Եզեկիէլ / Ezekiel - 7 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Заключая собою первый отдел пророческих речей, эта глава восполняет прежние речи тем, что приближающуюся катастрофу рассматривает по отношению к учреждениям государственно-общественным и вообще рисует ее более конкретно. При этом размашистый слог пророческой речи уступает место лирике. Подъем чувства до лирического пафоса, стремящегося излиться в коротких недосказанных предложениях и быстро чередующихся картинах предстоящего разрушения и бедствия, объясняется, как и визионерный характер последних глав, эсхатологическим характером той мысли, к которой постепенно пришли прежние речи пророка, именно, что конец идет; это положение дает тему, которая звучит через всю главу; конец стоит прямо перед глазами пророка. Будучи поэтически размеренной, глава распадается на четыре части-строфы.

Основная мысль 1-ой строфы, гл. 2-9; погибель греховного Израиля неотвратима, в этом отделе главы настолько много повторений, что каждое выражение ст. 2-4: за исключением 9b повторяется в стихах 5-9, но повторяется с существенными добавлениями; посему нет надобности признавать в ст. 2, 4: и 5-9: двух механически соединенных рецензий: повторения - особенность Иезекииля.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter the approaching ruin of the land of Israel is most particularly foretold in affecting expressions often repeated, that if possible they might be awakened by repentance to prevent it. The prophet must tell them, I. That it will be a final ruin, a complete utter destruction, which would make an end of them, a miserable end, ver. 1-6. II. That it is an approaching ruin, just at the door, ver. 7-10. III. That it is an unavoidable ruin, because they had by sin brought it upon themselves, ver. 10-15. IV. That their strength and wealth should be no fence against it, ver. 16-19. V. That the temple, which they trusted in, should itself be ruined, ver. 20-22. VI. That it should be a universal ruin, the sin that brought it having been universal, ver. 23-27.
Adam Clarke: Commentary on the Bible - 1831
This chapter, which also forms a distinct prophecy, foretells the dreadful destruction of the land of Israel, or Judah, (for after the captivity of the ten tribes these terms are often used indiscriminately for the Jews in general), on account of the heinous sins of its inhabitants, Eze 7:1-15; and the great distress of the small remnant that should escape, Eze 7:16-19. The temple itself, which they had polluted with idolatry, is devoted to destruction, Eze 7:20-22; and the prophet is directed to make a chain, as a type of that captivity, in which both king and people should be led in bonds to Babylon, Eze 7:23-27. The whole chapter abounds in bold and beautiful figures, flowing in an easy and forcible language.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Eze 7:1, The final desolation of Israel; Eze 7:16, The mournful repentance of them that escape; Eze 7:20, The enemies defile the sanctuary because of the Israelites' abominations; Eze 7:23, Under the type of a chain is shewn the miserable captivity of all orders of men.
Carl Friedrich Keil and Franz Delitzsch

The Overthrow of Israel
The second "word of God," contained in this chapter, completes the announcement of judgment upon Jerusalem and Judah, by expanding the thought, that the end will come both quickly and inevitably upon the land and people. This word is divided into two unequal sections, by the repetition of the phrase, "Thus saith Adonai Jehovah" (Ezek 7:2 and Ezek 7:5). In the first of these sections the theme is given in short, expressive, and monotonous clauses; namely, the end is drawing nigh, for God will judge Israel without mercy according to its abominations. The second section (vv. 5-27) is arranged in four strophes, and contains, in a form resembling the lamentation in Ezek 19:1-14, a more minute description of the end predicted.
John Gill
INTRODUCTION TO EZEKIEL 7
This chapter contains a prophecy of the speedy destruction of the Jews, as being just at hand; of the particular judgments that should come upon them; of the horror that should seize them, and the distress that all ranks of men among them should be in, a few only escaping, who are described as in mournful circumstances. The destruction in general is denounced as being very near; the end being come, which is often repeated; and as it is represented as sudden, so without mercy; which is declared, Ezek 7:1; the particular judgments, sword, pestilence, and famine, are mentioned in Ezek 7:15, and the few that should escape are compared to mourning doves, Ezek 7:16; the trembling, horror, and shame that should be upon all, are intimated in Ezek 7:17; the unprofitableness of their gold and silver to deliver them, and the unsatisfying nature of these things, are expressed, Ezek 7:19; the profanation and destruction of their temple are prophesied of, Ezek 7:20; and for their murder, rapine, and oppression, it is threatened that their houses should be possessed by the worst of Heathens, and their holy places defiled; and one calamity should come upon another; when their application to prophets, priests, and ancient men for counsel, would be in, vain, Ezek 7:23; and king, prince, and people, should be in the most melancholy and distressed circumstances, Ezek 7:27.
7:17:1: Եւ եղեւ բա՛ն Տեառն առ իս՝ եւ ասէ.
1 Տէրը խօսեց ինձ հետ ու ասաց. «Դո՛ւ էլ, մարդո՛ւ որդի, կ’ասես.
7 Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
Եւ եղեւ բան Տեառն առ իս եւ ասէ:

7:1: Եւ եղեւ բա՛ն Տեառն առ իս՝ եւ ասէ.
1 Տէրը խօսեց ինձ հետ ու ասաց. «Դո՛ւ էլ, մարդո՛ւ որդի, կ’ասես.
7 Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
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7:17:1 И было ко мне слово Господне:
7:1 καὶ και and; even ἐγένετο γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master πρός προς to; toward με με me λέγων λεγω tell; declare
7:1 וַ wa וְ and יְהִ֥י yᵊhˌî היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֵלַ֥י ʔēlˌay אֶל to לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
7:1. et factus est sermo Domini ad me dicensAnd the word of the Lord came to me, saying:
1. Moreover the word of the LORD came unto me, saying,
7:1. And the word of the Lord came to me, saying:
7:1. Moreover the word of the LORD came unto me, saying,
Moreover the word of the LORD came unto me, saying:

7:1 И было ко мне слово Господне:
7:1
καὶ και and; even
ἐγένετο γινομαι happen; become
λόγος λογος word; log
κυρίου κυριος lord; master
πρός προς to; toward
με με me
λέγων λεγω tell; declare
7:1
וַ wa וְ and
יְהִ֥י yᵊhˌî היה be
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֵלַ֥י ʔēlˌay אֶל to
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
7:1. et factus est sermo Domini ad me dicens
And the word of the Lord came to me, saying:
7:1. And the word of the Lord came to me, saying:
7:1. Moreover the word of the LORD came unto me, saying,
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Moreover the word of the LORD came unto me, saying, 2 Also, thou son of man, thus saith the Lord GOD unto the land of Israel; An end, the end is come upon the four corners of the land. 3 Now is the end come upon thee, and I will send mine anger upon thee, and will judge thee according to thy ways, and will recompense upon thee all thine abominations. 4 And mine eye shall not spare thee, neither will I have pity: but I will recompense thy ways upon thee, and thine abominations shall be in the midst of thee: and ye shall know that I am the LORD. 5 Thus saith the Lord GOD; An evil, an only evil, behold, is come. 6 An end is come, the end is come: it watcheth for thee; behold, it is come. 7 The morning is come unto thee, O thou that dwellest in the land: the time is come, the day of trouble is near, and not the sounding again of the mountains. 8 Now will I shortly pour out my fury upon thee, and accomplish mine anger upon thee: and I will judge thee according to thy ways, and will recompense thee for all thine abominations. 9 And mine eye shall not spare, neither will I have pity: I will recompense thee according to thy ways and thine abominations that are in the midst of thee; and ye shall know that I am the LORD that smiteth. 10 Behold the day, behold, it is come: the morning is gone forth; the rod hath blossomed, pride hath budded. 11 Violence is risen up into a rod of wickedness: none of them shall remain, nor of their multitude, nor of any of theirs: neither shall there be wailing for them. 12 The time is come, the day draweth near: let not the buyer rejoice, nor the seller mourn: for wrath is upon all the multitude thereof. 13 For the seller shall not return to that which is sold, although they were yet alive: for the vision is touching the whole multitude thereof, which shall not return; neither shall any strengthen himself in the iniquity of his life. 14 They have blown the trumpet, even to make all ready; but none goeth to the battle: for my wrath is upon all the multitude thereof. 15 The sword is without, and the pestilence and the famine within: he that is in the field shall die with the sword; and he that is in the city, famine and pestilence shall devour him.
We have here fair warning given of the destruction of the land of Israel, which was now hastening on apace. God, by the prophet, not only sends notice of it, but will have it inculcated in the same expressions, to show that the thing is certain, that it is near, that the prophet is himself affected with it and desires they should be so too, but finds them deaf, and stupid, and unaffected. When the town is on fire men do no seek for fine words and quaint expressions in which to give an account of it, but cry about the streets, with a loud and lamentable voice, "Fire! fire!" So the prophet here proclaims, An end! an end! it has come, it has come; behold, it has come. He that hath ears to hear let him hear.
I. An end has come, the end has come (v. 2), and again (v. 3, 6), Now has the end come upon thee--the end which all their wickedness had a tendency to, and which God had often told them it would come to at last, when by his prophets he had asked them, What will you do in the end hereof?--the end which all the foregoing judgments had been working towards, as means to bring it about (their ruin shall now be completed)--or the end, that is, the period of their state, the final destruction of their nation, as the deluge was the end of all flesh, Gen. vi. 13. They had flattered themselves with hopes that they should shortly see an end of their troubles. "Yea," says God, "An end has come, but a miserable one, not the expected end" (which is promised to the pious remnant among them, Jer. xxix. 11); "it is the end, that end which you have been so often warned of, that last end which Moses wished you to consider (Deut. xxxii. 29), and which, because Jerusalem remembered not, therefore she came down wonderfully," Lam. i. 9. This end was long in coming, but now it has come. Though the ruin of sinners comes slowly, it comes surely. "It has come; it watches for thee, ready to receive thee." This perhaps looks further, to the last destruction of that nation by the Romans, which that by the Chaldeans was an earnest of; and still further to the final destruction of the world of the ungodly. The end of all things is at hand; and Jerusalem's last end was a type of the end of the world, Matt. xxiv. 3. Oh that we could all see that end of time and days very near, and the end of our own time and days much nearer, that we may secure a happy lot at the end of the days! Dan. xii. 13. This end comes upon the four corners of the land. The ruin, as it shall be final, so it shall be total; no part of the land shall escape; no, not that which lies most remote. Such will the destruction of the world be; all these things shall be dissolved. Such will the destruction of sinners be; none can avoid it. Oh that the wickedness of the wicked might come to an end, before it bring them to an end!
II. An evil, an only evil, behold, has come, v. 5. Sin is an evil, an only evil, an evil that has no good in it; it is the worst of evils. But this is spoken of the evil of trouble; it is an evil, one evil, and that one shall suffice to affect and complete the ruin of the nation; there needs no more to do its business; this one shall make an utter end, affliction needs not rise up a second time, Nah. i. 9. It is an evil without precedent or parallel, an evil that stands alone; you cannot produce such another instance. It is to the impenitent an evil, an only evil; it hardens their hearts and irritates their corruptions, whereas there were those to whom it was sanctified by the grace of God and made a means of much good; they were sent into Babylon for their good, Jer. xxiv. 5. The wicked have the dregs of that cup to drink which to the righteous is full of mixtures of mercy, Ps. lxxv. 8. The same affliction is to us either a half evil or an only evil according as we conduct ourselves under it and make use of it. But when an end, the end, has come upon the wicked world, then an evil, an only evil, comes upon it, and not till then. The sorest of temporal judgments have their allays, but the torments of the damned are an evil, an only evil.
III. The time has come, the set time, for the inflicting of this only evil and the making of this full end; for to all God's purposes there is a time, a proper time, and that prefixed, in which the purpose shall have its accomplishment; particularly the time of reckoning with wicked people, and rendering to them according to their desserts, is fixed, the day of the revelation of the righteous judgment of god; and he sees, whether we see it or no, that his day is coming. This they are here told of again and again (v. 10): Behold, the day that has lingered so long has come at last, behold, it has come. The time has come, the day draws near, the day of trouble is near, v. 7, 12. Though threatened judgments may be long deferred, yet they shall not be dropped; the time for executing them will come. Though God's patience may put them off, nothing but man's sincere repentance and reformation will put them by. The morning has come unto thee (v. 7), and again (v. 10), The morning has gone forth; the day of trouble dawns, the day of destruction is already begun. The morning discovers that which was hidden; they thought their secret sins would never come to light, but now they will be brought to light. They used to try and execute malefactors in the morning, and such a morning of judgment and execution is now coming upon them, a day of trouble to sinners, the year of their visitation. See how stupid these people were, that, though the day of their destruction was already begun, yet they were not aware of it, but must be thus told of it again and again. The day of trouble, real trouble, is near, and not the sounding again of the mountains, that is, not a mere echo or report of troubles, as they were willing to think it was, nothing but a groundless surmise; as if the men that came against them were but the shadow of the mountains (as Zebul suggested to Gaal, Matt. ix. 36) and the intelligence they received were but an empty sound, reverberated from the mountains. No; the trouble is not a fancy, and so you will soon find.
IV. All this comes from God's wrath, not allayed, as sometimes it has been, with mixtures of mercy. This is the fountain from which all these calamities flow; and this is the wormwood and the gall in the affliction and the misery, which make it bitter indeed (v. 3): I will send my anger upon thee. Observe, God is Lord of his anger; it does not break out but when he pleases, nor fasten upon any but as he directs it and gives it commission. The expression rises higher (v. 8): Now will I shortly pour out my fury upon thee in full vials, and accomplish my anger, all the purposes and all the products of it, upon thee. This wrath does not single out here and there one to be made examples, but it is upon all the multitude thereof (v. 12, 14); the whole body of the nation has become a vessel of wrath, fitted for destruction. God does sometimes in wrath remember mercy, but now he says, My eye shall not spare thee, neither will I have pity, v. 4 and again v. 9. Those shall have judgment without mercy who made light of mercy when it was offered them.
V. All this is the just punishment of their sins, and it is what they have by their own folly brought upon themselves. This is much insisted on here, that they might be brought to justify God in all he had brought upon them. God never sends his anger but in wisdom and justice; and therefore it follows, "I will judge thee according to thy ways, v. 3. I will examine what thy ways have been, compare them with the law, and then deal with thee according to the merit of them, and recompense them to thee," v. 4. Note, In the heaviest judgments God inflicts upon sinners he does but recompense their own ways upon them; they are beaten with their own rod. And, when God comes to reckon with a sinful people, he will bring every provocation to account: "will recompense upon thee all thy abominations (v. 3); and now thy iniquity shall be found to be hateful (Ps. xxxvi. 2) and thy abominations shall be in the midst of thee" (v. 4); that is, the secret wickedness shall now be brought to light, and that shall appear to have been in the midst of thee which before was not suspected; and thy sin shall now become an abomination to thyself. So the abomination of iniquity will be when it comes to be an abomination of desolation, Matt. xxiv. 15. Or, Thy abominations (that is, the punishments of them) shall be in the midst of thee; they shall reach to thy heart. See Jer. iv. 18. Or therefore God will not spare, nor have pity, because, even when he is recompensing their ways upon them, yet in their distress they trespass yet more; their abominations are still in the midst of them, indulged and harboured in their hearts. It is repeated again (v. 8, 9), I will judge thee, I will recompense thee. Two sins are particularly specified as provoking God to bring these judgments upon them--pride and oppression. 1. God will humble them by his judgments, for they have magnified themselves. The rod of affliction has blossomed, but it was pride that budded, v. 10. What buds in sin will blossom in some judgment or other. The pride of Judah and Jerusalem appeared among all orders and degrees of men, as buds upon the tree in spring. 2. Their enemies shall deal hardly with them, for they have dealt hardly with one another (v. 11): Violence has risen up into a rod of wickedness; that is, their injuriousness to one another is protected and patronised by the power of the magistrate. The rod of government had become a rod of wickedness, to such a degree of impudence was violence risen up. I saw the place of judgment, that wickedness was there, Eccl. iii. 16; Isa. v. 7. Whatever are the fruits of God's judgments, it is certain that our sin is the root of them.
VI. There is no escape from these judgments nor fence against them, for they shall be universal and shall bear down all before them, without remedy. 1. Death in its various shapes shall ride triumphantly, both in town and in country, both within the city and without it, v. 15. Men shall be safe nowhere; for he that is in the field shall die by the sword (every field shall be to them a field of battle) and he that is in the city, though it be a holy city, yet it shall not be his protection, but famine and pestilence shall devour him. Sin had abounded both in city and country, Iliacos intra muros peccator et extra--Trojans and Greeks offend alike; and therefore among both desolations are made. 2. None of those that are marked for death shall escape: There shall none of them remain. None of those proud oppressors that did violence to their poor neighbours with the rod of wickedness, none of them shall be left, but they shall be all swept away by the desolation that is coming (v. 11): None of their multitude, that is, of the rabble, whom they set on to do mischief, and to countenance them in doing it, to cry, "Crucify, crucify," when they were resolved on the destruction of any, none of them shall remain, nor any of theirs; their families shall all be destroyed, and neither root nor branch left them. This multitude, this mob, divine vengeance will in a particular manner fasten upon; for wrath is upon all the multitude thereof (v. 12, 14) and the vision was touching the whole multitude thereof (v. 13), the bulk of the common people. The judgments coming shall carry them away by wholesale, and they shall neither secure themselves nor their masters whose creatures and tools they were. God's judgments, when they come with commission, cannot be overpowered by multitudes. Though hand join in hand, yet shall not the wicked go unpunished. 3. Those that fall shall not be lamented (v. 11): There shall be no wailing for them, for there shall be none left to bewail them, but such as are hastening apace after them. And the times shall be so bad that men shall rather congratulate than lament the death of their friends, as reckoning those happy that are taken away from seeing these desolations and sharing in them, Jer. xvi. 4, 5. 4. They shall not be able to make any resistance. The decree has gone forth, and the vision concerning them shall not return, v. 13. God will not reveal it, and they cannot defeat it; and therefore it shall not return re infecta--without having accomplished any thing, but shall accomplish that for which he sends it. God's word will take place, and then, (1.) Particular persons cannot make their part good against God: No man shall strengthen himself in the iniquity of his life; it will be to no purpose for sinners to set God and his judgments at defiance as they used to do. None ever hardened his heart against God and prospered. Those that strengthen themselves in their wickedness will be found not only to weaken, but to ruin, themselves, Ps. lii. 7. (2.) The multitude cannot resist the torrent of these judgments, nor make head against them (v. 14): They have blown the trumpet, to call their soldiers together, and to animate and encourage those whom they have got together, and thus they think to make all ready; but all in vain; none enlist themselves, or those that do have not courage to face the enemy. Note, If God be against us, none can be for us to do us any service. 5. They shall have no hope of the return of their prosperity, with which to support themselves in their adversity; they shall have given up all for gone; and therefore, "Let not the buyer rejoice that he is increasing his estate and has become a purchaser; nor let the seller mourn that he is lessening his estate and has become a bankrupt," v. 12. See the vanity of the things of this world, and how worthless they are--that in a time of trouble, when we have most need of them, we may perhaps make least account of them. Those that have sold are the more easy, having the less to lose, and those that have bought have but increased their own cares and fears. Because the fashion of this world passes away, let those that buy be as though they possessed not, because they know not how soon they may be dispossessed, 1 Cor. vii. 29-31. It is added (v. 13), "The seller shall not return, at the year of jubilee, to that which is sold, according to the law, though he should escape the sword and pestilence, and live till that year comes; for no inheritances shall be enjoyed here till the seventy years be accomplished, and then men shall return to their possessions, shall claim and have their own again." In the belief of this, Jeremiah, about this time, bought his uncle's field, yet, according to the charge, the buyer did not rejoice, but complain, Jer. xxxii. 25. 6. God will be glorified in all: "You shall know that I am the Lord (v. 4), that I am the Lord that smiteth, v. 9. You look at second causes, and think it is Nebuchadnezzar that smites you, but you shall be made to know he is but the staff: it is the hand of the Lord that smiteth you, and who knows the weight of his hand?" Those who would not know it was the Lord that did them goo shall be made to know it is the Lord that smiteth them; for, one way or other, he will be owned.
Albert Barnes: Notes on the Bible - 1834
7:1: A dirge. Supposing the date of the prophecy to be the same as that of the preceding, there were now but four, or perhaps three, years to the final overthrow of the kingdom of Judah by Nebuchadnezzar.
Carl Friedrich Keil and Franz Delitzsch
7:1
The End Cometh
Ezek 7:1. And the word of Jehovah came to me thus: Ezek 7:2. And thou, son of man, thus saith the Lord Jehovah: An end to the land of Israel! the end cometh upon the four borders of the land. Ezek 7:3. Now (cometh) the end upon thee, and I shall send my wrath upon thee, and judge thee according to thy ways, and bring upon thee all thine abominations. Ezek 7:4. And my eye shall not look with pity upon thee, and I shall not spare, but bring thy ways upon thee; and thy abominations shall be in the midst of thee, that ye may know that I am Jehovah. - ואתּה - .havoheJ ma I, with the copula, connects this word of God with the preceding one, and shows it to be a continuation. It commences with an emphatic utterance of the thought, that the end is coming to the land of Israel, i.e., to the kingdom of Judah, with its capital Jerusalem. Desecrated as it has been by the abominations of its inhabitants, it will cease to be the land of God's people Israel. 'לאדמת ישׂ (to the land of Israel) is not to be taken with כּה אמר (thus saith the Lord) in opposition to the accents, but is connected with qeets קץ (an end), as in the Targ. and Vulgate, and is placed first for the sake of greater emphasis. In the construction, compare Job 6:14. ארבּעת כּנפות הארץ is limited by the parallelism to the four extremities of the land of Israel. It is used elsewhere for the whole earth (Is 11:12). The Chetib ארבּעת is placed, in opposition to the ordinary rule, before a noun in the feminine gender. The Keri gives the regular construction (vid., Ewald, 267c). In Ezek 7:3 the end is explained to be a wrathful judgment. "Give (נתן) thine abominations upon thee;" i.e., send the consequences, inflict punishment for them. The same thought is expressed in the phrase, "thine abominations shall be in the midst of thee;" in other words, they would discern them in the punishments which the abominations would bring in their train. For Ezek 7:4 compare Ezek 5:11.
John Gill
7:1 Moreover the word of the Lord came unto me, saying. Or again, as the Arabic version; for this is a distinct prophecy from the former; though of the same kind with it; and was delivered out, either immediately upon the former; or, however, some time between that and the following in the next chapter, which has a date to it. The Targum calls it the word of prophecy from the Lord.
John Wesley
7:1 An end - An end of God's patience, and of the peace and welfare of the people.
7:27:2: Եւ դո՛ւ որդի մարդոյ ասասցես. Ա՛յսպէս ասէ Ադովնայի Տէր. Երկրի՛դ Իսրայէլացւոց վախճա՛ն հասեալ է. հասեա՛լ է վախճան ՚ի վերայ չորեցունց կողմանց երկրիդ[12375]։ [12375] Յօրինակին. Երկի՛րդ Իսրայէլացւոց վախճան հա՛՛։
2 այսպէս է ասում Ամենակալ Տէրը. “Իսրայէլացիների երկրիդ վախճանը հասել է, վախճան է հասել երկրիդ չորս կողմերին էլ.
2 «Դո՛ւն, որդի՛ մարդոյ, մտի՛կ ըրէ. Տէր Եհովան Իսրայէլի երկրին համար այսպէս կ’ըսէ.‘Վախճանը, երկրին չորս կողմին վրայ վախճանը հասեր է։
Եւ դու, որդի մարդոյ, [106]ասասցես. Այսպէս ասէ Ադոնայի Տէր երկրիդ Իսրայելացւոց. Վախճան հասեալ է, հասեալ է վախճան ի վերայ չորեցունց կողմանց երկրիդ:

7:2: Եւ դո՛ւ որդի մարդոյ ասասցես. Ա՛յսպէս ասէ Ադովնայի Տէր. Երկրի՛դ Իսրայէլացւոց վախճա՛ն հասեալ է. հասեա՛լ է վախճան ՚ի վերայ չորեցունց կողմանց երկրիդ[12375]։
[12375] Յօրինակին. Երկի՛րդ Իսրայէլացւոց վախճան հա՛՛։
2 այսպէս է ասում Ամենակալ Տէրը. “Իսրայէլացիների երկրիդ վախճանը հասել է, վախճան է հասել երկրիդ չորս կողմերին էլ.
2 «Դո՛ւն, որդի՛ մարդոյ, մտի՛կ ըրէ. Տէր Եհովան Իսրայէլի երկրին համար այսպէս կ’ըսէ.‘Վախճանը, երկրին չորս կողմին վրայ վախճանը հասեր է։
zohrab-1805▾ eastern-1994▾ western am▾
7:27:2 и ты, сын человеческий, [скажи]: так говорит Господь Бог; земле Израилевой конец, конец пришел на четыре края земли.
7:2 καὶ και and; even σύ συ you υἱὲ υιος son ἀνθρώπου ανθρωπος person; human εἰπόν επω say; speak τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master τῇ ο the γῇ γη earth; land τοῦ ο the Ισραηλ ισραηλ.1 Israel πέρας περας extremity; limit ἥκει ηκω here τὸ ο the πέρας περας extremity; limit ἥκει ηκω here ἐπὶ επι in; on τὰς ο the τέσσαρας τεσσαρες four πτέρυγας πτερυξ wing τῆς ο the γῆς γη earth; land
7:2 וְ wᵊ וְ and אַתָּ֣ה ʔattˈā אַתָּה you בֶן־ ven- בֵּן son אָדָ֗ם ʔāḏˈām אָדָם human, mankind כֹּה־ kō- כֹּה thus אָמַ֞ר ʔāmˈar אמר say אֲדֹנָ֧י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֛ה [yᵊhwˈih] יְהוָה YHWH לְ lᵊ לְ to אַדְמַ֥ת ʔaḏmˌaṯ אֲדָמָה soil יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel קֵ֑ץ qˈēṣ קֵץ end בָּ֣א bˈā בוא come הַ ha הַ the קֵּ֔ץ qqˈēṣ קֵץ end עַל־ ʕal- עַל upon אַרְבַּ֖עארבעת *ʔarbˌaʕ אַרְבַּע four כַּנְפֹ֥ות kanᵊfˌôṯ כָּנָף wing הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
7:2. et tu fili hominis haec dicit Dominus Deus terrae Israhel finis venit finis super quattuor plagas terraeAnd thou son of man, thus saith the Lord God to the land of Israel: The end is come, the end is come upon the four quarters of the land.
2. And thou, son of man, thus saith the Lord GOD unto the land of Israel, An end: the end is come upon the four corners of the land.
7:2. “And as for you, son of man: Thus says the Lord God to the land of Israel: The end is coming, the end is coming, over the four regions of the earth.
7:2. Also, thou son of man, thus saith the Lord GOD unto the land of Israel; An end, the end is come upon the four corners of the land.
Also, thou son of man, thus saith the Lord GOD unto the land of Israel; An end, the end is come upon the four corners of the land:

7:2 и ты, сын человеческий, [скажи]: так говорит Господь Бог; земле Израилевой конец, конец пришел на четыре края земли.
7:2
καὶ και and; even
σύ συ you
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
εἰπόν επω say; speak
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
τῇ ο the
γῇ γη earth; land
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
πέρας περας extremity; limit
ἥκει ηκω here
τὸ ο the
πέρας περας extremity; limit
ἥκει ηκω here
ἐπὶ επι in; on
τὰς ο the
τέσσαρας τεσσαρες four
πτέρυγας πτερυξ wing
τῆς ο the
γῆς γη earth; land
7:2
וְ wᵊ וְ and
אַתָּ֣ה ʔattˈā אַתָּה you
בֶן־ ven- בֵּן son
אָדָ֗ם ʔāḏˈām אָדָם human, mankind
כֹּה־ kō- כֹּה thus
אָמַ֞ר ʔāmˈar אמר say
אֲדֹנָ֧י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֛ה [yᵊhwˈih] יְהוָה YHWH
לְ lᵊ לְ to
אַדְמַ֥ת ʔaḏmˌaṯ אֲדָמָה soil
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
קֵ֑ץ qˈēṣ קֵץ end
בָּ֣א bˈā בוא come
הַ ha הַ the
קֵּ֔ץ qqˈēṣ קֵץ end
עַל־ ʕal- עַל upon
אַרְבַּ֖עארבעת
*ʔarbˌaʕ אַרְבַּע four
כַּנְפֹ֥ות kanᵊfˌôṯ כָּנָף wing
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
7:2. et tu fili hominis haec dicit Dominus Deus terrae Israhel finis venit finis super quattuor plagas terrae
And thou son of man, thus saith the Lord God to the land of Israel: The end is come, the end is come upon the four quarters of the land.
7:2. “And as for you, son of man: Thus says the Lord God to the land of Israel: The end is coming, the end is coming, over the four regions of the earth.
7:2. Also, thou son of man, thus saith the Lord GOD unto the land of Israel; An end, the end is come upon the four corners of the land.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. “[Скажи]” имеет только греч., а евр. нет, как и в XXXIX:17. - “Земле Израилевой конец”. С прекращением еврейской теократии, основанной на началах синайского законодательства, и Палестина перестала быть св. землей, находившейся под особым воздействием Промысла; ср. Ам VIII:2; Плач IV:18. - “На четыре края земли”. Хотя выражение означает всю землю, но разумеется только Палестина, как в Ис XXIV:4: (Палестина названа вселенной) и м. б. Мф XXVII:45.
Adam Clarke: Commentary on the Bible - 1831
7:2: An end, the end is come - Instead of קץ בא הקץ kets ba hakkets, one MS. of Kennicott's, one of De Rossi's, and one of my own, read קץ בא בא הקץ kets ba, ba hakkets,"The end cometh, come is the end." This reading is supported by all the ancient Versions, and is undoubtedly genuine. The end Cometh: the termination of the Jewish state is coming, and while I am speaking, it is come. The destruction is at the door. The later hand, who put the vowel points to the ancient MS. that has the above reading, did not put the points to the first בא ba, but struck his pen gently across it, and by a mark in the margin intimated that it should be blotted out. All my ancient MSS. were without the points originally; but they have been added by modern hands, with a different ink; and they have in multitudes of instances corrected, or rather changed, important readings, to make them quadrate with the masora. But the original reading, in almost every case, is discernible.
The end is come upon the four corners of the land - This is not a partial calamity; it shall cover and sweep the whole land. The cup of your iniquity is full, and my forbearing is at an end. This whole chapter is poetical.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:2: unto: Eze 12:22, Eze 21:2, Eze 40:2; Ch2 34:7
An end: Two or three manuscripts read ketz ba, ba hakketz "the end cometh, come is the end;" which is supported by all the ancient versions. Eze 7:3, Eze 7:5, Eze 7:6, Eze 11:13; Gen 6:13; Deu 32:20; Jer 5:31, Jer 51:13; Lam 1:9, Lam 4:18; Amo 8:2, Amo 8:10; Mat 24:6, Mat 24:13, Mat 24:14; Pe1 4:7
John Gill
7:2 Also, thou son of man, thus saith the Lord God unto the land of Israel,.... The inhabitants of it; not the ten tribes, who were already carried captive; but the two tribes of Judah and Benjamin, and those that were with them, who dwelt in the land. The mountains, hills, rivers, and valleys, were before addressed; now the land itself: what the Lord by the prophet said unto the land, or the people of it, follows:
an end: for here a colon is to be placed; that is, the end of God's patience and forbearance; he would bear with them no longer, at least but a very little while; the time of vengeance was coming upon them, and an utter consumption should be made of them; see Lam 4:18;
the end is come upon the four corners of the earth, or "land"; for not the whole world, and the end of that, as in Mt 24:3, are meant; but the land of Judea and the destruction of it, which should be general; upon the four wings of it, as in the Hebrew text; that is, in all parts of it, east, west, north, and south. The Targum is,
"the punishment of the end, or the punishment determined to come upon the four winds of the earth;''
see Rev_ 7:1; and this punishment was just going to be inflicted on them; for this prophecy was in the sixth year of King Zedekiah; and in the ninth year of his reign Nebuchadnezzar besieged Jerusalem; and in the eleventh year took it, 4Kings 25:1.
Robert Jamieson, A. R. Fausset and David Brown
7:2 LAMENTATION OVER THE COMING RUIN OF ISRAEL; THE PENITENT REFORMATION OF A REMNANT; THE CHAIN SYMBOLIZING THE CAPTIVITY. (Eze. 7:1-27)
An end, the end--The indefinite "an" expresses the general fact of God bringing His long-suffering towards the whole of Judea to an end; "the," following, marks it as more definitely fixed (Amos 8:2).
7:37:3: Ահաւասիկ հասեալ է ՚ի վերայ քո վախճան։ Եւ առաքեցից ՚ի վերայ քո, եւ խնդրեցից ՚ի քէն վրէժս ըստ ճանապարհաց քոց. եւ հատուցից քեզ ըստ ամենայն գարշելեացն քոց[12376]։ [12376] Բազումք. Ահաւադիկ հասեալ է... ՚ի քէն վրէժ ըստ ճանա՛՛։ Օրինակ մի յաւելու. ՚Ի վերայ քո վախճան, որ բնակեալդ ես յերկրիդ։ Եւ առաքեցից ես զսրտմտութիւն իմ ՚ի վերայ քո. եւ դատեցայց զքեզ ըստ ճանապարհաց քոց, եւ հա՛՛։
3 ահա հասել է քո վախճանը: Բարկութիւնս ուղարկելու եմ քեզ վրայ ու քո բռնած ճանապարհին համապատասխան՝ վրէժ եմ լուծելու քեզնից, հատուցել եմ տալու քեզ՝ քո բոլոր գարշելի արարքների համար:
3 Հիմա քու վրադ վախճանը կու գայ Ու իմ բարկութիւնս քու վրադ պիտի ղրկեմ Եւ քու ճամբաներուդ համաձայն քեզի դատաստան պիտի ընեմ Եւ քու բոլոր պղծութիւններուդ համար քեզ պիտի պատժեմ։
Ահաւադիկ հասեալ է ի վերայ քո վախճան, եւ առաքեցից ես զսրտմտութիւն իմ, եւ դատեցայց զքեզ ըստ ճանապարհաց քոց, եւ հատուցից քեզ ըստ ամենայն գարշելեացն քոց:

7:3: Ահաւասիկ հասեալ է ՚ի վերայ քո վախճան։ Եւ առաքեցից ՚ի վերայ քո, եւ խնդրեցից ՚ի քէն վրէժս ըստ ճանապարհաց քոց. եւ հատուցից քեզ ըստ ամենայն գարշելեացն քոց[12376]։
[12376] Բազումք. Ահաւադիկ հասեալ է... ՚ի քէն վրէժ ըստ ճանա՛՛։ Օրինակ մի յաւելու. ՚Ի վերայ քո վախճան, որ բնակեալդ ես յերկրիդ։ Եւ առաքեցից ես զսրտմտութիւն իմ ՚ի վերայ քո. եւ դատեցայց զքեզ ըստ ճանապարհաց քոց, եւ հա՛՛։
3 ահա հասել է քո վախճանը: Բարկութիւնս ուղարկելու եմ քեզ վրայ ու քո բռնած ճանապարհին համապատասխան՝ վրէժ եմ լուծելու քեզնից, հատուցել եմ տալու քեզ՝ քո բոլոր գարշելի արարքների համար:
3 Հիմա քու վրադ վախճանը կու գայ Ու իմ բարկութիւնս քու վրադ պիտի ղրկեմ Եւ քու ճամբաներուդ համաձայն քեզի դատաստան պիտի ընեմ Եւ քու բոլոր պղծութիւններուդ համար քեզ պիտի պատժեմ։
zohrab-1805▾ eastern-1994▾ western am▾
7:37:3 Вот конец тебе; и пошлю на тебя гнев Мой, и буду судить тебя по путям твоим, и возложу на тебя все мерзости твои.
7:3 ἥκει ηκω here τὸ ο the πέρας περας extremity; limit
7:3 עַתָּה֙ ʕattˌā עַתָּה now הַ ha הַ the קֵּ֣ץ qqˈēṣ קֵץ end עָלַ֔יִךְ ʕālˈayiḵ עַל upon וְ wᵊ וְ and שִׁלַּחְתִּ֤י šillaḥtˈî שׁלח send אַפִּי֙ ʔappˌî אַף nose בָּ֔ךְ bˈāḵ בְּ in וּ û וְ and שְׁפַטְתִּ֖יךְ šᵊfaṭtˌîḵ שׁפט judge כִּ ki כְּ as דְרָכָ֑יִךְ ḏᵊrāḵˈāyiḵ דֶּרֶךְ way וְ wᵊ וְ and נָתַתִּ֣י nāṯattˈî נתן give עָלַ֔יִךְ ʕālˈayiḵ עַל upon אֵ֖ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole תֹּועֲבֹתָֽיִךְ׃ tôʕᵃvōṯˈāyiḵ תֹּועֵבָה abomination
7:3. nunc finis super te et emittam furorem meum in te et iudicabo te iuxta vias tuas et ponam contra te omnes abominationes tuasNow is an end come upon thee, and I will send my wrath upon thee, and I will judge thee according to thy ways: and I will set all thy abominations against thee.
3. Now is the end upon thee, and I will send mine anger upon thee, and will judge thee according to thy ways; and I will bring upon thee all thine abominations.
7:3. Now the end is over you, and I will send my fury upon you. And I will judge you according to your ways. And I will place all your abominations before you.
7:3. Now [is] the end [come] upon thee, and I will send mine anger upon thee, and will judge thee according to thy ways, and will recompense upon thee all thine abominations.
Now [is] the end [come] upon thee, and I will send mine anger upon thee, and will judge thee according to thy ways, and will recompense upon thee all thine abominations:

7:3 Вот конец тебе; и пошлю на тебя гнев Мой, и буду судить тебя по путям твоим, и возложу на тебя все мерзости твои.
7:3
ἥκει ηκω here
τὸ ο the
πέρας περας extremity; limit
7:3
עַתָּה֙ ʕattˌā עַתָּה now
הַ ha הַ the
קֵּ֣ץ qqˈēṣ קֵץ end
עָלַ֔יִךְ ʕālˈayiḵ עַל upon
וְ wᵊ וְ and
שִׁלַּחְתִּ֤י šillaḥtˈî שׁלח send
אַפִּי֙ ʔappˌî אַף nose
בָּ֔ךְ bˈāḵ בְּ in
וּ û וְ and
שְׁפַטְתִּ֖יךְ šᵊfaṭtˌîḵ שׁפט judge
כִּ ki כְּ as
דְרָכָ֑יִךְ ḏᵊrāḵˈāyiḵ דֶּרֶךְ way
וְ wᵊ וְ and
נָתַתִּ֣י nāṯattˈî נתן give
עָלַ֔יִךְ ʕālˈayiḵ עַל upon
אֵ֖ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
תֹּועֲבֹתָֽיִךְ׃ tôʕᵃvōṯˈāyiḵ תֹּועֵבָה abomination
7:3. nunc finis super te et emittam furorem meum in te et iudicabo te iuxta vias tuas et ponam contra te omnes abominationes tuas
Now is an end come upon thee, and I will send my wrath upon thee, and I will judge thee according to thy ways: and I will set all thy abominations against thee.
7:3. Now the end is over you, and I will send my fury upon you. And I will judge you according to your ways. And I will place all your abominations before you.
7:3. Now [is] the end [come] upon thee, and I will send mine anger upon thee, and will judge thee according to thy ways, and will recompense upon thee all thine abominations.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. “Гнев Божий” здесь как будто ипостазируется в форме “ангелов злых”, которые выходят, принося бедствие стране: Иов XX:23; Пс LXXVIII:49. - “Мерзости” - т. е. грехи представляются тяжестью, которую должно нести, пока они не искуплены (ср. IV:4).
Albert Barnes: Notes on the Bible - 1834
7:3: A kind of refrain, repeated in Eze 7:8-9, as the close of another stanza.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:3: and I: Eze 7:8, Eze 7:9, Eze 5:13, Eze 6:3-7, Eze 6:12, Eze 6:13
will judge: Eze 7:8, Eze 7:27, Eze 11:10, Eze 11:11, Eze 16:38, Eze 18:30, Eze 33:20, Eze 34:20-22, Eze 36:19; Rev 20:12, Rev 20:13
recompense: Heb. give
Geneva 1599
7:3 Now [is] the end [come] upon thee, and I will send my anger upon thee, and will judge thee according to thy ways, and will recompense upon thee all (a) thy abominations.
(a) I will punish you as you have deserved for your idolatry.
John Gill
7:3 Now is the end come upon thee,.... This is repeated for the confirmation of it, and for the sake of application of it to the people of Israel, of whom he had before spoken in the third person; but now in the second, in order to arouse them, and excite attention:
and I will send mine anger upon thee; the token of it, the punishment of their sins:
and I will judge thee according to thy ways; pass sentence, and execute it, as their evil ways and practices deserved:
and I will recompense, or "put upon thee" (f),
all thine abominations; cause them to bear as a burden the just punishment of their detestable iniquities; which would be more than they would be able to bear, though not more than they deserved.
(f) "ponam super te", Pagninus; "dabo super te", Montanus; "reponam super te", Junius & Tremellius, Polanus.
7:47:4: Եւ ո՛չ խնայեսցէ ակն իմ ՚ի քեզ եւ ո՛չ ողորմեցայց. զի ըստ գնացից քոց հատուցից քեզ, եւ գարշելիքն քո ՚ի միջի քում եղիցին. եւ ծանիցես թէ ե՛ս եմ Տէր[12377]։ [12377] Ոմանք. Եւ ծանիցեն թէ ես եմ Տէր։
4 Աչքս չի խնայելու քեզ, ոչ էլ ողորմելու եմ, որովհետեւ քո վարքին համապատասխան հատուցել եմ տալու քեզ, եւ քո գարշելի գործերը երեւալու են քո մէջ: Պէտք է իմանաս, որ ես եմ Տէրը”:
4 Իմ աչքս քեզի պիտի չխնայէ ու պիտի չողորմիմ. Հապա քու ճամբաներդ քու վրադ պիտի դնեմ Եւ քու պղծութիւններդ քու վրադ պիտի ըլլան Ու պիտի գիտնաք թէ ես եմ Տէրը’»։
Եւ ոչ խնայեսցէ ակն իմ ի քեզ եւ ոչ ողորմեցայց. զի ըստ գնացից քոց հատուցից քեզ, եւ գարշելիքն քո ի միջի քում եղիցին, եւ ծանիցես թէ ես եմ Տէր:

7:4: Եւ ո՛չ խնայեսցէ ակն իմ ՚ի քեզ եւ ո՛չ ողորմեցայց. զի ըստ գնացից քոց հատուցից քեզ, եւ գարշելիքն քո ՚ի միջի քում եղիցին. եւ ծանիցես թէ ե՛ս եմ Տէր[12377]։
[12377] Ոմանք. Եւ ծանիցեն թէ ես եմ Տէր։
4 Աչքս չի խնայելու քեզ, ոչ էլ ողորմելու եմ, որովհետեւ քո վարքին համապատասխան հատուցել եմ տալու քեզ, եւ քո գարշելի գործերը երեւալու են քո մէջ: Պէտք է իմանաս, որ ես եմ Տէրը”:
4 Իմ աչքս քեզի պիտի չխնայէ ու պիտի չողորմիմ. Հապա քու ճամբաներդ քու վրադ պիտի դնեմ Եւ քու պղծութիւններդ քու վրադ պիտի ըլլան Ու պիտի գիտնաք թէ ես եմ Տէրը’»։
zohrab-1805▾ eastern-1994▾ western am▾
7:47:4 И не пощадит тебя око Мое, и не помилую, и воздам тебе по путям твоим, и мерзости твои с тобою будут, и узнаете, что Я Господь.
7:4 ἐπὶ επι in; on σὲ σε.1 you τὸν ο the κατοικοῦντα κατοικεω settle τὴν ο the γῆν γη earth; land ἥκει ηκω here ὁ ο the καιρός καιρος season; opportunity ἤγγικεν εγγιζω get close; near ἡ ο the ἡμέρα ημερα day οὐ ου not μετὰ μετα with; amid θορύβων θορυβος noise; uproar οὐδὲ ουδε not even; neither μετὰ μετα with; amid ὠδίνων ωδιν contraction
7:4 וְ wᵊ וְ and לֹא־ lō- לֹא not תָחֹ֥וס ṯāḥˌôs חוס pity עֵינִ֛י ʕênˈî עַיִן eye עָלַ֖יִךְ ʕālˌayiḵ עַל upon וְ wᵊ וְ and לֹ֣א lˈō לֹא not אֶחְמֹ֑ול ʔeḥmˈôl חמל have compassion כִּ֣י kˈî כִּי that דְרָכַ֜יִךְ ḏᵊrāḵˈayiḵ דֶּרֶךְ way עָלַ֣יִךְ ʕālˈayiḵ עַל upon אֶתֵּ֗ן ʔettˈēn נתן give וְ wᵊ וְ and תֹועֲבֹותַ֨יִךְ֙ ṯôʕᵃvôṯˈayiḵ תֹּועֵבָה abomination בְּ bᵊ בְּ in תֹוכֵ֣ךְ ṯôḵˈēḵ תָּוֶךְ midst תִּֽהְיֶ֔יןָ tˈihyˈeʸnā היה be וִ wi וְ and ידַעְתֶּ֖ם yḏaʕtˌem ידע know כִּֽי־ kˈî- כִּי that אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
7:4. et non parcet oculus meus super te et non miserebor sed vias tuas ponam super te et abominationes tuae in medio tui erunt et scietis quia ego DominusAnd my eye shall not spare thee, and I will shew thee no pity: but I will lay thy ways upon thee, and thy abominations shall be in the midst of thee: and you shall know that I am the Lord.
4. And mine eye shall not spare thee, neither will I have pity: but I will bring thy ways upon thee, and thine abominations shall be in the midst of thee: and ye shall know that I am the LORD.
7:4. And my eye will not be lenient over you, and I will not take pity. Instead, I will set your ways upon you, and your abominations will be in your midst. And you shall know that I am the Lord.”
7:4. And mine eye shall not spare thee, neither will I have pity: but I will recompense thy ways upon thee, and thine abominations shall be in the midst of thee: and ye shall know that I [am] the LORD.
And mine eye shall not spare thee, neither will I have pity: but I will recompense thy ways upon thee, and thine abominations shall be in the midst of thee: and ye shall know that I [am] the LORD:

7:4 И не пощадит тебя око Мое, и не помилую, и воздам тебе по путям твоим, и мерзости твои с тобою будут, и узнаете, что Я Господь.
7:4
ἐπὶ επι in; on
σὲ σε.1 you
τὸν ο the
κατοικοῦντα κατοικεω settle
τὴν ο the
γῆν γη earth; land
ἥκει ηκω here
ο the
καιρός καιρος season; opportunity
ἤγγικεν εγγιζω get close; near
ο the
ἡμέρα ημερα day
οὐ ου not
μετὰ μετα with; amid
θορύβων θορυβος noise; uproar
οὐδὲ ουδε not even; neither
μετὰ μετα with; amid
ὠδίνων ωδιν contraction
7:4
וְ wᵊ וְ and
לֹא־ lō- לֹא not
תָחֹ֥וס ṯāḥˌôs חוס pity
עֵינִ֛י ʕênˈî עַיִן eye
עָלַ֖יִךְ ʕālˌayiḵ עַל upon
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
אֶחְמֹ֑ול ʔeḥmˈôl חמל have compassion
כִּ֣י kˈî כִּי that
דְרָכַ֜יִךְ ḏᵊrāḵˈayiḵ דֶּרֶךְ way
עָלַ֣יִךְ ʕālˈayiḵ עַל upon
אֶתֵּ֗ן ʔettˈēn נתן give
וְ wᵊ וְ and
תֹועֲבֹותַ֨יִךְ֙ ṯôʕᵃvôṯˈayiḵ תֹּועֵבָה abomination
בְּ bᵊ בְּ in
תֹוכֵ֣ךְ ṯôḵˈēḵ תָּוֶךְ midst
תִּֽהְיֶ֔יןָ tˈihyˈeʸnā היה be
וִ wi וְ and
ידַעְתֶּ֖ם yḏaʕtˌem ידע know
כִּֽי־ kˈî- כִּי that
אֲנִ֥י ʔᵃnˌî אֲנִי i
יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
7:4. et non parcet oculus meus super te et non miserebor sed vias tuas ponam super te et abominationes tuae in medio tui erunt et scietis quia ego Dominus
And my eye shall not spare thee, and I will shew thee no pity: but I will lay thy ways upon thee, and thy abominations shall be in the midst of thee: and you shall know that I am the Lord.
7:4. And my eye will not be lenient over you, and I will not take pity. Instead, I will set your ways upon you, and your abominations will be in your midst. And you shall know that I am the Lord.”
7:4. And mine eye shall not spare thee, neither will I have pity: but I will recompense thy ways upon thee, and thine abominations shall be in the midst of thee: and ye shall know that I [am] the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. Ст. 4а = V:11b. “Конец тебе” - третий раз. 4b хотя повторяет выражения 3: ст.. но развивая и объясняя их: “буду судить по путям” значит “воздам по путям” (слав. точнее: “путь твой на тя дам”: вина и наказание в такой естественной связи, что последнее собственно только другая форма первой); “возложу на тебя мерзости” - “мерзости твои будут с тобою”, будут для всех видны. Пока мерзость находится среди страны, она остается не искупленною, как кровь вопиет о мщении, пока земля не раскроется, чтобы принять ее. Под “мерзостью” разумеется, как показывает V:11, идолопоклонство; след. под “злыми путями” - нравственная испорченность. - “И узнаете (в греч. и Пешито - ед. ч.), что Я Господь”. Цель всех карающих судов Божиих у Иезекииля всегда одна: познание Иеговы; все происходящее в конце концов направлено к славе Божией (ср. VI:7).
Adam Clarke: Commentary on the Bible - 1831
7:4: Thine abominations shall be in the midst of thee - They shall ever stare thee in the face, upbraid thee with thy ingratitude and disobedience, and be witnesses against thee.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:4: mine: Eze 7:9, Eze 5:11, Eze 8:18, Eze 9:10, Eze 24:14; Jer 13:14; Zac 11:6
but: Eze 11:21, Eze 16:43, Eze 23:31, Eze 23:49; Jer 16:18, Jer 25:14; Hos 9:7, Hos 12:2; Heb 10:30
and ye: Eze 7:27, Eze 6:7, Eze 6:14, Eze 12:20
John Gill
7:4 And mine eye shall not spare thee, neither will I have pity,.... Though the punishment will be heavy, and the lamentation will be great; see Ezek 5:11;
but I will recompense thy ways upon thee; the evil of punishment for the evil of sin, the righteous demerit of their actions:
and thine abominations shall be in the midst of thee; not taken away, unatoned for, and indeed not repented of. The Targum is,
"and the punishment of thine abominations shall be in the midst of thee:''
and ye shall know that I am the Lord; to whom vengeance belongs; who takes notice of sinful actions, and punishes for them; to whom appertain the perfections of omniscience, omnipotence, and punitive justice.
John Wesley
7:4 Recompense - The punishment of them.
Robert Jamieson, A. R. Fausset and David Brown
7:4 thine abominations--the punishment of thine abominations.
shall be in the midst of thee--shall be manifest to all. They and thou shall recognize the fact of thine abominations by thy punishment which shall everywhere befall thee, and that manifestly.
7:57:5: Քանզի ա՛յսպէս ասէ Տէր Տէր. Չարիք մի ահաւասիկ՝ չարիք մի հասեալ են.
5 Այսպէս է ասում Տէր Աստուած. “Ահա մի չարիք, մի չարիք է վրայ հասել.
5 Տէր Եհովան այսպէս կ’ըսէ.«Չարիք մը, ահա չարիք մը կու գայ։
Քանզի այսպէս ասէ Տէր Տէր. Չարիք մի, ահաւասիկ չարիք մի հասեալ են:

7:5: Քանզի ա՛յսպէս ասէ Տէր Տէր. Չարիք մի ահաւասիկ՝ չարիք մի հասեալ են.
5 Այսպէս է ասում Տէր Աստուած. “Ահա մի չարիք, մի չարիք է վրայ հասել.
5 Տէր Եհովան այսպէս կ’ըսէ.«Չարիք մը, ահա չարիք մը կու գայ։
zohrab-1805▾ eastern-1994▾ western am▾
7:57:5 Так говорит Господь Бог: беда единственная, вот, идет беда.
7:5 νῦν νυν now; present ἐγγύθεν εγγυθεν pour out; drained τὴν ο the ὀργήν οργη passion; temperament μου μου of me; mine ἐπὶ επι in; on σὲ σε.1 you καὶ και and; even συντελέσω συντελεω consummate; finish τὸν ο the θυμόν θυμος provocation; temper μου μου of me; mine ἐν εν in σοὶ σοι you καὶ και and; even κρινῶ κρινω judge; decide σε σε.1 you ἐν εν in ταῖς ο the ὁδοῖς οδος way; journey σου σου of you; your καὶ και and; even δώσω διδωμι give; deposit ἐπὶ επι in; on σὲ σε.1 you πάντα πας all; every τὰ ο the βδελύγματά βδελυγμα abomination σου σου of you; your
7:5 כֹּ֥ה kˌō כֹּה thus אָמַ֖ר ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֑ה [yᵊhwˈih] יְהוָה YHWH רָעָ֛ה rāʕˈā רָעָה evil אַחַ֥ת ʔaḥˌaṯ אֶחָד one רָעָ֖ה rāʕˌā רָעָה evil הִנֵּ֥ה hinnˌē הִנֵּה behold בָאָֽה׃ vāʔˈā בוא come
7:5. haec dicit Dominus Deus adflictio una adflictio ecce venitThus saith the Lord God: One affliction, behold an affliction is come.
5. Thus saith the Lord GOD: An evil, an only evil; behold, it cometh.
7:5. Thus says the Lord God: “One affliction, behold, one affliction is approaching.
7:5. Thus saith the Lord GOD; An evil, an only evil, behold, is come.
Thus saith the Lord GOD; An evil, an only evil, behold, is come:

7:5 Так говорит Господь Бог: беда единственная, вот, идет беда.
7:5
νῦν νυν now; present
ἐγγύθεν εγγυθεν pour out; drained
τὴν ο the
ὀργήν οργη passion; temperament
μου μου of me; mine
ἐπὶ επι in; on
σὲ σε.1 you
καὶ και and; even
συντελέσω συντελεω consummate; finish
τὸν ο the
θυμόν θυμος provocation; temper
μου μου of me; mine
ἐν εν in
σοὶ σοι you
καὶ και and; even
κρινῶ κρινω judge; decide
σε σε.1 you
ἐν εν in
ταῖς ο the
ὁδοῖς οδος way; journey
σου σου of you; your
καὶ και and; even
δώσω διδωμι give; deposit
ἐπὶ επι in; on
σὲ σε.1 you
πάντα πας all; every
τὰ ο the
βδελύγματά βδελυγμα abomination
σου σου of you; your
7:5
כֹּ֥ה kˌō כֹּה thus
אָמַ֖ר ʔāmˌar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֑ה [yᵊhwˈih] יְהוָה YHWH
רָעָ֛ה rāʕˈā רָעָה evil
אַחַ֥ת ʔaḥˌaṯ אֶחָד one
רָעָ֖ה rāʕˌā רָעָה evil
הִנֵּ֥ה hinnˌē הִנֵּה behold
בָאָֽה׃ vāʔˈā בוא come
7:5. haec dicit Dominus Deus adflictio una adflictio ecce venit
Thus saith the Lord God: One affliction, behold an affliction is come.
5. Thus saith the Lord GOD: An evil, an only evil; behold, it cometh.
7:5. Thus says the Lord God: “One affliction, behold, one affliction is approaching.
7:5. Thus saith the Lord GOD; An evil, an only evil, behold, is come.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. “Беда единственная” - такая, которая не может иметь равной (ср. Мф. XXIV:21), или та, после которой невозможна уже другая; ср.1: Цар XXVI:8. Краткость предложений и повторения хорошо выражают волнение пророка при виде бедствий.
Adam Clarke: Commentary on the Bible - 1831
7:5: An evil, an only evil - The great, the sovereign, the last exterminating evil, is come: the sword, the pestilence, the famine, and the captivity. Many MSS. read אחר achar, after. So evil cometh after evil; one instantly succeeds another.
Albert Barnes: Notes on the Bible - 1834
7:5: An only evil - An evil singular and remarkable above all others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:5: Eze 5:9; Kg2 21:12, Kg2 21:13; Dan 9:12; Amo 3:2; Nah 1:9; Mat 24:21
Carl Friedrich Keil and Franz Delitzsch
7:5
The execution of the judgment announced in Ezek 7:2-4, arranged in four strophes: Ezek 7:5-9, Ezek 7:10-14, Ezek 7:15-22, Ezek 7:23-27. - The first strophe depicts the end as a terrible calamity, and as near at hand. Ezek 7:3 and Ezek 7:4 are repeated as a refrain in Ezek 7:8 and Ezek 7:9, with slight modifications. Ezek 7:5. Thus saith the Lord Jehovah: Misfortune, a singular misfortune, behold, it cometh. Ezek 7:6. End cometh: there cometh the end; it waketh upon thee; behold, it cometh. Ezek 7:7. The fate cometh upon thee, inhabitants of the land: the time cometh, the day is near; tumult and not joy upon the mountains. Ezek 7:8. Now speedily will I pour out my fury upon thee, and accomplish mine anger on thee; and judge thee according to thy ways, and bring upon thee all thine abominations. Ezek 7:9. My eye shall not look with pity upon thee, and I shall not spare; according to thy ways will I bring it upon thee, and thy abominations shall be in the midst of thee, that ye may know that I, Jehovah, am smiting. - Misfortune of a singular kind shall come. רעה is made more emphatic by אחת רעה, in which אחת is placed first for the sake of emphasis, in the sense of unicus, singularis; a calamity singular (unique) of its kind, such as never had occurred before (cf. Ezek 5:9). In Ezek 7:6 the poetical הקיץ, it (the end) waketh upon thee, is suggested by the paronomasia with הקּץ. The force of the words is weakened by supplying Jehovah as the subject to הקיץ, in opposition to the context. And it will not do to supply רעה (evil) from Ezek 7:5 as the subject to הנּה באה (behold, it cometh). באה is construed impersonally: It cometh, namely, every dreadful thing which the end brings with it. The meaning of tzephirâh is doubtful. The only other passage in which it occurs is Is 28:5, where it is used in the sense of diadem or crown, which is altogether unsuitable here. Raschi has therefore had recourse to the Syriac and Chaldee צפרא, aurora, tempus matutinum, and Hvernick has explained it accordingly, "the dawn of an evil day." But the dawn is never used as a symbol or omen of misfortune, not even in Joel 2:2, but solely as the sign of the bursting forth of light or of salvation. Abarbanel was on the right track when he started from the radical meaning of צפר, to twist, and taking tzephirâh in the sense of orbis, ordo, or periodical return, understood it as probably denoting rerum fatique vicissitudinem in orbem redeuntem (Ges. Thes. p. 1188). But it has been justly observed, that the rendering succession, or periodical return, can only give a forced sense in Ezek 7:10. Winer has given a better rendering, viz., fatum, malum fatale, fate or destiny, for which he refers to the Arabic tsabramun, intortum, then fatum haud mutandum inevitabile. Different explanations have also been given of הד הרים. But the opinion that it is synonymous with הידד, the joyous vintage cry (Jer 25:30; Is 16:10), is a more probable one than that it is an unusual form of הוד, splendor, gloria. So much at any rate is obvious from the context, that the hapax legomenon dh̀ is the antithesis of מהוּמה, tumult, or the noise of war. The shouting of the mountains, is shouting, a rejoicing upon the mountains. מקּרוב, from the immediate vicinity, in a temporal not a local sense, as in Deut 32:17 (= immediately). For כּלּה , see Ezek 6:1-14;12. The remainder of the strophe (Ezek 7:8 and Ezek 7:9) is a repetition of Ezek 7:3 and Ezek 7:4; but מכּה is added in the last clause. They shall learn that it is Jehovah who smites. This thought is expanded in the following strophe.
John Gill
7:5 Thus saith the Lord God,.... Here should be a stop, a colon, requiring attention to what follows, it being something awful and terrible:
an evil, an only evil, behold, it cometh; meaning the destruction of the city and temple; which, though but one, was such an one as was never known before nor was there any like it. The Targum is,
"evil after evil, lo, it cometh;''
one evil after another; when one evil is gone, another comes, as in Ezek 7:26. The Syriac version is, "behold, evil for evil comes"; the evil of punishment for the evil of sin.
John Wesley
7:5 An evil - An evil and sore affliction, a singular, uncommon one.
Robert Jamieson, A. R. Fausset and David Brown
7:5 An evil, an only evil--a peculiar calamity such as was never before; unparalleled. The abruptness of the style and the repetitions express the agitation of the prophet's mind in foreseeing these calamities.
7:67:6: եհաս վախճան. զարթեաւ ՚ի վերայ քո։
6 եկել է վախճանը, թեւածում է քեզ վրայ:
6 Վախճանը կու գայ, վախճանը կու գայ։Քեզի դէմ արթնցաւ, ահա կու գայ։
Եհաս վախճան[107]. զարթեաւ ի վերայ քո, [108]ահաւադիկ հասեալ է:

7:6: եհաս վախճան. զարթեաւ ՚ի վերայ քո։
6 եկել է վախճանը, թեւածում է քեզ վրայ:
6 Վախճանը կու գայ, վախճանը կու գայ։Քեզի դէմ արթնցաւ, ահա կու գայ։
zohrab-1805▾ eastern-1994▾ western am▾
7:67:6 Конец пришел, пришел конец, встал на тебя; вот дошла,
7:6 οὐ ου not φείσεται φειδομαι spare; refrain ὁ ο the ὀφθαλμός οφθαλμος eye; sight μου μου of me; mine οὐδὲ ουδε not even; neither μὴ μη not ἐλεήσω ελεεω show mercy; have mercy on διότι διοτι because; that τὰς ο the ὁδούς οδος way; journey σου σου of you; your ἐπὶ επι in; on σὲ σε.1 you δώσω διδωμι give; deposit καὶ και and; even τὰ ο the βδελύγματά βδελυγμα abomination σου σου of you; your ἐν εν in μέσῳ μεσος in the midst; in the middle σου σου of you; your ἔσονται ειμι be καὶ και and; even ἐπιγνώσῃ επιγινωσκω recognize; find out διότι διοτι because; that ἐγώ εγω I εἰμι ειμι be κύριος κυριος lord; master ὁ ο the τύπτων τυπτω strike; beat
7:6 קֵ֣ץ qˈēṣ קֵץ end בָּ֔א bˈā בוא come בָּ֥א bˌā בוא come הַ ha הַ the קֵּ֖ץ qqˌēṣ קֵץ end הֵקִ֣יץ hēqˈîṣ קיץ pass summer אֵלָ֑יִךְ ʔēlˈāyiḵ אֶל to הִנֵּ֖ה hinnˌē הִנֵּה behold בָּאָֽה׃ bāʔˈā בוא come
7:6. finis venit venit finis evigilavit adversum te ecce venitAn end is come, the end is come, it hath awaked against thee: behold it is come.
6. An end is come, the end is come, it awaketh against thee; behold, it cometh.
7:6. The end is coming, the end is coming. It has been vigilant against you. Behold, it is approaching.
7:6. An end is come, the end is come: it watcheth for thee; behold, it is come.
An end is come, the end is come: it watcheth for thee; behold, it is come:

7:6 Конец пришел, пришел конец, встал на тебя; вот дошла,
7:6
οὐ ου not
φείσεται φειδομαι spare; refrain
ο the
ὀφθαλμός οφθαλμος eye; sight
μου μου of me; mine
οὐδὲ ουδε not even; neither
μὴ μη not
ἐλεήσω ελεεω show mercy; have mercy on
διότι διοτι because; that
τὰς ο the
ὁδούς οδος way; journey
σου σου of you; your
ἐπὶ επι in; on
σὲ σε.1 you
δώσω διδωμι give; deposit
καὶ και and; even
τὰ ο the
βδελύγματά βδελυγμα abomination
σου σου of you; your
ἐν εν in
μέσῳ μεσος in the midst; in the middle
σου σου of you; your
ἔσονται ειμι be
καὶ και and; even
ἐπιγνώσῃ επιγινωσκω recognize; find out
διότι διοτι because; that
ἐγώ εγω I
εἰμι ειμι be
κύριος κυριος lord; master
ο the
τύπτων τυπτω strike; beat
7:6
קֵ֣ץ qˈēṣ קֵץ end
בָּ֔א bˈā בוא come
בָּ֥א bˌā בוא come
הַ ha הַ the
קֵּ֖ץ qqˌēṣ קֵץ end
הֵקִ֣יץ hēqˈîṣ קיץ pass summer
אֵלָ֑יִךְ ʔēlˈāyiḵ אֶל to
הִנֵּ֖ה hinnˌē הִנֵּה behold
בָּאָֽה׃ bāʔˈā בוא come
7:6. finis venit venit finis evigilavit adversum te ecce venit
An end is come, the end is come, it hath awaked against thee: behold it is come.
6. An end is come, the end is come, it awaketh against thee; behold, it cometh.
7:6. The end is coming, the end is coming. It has been vigilant against you. Behold, it is approaching.
7:6. An end is come, the end is come: it watcheth for thee; behold, it is come.
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. “Встал на тебя (конец)”, т. е. проснулся (Вульг… vigilanit). Конец, собственно, давно уже мог и должен был придти, так как мера беззакония с давнего времени полна; но он был в скрытом спящем состоянии. В евр. игра слов: “гакец гакиц”, напоминающая Ам VIII:2. такое место вообще, кажется, предносилось здесь Иезекиилю. - “Вот дошла”. Ж. р. здесь может иметь значение безличного среднего.
Adam Clarke: Commentary on the Bible - 1831
7:6: An end is come, the end is come: it watcheth for thee - This is similar to the second verse; but there is a paronomasia, or play upon letters and words, which is worthy of note. קץ בא בא הקץ הקץ אליך kets ba, ba hakkets, hekits elayich. קצה katsah signifies to make an end or extremity, by cutting off something, and יקץ yakats signifies to awake from sleep: hence קיץ kits, the summer, as the earth and its productions seem then to awake from the sleep of winter. The end or final destruction is here personified; and represented as an executioner who has arisen early from his sleep, and is waiting for his orders to execute judgment upon these offenders. Hence it is said: -
Albert Barnes: Notes on the Bible - 1834
7:6: The end is come: it watcheth for thee - The end (personified) so long slumbering now awakes and comes upon thee.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:6: An end: This is similar to the Eze 7:2; but there is a paronomasia, or play upon words, here, deserving of notice: ketz ba, ba hakketz, haikeetz ailayich "the end cometh, come is the end. it waketh for thee." Ketz is an end; haikeetz is to wake or watch. Eze 7:3; Jer 44:27
watcheth for thee: Heb. awaketh against thee, Zac 13:7
behold: Eze 7:10, Eze 21:25, Eze 39:8; Pe2 2:5
Geneva 1599
7:6 An end is come, the end is come: it (b) watcheth for thee; behold, it is come.
(b) He shows that the judgments of God ever watch to destroy the sinners, who notwithstanding he delays till there is no more hope of repentance.
John Gill
7:6 An end is come, the end is come,.... These words, so often repeated, show the eagerness and concern of the prophet's mind; the speed and haste destruction was making; and the great stupidity of the people, which required such a frequent repetition:
Tit watcheth for thee; that is, their damnation slumbered not, but was awake, and waited till the time was up, which was just at hand, for it to take place; see 2Pet 2:3;
behold, it is come; either the end, or rather the evil before mentioned; it was just at the door; it denotes the certainty of it, and its near approach.
John Wesley
7:6 An end - When the end is come upon the wicked world, then an only evil comes upon it. The sorest of temporal judgments have their allays; but the torments of the damned are an evil, an only evil.
Robert Jamieson, A. R. Fausset and David Brown
7:6 watcheth for thee--rather, "waketh for thee." It awakes up from its past slumber against thee (Ps 78:65-66).
7:77:7: Ահաւադիկ հասեալ է զըմբա՛ղ ՚ի վերայ քո, որ բնակեալդ էք յերկրիդ. հասեալ է ժամանակ, մերձեցաւ օր՝ եւ ո՛չ աղմկաւ եւ ո՛չ երկամբք[12378]։ [12378] Ոմանք. Բնակեալդ ես յերկրիդ... օր՝ ոչ աղմկաւ։
7 Ահա տագնապն է համակել քեզ, դու որ բնակուել ես այդ երկրում: Հասել է ժամանակը, մօտեցել՝ օրը, սակայն ոչ իրարանցումով, ոչ երկունքով:
7 Ո՛վ երկրի բնակիչ, կարգը քեզի կու գայ, Ժամանակը կու գայ, խռովութեան օրը մօտեցաւ Եւ ո՛չ թէ լեռներուն ցնծութիւնը։
Զմբաղ`` ի վերայ քո, որ բնակեալդ ես յերկրիդ. հասեալ է ժամանակ, մերձեցաւ [109]օր, եւ ոչ աղմկաւ եւ ոչ երկամբք:

7:7: Ահաւադիկ հասեալ է զըմբա՛ղ ՚ի վերայ քո, որ բնակեալդ էք յերկրիդ. հասեալ է ժամանակ, մերձեցաւ օր՝ եւ ո՛չ աղմկաւ եւ ո՛չ երկամբք[12378]։
[12378] Ոմանք. Բնակեալդ ես յերկրիդ... օր՝ ոչ աղմկաւ։
7 Ահա տագնապն է համակել քեզ, դու որ բնակուել ես այդ երկրում: Հասել է ժամանակը, մօտեցել՝ օրը, սակայն ոչ իրարանցումով, ոչ երկունքով:
7 Ո՛վ երկրի բնակիչ, կարգը քեզի կու գայ, Ժամանակը կու գայ, խռովութեան օրը մօտեցաւ Եւ ո՛չ թէ լեռներուն ցնծութիւնը։
zohrab-1805▾ eastern-1994▾ western am▾
7:77:7 дошла напасть до тебя, житель земли! приходит время, приближается день смятения, а не веселых восклицаний на горах.
7:7 νῦν νυν now; present τὸ ο the πέρας περας extremity; limit πρὸς προς to; toward σέ σε.1 you καὶ και and; even ἀποστελῶ αποστελλω send off / away ἐγὼ εγω I ἐπὶ επι in; on σὲ σε.1 you καὶ και and; even ἐκδικήσω εκδικεω vindicate; avenge σε σε.1 you ἐν εν in ταῖς ο the ὁδοῖς οδος way; journey σου σου of you; your καὶ και and; even δώσω διδωμι give; deposit ἐπὶ επι in; on σὲ σε.1 you πάντα πας all; every τὰ ο the βδελύγματά βδελυγμα abomination σου σου of you; your
7:7 בָּ֧אָה bˈāʔā בוא come הַ ha הַ the צְּפִירָ֛ה ṣṣᵊfîrˈā צְפִירָה [uncertain] אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to יֹושֵׁ֣ב yôšˈēv ישׁב sit הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth בָּ֣א bˈā בוא come הָ hā הַ the עֵ֗ת ʕˈēṯ עֵת time קָרֹ֛וב qārˈôv קָרֹוב near הַ ha הַ the יֹּ֥ום yyˌôm יֹום day מְהוּמָ֖ה mᵊhûmˌā מְהוּמָה discomfiture וְ wᵊ וְ and לֹא־ lō- לֹא not הֵ֥ד hˌēḏ הֵד [uncertain] הָרִֽים׃ hārˈîm הַר mountain
7:7. venit contractio super te qui habitas in terra venit tempus prope est dies occisionis et non gloriae montiumDestruction is come upon thee that dwellest in the land: the time is come, the day of slaughter is near, and not of the joy of mountains.
7. Thy doom is come unto thee, O inhabitant of the land: the time is come, the day is near; tumult, and not joyful shouting, upon the mountains.
7:7. Destruction is coming over you, who live upon the earth. The time is approaching, the day of slaughter is near, and it is not of the glory of the mountains.
7:7. The morning is come unto thee, O thou that dwellest in the land: the time is come, the day of trouble [is] near, and not the sounding again of the mountains.
The morning is come unto thee, O thou that dwellest in the land: the time is come, the day of trouble [is] near, and not the sounding again of the mountains:

7:7 дошла напасть до тебя, житель земли! приходит время, приближается день смятения, а не веселых восклицаний на горах.
7:7
νῦν νυν now; present
τὸ ο the
πέρας περας extremity; limit
πρὸς προς to; toward
σέ σε.1 you
καὶ και and; even
ἀποστελῶ αποστελλω send off / away
ἐγὼ εγω I
ἐπὶ επι in; on
σὲ σε.1 you
καὶ και and; even
ἐκδικήσω εκδικεω vindicate; avenge
σε σε.1 you
ἐν εν in
ταῖς ο the
ὁδοῖς οδος way; journey
σου σου of you; your
καὶ και and; even
δώσω διδωμι give; deposit
ἐπὶ επι in; on
σὲ σε.1 you
πάντα πας all; every
τὰ ο the
βδελύγματά βδελυγμα abomination
σου σου of you; your
7:7
בָּ֧אָה bˈāʔā בוא come
הַ ha הַ the
צְּפִירָ֛ה ṣṣᵊfîrˈā צְפִירָה [uncertain]
אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to
יֹושֵׁ֣ב yôšˈēv ישׁב sit
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
בָּ֣א bˈā בוא come
הָ הַ the
עֵ֗ת ʕˈēṯ עֵת time
קָרֹ֛וב qārˈôv קָרֹוב near
הַ ha הַ the
יֹּ֥ום yyˌôm יֹום day
מְהוּמָ֖ה mᵊhûmˌā מְהוּמָה discomfiture
וְ wᵊ וְ and
לֹא־ lō- לֹא not
הֵ֥ד hˌēḏ הֵד [uncertain]
הָרִֽים׃ hārˈîm הַר mountain
7:7. venit contractio super te qui habitas in terra venit tempus prope est dies occisionis et non gloriae montium
Destruction is come upon thee that dwellest in the land: the time is come, the day of slaughter is near, and not of the joy of mountains.
7:7. Destruction is coming over you, who live upon the earth. The time is approaching, the day of slaughter is near, and it is not of the glory of the mountains.
7:7. The morning is come unto thee, O thou that dwellest in the land: the time is come, the day of trouble [is] near, and not the sounding again of the mountains.
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
7. “Напасть”, евр. “цефира”, слово, встречающееся кроме этого места и ст. 10: еще только у Ис XXVIII:5, где оно всеми переводится “венец”; но здесь это значение не идет, почему разные толкователи придают ему здесь множество значений, вероятнейшее из которых “напасть” или, по сродному арабскому корню, “рок”, “судьба”; греч. ближе к евр.: plukh, слав. “плетение”, т. е. должно быть сплетение бед. - “Житель земной”, мирно остающийся в Иудее. - “Приходит время”, т. е. “воздаяния за грехи” (Таргум). - “День смятения, а не веселых восклицаний на горах”. Разумеются должно быть празднества на высотах. Слав.: “не с молвою, ниже с болезнями” (?wdinwn, как Ис XXVI:17: “стоны при деторождении”); не будет шума жизни и радостно-тяжелых родин; слово “гора” евр. “гар” LXX прочли за одно с предшествующим “гед” и вышло “муки рождения”.
Adam Clarke: Commentary on the Bible - 1831
7:7: The morning is come unto thee - Every note of time is used in order to show the certainty of the thing. The morning that the executioner has watched for is come; the time of that morning, in which it should take place, and the day to which that time, precise hour of that morning, belongs in which judgment shall be executed. All, all is come.
And not the sounding again of the mountains - The hostile troops are advancing! Ye hear a sound, a tumultuous noise; do not suppose that this proceeds from festivals upon the mountains; from the joy of harvestmen, or the treaders of the wine-press. It is the noise of those by whom ye and your country are to fall. ולא הד הרים veto hed harim, and not the reverberation of sound, or reflected sound, or reechoing from the mountains. "Now will I shortly pour out," Eze 7:8. Here they come!
Albert Barnes: Notes on the Bible - 1834
7:7: The morning - Rather, "The conclusion:" a whole series (literally circle) of events is being brought to a close. Others render it: Fate.
The day of trouble ... - Or, The day is near; a tumult Zac 14:13, and not the echo of (or, shouting on) the mountains. The contrast is between the wild tumult of war and the joyous shouts of such as keep holiday.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:7: morning: Gen 19:15, Gen 19:24; Isa 17:14; Amo 4:13
the time: Eze 7:12, Eze 12:23-25, Eze 12:28; Isa 13:22; Zep 1:14-16; Pe1 4:17
the day: Isa 22:5; Jer 20:7
sounding again: or, echo
Geneva 1599
7:7 The (c) morning is come upon thee, O thou that dwellest in the land: the time is come, the day of trouble [is] near, and not the joyful (d) shouting upon the mountains.
(c) The beginning of his punishments is already come.
(d) Which was a voice of joy and mirth.
John Gill
7:7 The morning is come upon thee, O thou that dwellest in the land,.... That is, early ruin was come, or was coming, upon the inhabitants of Judea, which before is said to be awake, and to watch for them; and now the day being broke, the morning come, it hastened to them. Some, because this word (g) is used in Is 18:5; for a crown or diadem, think a crowned head, a king, is here meant; particularly Nebuchadnezzar king of Babylon, the instrument of the destruction of Jerusalem. So the Targum,
"the kingdom is revealed upon or against thee, O inhabitant of the land.''
Jarchi interprets it of the morning setting as the sun does, its light and glory disappearing; and so denotes a dark and gloomy day;
the time is come; the appointed time of Jerusalem's ruin, the time of her visitation;
the day of trouble, or "noise" (h),
is near; either of the Chaldean army, its chariots and horses, and of their armour; or of the howling and lamentation of the Jews:
and not the sounding again of the mountains; not like the echo of a man's voice between the mountains, which is only imaginary, but this is real; so Kimchi and Ben Melech interpret it: or this was not like the shoutings of the vintage, which were joyful ones, Is 16:9; but this the voice of lamentation and sorrow, doleful sounds. Jarchi says the word signifies the cry of the voice, proclaiming or calling on persons to fly to the tops of the mountains, which now should not be; and so the Targum,
"and there is no fleeing or escaping to the tops of the mountains.''
(g) "corona", Tigurine version, so some is Vatablus; "cidaris matutina", Montanus. (h) "tumultus", Montanus, Piscator, Starckius; "strepitus", Calvin; "clamoris", Vatablus.
John Wesley
7:7 The morning - The fatal morning, the day of destruction. Sounding - Not a mere echo, not a fancy, but a real thing.
Robert Jamieson, A. R. Fausset and David Brown
7:7 The morning--so Chaldean and Syriac versions (compare Joel 2:2). Ezekiel wishes to awaken them from their lethargy, whereby they were promising to themselves an uninterrupted night (Th1 5:5-7), as if they were never to be called to account [CALVIN]. The expression, "morning," refers to the fact that this was the usual time for magistrates giving sentence against offenders (compare Ezek 7:10, below; Ps 101:8; Jer 21:12). GESENIUS, less probably, translates, "the order of fate"; thy turn to be punished.
not the sounding again--not an empty echo, such as is produced by the reverberation of sounds in "the mountains," but a real cry of tumult is coming [CALVIN]. Perhaps it alludes to the joyous cries of the grape-gatherers at vintage on the hills [GROTIUS], or of the idolaters in their dances on their festivals in honor of their false gods [TIRINUS]. HAVERNICK translates, "no brightness."
7:87:8: Այլ այժմ ՚ի մօտո՛յ հեղից զբարկութիւն իմ ՚ի վերայ քո, եւ կատարեցից ՚ի քեզ զսրտմտութիւն իմ. եւ դատեցայց զքեզ ըստ ճանապարհաց քոց, եւ տաց ՚ի վերայ քո զամենայն պղծութիւնս պաշտամանց քոց[12379]։ [12379] Ոմանք. Զբարկութիւն ՚ի վերայ քո։
8 Այլ այժմ, շուտով թափելու եմ քեզ վրայ զայրոյթս, ի կատար եմ ածելու սրտմտութիւնս, դատաստան եմ տեսնելու քեզ հետ՝ ըստ քո բռնած ճանապարհի, հաշիւ եմ պահանջելու քո բոլոր պիղծ պաշտամունքների համար:
8 Հիմա մօտերս իմ սրտմտութիւնս քու վրադ պիտի թափեմ Ու իմ բարկութիւնս քու վրադ պիտի բորբոքի Ու քու ճամբաներուդ համաձայն քեզի դատաստան պիտի ընեմ Եւ քու բոլոր պղծութիւններուդ համար քեզ պիտի պատժեմ։
Այլ այժմ ի մօտոյ հեղից զբարկութիւն իմ ի վերայ քո, եւ կատարեցից ի քեզ զսրտմտութիւն իմ. եւ դատեցայց զքեզ ըստ ճանապարհաց քոց, եւ տաց ի վերայ քո զամենայն պղծութիւնս [110]պաշտամանց քոց:

7:8: Այլ այժմ ՚ի մօտո՛յ հեղից զբարկութիւն իմ ՚ի վերայ քո, եւ կատարեցից ՚ի քեզ զսրտմտութիւն իմ. եւ դատեցայց զքեզ ըստ ճանապարհաց քոց, եւ տաց ՚ի վերայ քո զամենայն պղծութիւնս պաշտամանց քոց[12379]։
[12379] Ոմանք. Զբարկութիւն ՚ի վերայ քո։
8 Այլ այժմ, շուտով թափելու եմ քեզ վրայ զայրոյթս, ի կատար եմ ածելու սրտմտութիւնս, դատաստան եմ տեսնելու քեզ հետ՝ ըստ քո բռնած ճանապարհի, հաշիւ եմ պահանջելու քո բոլոր պիղծ պաշտամունքների համար:
8 Հիմա մօտերս իմ սրտմտութիւնս քու վրադ պիտի թափեմ Ու իմ բարկութիւնս քու վրադ պիտի բորբոքի Ու քու ճամբաներուդ համաձայն քեզի դատաստան պիտի ընեմ Եւ քու բոլոր պղծութիւններուդ համար քեզ պիտի պատժեմ։
zohrab-1805▾ eastern-1994▾ western am▾
7:87:8 Вот, скоро изолью на тебя ярость Мою и совершу над тобою гнев Мой, и буду судить тебя по путям твоим, и возложу на тебя все мерзости твои.
7:8 οὐ ου not φείσεται φειδομαι spare; refrain ὁ ο the ὀφθαλμός οφθαλμος eye; sight μου μου of me; mine ἐπὶ επι in; on σέ σε.1 you οὐδὲ ουδε not even; neither μὴ μη not ἐλεήσω ελεεω show mercy; have mercy on διότι διοτι because; that τὴν ο the ὁδόν οδος way; journey σου σου of you; your ἐπὶ επι in; on σὲ σε.1 you δώσω διδωμι give; deposit καὶ και and; even τὰ ο the βδελύγματά βδελυγμα abomination σου σου of you; your ἐν εν in μέσῳ μεσος in the midst; in the middle σου σου of you; your ἔσται ειμι be καὶ και and; even ἐπιγνώσῃ επιγινωσκω recognize; find out διότι διοτι because; that ἐγὼ εγω I κύριος κυριος lord; master
7:8 עַתָּ֣ה ʕattˈā עַתָּה now מִ mi מִן from קָּרֹ֗וב qqārˈôv קָרֹוב near אֶשְׁפֹּ֤וךְ ʔešpˈôḵ שׁפך pour חֲמָתִי֙ ḥᵃmāṯˌî חֵמָה heat עָלַ֔יִךְ ʕālˈayiḵ עַל upon וְ wᵊ וְ and כִלֵּיתִ֤י ḵillêṯˈî כלה be complete אַפִּי֙ ʔappˌî אַף nose בָּ֔ךְ bˈāḵ בְּ in וּ û וְ and שְׁפַטְתִּ֖יךְ šᵊfaṭtˌîḵ שׁפט judge כִּ ki כְּ as דְרָכָ֑יִךְ ḏᵊrāḵˈāyiḵ דֶּרֶךְ way וְ wᵊ וְ and נָתַתִּ֣י nāṯattˈî נתן give עָלַ֔יִךְ ʕālˈayiḵ עַל upon אֵ֖ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole תֹּועֲבֹותָֽיִךְ׃ tôʕᵃvôṯˈāyiḵ תֹּועֵבָה abomination
7:8. nunc de propinquo effundam iram meam super te et conpleam furorem meum in te et iudicabo te iuxta vias tuas et inponam tibi omnia scelera tuaNow very shortly I will pour out my wrath upon thee, and I will accomplish my anger in thee: and I will judge thee according to thy ways, and I will lay upon thee all thy crimes.
8. Now will I shortly pour out my fury upon thee, and accomplish mine anger against thee, and will judge thee according to thy ways; and I will bring upon thee all thine abominations.
7:8. Now, very soon, I will pour out my wrath upon you, and I will fulfill my fury in you. And I will judge you according to your ways, and I will set upon you all your crimes.
7:8. Now will I shortly pour out my fury upon thee, and accomplish mine anger upon thee: and I will judge thee according to thy ways, and will recompense thee for all thine abominations.
Now will I shortly pour out my fury upon thee, and accomplish mine anger upon thee: and I will judge thee according to thy ways, and will recompense thee for all thine abominations:

7:8 Вот, скоро изолью на тебя ярость Мою и совершу над тобою гнев Мой, и буду судить тебя по путям твоим, и возложу на тебя все мерзости твои.
7:8
οὐ ου not
φείσεται φειδομαι spare; refrain
ο the
ὀφθαλμός οφθαλμος eye; sight
μου μου of me; mine
ἐπὶ επι in; on
σέ σε.1 you
οὐδὲ ουδε not even; neither
μὴ μη not
ἐλεήσω ελεεω show mercy; have mercy on
διότι διοτι because; that
τὴν ο the
ὁδόν οδος way; journey
σου σου of you; your
ἐπὶ επι in; on
σὲ σε.1 you
δώσω διδωμι give; deposit
καὶ και and; even
τὰ ο the
βδελύγματά βδελυγμα abomination
σου σου of you; your
ἐν εν in
μέσῳ μεσος in the midst; in the middle
σου σου of you; your
ἔσται ειμι be
καὶ και and; even
ἐπιγνώσῃ επιγινωσκω recognize; find out
διότι διοτι because; that
ἐγὼ εγω I
κύριος κυριος lord; master
7:8
עַתָּ֣ה ʕattˈā עַתָּה now
מִ mi מִן from
קָּרֹ֗וב qqārˈôv קָרֹוב near
אֶשְׁפֹּ֤וךְ ʔešpˈôḵ שׁפך pour
חֲמָתִי֙ ḥᵃmāṯˌî חֵמָה heat
עָלַ֔יִךְ ʕālˈayiḵ עַל upon
וְ wᵊ וְ and
כִלֵּיתִ֤י ḵillêṯˈî כלה be complete
אַפִּי֙ ʔappˌî אַף nose
בָּ֔ךְ bˈāḵ בְּ in
וּ û וְ and
שְׁפַטְתִּ֖יךְ šᵊfaṭtˌîḵ שׁפט judge
כִּ ki כְּ as
דְרָכָ֑יִךְ ḏᵊrāḵˈāyiḵ דֶּרֶךְ way
וְ wᵊ וְ and
נָתַתִּ֣י nāṯattˈî נתן give
עָלַ֔יִךְ ʕālˈayiḵ עַל upon
אֵ֖ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
תֹּועֲבֹותָֽיִךְ׃ tôʕᵃvôṯˈāyiḵ תֹּועֵבָה abomination
7:8. nunc de propinquo effundam iram meam super te et conpleam furorem meum in te et iudicabo te iuxta vias tuas et inponam tibi omnia scelera tua
Now very shortly I will pour out my wrath upon thee, and I will accomplish my anger in thee: and I will judge thee according to thy ways, and I will lay upon thee all thy crimes.
7:8. Now, very soon, I will pour out my wrath upon you, and I will fulfill my fury in you. And I will judge you according to your ways, and I will set upon you all your crimes.
7:8. Now will I shortly pour out my fury upon thee, and accomplish mine anger upon thee: and I will judge thee according to thy ways, and will recompense thee for all thine abominations.
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
8. “Скоро”. Именно через 3: года. “Не предсказываю тебе будущего и не угрожаю далеким” (блаж. Иероним). LХХ букв. с евр. “изблизу”, т. е. весьма скоро; только здесь. Ст. 8: = ст. 3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:8: pour: Eze 9:8, Eze 14:19, Eze 20:8, Eze 20:13, Eze 20:21, Eze 20:33, Eze 22:31, Eze 30:15, Eze 36:18; Ch2 34:21; Psa 79:6; Isa 42:25; Jer 7:20; Lam 2:4, Lam 4:11; Dan 9:11, Dan 9:27; Hos 5:10; Nah 1:6; Rev 14:10, Rev 16:2-21
accomplish: Eze 6:12
and I: Eze 7:3, Eze 7:4
John Gill
7:8 Now will I shortly pour out my fury upon thee,.... It might be very well said to be shortly, or near at hand, that the Lord would bring down his judgments upon this people; since it was some time in the sixth year of King Jehoiachin's captivity that this prophecy was delivered; and it was in the ninth year that Nebuchadnezzar came up against Jerusalem; so that it was but about three years before God would begin to pour out his fury on them:
and accomplish mine anger upon thee; not only send it, and begin to express it, but go on to finish it, till he had spent all his fury upon them he meant and threatened, and their sins deserved:
and I will judge thee according to thy ways, and I will recompense thee for all thine abominations; which is repeated from Ezek 7:3, for the confirmation of it, and to show the certainty of it, that nothing would prevent it.
Robert Jamieson, A. R. Fausset and David Brown
7:8 Repetition of Ezek 7:3-4; sadly expressive of accumulated woes by the monotonous sameness.
7:97:9: Եւ մի՛ խնայեսցէ ակն իմ ՚ի քեզ, եւ ո՛չ եւս ողորմեցայց. զի ըստ ճանապարհաց քոց հատուցից քեզ, եւ գարշելիքդ քո՝ ՚ի միջի քում եղիցին. եւ ծանիցես թէ ե՛ս եմ Տէր որ հարկանեմ զքեզ։
9 Աչքս չի խնայելու քեզ, ոչ էլ ողորմելու եմ, որովհետեւ ըստ քո բռնած ճանապարհի հատուցել եմ տալու քեզ, ու քո գարշելի գործերը երեւալու են քո մէջ: Պէտք է իմանաս, որ ես եմ Տէրը, որ հարուածում եմ քեզ:
9 Իմ աչքս պիտի չխնայէ ու պիտի չողորմիմ. Քու ճամբաներուդ համաձայն քեզի հատուցում պիտի ընեմ, Քանզի քու պղծութիւններդ քու մէջդ են Ու պիտի գիտնաք թէ ես եմ Տէրը, որ կը զարնեմ»։
Եւ մի՛ խնայեսցէ ակն իմ ի քեզ եւ ոչ եւս ողորմեցայց. զի ըստ ճանապարհաց քոց հատուցից քեզ, եւ գարշելիքդ քո ի միջի քում եղիցին. եւ ծանիցես թէ ես եմ Տէր որ [111]հարկանեմ զքեզ:

7:9: Եւ մի՛ խնայեսցէ ակն իմ ՚ի քեզ, եւ ո՛չ եւս ողորմեցայց. զի ըստ ճանապարհաց քոց հատուցից քեզ, եւ գարշելիքդ քո՝ ՚ի միջի քում եղիցին. եւ ծանիցես թէ ե՛ս եմ Տէր որ հարկանեմ զքեզ։
9 Աչքս չի խնայելու քեզ, ոչ էլ ողորմելու եմ, որովհետեւ ըստ քո բռնած ճանապարհի հատուցել եմ տալու քեզ, ու քո գարշելի գործերը երեւալու են քո մէջ: Պէտք է իմանաս, որ ես եմ Տէրը, որ հարուածում եմ քեզ:
9 Իմ աչքս պիտի չխնայէ ու պիտի չողորմիմ. Քու ճամբաներուդ համաձայն քեզի հատուցում պիտի ընեմ, Քանզի քու պղծութիւններդ քու մէջդ են Ու պիտի գիտնաք թէ ես եմ Տէրը, որ կը զարնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
7:97:9 И не пощадит тебя око Мое, и не помилую. По путям твоим воздам тебе, и мерзости твои с тобою будут; и узнаете, что Я Господь каратель.
7:9 διότι διοτι because; that τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master
7:9 וְ wᵊ וְ and לֹא־ lō- לֹא not תָחֹ֥וס ṯāḥˌôs חוס pity עֵינִ֖י ʕênˌî עַיִן eye וְ wᵊ וְ and לֹ֣א lˈō לֹא not אֶחְמֹ֑ול ʔeḥmˈôl חמל have compassion כִּ ki כְּ as דְרָכַ֜יִךְ ḏᵊrāḵˈayiḵ דֶּרֶךְ way עָלַ֣יִךְ ʕālˈayiḵ עַל upon אֶתֵּ֗ן ʔettˈēn נתן give וְ wᵊ וְ and תֹועֲבֹותַ֨יִךְ֙ ṯôʕᵃvôṯˈayiḵ תֹּועֵבָה abomination בְּ bᵊ בְּ in תֹוכֵ֣ךְ ṯôḵˈēḵ תָּוֶךְ midst תִּֽהְיֶ֔יןָ tˈihyˈeʸnā היה be וִֽ wˈi וְ and ידַעְתֶּ֕ם yḏaʕtˈem ידע know כִּ֛י kˈî כִּי that אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH מַכֶּֽה׃ makkˈeh נכה strike
7:9. et non parcet oculus meus neque miserebor sed vias tuas inponam tibi et abominationes tuae in medio tui erunt et scietis quia ego sum Dominus percutiensAnd my eye shall not spare, neither will I shew mercy: but I will lay thy ways upon thee, and thy abominations shall be in the midst of thee: and you shall know that I am the Lord that strike.
9. And mine eye shall not spare, neither will I have pity: I will bring upon thee according to thy ways, and thine abominations shall be in the midst of thee; and ye shall know that I the LORD do smite.
7:9. And my eye will not be lenient, nor will I take pity. Instead, I will place your ways upon you, and your abominations will be in your midst. And you shall know that I am the Lord, who is striking.
7:9. And mine eye shall not spare, neither will I have pity: I will recompense thee according to thy ways and thine abominations [that] are in the midst of thee; and ye shall know that I [am] the LORD that smiteth.
And mine eye shall not spare, neither will I have pity: I will recompense thee according to thy ways and thine abominations [that] are in the midst of thee; and ye shall know that I [am] the LORD that smiteth:

7:9 И не пощадит тебя око Мое, и не помилую. По путям твоим воздам тебе, и мерзости твои с тобою будут; и узнаете, что Я Господь каратель.
7:9
διότι διοτι because; that
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
7:9
וְ wᵊ וְ and
לֹא־ lō- לֹא not
תָחֹ֥וס ṯāḥˌôs חוס pity
עֵינִ֖י ʕênˌî עַיִן eye
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
אֶחְמֹ֑ול ʔeḥmˈôl חמל have compassion
כִּ ki כְּ as
דְרָכַ֜יִךְ ḏᵊrāḵˈayiḵ דֶּרֶךְ way
עָלַ֣יִךְ ʕālˈayiḵ עַל upon
אֶתֵּ֗ן ʔettˈēn נתן give
וְ wᵊ וְ and
תֹועֲבֹותַ֨יִךְ֙ ṯôʕᵃvôṯˈayiḵ תֹּועֵבָה abomination
בְּ bᵊ בְּ in
תֹוכֵ֣ךְ ṯôḵˈēḵ תָּוֶךְ midst
תִּֽהְיֶ֔יןָ tˈihyˈeʸnā היה be
וִֽ wˈi וְ and
ידַעְתֶּ֕ם yḏaʕtˈem ידע know
כִּ֛י kˈî כִּי that
אֲנִ֥י ʔᵃnˌî אֲנִי i
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
מַכֶּֽה׃ makkˈeh נכה strike
7:9. et non parcet oculus meus neque miserebor sed vias tuas inponam tibi et abominationes tuae in medio tui erunt et scietis quia ego sum Dominus percutiens
And my eye shall not spare, neither will I shew mercy: but I will lay thy ways upon thee, and thy abominations shall be in the midst of thee: and you shall know that I am the Lord that strike.
7:9. And my eye will not be lenient, nor will I take pity. Instead, I will place your ways upon you, and your abominations will be in your midst. And you shall know that I am the Lord, who is striking.
7:9. And mine eye shall not spare, neither will I have pity: I will recompense thee according to thy ways and thine abominations [that] are in the midst of thee; and ye shall know that I [am] the LORD that smiteth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. = 4: ст. Прибавлено только “каратель”. т.о. повторение не без дальнейшего развития мысли (как и 8: ст. по отношению к 3: ст.): пророчество Иезекииля имеет по II:5: ближайшим образом только ту цель, чтобы народ в предстоящем бедствии признал карающую руку Божию; ср. XXV:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:9: thee: Heb. upon thee
and ye: Eze 7:4
the Lord: Isa 9:13; Mic 6:9; Gal 6:7; Rev 20:13
John Gill
7:9 And mine eye shall not spare, neither will I have pity,.... This verse is the same with Ezek 7:4; only instead of "I will recompense thy ways upon thee", here it is,
I will recompense thee according to thy ways upon thee and thine abominations that are in the midst of thee; which have both the same sense, showing the equity and justice of the divine proceedings: and to the clause, it is added,
and ye shall know that I am the Lord that smiteth; with the rod of his anger, inflicts punishment for sin. The Syriac version is, "that smiteth them"; the Jews, by suffering them to be carried captive: and so the Targum,
"I am the Lord that bringeth upon you a smiting,''
or the blow; the sense is, that when it came, they should be sensible that it was the Lord's doing. See Gill on Ezek 7:4.
7:107:10: Ահաւասիկ օր Տեառն, ահա հասեալ է վախճան. ե՛կն զըմբաղն, ծաղկեցաւ գաւազանն. յարեա՛ւ ամբարտաւանութիւնն.
10 Ահա եւ Տիրոջ օրը. ահա հասել է վերջը: Եկել է տագնապը, դալարել է գաւազանը. գլուխ է բարձրացրել ամբարտաւանութիւնը:
10 «Ահա օրը, ահա օրը կու գայ։Կարգը քեզի հասաւ, Գաւազանը ծաղկեցաւ, ամբարտաւանութիւնը ընձիւղեցաւ։
Ահաւասիկ օր Տեառն, ահա հասեալ է վախճան. եկն զմբաղն``, ծաղկեցաւ գաւազանն. [112]յարեաւ ամբարտաւանութիւնն:

7:10: Ահաւասիկ օր Տեառն, ահա հասեալ է վախճան. ե՛կն զըմբաղն, ծաղկեցաւ գաւազանն. յարեա՛ւ ամբարտաւանութիւնն.
10 Ահա եւ Տիրոջ օրը. ահա հասել է վերջը: Եկել է տագնապը, դալարել է գաւազանը. գլուխ է բարձրացրել ամբարտաւանութիւնը:
10 «Ահա օրը, ահա օրը կու գայ։Կարգը քեզի հասաւ, Գաւազանը ծաղկեցաւ, ամբարտաւանութիւնը ընձիւղեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
7:107:10 Вот день! вот пришла, наступила напасть! жезл вырос, гордость разрослась.
7:10 ἰδοὺ ιδου see!; here I am τὸ ο the πέρας περας extremity; limit ἥκει ηκω here ἰδοὺ ιδου see!; here I am ἡμέρα ημερα day κυρίου κυριος lord; master εἰ ει if; whether καὶ και and; even ἡ ο the ῥάβδος ραβδος rod ἤνθηκεν ανθεω the ὕβρις υβρις insolence; insult ἐξανέστηκεν εξανιστημι resurrect out; stand up from
7:10 הִנֵּ֥ה hinnˌē הִנֵּה behold הַ ha הַ the יֹּ֖ום yyˌôm יֹום day הִנֵּ֣ה hinnˈē הִנֵּה behold בָאָ֑ה vāʔˈā בוא come יָֽצְאָה֙ yˈāṣᵊʔā יצא go out הַ ha הַ the צְּפִרָ֔ה ṣṣᵊfirˈā צְפִירָה [uncertain] צָ֚ץ ˈṣoṣ צוץ blossom הַ ha הַ the מַּטֶּ֔ה mmaṭṭˈeh מַטֶּה staff פָּרַ֖ח pārˌaḥ פרח sprout הַ ha הַ the זָּדֹֽון׃ zzāḏˈôn זָדֹון insolence
7:10. ecce dies ecce venit egressa est contractio floruit virga germinavit superbiaBehold the day, behold it is come: destruction is gone forth, the rod hath blossomed, pride hath budded.
10. Behold, the day, behold, it cometh: thy doom is gone forth; the rod hath blossomed, pride hath budded.
7:10. Behold, the day! Behold, it approaches! Destruction has gone forth, the rod has blossomed, arrogance has germinated.
7:10. Behold the day, behold, it is come: the morning is gone forth; the rod hath blossomed, pride hath budded.
Behold the day, behold, it is come: the morning is gone forth; the rod hath blossomed, pride hath budded:

7:10 Вот день! вот пришла, наступила напасть! жезл вырос, гордость разрослась.
7:10
ἰδοὺ ιδου see!; here I am
τὸ ο the
πέρας περας extremity; limit
ἥκει ηκω here
ἰδοὺ ιδου see!; here I am
ἡμέρα ημερα day
κυρίου κυριος lord; master
εἰ ει if; whether
καὶ και and; even
ο the
ῥάβδος ραβδος rod
ἤνθηκεν ανθεω the
ὕβρις υβρις insolence; insult
ἐξανέστηκεν εξανιστημι resurrect out; stand up from
7:10
הִנֵּ֥ה hinnˌē הִנֵּה behold
הַ ha הַ the
יֹּ֖ום yyˌôm יֹום day
הִנֵּ֣ה hinnˈē הִנֵּה behold
בָאָ֑ה vāʔˈā בוא come
יָֽצְאָה֙ yˈāṣᵊʔā יצא go out
הַ ha הַ the
צְּפִרָ֔ה ṣṣᵊfirˈā צְפִירָה [uncertain]
צָ֚ץ ˈṣoṣ צוץ blossom
הַ ha הַ the
מַּטֶּ֔ה mmaṭṭˈeh מַטֶּה staff
פָּרַ֖ח pārˌaḥ פרח sprout
הַ ha הַ the
זָּדֹֽון׃ zzāḏˈôn זָדֹון insolence
7:10. ecce dies ecce venit egressa est contractio floruit virga germinavit superbia
Behold the day, behold it is come: destruction is gone forth, the rod hath blossomed, pride hath budded.
7:10. Behold, the day! Behold, it approaches! Destruction has gone forth, the rod has blossomed, arrogance has germinated.
7:10. Behold the day, behold, it is come: the morning is gone forth; the rod hath blossomed, pride hath budded.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-18. составляют вторую часть (строфу) этой пророческой речи. Чувство пророка утихает и, начиная отсюда, уже можно следить за его мыслью. Пророк начинает давать себе отчет в том, что именно готовится Иудее, что ждет ее. Надвигающаяся злая судьба, которая с необходимостью природы вырастает из безбожия народа, положит конец всем злоупотреблениям, которые при нынешнем бесправии так тяжело дают чувствовать себя, ибо под страшными ударами войны государство будет разрушено до основания. В этом отделе можно заметить даже некоторый хронологический порядок в описании грядущего бедствия, но своеобразный, именно обратный - от конца к началу: пророк сначала поражается печальными следствиями, которые оставит в Иудее халдейское завоевание (ст. 10-13); а потом перед взором его вырисовывается ужасная картина самого завоевания (ст. 14-18).

