the certainty of divine judgments, but the greatness and fierceness of divine wrath, in the execution of them; that these were not fatherly chastisements, rebukes in love, but the effects of vindictive justice:
I the Lord have spoken it; or those things, as the Arabic version; and as sure as I have spoken, I will do. The Targum is,
"I the Lord have decreed in my word;''
and so in Ezek 5:13; where it is added, and I will confirm or accomplish.
(x) "disciplina", Pagninus; "castigatio", Vatablus, Starckius.
John Wesley
5:15 Taunt - A very proverb among them. Instruction - Sinners shall learn by thy miseries, what they may expect from me.
Robert Jamieson, A. R. Fausset and David Brown
5:15 instruction--literally, "a corrective chastisement," that is, a striking example to warn all of the fatal consequences of sin. For "it shall be"; all ancient versions have "thou," which the connection favors.
5:165:16: Ես Տէր խօսեցայ, ՚ի յարձակել ինձ զչարաչար զնետս իմ սովոյ ՚ի վերայ նոցա, եւ եղիցին ՚ի սատակումն. արձակեցից զայս ՚ի վերայ նոցա. եւ սով գումարեցից ՚ի վերայ ձեր. եւ խորտակեցից զհաստատութիւն հացի քոյ։
16 Ես՝ Տէրս եմ ասում սա. երբ ես սովի չար նետերս արձակեմ ձեզ վրայ՝ կ’ոչնչանաք: Դրանք կ’արձակեմ ձեզ վրայ, սով կը բերեմ ձեր գլխին, կը վերացնեմ ձեր հացի պաշարը,
16 Անոնց վրայ սովին չար ու ապականիչ նետերը պիտի ղրկեմ, որոնք ձեզ ապականելու համար պիտի ղրկեմ, սովը ձեր վրայ պիտի աւելցնեմ ու ձեզի համար հացին ցուպը պիտի կոտրեմ։
Ի յարձակել ինձ զչարաչար զնետս [91]իմ սովոյ ի վերայ նոցա, եւ եղիցին ի սատակումն. արձակեցից զայս [92]ի վերայ նոցա``, եւ սով գումարեցից ի վերայ ձեր, եւ [93]խորտակեցից զհաստատութիւն հացի [94]քո:

5:16: Ես Տէր խօսեցայ, ՚ի յարձակել ինձ զչարաչար զնետս իմ սովոյ ՚ի վերայ նոցա, եւ եղիցին ՚ի սատակումն. արձակեցից զայս ՚ի վերայ նոցա. եւ սով գումարեցից ՚ի վերայ ձեր. եւ խորտակեցից զհաստատութիւն հացի քոյ։
16 Ես՝ Տէրս եմ ասում սա. երբ ես սովի չար նետերս արձակեմ ձեզ վրայ՝ կ’ոչնչանաք: Դրանք կ’արձակեմ ձեզ վրայ, սով կը բերեմ ձեր գլխին, կը վերացնեմ ձեր հացի պաշարը,
16 Անոնց վրայ սովին չար ու ապականիչ նետերը պիտի ղրկեմ, որոնք ձեզ ապականելու համար պիտի ղրկեմ, սովը ձեր վրայ պիտի աւելցնեմ ու ձեզի համար հացին ցուպը պիտի կոտրեմ։
zohrab-1805▾ eastern-1994▾ western am▾
5:165:16 и когда пошлю на них лютые стрелы голода, которые будут губить, когда пошлю их на погибель вашу, и усилю голод между вами, и сокрушу хлебную опору у вас,
5:16 ἐν εν in τῷ ο the ἐξαποστεῖλαί εξαποστελλω send forth με με me τὰς ο the βολίδας βολις javelin μου μου of me; mine τοῦ ο the λιμοῦ λιμος famine; hunger ἐπ᾿ επι in; on αὐτοὺς αυτος he; him καὶ και and; even ἔσονται ειμι be εἰς εις into; for ἔκλειψιν εκλειψις and; even συντρίψω συντριβω fracture; smash στήριγμα στηριγμα bread; loaves σου σου of you; your
5:16 בְּֽ bᵊˈ בְּ in שַׁלְּחִ֡י šallᵊḥˈî שׁלח send אֶת־ ʔeṯ- אֵת [object marker] חִצֵּי֩ ḥiṣṣˌê חֵץ arrow הָ hā הַ the רָעָ֨ב rāʕˌāv רָעָב hunger הָ hā הַ the רָעִ֤ים rāʕˈîm רַע evil בָּהֶם֙ bāhˌem בְּ in אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הָי֣וּ hāyˈû היה be לְ lᵊ לְ to מַשְׁחִ֔ית mašḥˈîṯ מַשְׁחִית destruction אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אֲשַׁלַּ֥ח ʔᵃšallˌaḥ שׁלח send אֹותָ֖ם ʔôṯˌām אֵת [object marker] לְ lᵊ לְ to שַֽׁחֶתְכֶ֑ם šˈaḥeṯᵊḵˈem שׁחת destroy וְ wᵊ וְ and רָעָב֙ rāʕˌāv רָעָב hunger אֹסֵ֣ף ʔōsˈēf יסף add עֲלֵיכֶ֔ם ʕᵃlêḵˈem עַל upon וְ wᵊ וְ and שָׁבַרְתִּ֥י šāvartˌî שׁבר break לָכֶ֖ם lāḵˌem לְ to מַטֵּה־ maṭṭē- מַטֶּה staff לָֽחֶם׃ lˈāḥem לֶחֶם bread
5:16. ego Dominus locutus sum quando misero sagittas famis pessimas in eos quae erunt mortiferae et quas mittam ut disperdam vos et famem congregabo super vos et conteram vobis baculum panisI the Lord have spoken it: When I shall send upon them the grievous arrows of famine, which shall bring death, and which I will send to destroy you: and I will gather together famine against you: and I will break among you the staff of bread.
16. when I shall send upon them the evil arrows of famine, that are for destruction, which I will send to destroy you; and I will increase the famine upon you, and will break your staff of bread;
5:16. I, the Lord, have spoken. At that time, I will send among them the most grievous arrows of famine, which shall bring death, and which I will send so that I may destroy you. And I will gather a famine over you, and I will crush the staff of bread among you.
5:16. When I shall send upon them the evil arrows of famine, which shall be for [their] destruction, [and] which I will send to destroy you: and I will increase the famine upon you, and will break your staff of bread:
When I shall send upon them the evil arrows of famine, which shall be for [their] destruction, [and] which I will send to destroy you: and I will increase the famine upon you, and will break your staff of bread:

5:16 и когда пошлю на них лютые стрелы голода, которые будут губить, когда пошлю их на погибель вашу, и усилю голод между вами, и сокрушу хлебную опору у вас,
5:16
ἐν εν in
τῷ ο the
ἐξαποστεῖλαί εξαποστελλω send forth
με με me
τὰς ο the
βολίδας βολις javelin
μου μου of me; mine
τοῦ ο the
λιμοῦ λιμος famine; hunger
ἐπ᾿ επι in; on
αὐτοὺς αυτος he; him
καὶ και and; even
ἔσονται ειμι be
εἰς εις into; for
ἔκλειψιν εκλειψις and; even
συντρίψω συντριβω fracture; smash
στήριγμα στηριγμα bread; loaves
σου σου of you; your
5:16
בְּֽ bᵊˈ בְּ in
שַׁלְּחִ֡י šallᵊḥˈî שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
חִצֵּי֩ ḥiṣṣˌê חֵץ arrow
הָ הַ the
רָעָ֨ב rāʕˌāv רָעָב hunger
הָ הַ the
רָעִ֤ים rāʕˈîm רַע evil
בָּהֶם֙ bāhˌem בְּ in
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הָי֣וּ hāyˈû היה be
לְ lᵊ לְ to
מַשְׁחִ֔ית mašḥˈîṯ מַשְׁחִית destruction
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אֲשַׁלַּ֥ח ʔᵃšallˌaḥ שׁלח send
אֹותָ֖ם ʔôṯˌām אֵת [object marker]
לְ lᵊ לְ to
שַֽׁחֶתְכֶ֑ם šˈaḥeṯᵊḵˈem שׁחת destroy
וְ wᵊ וְ and
רָעָב֙ rāʕˌāv רָעָב hunger
אֹסֵ֣ף ʔōsˈēf יסף add
עֲלֵיכֶ֔ם ʕᵃlêḵˈem עַל upon
וְ wᵊ וְ and
שָׁבַרְתִּ֥י šāvartˌî שׁבר break
לָכֶ֖ם lāḵˌem לְ to
מַטֵּה־ maṭṭē- מַטֶּה staff
לָֽחֶם׃ lˈāḥem לֶחֶם bread
5:16. ego Dominus locutus sum quando misero sagittas famis pessimas in eos quae erunt mortiferae et quas mittam ut disperdam vos et famem congregabo super vos et conteram vobis baculum panis
I the Lord have spoken it: When I shall send upon them the grievous arrows of famine, which shall bring death, and which I will send to destroy you: and I will gather together famine against you: and I will break among you the staff of bread.
5:16. I, the Lord, have spoken. At that time, I will send among them the most grievous arrows of famine, which shall bring death, and which I will send so that I may destroy you. And I will gather a famine over you, and I will crush the staff of bread among you.
5:16. When I shall send upon them the evil arrows of famine, which shall be for [their] destruction, [and] which I will send to destroy you: and I will increase the famine upon you, and will break your staff of bread:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-17. Дальнейшее развитие 15b; ст. 16а продолжает даже конструкцию 15: ст., которая затем анаколутически (без соблюдения закона о последовательности мыслей) обрывается. Угроза исчерпывается повторением еще раз указанных в 12: ст. наказаний, но с усилением выражений и добавлением одной новой кары, благодаря чему получается так знаменательное для данного случая число 4; ср. XIV:21: и I:5. Замечательно, что голод выступает в качестве наибольшего бедствия, перед которым отступает назад и меч неприятельский, что соответствовало действительности. Обращает внимание смена 3: л. мн. ч. сначала на 2: л. мн. ч., а затем на 2: л. ед. ч. То, что переписчики не смущались этим и не пытались исправить, Бертолет объясняет тем, что для них связь единичного с целым и олицетворение народа и общества лежало глубже в крови, чем мы в новейшее время можем понять; для них народ и общество построились гораздо менее из отдельных личностей, чем эти последние получали право на существование через свою принадлежность к народу и обществу. Об ужасе перед дикими зверями, являвшимися следствием военного опустошения, очень часто говорится (ср. особ. 4: Цар XVII:25; Исх XXIII:29; Втор XXXII:24; Лев XXVI:22). “Доказательство, что культура св. земли во все времена оставалась относительной. Бросается в глаза сопоставление язвы и крови, так как последняя явно не есть проливаемая мечом (ср. XIV:19, 17); между тем выражение едва ли имеет патологическую подкладку (“кровяной нарыв”), а скорее только аллитерация (постановка рядом слов с одинаковыми буквами в начале, по-евр.: девер - дам) и м. б. присловье” (Бертолет).
Adam Clarke: Commentary on the Bible - 1831
5:16: The evil arrows of famine - Famine and pestilence are represented as poisoned arrows, inflicting death wherever they wound. The ancients represented them in the same way.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:16: the evil: Deu 32:23, Deu 32:24; Psa 7:13, Psa 91:5-7; Lam 3:12
and will: Eze 4:16, Eze 14:13; Lev 26:26; Kg2 6:25; Isa 3:1
Geneva 1599
5:16 When I shall send upon them the evil (h) arrows of famine, which shall be for [their] destruction, [and] which I will send to destroy you: and I will increase the famine upon you, and will break your staff of bread:
(h) Which were the grasshoppers, mildew and whatever were opportunities for famine.
John Gill
5:16 When I shall send upon them the evil arrows of famines,.... Either famine itself, which is as an arrow; it is taken out of the quiver of the Lord of hosts, and is shot by him; and moves swiftly when it has a commission; and is very destructive: or arrows which bring on a famine, such as drought, excessive rains, blasting, mildew, locusts, &c. or arrows which the famine brings, as leanness, faintness, blackness, and death; and, in either sense, are evil ones; and are sent of God for the following end:
which shall be for their destruction, and which I will send to destroy you; God's design in sending them was to destroy, and that was answered; and a very destroying arrow famine is, and therefore called evil:
and I will increase the famine upon you; or "gather (y) it upon", or "against you"; as if it was an army with bows and arrows:
and will break your staff of bread: take away the virtue from the little they had, that that should not nourish and satisfy; See Gill on Ezek 4:16.
(y) "famen congregabo, super vos", V. L. Pagninus; "famen colligam super vos", Montanus, Polanus, Starckius.
Robert Jamieson, A. R. Fausset and David Brown
5:16 arrows of famine--hail, rain, mice, locusts, mildew (see Deut 32:23-24).
increase the famine--literally, "congregate" or "collect." When ye think your harvest safe because ye have escaped drought, mildew, &c., I will find other means [CALVIN], which I will congregate as the forces of an invading army, to bring famine on you.
5:175:17: Եւ առաքեցից ՚ի վերայ քո սով՝ եւ գազանս չա՛րս, եւ պատժեցից զքեզ. եւ մահ եւ արիւն անցցեն ՚ի քեզ, եւ ածից շուրջ զքեւ սո՛ւր. զի ես Տէր խօսեցայ[12369]։[12369] Ոմանք. ՚Ի վերայ քո սուր եւ գազանս... եւ ածից զքեւ շուրջ։
17 ձեր դէմ սով ու վայրի գազաններ կ’ուղարկեմ եւ կը պատժեմ ձեզ. մահն ու արիւնը կ’անցնեն ձեր վրայով, ձեր շուրջն էլ սրածութիւն կ’անեմ, որովհետեւ ես՝ Տէրս եմ ասում դա”»:
17 Այսպէս ձեր վրայ սով ու չար գազաններ պիտի ղրկեմ, որ քեզ անզաւակ թողուն եւ քու մէջէդ ժանտախտ ու արիւն պիտի անցնի ու քու վրադ սուր պիտի բերեմ’. ես՝ Տէրս՝ խօսեցայ։
Եւ առաքեցից ի վերայ [95]քո սով եւ գազանս չարս, եւ [96]պատժեցից զքեզ. եւ մահ եւ արիւն անցցեն ի քեզ, եւ ածից շուրջ զքեւ սուր, զի ես Տէր խօսեցայ:

5:17: Եւ առաքեցից ՚ի վերայ քո սով՝ եւ գազանս չա՛րս, եւ պատժեցից զքեզ. եւ մահ եւ արիւն անցցեն ՚ի քեզ, եւ ածից շուրջ զքեւ սո՛ւր. զի ես Տէր խօսեցայ[12369]։
[12369] Ոմանք. ՚Ի վերայ քո սուր եւ գազանս... եւ ածից զքեւ շուրջ։
17 ձեր դէմ սով ու վայրի գազաններ կ’ուղարկեմ եւ կը պատժեմ ձեզ. մահն ու արիւնը կ’անցնեն ձեր վրայով, ձեր շուրջն էլ սրածութիւն կ’անեմ, որովհետեւ ես՝ Տէրս եմ ասում դա”»:
17 Այսպէս ձեր վրայ սով ու չար գազաններ պիտի ղրկեմ, որ քեզ անզաւակ թողուն եւ քու մէջէդ ժանտախտ ու արիւն պիտի անցնի ու քու վրադ սուր պիտի բերեմ’. ես՝ Տէրս՝ խօսեցայ։
zohrab-1805▾ eastern-1994▾ western am▾
5:175:17 и пошлю на вас голод и лютых зверей, и обесчадят тебя; и язва и кровь пройдет по тебе, и меч наведу на тебя; Я, Господь, изрек сие.
5:17 καὶ και and; even ἐξαποστελῶ εξαποστελλω send forth ἐπὶ επι in; on σὲ σε.1 you λιμὸν λιμος famine; hunger καὶ και and; even θηρία θηριον beast πονηρὰ πονηρος harmful; malignant καὶ και and; even τιμωρήσομαί τιμωρεω castigate; punished σε σε.1 you καὶ και and; even θάνατος θανατος death καὶ και and; even αἷμα αιμα blood; bloodstreams διελεύσονται διερχομαι pass through; spread ἐπὶ επι in; on σέ σε.1 you καὶ και and; even ῥομφαίαν ρομφαια broadsword ἐπάξω επαγω instigate; bring on ἐπὶ επι in; on σὲ σε.1 you κυκλόθεν κυκλοθεν circling; from all around ἐγὼ εγω I κύριος κυριος lord; master λελάληκα λαλεω talk; speak
5:17 וְ wᵊ וְ and שִׁלַּחְתִּ֣י šillaḥtˈî שׁלח send עֲ֠לֵיכֶם ʕᵃlêḵˌem עַל upon רָעָ֞ב rāʕˈāv רָעָב hunger וְ wᵊ וְ and חַיָּ֤ה ḥayyˈā חַיָּה wild animal רָעָה֙ rāʕˌā רַע evil וְ wᵊ וְ and שִׁכְּלֻ֔ךְ šikkᵊlˈuḵ שׁכל be bereaved of children וְ wᵊ וְ and דֶ֥בֶר ḏˌever דֶּבֶר pest וָ wā וְ and דָ֖ם ḏˌām דָּם blood יַעֲבָר־ yaʕᵃvor- עבר pass בָּ֑ךְ bˈāḵ בְּ in וְ wᵊ וְ and חֶ֨רֶב֙ ḥˈerev חֶרֶב dagger אָבִ֣יא ʔāvˈî בוא come עָלַ֔יִךְ ʕālˈayiḵ עַל upon אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH דִּבַּֽרְתִּי׃ פ dibbˈartî . f דבר speak
5:17. et inmittam in vos famem et bestias pessimas usque ad internicionem et pestilentia et sanguis transibunt per te et gladium inducam super te ego Dominus locutus sumAnd I will send in upon you famine, and evil beasts unto utter destruction: and pestilence, and blood shall pass through thee, and I will bring in the sword upon thee. I the Lord have spoken it.
17. and I will send upon you famine and evil beasts, and they shall bereave thee; and pestilence and blood shall pass through thee; and I will bring the sword upon thee: I the LORD have spoken it.
5:17. And I will send among you famine and very harmful beasts, even unto utter ruin. And pestilence and blood shall pass through you. And I will bring the sword over you. I, the Lord, have spoken.”
5:17. So will I send upon you famine and evil beasts, and they shall bereave thee; and pestilence and blood shall pass through thee; and I will bring the sword upon thee. I the LORD have spoken [it].
So will I send upon you famine and evil beasts, and they shall bereave thee; and pestilence and blood shall pass through thee; and I will bring the sword upon thee. I the LORD have spoken:

5:17 и пошлю на вас голод и лютых зверей, и обесчадят тебя; и язва и кровь пройдет по тебе, и меч наведу на тебя; Я, Господь, изрек сие.
5:17
καὶ και and; even
ἐξαποστελῶ εξαποστελλω send forth
ἐπὶ επι in; on
σὲ σε.1 you
λιμὸν λιμος famine; hunger
καὶ και and; even
θηρία θηριον beast
πονηρὰ πονηρος harmful; malignant
καὶ και and; even
τιμωρήσομαί τιμωρεω castigate; punished
σε σε.1 you
καὶ και and; even
θάνατος θανατος death
καὶ και and; even
αἷμα αιμα blood; bloodstreams
διελεύσονται διερχομαι pass through; spread
ἐπὶ επι in; on
σέ σε.1 you
καὶ και and; even
ῥομφαίαν ρομφαια broadsword
ἐπάξω επαγω instigate; bring on
ἐπὶ επι in; on
σὲ σε.1 you
κυκλόθεν κυκλοθεν circling; from all around
ἐγὼ εγω I
κύριος κυριος lord; master
λελάληκα λαλεω talk; speak
5:17
וְ wᵊ וְ and
שִׁלַּחְתִּ֣י šillaḥtˈî שׁלח send
עֲ֠לֵיכֶם ʕᵃlêḵˌem עַל upon
רָעָ֞ב rāʕˈāv רָעָב hunger
וְ wᵊ וְ and
חַיָּ֤ה ḥayyˈā חַיָּה wild animal
רָעָה֙ rāʕˌā רַע evil
וְ wᵊ וְ and
שִׁכְּלֻ֔ךְ šikkᵊlˈuḵ שׁכל be bereaved of children
וְ wᵊ וְ and
דֶ֥בֶר ḏˌever דֶּבֶר pest
וָ וְ and
דָ֖ם ḏˌām דָּם blood
יַעֲבָר־ yaʕᵃvor- עבר pass
בָּ֑ךְ bˈāḵ בְּ in
וְ wᵊ וְ and
חֶ֨רֶב֙ ḥˈerev חֶרֶב dagger
אָבִ֣יא ʔāvˈî בוא come
עָלַ֔יִךְ ʕālˈayiḵ עַל upon
אֲנִ֥י ʔᵃnˌî אֲנִי i
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
דִּבַּֽרְתִּי׃ פ dibbˈartî . f דבר speak
5:17. et inmittam in vos famem et bestias pessimas usque ad internicionem et pestilentia et sanguis transibunt per te et gladium inducam super te ego Dominus locutus sum
And I will send in upon you famine, and evil beasts unto utter destruction: and pestilence, and blood shall pass through thee, and I will bring in the sword upon thee. I the Lord have spoken it.
5:17. And I will send among you famine and very harmful beasts, even unto utter ruin. And pestilence and blood shall pass through you. And I will bring the sword over you. I, the Lord, have spoken.”
5:17. So will I send upon you famine and evil beasts, and they shall bereave thee; and pestilence and blood shall pass through thee; and I will bring the sword upon thee. I the LORD have spoken [it].
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Adam Clarke: Commentary on the Bible - 1831
5:17: So will I send upon you famine and evil beasts, and they shall bereave thee - Wild beasts always multiply in depopulated countries. In England, wolves abounded when the country was thinly peopled, it is now full of inhabitants, and there is not one wolf in the land. Nebuchadnezzar and his Chaldeans may be called here evil beasts. He is often compared to a lion, Jer 4:7; Dan 7:14; on account of the ravages made by him and his Chaldean armies.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:17: and evil: Eze 14:15, Eze 14:21, Eze 33:27, Eze 34:25-28; Exo 23:29; Lev 26:22; Deu 32:24; Kg2 17:25; Jer 15:3
and pestilence: Eze 5:12, Eze 14:19, Eze 38:22
and I: Eze 6:12, Eze 21:3, Eze 23:47
I the: Eze 5:13, Eze 5:15, Eze 17:21, Eze 17:24, Eze 21:32, Eze 22:14, Eze 26:14, Eze 30:12, Eze 37:14; Mat 24:35
John Gill
5:17 So will I send upon you famine, and evil beasts,.... Famine is repeated for the further confirmation of it; and "evil beasts" are added, by whom are meant, not the Chaldeans, comparable to such; but literally lions, wolves, hears, &c. which are threatened the Jews, in case of disobedience, Lev 26:22; and which sometimes were sent, 4Kings 17:24;
and they shall bereave thee; that is, of her children, whom the evil beasts should destroy; they not being able to defend themselves against them, as men can:
and pestilence and blood shall pass through thee, and I will bring the sword upon thee; the pestilence, famine, sword, which is meant by blood, and evil beasts, are the Lord's four sore judgments; see Ezek 14:21.
I the Lord have spoken it: who was able to perform it, and did, both at the destruction of Jerusalem by Nebuchadnezzar and by Titus.
John Wesley
5:17 Bereave thee - Of your children, friends, and your own life. Pestilence and blood - Thy land shall be the common road for pestilence and blood. Tho' this prophecy was to be accomplished presently, in the destruction of Jerusalem by the Chaldeans; yet it may well be supposed to look forward, to the final destruction of it by the Romans, when God made a full end of the Jewish nation, and caused his fury to rest upon them.
Robert Jamieson, A. R. Fausset and David Brown
5:17 beasts--perhaps meaning destructive conquerors (Dan 7:4). Rather, literal "beasts," which infest desolated regions such as Judea was to become (compare Ezek 34:28; Ex 23:29; Deut 32:24; 4Kings 17:25). The same threat is repeated in manifold forms to awaken the careless.
sword--civil war.