10. “День”. LХХ прибавляют: “Господень”; но что значит и сам по себе “день”, достаточно известно было со времени Ам V:18. - “Жезл”, как орудие наказания; Вульгата удачно: virga, “бич Божий”; так в Пс X:5: называется Ассирийское царство, а здесь должно быть Халдейское. К этому последнему д. б. относится и следующее явно параллельное выражение: “гордость разрослась”; ср. Иер II:21: и д. Авв I:6; так же понимают Таргум и Пешито. Действительно халдейская монархия выросла почти на глазах тогдашнего поколения и цвела бодростью и свежестью юности (слав.: “процвете жезл”). Другие относят последнее выражению к Иудее: ее гордость разрослась до того, что вызвала появление имеющего наказать ее жезла.
Adam Clarke: Commentary on the Bible - 1831
7:10: Behold the day - The same words are repeated, sometimes varied, and pressed on the attention with new figures and new circumstances, in order to alarm this infatuated people. Look at the day! It is come!
The morning is gone forth - It will wait no longer. The rod that is to chastise you hath blossomed; it is quite ready.
Pride hath budded - Your insolence, obstinacy, and daring opposition to God have brought forth their proper fruits.
Albert Barnes: Notes on the Bible - 1834
7:10
Rod - Used here for tribe Exo 31:2. The people of Judah have blossomed into proud luxuriance. In Eze 7:11 it means the rod to punish wickedness. The meaning of the passage is obscure, owing to the brief and enigmatic form of the utterance. We may adopt the following explanation. The Jews had ever exulted in their national privileges - everything great and noble was to be from them and from theirs; but now Yahweh raises up the rod of the oppressor to confound and punish the rod of His people. The furious Chaldaean has become an instrument of God's wrath, endued with power emanating not from the Jews or from the multitude of the Jews, or from any of their children or people; nay, the destruction shall be so complete that none shall be left to make lamentation over them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:10: it: Eze 7:6; Th1 5:3
the morning: Eze 7:7
the rod: Eze 19:14, Eze 21:10, Eze 21:13; Num 17:8; Isa 10:5
pride: Pro 14:3, Pro 16:18; Isa 28:1; Dan 4:37; Jam 4:6
Carl Friedrich Keil and Franz Delitzsch
7:10
Second Strophe
Ezek 7:10. Behold the day, behold, it cometh; the fate springeth up; the rod sprouteth; the pride blossometh. Ezek 7:11. The violence riseth up as the rod of evil: nothing of them, nothing of their multitude, nothing of their crowd, and nothing glorious upon them. Ezek 7:12. The time cometh, the day approacheth: let not the buyer rejoice, and let not the seller trouble himself; for wrath cometh upon the whole multitude thereof. Ezek 7:13. For the seller will not return to that which was sold, even though his life were still among the living: for the prophecy against its whole multitude will not turn back; and no one will strengthen himself as to his life through his iniquity. Ezek 7:14. They blow the trumpet and make everything ready; but no one goeth into the battle: for my wrath cometh upon all their multitude. - The rod is already prepared; nothing will be left of the ungodly. This is the leading thought of the strophe. The three clauses of Ezek 7:10 are synonymous; but there is a gradation in the thought. The approaching fate springs up out of the earth (יצא, applied to the springing up of plants, as in 3Kings 5:13; Is 11:1, etc.); it sprouts as a rod, and flowers as pride. Matteh, the rod as an instrument of chastisement (Is 10:5). This rod is then called za=dho4n, pride, inasmuch as God makes use of a proud and violent people, namely the Chaldeans (Hab 1:6.; Jer 50:31 seq.), to inflict the punishment. Sprouting and blossoming, which are generally used as figurative representations of fresh and joyous prosperity, denote here the vigorous growth of that power which is destined to inflict the punishment. Both châmâs (violence) and zâdhōn (pride) refer to the enemy who is to chastise Israel. The violence which he employs rises up into the chastening rod of "evil," i.e., of ungodly Israel. In Ezek 7:11 the effect of the blow is described in short, broken sentences. The emotion apparent in the frequent repetition of לא is intensified by the omission of the verb, which gives to the several clauses the character of exclamations. So far as the meaning is concerned, we have to insert יהיה in thought, and to take מן ekat o in a partitive sense: there will not be anything of them, i.e., nothing will be left of them (the Israelites, or the inhabitants of the land). מהם (of them) is explained by the nouns which follow. המון and the ἁπ. λεγ. לחולםÅ¡, plural of הם or המה, both derivatives of המה, are so combined that המון signifies the tumultuous multitude of people, המה the multitude of possessions (like המון, Is 60:2; Ps 37:16, etc.). The meaning which Hvernick assigns to hâmeh, viz., anxiety or trouble, is unsupported and inappropriate. The ἁπ λεγ. נהּ is not to be derived from נהה, to lament, as the Rabbins affirm; or interpreted, as Kimchi - who adopts this derivation - maintains, on the ground of Jer 16:4., as signifying that, on account of the multitude of the dying, there will be no more lamentation for the dead. This leaves the Mappik in ה unexplained. נהּ is a derivative of a root נוהּ; in Arabic, na=ha, elata fuit res, eminuit, magnificus fuit; hence ,נהּres magnifica. When everything disappears in such a way as this, the joy occasioned by the acquisition of property, and the sorrow caused by its loss, will also pass away (Ezek 7:12). The buyer will not rejoice in the property he has bought, for he will not be able to enjoy it; and the seller will not mourn that he has been obliged to part with his possession, for he would have lost it in any case.
(Note: "It is a natural thing to rejoice in the purchase of property, and to mourn over its sale. But when slavery and captivity stare you in the face, rejoicing and mourning are equally absurd." - Jerome.)
The wrath of God is kindled against their whole multitude; that is to say, the judgment falls equally upon them all. The suffix in המונהּ refers, as Jerome has correctly shown, to the "land of Israel" (admath, Yisrâeel) in Ezek 7:2, i.e., to the inhabitants of the land. The words, "the seller will not return to what he has sold," are to be explained from the legal regulations concerning the year of Jubilee in Lev 25, according to which all landed property that had been sold was to revert to its original owner (or his heir), without compensation, in the year of jubilee; so that he would then return to his mimkâr (Lev 25:14, Lev 25:27-28). Henceforth, however, this will take place no more, even if היּתם, their (the sellers') life, should be still alive (sc., at the time when the return to his property would take place, according to the regulations of the year of jubilee), because Israel will be banished from the land. The clause 'ועוד בּחיּים ה is a conditional circumstantial clause. The seller will not return (לא ישׁוּב) to his possession, because the prophecy concerning the whole multitude of the people will not return (לא), i.e., will not turn back (for this meaning of שׁוּב, compare Is 45:23; Is 55:11). As לא ישׁוּב corresponds to the previous לא ישׁוּב, so does חזון את־כּל המונהּ to חרון אל־כּל־המונהּ in Ezek 7:12. In the last clause of Ezek 7:13, חיּתו is not to be taken with בּעונו in the sense of "in the iniquity of his life," which makes the suffix in בּעונו superfluous, but with יתחזּקוּ, the Hithpael being construed with the accusative, "strengthen himself in his life." Whether these words also refer to the year of jubilee, as Hvernick supposes, inasmuch as the regulation that every one was to recover his property was founded upon the idea of the restitution and re-creation of the theocracy, we may leave undecided; since the thought is evidently simply this: ungodly Israel shall be deprived of its possession, because the wicked shall not obtain the strengthening of his life through his sin. This thought leads on to Ezek 7:14, in which we have a description of the utter inability to offer any successful resistance to the enemy employed in executing the judgment. There is some difficulty connected with the word בּתּקוע, since the infin. absolute, which the form תּקוע seems to indicate, cannot be construed with either a preposition or the article. Even if the expression ּבתּקוע תּקעוּ in Jer 6:1 was floating before the mind of Ezekiel, and led to his employing the bold phrase ּבתּקוע, this would not justify the use of the infinitive absolute with a preposition and the article. תּקוע must be a substantive form, and denote not clangour, but the instrument used to sound an alarm, viz., the shōphâr (Ezek 33:3). הכין, an unusual form of the inf. abs. (see Josh 7:7), used in the place of the finite tense, and signifying to equip for war, as in Nahum 2:4. הכּל, everything requisite for waging war. And no one goes into the battle, because the wrath of God turns against them (Lev 26:17), and smites them with despair (Deut 32:30).
Geneva 1599
7:10 Behold the day, behold, it is come: the morning is gone forth; the (e) rod hath blossomed, (f) pride hath budded.
(e) The scourge is ready.
(f) That is, the proud tyrant Nebuchadnezzar has gathered his force and is ready.
John Gill
7:10 Behold the day, behold, it is come,.... That is, the day of trouble and distress, said to be near, Ezek 7:3;
the morning is gone forth; See Gill on Ezek 7:7;
the rod hath blossomed, pride hath budded; both these phrases may be understood of Nebuchadnezzar; he was the rod, with which the Lord smote his people, as the Assyrian monarch is called the rod of his anger, Is 10:5, and was a very proud prince, and had budded and blossomed, and had brought forth much bad fruit of that kind; see Dan 3:15; or these may be separately considered; the rod may be interpreted of Nebuchadnezzar, which had been growing up, and preparing for the chastisement of the people of the Jews, and now was just ready to be made use of; and "pride" may respect the sin of that people, which was the cause of their being smitten with this rod, as the following words seem to indicate. The Targum is,
"a ruler hath budded, a wicked one hath appeared.''
John Wesley
7:10 Is come - Of your wickedness; pride and violence in particular.
Robert Jamieson, A. R. Fausset and David Brown
7:10 rod . . . blossomed, pride . . . budded--The "rod" is the Chaldean Nebuchadnezzar, the instrument of God's vengeance (Is 10:5; Jer 51:20). The rod sprouting (as the word ought to be translated), &c., implies that God does not move precipitately, but in successive steps. He as it were has planted the ministers of His vengeance, and leaves them to grow till all is ripe for executing His purpose. "Pride" refers to the insolence of the Babylonian conqueror (Jer 50:31-32). The parallelism ("pride" answering to "rod") opposes JEROME'S view, that "pride" refers to the Jews who despised God's threats; (also CALVIN'S, "though the rod grew in Chaldea, the root was with the Jews"). The "rod" cannot refer, as GROTIUS thought, to the tribe of Judah, for it evidently refers to the "smiteth" (Ezek 7:9) as the instrument of smiting.
7:117:11: եւ խորտակեսցե՛ս զհաստատութիւն անօրինին. ո՛չ աղմկաւ եւ ո՛չ փութով. ո՛չ են ՚ի միտս իւրեանց գեղեցկութիւն ՚ի նոսա[12380]։ [12380] Բազումք. ՚Ի միտս իւրեանց, եւ ոչ գեղեցկութիւն։
11 Խորտակելու եմ անօրէնի չարութիւնը, սակայն ոչ իրարանցումով ու փութով: Նրանց խելքը գլուխներին չէ, ոչ էլ գեղեցկութիւն կայ նրանց մէջ:
11 Բռնութիւնը ելաւ ու ամբարշտութեան գաւազան եղաւ։Անոնցմէ մարդ պիտի չմնայ. Անոնց բազմութենէն ու ստացուածքէն բան մը պիտի չմնայ, Անոնց մէջ վայելչութիւն* պիտի չըլլայ»։
Եւ խորտակեսցես զհաստատութիւն անօրինին, ոչ աղմկաւ եւ ոչ փութով. ոչ են ի միտս իւրեանց``, եւ ոչ գեղեցկութիւն ի նոսա:

7:11: եւ խորտակեսցե՛ս զհաստատութիւն անօրինին. ո՛չ աղմկաւ եւ ո՛չ փութով. ո՛չ են ՚ի միտս իւրեանց գեղեցկութիւն ՚ի նոսա[12380]։
[12380] Բազումք. ՚Ի միտս իւրեանց, եւ ոչ գեղեցկութիւն։
11 Խորտակելու եմ անօրէնի չարութիւնը, սակայն ոչ իրարանցումով ու փութով: Նրանց խելքը գլուխներին չէ, ոչ էլ գեղեցկութիւն կայ նրանց մէջ:
11 Բռնութիւնը ելաւ ու ամբարշտութեան գաւազան եղաւ։Անոնցմէ մարդ պիտի չմնայ. Անոնց բազմութենէն ու ստացուածքէն բան մը պիտի չմնայ, Անոնց մէջ վայելչութիւն* պիտի չըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
7:117:11 Восстает сила на жезл нечестия; ничего {не останется} от них, и от богатства их, и от шума их, и от пышности их.
7:11 καὶ και and; even συντρίψει συντριβω fracture; smash στήριγμα στηριγμα lawless καὶ και and; even οὐ ου not μετὰ μετα with; amid θορύβου θορυβος noise; uproar οὐδὲ ουδε not even; neither μετὰ μετα with; amid σπουδῆς σπουδη diligence; haste
7:11 הֶ he הַ the חָמָ֥ס׀ ḥāmˌās חָמָס violence קָ֖ם qˌām קום arise לְ lᵊ לְ to מַטֵּה־ maṭṭē- מַטֶּה staff רֶ֑שַׁע rˈešaʕ רֶשַׁע guilt לֹא־ lō- לֹא not מֵהֶ֞ם mēhˈem מִן from וְ wᵊ וְ and לֹ֧א lˈō לֹא not מֵ mē מִן from הֲמֹונָ֛ם hᵃmônˈām הָמֹון commotion וְ wᵊ וְ and לֹ֥א lˌō לֹא not מֶ me מִן from הֱמֵהֶ֖ם hᵉmēhˌem הֵמֶה [uncertain] וְ wᵊ וְ and לֹא־ lō- לֹא not נֹ֥הַּ nˌōₐh נֹהַּ [uncertain] בָּהֶֽם׃ bāhˈem בְּ in
7:11. iniquitas surrexit in virga impietatis non ex eis et non ex populo neque ex sonitu eorum et non erit requies in eisIniquity is risen up into a rod of impiety: nothing of them shall remain, nor of their people, nor of the noise of them: and there shall be no rest among them.
11. Violence is risen up into a rod of wickedness; none of them , nor of their multitude, nor of their wealth: neither shall there be eminency among them.
7:11. Iniquity has risen up into a rod of impiety. There shall be nothing left of them, and of their people, and of the sound of them. And there shall be no rest for them.
7:11. Violence is risen up into a rod of wickedness: none of them [shall remain], nor of their multitude, nor of any of theirs: neither [shall there be] wailing for them.
Violence is risen up into a rod of wickedness: none of them [shall remain], nor of their multitude, nor of any of their' s: neither [shall there be] wailing for them:

7:11 Восстает сила на жезл нечестия; ничего {не останется} от них, и от богатства их, и от шума их, и от пышности их.
7:11
καὶ και and; even
συντρίψει συντριβω fracture; smash
στήριγμα στηριγμα lawless
καὶ και and; even
οὐ ου not
μετὰ μετα with; amid
θορύβου θορυβος noise; uproar
οὐδὲ ουδε not even; neither
μετὰ μετα with; amid
σπουδῆς σπουδη diligence; haste
7:11
הֶ he הַ the
חָמָ֥ס׀ ḥāmˌās חָמָס violence
קָ֖ם qˌām קום arise
לְ lᵊ לְ to
מַטֵּה־ maṭṭē- מַטֶּה staff
רֶ֑שַׁע rˈešaʕ רֶשַׁע guilt
לֹא־ lō- לֹא not
מֵהֶ֞ם mēhˈem מִן from
וְ wᵊ וְ and
לֹ֧א lˈō לֹא not
מֵ מִן from
הֲמֹונָ֛ם hᵃmônˈām הָמֹון commotion
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
מֶ me מִן from
הֱמֵהֶ֖ם hᵉmēhˌem הֵמֶה [uncertain]
וְ wᵊ וְ and
לֹא־ lō- לֹא not
נֹ֥הַּ nˌōₐh נֹהַּ [uncertain]
בָּהֶֽם׃ bāhˈem בְּ in
7:11. iniquitas surrexit in virga impietatis non ex eis et non ex populo neque ex sonitu eorum et non erit requies in eis
Iniquity is risen up into a rod of impiety: nothing of them shall remain, nor of their people, nor of the noise of them: and there shall be no rest among them.
7:11. Iniquity has risen up into a rod of impiety. There shall be nothing left of them, and of their people, and of the sound of them. And there shall be no rest for them.
7:11. Violence is risen up into a rod of wickedness: none of them [shall remain], nor of their multitude, nor of any of theirs: neither [shall there be] wailing for them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. “Сила” - Халдея, “жезл нечестия” - Иудея; первое требуется контекстом, а второе доказывается тем, что колено называется “жезлом” в Чис I:43; Нав XIII:29. - Далее указывается, в чем проявится напор этой силы на нечестивое колено Иудино: “ничего не останется от них” (букв.: “нет из них”, т. е. никого; слав.: “и не от них суть”) и от богатства их (точнее с евр.: “от множества”, т. е. густоты населения; слав.: “и не с плищем”, qorubon, с шумом, т. е. разрушение Иудеи халдеями произойдет без особого военного шума, легко) и от пышности их (неизвестное евр. слово “ноаг” так переводится на основании Феодотиона, Симмаха и раввинов; слав. “красы”, wraϊsmoV).
Adam Clarke: Commentary on the Bible - 1831
7:11: Violence is risen, up into a rod of wickedness - The prophet continues his metaphor: "Pride has budded." - And what has it brought forth? Violence and iniquity. To meet these, the rod of God cometh. There is such a vast rapidity of succession in the ideas of the prophet that he cannot wait to find language to clothe each. Hence we have broken sentences; and, consequently, obscurity. Something must be supplied to get the sense, and most critics alter words in the text. Houbigant, who rarely acknowledges himself to be puzzled, appears here completely nonplussed. He has given a meaning; it is this: "Violence hath burst forth from the rod; salvation shall not proceed from them, nor from their riches, nor from their turbulence: there shall be no respite for them." Calmet has given no less than five interpretations to this verse. The simple meaning seems to be, that such and so great is their wickedness that it must be punished; and from this punishment, neither their multitude nor struggles shall set them free. They may strive to evade the threatened stroke; but they shall not succeed, nor shall they have any respite. Our Version is to be understood as saying, - None of the people shall be left; all shall be slain, or carried into captivity: nor shall any of theirs, their princes, priests, wives, or children, escape. And so deserved shall their desolation appear, that none shall lament them. This may be as good a sense as any, and it is nearest to the letter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:11: Violence: Eze 7:23; Isa 5:7, Isa 9:4, Isa 14:29, Isa 59:6-8; Jer 6:7; Amo 3:10, Amo 6:3; Mic 2:2, Mic 3:3; Mic 6:12; Jam 2:13
none: Eze 7:2, Eze 7:16, Eze 5:4, Eze 5:11, Eze 6:11; Zep 1:18
multitude: or, tumult
theirs: or, their tumultuous persons
neither: Eze 24:16-24; Psa 78:64; Jer 16:5, Jer 16:6, Jer 22:18, Jer 25:33
Geneva 1599
7:11 (g) Violence hath risen into a rod of wickedness: none of them [shall remain], nor of their multitude, nor of any of theirs: neither [shall there be] wailing for them.
(g) This cruel enemy will be a sharp scourge for their wickedness.
John Gill
7:11 Violence is risen up into a rod of wickedness,.... Some understand this of the Chaldeans, who came with great violence against the Jews, and were a rod in the hand of the Lord, to scourge them for their wickedness; and this seems to be the sense of the Targum,
"spoilers are risen up to visit the wicked;''
but rather the violence, oppression, and rapine of the Jews are meant, and mentioned as the cause of their punishment; for this their oppression of the poor and needy, the widow and the fatherless, among them, God suffered the king of Babylon, a wicked prince, to come and chastise them:
none of them shall remain, nor of their multitude, nor of any of theirs; meaning not the Chaldean army, as if they came not of themselves, but of God, and much less were cut off, for they returned to their own land again; but the Jews, who either should die in the siege with the famine and pestilence, or be put to death by the sword, or be carried into captivity:
neither shall there be wailing for them; the destruction should be so general, that there would be but few left to mourn; and those that were left would be struck with such a stupor and amazement at the calamity, that they would not be capable of mourning; or with such a dread of the enemy, that there would be no place for lamentation over their dead friends and relations.
John Wesley
7:11 None - They shall be utterly wasted for their sins. Wailing - The living shall not bewail their dead friends, because they shall judge the dead in a better case than the living.
Robert Jamieson, A. R. Fausset and David Brown
7:11 Violence (that is, the violent foe) is risen up as a rod of (that is, to punish the Jews') wickedness (Zech 5:8).
theirs--their possessions, or all that belongs to them, whether children or goods. GROTIUS translates from a different Hebrew root, "their nobles," literally, "their tumultuous trains" (Margin) which usually escorted the nobles. Thus "nobles" will form a contrast to the general "multitude."
neither . . . wailing-- (Jer 16:4-7; Jer 25:33). GESENIUS translates, "nor shall there be left any beauty among them." English Version is supported by the old Jewish interpreters. So general shall be the slaughter, none shall be left to mourn the dead.
7:127:12: Հասեալ է ժամանակ. ահա եկն օր. ստացօղն՝ մի՛ խնդասցէ, եւ որ վաճառէն՝ մի՛ ողբասցի. զի բարկութիւն ՚ի վերայ ամենայն անիրաւութեան մարդկան, եւ ՚ի վերայ ամենայն բազմութեան նոցա[12381]։ [12381] Բազումք. Ահա հասեալ է ժա՛՛... զի բարկութիւն է յամենայն բազմութեան նորա։
12 Հասել է ժամանակը, ահա եկել է օրը: Գնողը թող չուրախանայ, ոչ էլ վաճառողը ողբայ, որովհետեւ Իսրայէլի ամբողջ բազմութեան վրայ բարկութիւնն է տիրում:
12 «Ժամանակը եկաւ, օրը մօտեցաւ. Գնողը թող չուրախանայ ու ծախողը թող չողբայ, Քանզի բոլոր բազմութեանը վրայ բարկութիւնը կու գայ։
Հասեալ է ժամանակ, ահա եկն օր. ստացօղն մի՛ խնդասցէ, եւ որ վաճառէն` մի՛ ողբասցի. զի բարկութիւն է յամենայն բազմութեան նորա:

7:12: Հասեալ է ժամանակ. ահա եկն օր. ստացօղն՝ մի՛ խնդասցէ, եւ որ վաճառէն՝ մի՛ ողբասցի. զի բարկութիւն ՚ի վերայ ամենայն անիրաւութեան մարդկան, եւ ՚ի վերայ ամենայն բազմութեան նոցա[12381]։
[12381] Բազումք. Ահա հասեալ է ժա՛՛... զի բարկութիւն է յամենայն բազմութեան նորա։
12 Հասել է ժամանակը, ահա եկել է օրը: Գնողը թող չուրախանայ, ոչ էլ վաճառողը ողբայ, որովհետեւ Իսրայէլի ամբողջ բազմութեան վրայ բարկութիւնն է տիրում:
12 «Ժամանակը եկաւ, օրը մօտեցաւ. Գնողը թող չուրախանայ ու ծախողը թող չողբայ, Քանզի բոլոր բազմութեանը վրայ բարկութիւնը կու գայ։
zohrab-1805▾ eastern-1994▾ western am▾
7:127:12 Пришло время, наступил день; купивший не радуйся, и продавший не плачь; ибо гнев над всем множеством их.
7:12 ἥκει ηκω here ὁ ο the καιρός καιρος season; opportunity ἰδοὺ ιδου see!; here I am ἡ ο the ἡμέρα ημερα day ὁ ο the κτώμενος κταομαι acquire μὴ μη not χαιρέτω χαιρω rejoice; hail καὶ και and; even ὁ ο the πωλῶν πωλεω trade; sell μὴ μη not θρηνείτω θρηνεω lament
7:12 בָּ֤א bˈā בוא come הָ hā הַ the עֵת֙ ʕˌēṯ עֵת time הִגִּ֣יעַ higgˈîₐʕ נגע touch הַ ha הַ the יֹּ֔ום yyˈôm יֹום day הַ ha הַ the קֹּונֶה֙ qqônˌeh קנה buy אַל־ ʔal- אַל not יִשְׂמָ֔ח yiśmˈāḥ שׂמח rejoice וְ wᵊ וְ and הַ ha הַ the מֹּוכֵ֖ר mmôḵˌēr מכר sell אַל־ ʔal- אַל not יִתְאַבָּ֑ל yiṯʔabbˈāl אבל mourn כִּ֥י kˌî כִּי that חָרֹ֖ון ḥārˌôn חָרֹון anger אֶל־ ʔel- אֶל to כָּל־ kol- כֹּל whole הֲמֹונָֽהּ׃ hᵃmônˈāh הָמֹון commotion
7:12. venit tempus adpropinquavit dies qui emit non laetetur et qui vendit non lugeat quia ira super omnem populum eiusThe time is come, the day is at hand: let not the buyer rejoice: nor the seller mourn: for wrath is upon all the people thereof.
12. The time is come, the day draweth near: let not the buyer rejoice, nor the seller mourn: for wrath is upon all the multitude thereof.
7:12. The time is approaching; the day is very near. Whoever buys should not rejoice. And whoever sells should not mourn. For wrath is over all of their people.
7:12. The time is come, the day draweth near: let not the buyer rejoice, nor the seller mourn: for wrath [is] upon all the multitude thereof.
The time is come, the day draweth near: let not the buyer rejoice, nor the seller mourn: for wrath [is] upon all the multitude thereof:

7:12 Пришло время, наступил день; купивший не радуйся, и продавший не плачь; ибо гнев над всем множеством их.
7:12
ἥκει ηκω here
ο the
καιρός καιρος season; opportunity
ἰδοὺ ιδου see!; here I am
ο the
ἡμέρα ημερα day
ο the
κτώμενος κταομαι acquire
μὴ μη not
χαιρέτω χαιρω rejoice; hail
καὶ και and; even
ο the
πωλῶν πωλεω trade; sell
μὴ μη not
θρηνείτω θρηνεω lament
7:12
בָּ֤א bˈā בוא come
הָ הַ the
עֵת֙ ʕˌēṯ עֵת time
הִגִּ֣יעַ higgˈîₐʕ נגע touch
הַ ha הַ the
יֹּ֔ום yyˈôm יֹום day
הַ ha הַ the
קֹּונֶה֙ qqônˌeh קנה buy
אַל־ ʔal- אַל not
יִשְׂמָ֔ח yiśmˈāḥ שׂמח rejoice
וְ wᵊ וְ and
הַ ha הַ the
מֹּוכֵ֖ר mmôḵˌēr מכר sell
אַל־ ʔal- אַל not
יִתְאַבָּ֑ל yiṯʔabbˈāl אבל mourn
כִּ֥י kˌî כִּי that
חָרֹ֖ון ḥārˌôn חָרֹון anger
אֶל־ ʔel- אֶל to
כָּל־ kol- כֹּל whole
הֲמֹונָֽהּ׃ hᵃmônˈāh הָמֹון commotion
7:12. venit tempus adpropinquavit dies qui emit non laetetur et qui vendit non lugeat quia ira super omnem populum eius
The time is come, the day is at hand: let not the buyer rejoice: nor the seller mourn: for wrath is upon all the people thereof.
7:12. The time is approaching; the day is very near. Whoever buys should not rejoice. And whoever sells should not mourn. For wrath is over all of their people.
7:12. The time is come, the day draweth near: let not the buyer rejoice, nor the seller mourn: for wrath [is] upon all the multitude thereof.
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
12. Катастрофа вызовет совершенное извращение обычных отношений и прекращение промышленных предприятий, например, торговли. - “Купивший не радуйся”. Обыкновенно продавец остается довольнее покупателя; если здесь наоборот, то имеется в виду продажа вынужденная, в убыток себе, как в Ис V:5; Мих II:2. Как показывает продолжение этой мысли в ст. 13: “ибо продавши не возвратится к проданному”, разумеется главным образом недвижимая собственность: земли, дома, и, думают, те, которые переселенные в Вавилонию с Иехонией и Иезекиилем аристократия должна была за бесценок сбыть оставшимся в Иудее (Сменд): пророк утешает этих продавцов в убытках тем, что, их имения погибли бы все равно при предстоящем окончательном завоевании Иудеи; они теперь выручили хотя что-нибудь за имеющее пропасть имение, между тем как воспользовавшиеся их бедой, чтобы дешево купить имение, потеряют скоро и его, и заплаченные деньги. Но может быть здесь вообще указывается на то, что при завоевании погибнет собственность самая дорогая, приобретение которой встречается радостью, а на отчуждение которой решаются со слезами и под влиянием крайней нужды (ср. Лев XXV:25). - “Ибо гнев над всем множеством их”. Большое число обреченных на погибель не остановит кары; гнева Божия не пересилит милосердие.
Adam Clarke: Commentary on the Bible - 1831
7:12: Let not the buyer rejoice, nor the seller mourn - Such is now the state of public affairs, that he who through want has been obliged to sell his inheritance, need not mourn on the account; as of this the enemy would soon have deprived him. And he who has bought it need not rejoice in his bargain, as he shall soon be stripped of his purchase, and either fall by the sword, or be glad to flee for his life.
Albert Barnes: Notes on the Bible - 1834
7:12: The day - Either of temporal or final judgment.
It was grievous for an Israelite to part with his land. But now the seller need not mourn his loss, nor the buyer exult in him gain. All should live the pitiful lives of strangers in another country.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:12: time: Eze 7:5-7, Eze 7:10; Co1 7:29-31; Jam 5:8, Jam 5:9
let: Isa 24:1, Isa 24:2; Jer 32:7, Jer 32:8, Jer 32:24, Jer 32:25
for: Eze 7:13, Eze 7:14, Eze 6:11, Eze 6:12; Isa 5:13, Isa 5:14
Geneva 1599
7:12 The time is come, the day draweth near: let not the buyer (i) rejoice, nor the seller (k) mourn: for wrath [is] upon all its multitude.
(i) For the present profit.
(k) For he will lose nothing.
John Gill
7:12 The time is come, the day draweth near,.... According to the Targum, the time of the recompence of iniquities, and the day of punishment of sins; of the sins of the Jews, by the Chaldean army, which no doubt is true; but it seems chiefly to refer to what follows: and the sense is, the time was coming on, in which
let not the buyer rejoice, nor the seller mourn; it is usual for the buyer of houses or lands to rejoice, because an addition is made to his estate, and especially when he has made, as he thinks, a good purchase; and the seller, he mourns because he is obliged to part with his estate to pay his debts, and so is reduced in his circumstances; but now the time was coming when the one would have no occasion to rejoice, nor the other to mourn; not the buyer rejoice, because, being carried captive, he cannot enjoy his possessions; nor the seller mourn, because, if he had not sold his house or field, he must have left it:
for wrath is upon all the multitude thereof; upon the whole body of the Jewish nation, high and low, rich and poor, bond and free, buyer and seller; those that are in good circumstances, and those that are in bad ones; so that hereby they were all upon a level, in the same case and condition.
John Wesley
7:12 Mourn - Men usually part with their estates grieving that they must transmit their right to others; but let them now think how little a while they could have kept them, and how little time they shall keep them who have bought them.
Robert Jamieson, A. R. Fausset and David Brown
7:12 let not . . . buyer rejoice--because he has bought an estate at a bargain price.
nor . . . seller mourn--because he has had to sell his land at a sacrifice through poverty. The Chaldeans will be masters of the land, so that neither shall the buyer have any good of his purchase, nor the seller any loss; nor shall the latter (Ezek 7:13) return to his inheritance at the jubilee year (see Lev 25:13). Spiritually this holds good now, seeing that "the time is short"; "they that rejoice should be as though they rejoiced not, and they that buy as though they possessed not": Paul (1Cor 7:30) seems to allude to Ezekiel here. Jer 32:15, Jer 32:37, Jer 32:43, seems to contradict Ezekiel here. But Ezekiel is speaking of the parents, and of the present; Jeremiah, of the children, and of the future. Jeremiah is addressing believers, that they should hope for a restoration; Ezekiel, the reprobate, who were excluded from hope of deliverance.
7:137:13: Զի որ ստանայն, ՚ի վաճառական անդր այլ մի՛ դարձցի, եւ ո՛չ եւս է՝ կեա՛լ ՚ի կենդանութեան նոցա. զի տեսիլս ՚ի վերայ ամենայն բազմութեան նոցա ո՛չ դարձցի. եւ մարդ յաչս կենաց իւրոց՝ մի՛ հաստատեսցի[12382]։ [12382] Ոմանք. Այլ մի՛ եւս դարձցի. ոչ եւս եկեալ ՚ի կեն՛՛... զի տեսիլն ՚ի վերայ ամենայն բազմութեանց նորա։ Օրինակ մի. Յաչս կենաց իւրոց ոչ կալցի յոյս։
13 Ով որ գնելու է, վաճառողին այլեւս չի դառնալու, ոչ էլ նրանք կենդանի կեանքով են ապրելու, որովհետեւ այս տեսիլքը նրանց ողջ բազմութեանը չի վերադառնալու, եւ ոչ մի մարդ իր կեանքի յոյսի մէջ չի հաստատուելու:
13 Վասն զի ծախողը իր ծախածին պիտի չդառնայ, Թէեւ ողջ ըլլան, Վասն զի անոր բոլոր բազմութեանը համար եղած տեսիլքը ետ պիտի չդառնայ, Մարդ իր կեանքին անօրէնութիւնովը պիտի չուժովնայ։
Զի որ [113]ստանայն` ի վաճառական`` անդր այլ մի՛ դարձցի, [114]եւ ոչ եւս է կեալ ի կենդանութեան նոցա``. զի տեսիլս ի վերայ ամենայն բազմութեան նորա ոչ դարձցի, եւ մարդ [115]յաչս կենաց իւրոց մի՛ հաստատեսցի:

7:13: Զի որ ստանայն, ՚ի վաճառական անդր այլ մի՛ դարձցի, եւ ո՛չ եւս է՝ կեա՛լ ՚ի կենդանութեան նոցա. զի տեսիլս ՚ի վերայ ամենայն բազմութեան նոցա ո՛չ դարձցի. եւ մարդ յաչս կենաց իւրոց՝ մի՛ հաստատեսցի[12382]։
[12382] Ոմանք. Այլ մի՛ եւս դարձցի. ոչ եւս եկեալ ՚ի կեն՛՛... զի տեսիլն ՚ի վերայ ամենայն բազմութեանց նորա։ Օրինակ մի. Յաչս կենաց իւրոց ոչ կալցի յոյս։
13 Ով որ գնելու է, վաճառողին այլեւս չի դառնալու, ոչ էլ նրանք կենդանի կեանքով են ապրելու, որովհետեւ այս տեսիլքը նրանց ողջ բազմութեանը չի վերադառնալու, եւ ոչ մի մարդ իր կեանքի յոյսի մէջ չի հաստատուելու:
13 Վասն զի ծախողը իր ծախածին պիտի չդառնայ, Թէեւ ողջ ըլլան, Վասն զի անոր բոլոր բազմութեանը համար եղած տեսիլքը ետ պիտի չդառնայ, Մարդ իր կեանքին անօրէնութիւնովը պիտի չուժովնայ։
zohrab-1805▾ eastern-1994▾ western am▾
7:137:13 Ибо продавший не возвратится к проданному, хотя бы и остались они в живых; ибо пророческое видение о всем множестве их не отменится, и никто своим беззаконием не укрепит своей жизни.
7:13 διότι διοτι because; that ὁ ο the κτώμενος κταομαι acquire πρὸς προς to; toward τὸν ο the πωλοῦντα πωλεω trade; sell οὐκέτι ουκετι no longer μὴ μη not ἐπιστρέψῃ επιστρεφω turn around; return καὶ και and; even ἄνθρωπος ανθρωπος person; human ἐν εν in ὀφθαλμῷ οφθαλμος eye; sight ζωῆς ζωη life; vitality αὐτοῦ αυτος he; him οὐ ου not κρατήσει κρατεω seize; retain
7:13 כִּ֣י kˈî כִּי that הַ ha הַ the מֹּוכֵ֗ר mmôḵˈēr מכר sell אֶל־ ʔel- אֶל to הַ ha הַ the מִּמְכָּר֙ mmimkˌār מִמְכָּר what is sold לֹ֣א lˈō לֹא not יָשׁ֔וּב yāšˈûv שׁוב return וְ wᵊ וְ and עֹ֥וד ʕˌôḏ עֹוד duration בַּ ba בְּ in † הַ the חַיִּ֖ים ḥayyˌîm חַיִּים life חַיָּתָ֑ם ḥayyāṯˈām חַיָּה wild animal כִּֽי־ kˈî- כִּי that חָזֹ֤ון ḥāzˈôn חָזֹון vision אֶל־ ʔel- אֶל to כָּל־ kol- כֹּל whole הֲמֹונָהּ֙ hᵃmônˌāh הָמֹון commotion לֹ֣א lˈō לֹא not יָשׁ֔וּב yāšˈûv שׁוב return וְ wᵊ וְ and אִ֧ישׁ ʔˈîš אִישׁ man בַּ ba בְּ in עֲוֹנֹ֛ו ʕᵃwōnˈô עָוֹן sin חַיָּתֹ֖ו ḥayyāṯˌô חַיָּה wild animal לֹ֥א lˌō לֹא not יִתְחַזָּֽקוּ׃ yiṯḥazzˈāqû חזק be strong
7:13. quia qui vendit ad id quod vendidit non revertetur et adhuc in viventibus vita eorum visio enim ad omnem multitudinem eius non regredietur et vir in iniquitate vitae suae non confortabiturFor the seller shall not return to that which he hath sold, although their life be yet among the living. For the vision which regardeth all the multitude thereof, shall not go back: neither shall man be strengthened in the iniquity of his life.
13. For the seller shall not return to that which is sold, although they be yet alive: for the vision is touching the whole multitude thereof, none shall return; neither shall any strengthen himself in the iniquity of his life.
7:13. For whoever sells will not return to what he has sold, but as yet their life will be among the living. For the vision concerning their entire multitude will not turn back. And man will not be strengthened in the iniquity of his life.
7:13. For the seller shall not return to that which is sold, although they were yet alive: for the vision [is] touching the whole multitude thereof, [which] shall not return; neither shall any strengthen himself in the iniquity of his life.
For the seller shall not return to that which is sold, although they were yet alive: for the vision [is] touching the whole multitude thereof, [which] shall not return; neither shall any strengthen himself in the iniquity of his life:

7:13 Ибо продавший не возвратится к проданному, хотя бы и остались они в живых; ибо пророческое видение о всем множестве их не отменится, и никто своим беззаконием не укрепит своей жизни.
7:13
διότι διοτι because; that
ο the
κτώμενος κταομαι acquire
πρὸς προς to; toward
τὸν ο the
πωλοῦντα πωλεω trade; sell
οὐκέτι ουκετι no longer
μὴ μη not
ἐπιστρέψῃ επιστρεφω turn around; return
καὶ και and; even
ἄνθρωπος ανθρωπος person; human
ἐν εν in
ὀφθαλμῷ οφθαλμος eye; sight
ζωῆς ζωη life; vitality
αὐτοῦ αυτος he; him
οὐ ου not
κρατήσει κρατεω seize; retain
7:13
כִּ֣י kˈî כִּי that
הַ ha הַ the
מֹּוכֵ֗ר mmôḵˈēr מכר sell
אֶל־ ʔel- אֶל to
הַ ha הַ the
מִּמְכָּר֙ mmimkˌār מִמְכָּר what is sold
לֹ֣א lˈō לֹא not
יָשׁ֔וּב yāšˈûv שׁוב return
וְ wᵊ וְ and
עֹ֥וד ʕˌôḏ עֹוד duration
בַּ ba בְּ in
הַ the
חַיִּ֖ים ḥayyˌîm חַיִּים life
חַיָּתָ֑ם ḥayyāṯˈām חַיָּה wild animal
כִּֽי־ kˈî- כִּי that
חָזֹ֤ון ḥāzˈôn חָזֹון vision
אֶל־ ʔel- אֶל to
כָּל־ kol- כֹּל whole
הֲמֹונָהּ֙ hᵃmônˌāh הָמֹון commotion
לֹ֣א lˈō לֹא not
יָשׁ֔וּב yāšˈûv שׁוב return
וְ wᵊ וְ and
אִ֧ישׁ ʔˈîš אִישׁ man
בַּ ba בְּ in
עֲוֹנֹ֛ו ʕᵃwōnˈô עָוֹן sin
חַיָּתֹ֖ו ḥayyāṯˌô חַיָּה wild animal
לֹ֥א lˌō לֹא not
יִתְחַזָּֽקוּ׃ yiṯḥazzˈāqû חזק be strong
7:13. quia qui vendit ad id quod vendidit non revertetur et adhuc in viventibus vita eorum visio enim ad omnem multitudinem eius non regredietur et vir in iniquitate vitae suae non confortabitur
For the seller shall not return to that which he hath sold, although their life be yet among the living. For the vision which regardeth all the multitude thereof, shall not go back: neither shall man be strengthened in the iniquity of his life.
7:13. For whoever sells will not return to what he has sold, but as yet their life will be among the living. For the vision concerning their entire multitude will not turn back. And man will not be strengthened in the iniquity of his life.
7:13. For the seller shall not return to that which is sold, although they were yet alive: for the vision [is] touching the whole multitude thereof, [which] shall not return; neither shall any strengthen himself in the iniquity of his life.
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
13а можно понимать о возвращении проданных имений их прежним владельцам в юбилейный год. Возможно, что здесь, как замечено в объяснении 12: ст., говорится о сопленниках пророка, что они никогда (и в юбилейный год) не вернутся в проданные имения (почему не стоит плакаться, что они проданы дешево), так как плен вавилонский окончится не при этом поколении. Хотя юбилейные годы, как видно из XXXIV гл. Иер, часто не соблюдались, но вавилонское завоевание сделает невозможным и при желании их соблюдение. Неужели таким образом и законы теократии, неизменные, как сама воля Божия, прекратит свое действие на земле? Да, отвечает пророк на это далее в стихе. Не менее неизменно (“не возвратится”, т. е. назад к Богу не исполненным, ср. Ис LV:11; XLV:23) и пророческое видение. “Видением” часто называется всякое откровение пророку: Ис I:1: др.; здесь разумеются, вероятно, ближайшим образом предсказания о разрушении царства и 70-летнем плене. - “Над всем множеством их”, след. и над корыстными покупателями, и над огорченными продавцами; см. объяснение параллельного выражения в 12: ст. - “Никто своим беззаконнием не укрепит своей жизни”. Выгодная покупка земли не послужит впрок, потому что она сделана со грехом, а грех губит жизнь; этот новый грех, пользование чужой бедой, еще увеличит возмездие. - Слав. “за неже притяжаваяй к продающему к тому не возвратится и еще в жизни живущему”, т. е. не будет делать еще других столь же выгодных покупок в течение всей последующей, уже короткой жизни (или как блаж. Феодорит: “желая изменить купчую”), потому что он погибнет вместе со всем множеством иудеев. “Человек в очесех жизни (вместо “авон”, “грех” LXХ прочли “аин”, “глаз”) своея не укрепится”: когда жизнь, благодаря столь выгодной покупке, только стала улыбаться ему, его ждет близкая смерть при общей гибели.
Adam Clarke: Commentary on the Bible - 1831
7:13: For the seller shall not return - In the sale of all heritages among the Jews, it was always understood that the heritage must return to the family on the year of jubilee, which was every fiftieth year; but in this case the seller should not return to possess it, as it was not likely that he should be alive when the next jubilee should come, and if he were even to live till that time, he could not possess it, as he would then be in captivity. And the reason is particularly given; for the vision - the prophetic declaration of a seventy years' captivity, regards the whole multitude of the people; and it shall not return, i.e., it will be found to be strictly true, without any abatement.
Albert Barnes: Notes on the Bible - 1834
7:13: Although they were yet alive - Though they be yet among the living.
Which shall not return ... - He (i. e. the seller) shall not return; and, every man living in his iniquity, they shall gather no strength. Exile being the punishment of iniquity, the exiles were said to "live in their iniquity."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:13: the seller: Ecc 8:8; Lev 25:24-28, Lev 25:31
they were yet alive: Heb. their life were yet among the living
neither: Eze 13:22, Eze 33:26, Eze 33:27; Job 15:25; Psa 52:7
in: etc. or, whose life is in his iniquity
the iniquity of his life: Heb. his iniquity
Geneva 1599
7:13 For the seller shall not (l) return to that which is sold, although they were yet alive: for the (m) vision [is] concerning its whole multitude, [which] shall not return; (n) neither shall any strengthen himself in the iniquity of his life.
(l) In the year of the Jubile, meaning that none would enjoy the privilege of the law, (Lev 25:13) for they would all be carried away captives.
(m) This vision signified that all would be carried away, and none would return for the Jubile.
(n) No man for all this endeavours himself or takes heart to repent for his evil life. Some read, for none will be strengthened in his iniquity of his life: meaning that they would gain nothing by flattering themselves in evil.
John Gill
7:13 For the seller shall not return to that which is sold,.... In the year of jubilee, because he shall be in captivity: according to the law in Lev 25:13, when a man had sold his possession, he returned to it again, if alive, in the year of jubilee; let it come sooner or later, within thirty, or twenty, or ten years after the sale, be it as it will: now the Babylonish captivity being seventy years, in that time there must be a jubilee; and yet those that had sold their estates, being captives in another land, could not return to them:
although they were yet alive: either though what they have sold is in being, and in good condition; or rather, though they that have sold them are in the land of the living, but, not being in their own land, cannot possess:
for the vision is touching the whole multitude thereof; the prophecy of the destruction of the Jews is general, and respects the whole body of the people; men of all ranks and degrees, the buyer and the seller, the rich and the poor:
which shall not return; void and of no effect, but shall be fully accomplished; see Is 54:11; though some think this refers not to prophecy, but to the people, who did not upon it return by repentance; in this sense it is taken by Jarchi and Kimchi; and so the Targum,
"for the prophets prophesied to the whole multitude of them to return by repentance, and they returned not:''
neither shall any strengthen himself in the iniquity of his life: either secure himself from danger by his unrighteous mammon, his ill gotten goods; or think to escape by his daring impiety, and vicious course of life, continued in without repentance.
John Wesley
7:13 Yet alive - For if any should survive the captivity, yet the conqueror wasting and destroying all, would confound all ancient boundaries. Touching - The evils threatened are designed against all the multitude of Israel. Strengthen - Nor shall any one man of them all he able to secure himself, by any sinful contrivance.
Robert Jamieson, A. R. Fausset and David Brown
7:13 although they were yet alive--although they should live to the year of jubilee.
multitude thereof--namely, of the Jews.
which shall not return--answering to "the seller shall not return"; not only he, but the whole multitude, shall not return. CALVIN omits "is" and "which": "the vision touching the whole multitude shall not return" void (Is 55:11).
neither shall any strengthen himself in the iniquity of his life--No hardening of one's self in iniquity will avail against God's threat of punishment. FAIRBAIRN translates, "no one by his iniquity shall invigorate his life"; referring to the jubilee, which was regarded as a revivification of the whole commonwealth, when, its disorders being rectified, the body politic sprang up again into renewed life. That for which God thus provided by the institution of the jubilee and which is now to cease through the nation's iniquity, let none think to bring about by his iniquity.
7:147:14: Փո՛ղ հարէք եւ ընտրեցէ՛ք զամենայն. եւ ո՛չ ոք իցէ որ երթայցէ ՚ի պատերազմ, զի բարկութիւն ՚ի վերայ բազմութեան նորա[12383]։ [12383] Ոմանք. Որ երթիցէ ՚ի պա՛՛։
14 Փող զարկեցիք ու ամէն ինչ պատրաստեցիք: Սակայն ոչ ոք չի լինելու, որ պատերազմի գնայ, որովհետեւ բարկութիւնս իջել է Իսրայէլի բազմութեան վրայ”:
14 Փողը հնչեցուցին, ամէն բան պատրաստեցին, Բայց պատերազմի գացող չկայ. Վասն զի իմ բարկութիւնս անոր բոլոր բազմութեանը վրայ է։
Փող [116]հարէք եւ ընտրեցէք`` զամենայն. եւ ոչ ոք իցէ որ երթայցէ ի պատերազմ, զի բարկութիւն[117] ի վերայ բազմութեան նորա:

7:14: Փո՛ղ հարէք եւ ընտրեցէ՛ք զամենայն. եւ ո՛չ ոք իցէ որ երթայցէ ՚ի պատերազմ, զի բարկութիւն ՚ի վերայ բազմութեան նորա[12383]։
[12383] Ոմանք. Որ երթիցէ ՚ի պա՛՛։
14 Փող զարկեցիք ու ամէն ինչ պատրաստեցիք: Սակայն ոչ ոք չի լինելու, որ պատերազմի գնայ, որովհետեւ բարկութիւնս իջել է Իսրայէլի բազմութեան վրայ”:
14 Փողը հնչեցուցին, ամէն բան պատրաստեցին, Բայց պատերազմի գացող չկայ. Վասն զի իմ բարկութիւնս անոր բոլոր բազմութեանը վրայ է։
zohrab-1805▾ eastern-1994▾ western am▾
7:147:14 Затрубят в трубу, и все готовится, но никто не идет на войну: ибо гнев Мой над всем множеством их.
7:14 σαλπίσατε σαλπιζω trumpet; sound the trumpet ἐν εν in σάλπιγγι σαλπιγξ trumpet καὶ και and; even κρίνατε κρινω judge; decide τὰ ο the σύμπαντα συμπας all together; all at once
7:14 תָּקְע֤וּ tāqᵊʕˈû תקע blow בַ va בְּ in † הַ the תָּקֹ֨ועַ֙ ttāqˈôₐʕ תָּקֹועַ [uncertain] וְ wᵊ וְ and הָכִ֣ין hāḵˈîn כון be firm הַ ha הַ the כֹּ֔ל kkˈōl כֹּל whole וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] הֹלֵ֖ךְ hōlˌēḵ הלך walk לַ la לְ to † הַ the מִּלְחָמָ֑ה mmilḥāmˈā מִלְחָמָה war כִּ֥י kˌî כִּי that חֲרֹונִ֖י ḥᵃrônˌî חָרֹון anger אֶל־ ʔel- אֶל to כָּל־ kol- כֹּל whole הֲמֹונָֽהּ׃ hᵃmônˈāh הָמֹון commotion
7:14. canite tuba praeparentur omnes et non est qui vadat ad proelium ira enim mea super universum populum eiusBlow the trumpet, let all be made ready, yet there is none to go to the battle: for my wrath shall be upon all the people thereof.
14. They have blown the trumpet, and have made all ready; but none goeth to the battle: for my wrath is upon all the multitude thereof.
7:14. Sound the trumpet! Let everyone be prepared! And yet there is no one who may go to battle. For my wrath is over all their people.
7:14. They have blown the trumpet, even to make all ready; but none goeth to the battle: for my wrath [is] upon all the multitude thereof.
They have blown the trumpet, even to make all ready; but none goeth to the battle: for my wrath [is] upon all the multitude thereof:

7:14 Затрубят в трубу, и все готовится, но никто не идет на войну: ибо гнев Мой над всем множеством их.
7:14
σαλπίσατε σαλπιζω trumpet; sound the trumpet
ἐν εν in
σάλπιγγι σαλπιγξ trumpet
καὶ και and; even
κρίνατε κρινω judge; decide
τὰ ο the
σύμπαντα συμπας all together; all at once
7:14
תָּקְע֤וּ tāqᵊʕˈû תקע blow
בַ va בְּ in
הַ the
תָּקֹ֨ועַ֙ ttāqˈôₐʕ תָּקֹועַ [uncertain]
וְ wᵊ וְ and
הָכִ֣ין hāḵˈîn כון be firm
הַ ha הַ the
כֹּ֔ל kkˈōl כֹּל whole
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
הֹלֵ֖ךְ hōlˌēḵ הלך walk
לַ la לְ to
הַ the
מִּלְחָמָ֑ה mmilḥāmˈā מִלְחָמָה war
כִּ֥י kˌî כִּי that
חֲרֹונִ֖י ḥᵃrônˌî חָרֹון anger
אֶל־ ʔel- אֶל to
כָּל־ kol- כֹּל whole
הֲמֹונָֽהּ׃ hᵃmônˈāh הָמֹון commotion
7:14. canite tuba praeparentur omnes et non est qui vadat ad proelium ira enim mea super universum populum eius
Blow the trumpet, let all be made ready, yet there is none to go to the battle: for my wrath shall be upon all the people thereof.
7:14. Sound the trumpet! Let everyone be prepared! And yet there is no one who may go to battle. For my wrath is over all their people.
7:14. They have blown the trumpet, even to make all ready; but none goeth to the battle: for my wrath [is] upon all the multitude thereof.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14. Описание завоевания начинается сильным поэтическим оборотом: “трубите в трубу”; рус. вопреки евр. и LXX (слав.: “вострубите трубою”) ставит изъявит. наклонение: “вострубить”. На призыв военноначальников (трубою) ко всеобщему вооружению (“и все готовится” = чтобы все готовилось; слав.: “рассудите вся”; обдумайте план воины) каждый старается уклониться от военной службы: Бог во гневе лишит всех мужества, поразит народ трусостью как раз на это роковое время (Лев XXVI:17; Втор XXVIII:25).
Adam Clarke: Commentary on the Bible - 1831
7:14: They have blown the trumpet - Vain are all the efforts you make to collect and arm the peoples and stand on your own defense; for all shall be dispirited, and none go to the battle.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:14: have: Jer 4:5, Jer 6:1, Jer 51:27
for: Eze 7:11, Eze 7:12; Isa 24:1-7; Jer 6:11, Jer 7:20, Jer 12:12
Geneva 1599
7:14 (o) They have blown the trumpet, even to make all ready; but none goeth to the battle: for my wrath [is] upon all its multitude.
(o) The Israelites made a brag, but their hearts failed them.
John Gill
7:14 They have blown the trumpet, even to make all ready,.... That is, the Jews, when they understood that the enemy was approaching, blew the trumpet, to give the inhabitants of their several cities and towns warning of it; that they might gather together, provide themselves with armour, and put themselves in a posture of defence, or go forth to meet the enemy, and stop his progress: or, "blow ye the trumpet", so the Septuagint and Arabic versions; and so may be considered as an irony or sarcasm; blow the trumpet, as an alarm of war, and see what will be the effect of it:
but none goeth to the battle: not having courage enough to face the enemy, but instead of that find to the fortified cities, and particularly to Jerusalem: the reason of this timidity and cowardice was,
for my wrath is upon all the multitude thereof; the intention of God was to destroy them all by one means or another; and therefore a heart was not given them to defend themselves, or oppose the enemy.
John Wesley
7:14 They - The house of Israel have summoned in all fit for arms. None - There is not a man going to the war. Wrath - That displeasure which takes away their courage.
Robert Jamieson, A. R. Fausset and David Brown
7:14 They have blown the trumpet--rather, "Blow the trumpet," or, "Let them blow the trumpet" to collect soldiers as they will, "to make all ready" for encountering the foe, it will be of no avail; none will have the courage to go to the battle (compare Jer 6:1), [CALVIN].
7:157:15: Պատերազմ սրոյ արտաքուստ, եւ սով եւ մահ ՚ի ներքուստ. եւ որ ՚ի բացի՛ իցեն, սրո՛վ վախճանեսցին, եւ որ ՚ի քաղաքի իցեն, սովով եւ մահուա՛մբ վախճանեսցին[12384]։ [12384] Օրինակ մի. Պատերազմ եւ սուր արտաքուստ։ Ոմանք. Եւ որ ՚ի բացին իցեն... սով եւ մահ վախճանեսցէ։ Ուր օրինակ մի. սովով եւ մահուամբ սպառեսցին։
15 “Սրով պատերազմը՝ դրսից, սովն ու համաճարակը՝ ներսից: Ովքեր դրսում են լինելու՝ սրով են վերջ գտնելու, իսկ ովքեր քաղաքում՝ սովից ու համաճարակից են մեռնելու:
15 Դուրսէն սուր ու ներսէն ժանտախտ ու սով պիտի ըլլայ։Դաշտը եղողը սուրով պիտի մեռնի, Սովն ու ժանտախտը պիտի ուտեն քաղաքին մէջ եղողները։
Պատերազմ սրոյ արտաքուստ, եւ սով եւ մահ ի ներքուստ. եւ որ ի բացի իցեն` սրով վախճանեսցին, եւ որ ի քաղաքի իցեն` սովով եւ մահուամբ վախճանեսցին:

7:15: Պատերազմ սրոյ արտաքուստ, եւ սով եւ մահ ՚ի ներքուստ. եւ որ ՚ի բացի՛ իցեն, սրո՛վ վախճանեսցին, եւ որ ՚ի քաղաքի իցեն, սովով եւ մահուա՛մբ վախճանեսցին[12384]։
[12384] Օրինակ մի. Պատերազմ եւ սուր արտաքուստ։ Ոմանք. Եւ որ ՚ի բացին իցեն... սով եւ մահ վախճանեսցէ։ Ուր օրինակ մի. սովով եւ մահուամբ սպառեսցին։
15 “Սրով պատերազմը՝ դրսից, սովն ու համաճարակը՝ ներսից: Ովքեր դրսում են լինելու՝ սրով են վերջ գտնելու, իսկ ովքեր քաղաքում՝ սովից ու համաճարակից են մեռնելու:
15 Դուրսէն սուր ու ներսէն ժանտախտ ու սով պիտի ըլլայ։Դաշտը եղողը սուրով պիտի մեռնի, Սովն ու ժանտախտը պիտի ուտեն քաղաքին մէջ եղողները։
zohrab-1805▾ eastern-1994▾ western am▾
7:157:15 Вне дома меч, а в доме мор и голод. Кто в поле, тот умрет от меча; а кто в городе, того пожрут голод и моровая язва.
7:15 ὁ ο the πόλεμος πολεμος battle ἐν εν in ῥομφαίᾳ ρομφαια broadsword ἔξωθεν εξωθεν from outside; outer καὶ και and; even ὁ ο the λιμὸς λιμος famine; hunger καὶ και and; even ὁ ο the θάνατος θανατος death ἔσωθεν εσωθεν from inside; inwardly ὁ ο the ἐν εν in τῷ ο the πεδίῳ πεδιον in ῥομφαίᾳ ρομφαια broadsword τελευτήσει τελευταω meet an end τοὺς ο the δὲ δε though; while ἐν εν in τῇ ο the πόλει πολις city λιμὸς λιμος famine; hunger καὶ και and; even θάνατος θανατος death συντελέσει συντελεω consummate; finish
7:15 הַ ha הַ the חֶ֣רֶב ḥˈerev חֶרֶב dagger בַּ ba בְּ in † הַ the ח֔וּץ ḥˈûṣ חוּץ outside וְ wᵊ וְ and הַ ha הַ the דֶּ֥בֶר ddˌever דֶּבֶר pest וְ wᵊ וְ and הָ hā הַ the רָעָ֖ב rāʕˌāv רָעָב hunger מִ mi מִן from בָּ֑יִת bbˈāyiṯ בַּיִת house אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] בַּ ba בְּ in † הַ the שָּׂדֶה֙ śśāḏˌeh שָׂדֶה open field בַּ ba בְּ in † הַ the חֶ֣רֶב ḥˈerev חֶרֶב dagger יָמ֔וּת yāmˈûṯ מות die וַ wa וְ and אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בָּ bā בְּ in † הַ the עִ֔יר ʕˈîr עִיר town רָעָ֥ב rāʕˌāv רָעָב hunger וָ wā וְ and דֶ֖בֶר ḏˌever דֶּבֶר pest יֹאכֲלֶֽנּוּ׃ yōḵᵃlˈennû אכל eat
7:15. gladius foris pestis et fames intrinsecus qui in agro est gladio morietur et qui in civitate pestilentia et fame devorabunturThe sword without: and the pestilence, and the famine within: he that is in the field shall die by the sword: and they that are in the city, shall be devoured by the pestilence, and the famine.
15. The sword is without, and the pestilence and the famine within: he that is in the field shall die with the sword; and he that is in the city, famine and pestilence shall devour him.
7:15. The sword is outside, and the pestilence and the famine are inside. Whoever is in the field will die by the sword. And whoever is in the city will be devoured by the pestilence and the famine.
7:15. The sword [is] without, and the pestilence and the famine within: he that [is] in the field shall die with the sword; and he that [is] in the city, famine and pestilence shall devour him.
The sword [is] without, and the pestilence and the famine within: he that [is] in the field shall die with the sword; and he that [is] in the city, famine and pestilence shall devour him:

7:15 Вне дома меч, а в доме мор и голод. Кто в поле, тот умрет от меча; а кто в городе, того пожрут голод и моровая язва.
7:15
ο the
πόλεμος πολεμος battle
ἐν εν in
ῥομφαίᾳ ρομφαια broadsword
ἔξωθεν εξωθεν from outside; outer
καὶ και and; even
ο the
λιμὸς λιμος famine; hunger
καὶ και and; even
ο the
θάνατος θανατος death
ἔσωθεν εσωθεν from inside; inwardly
ο the
ἐν εν in
τῷ ο the
πεδίῳ πεδιον in
ῥομφαίᾳ ρομφαια broadsword
τελευτήσει τελευταω meet an end
τοὺς ο the
δὲ δε though; while
ἐν εν in
τῇ ο the
πόλει πολις city
λιμὸς λιμος famine; hunger
καὶ και and; even
θάνατος θανατος death
συντελέσει συντελεω consummate; finish
7:15
הַ ha הַ the
חֶ֣רֶב ḥˈerev חֶרֶב dagger
בַּ ba בְּ in
הַ the
ח֔וּץ ḥˈûṣ חוּץ outside
וְ wᵊ וְ and
הַ ha הַ the
דֶּ֥בֶר ddˌever דֶּבֶר pest
וְ wᵊ וְ and
הָ הַ the
רָעָ֖ב rāʕˌāv רָעָב hunger
מִ mi מִן from
בָּ֑יִת bbˈāyiṯ בַּיִת house
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
בַּ ba בְּ in
הַ the
שָּׂדֶה֙ śśāḏˌeh שָׂדֶה open field
בַּ ba בְּ in
הַ the
חֶ֣רֶב ḥˈerev חֶרֶב dagger
יָמ֔וּת yāmˈûṯ מות die
וַ wa וְ and
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בָּ בְּ in
הַ the
עִ֔יר ʕˈîr עִיר town
רָעָ֥ב rāʕˌāv רָעָב hunger
וָ וְ and
דֶ֖בֶר ḏˌever דֶּבֶר pest
יֹאכֲלֶֽנּוּ׃ yōḵᵃlˈennû אכל eat
7:15. gladius foris pestis et fames intrinsecus qui in agro est gladio morietur et qui in civitate pestilentia et fame devorabuntur
The sword without: and the pestilence, and the famine within: he that is in the field shall die by the sword: and they that are in the city, shall be devoured by the pestilence, and the famine.
7:15. The sword is outside, and the pestilence and the famine are inside. Whoever is in the field will die by the sword. And whoever is in the city will be devoured by the pestilence and the famine.
7:15. The sword [is] without, and the pestilence and the famine within: he that [is] in the field shall die with the sword; and he that [is] in the city, famine and pestilence shall devour him.
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
15. Сражения на открытом поле оканчиваются полным поражением, города не в состоянии выдержать тяжесть осады и вынуждаются к сдаче голодом и эпидемией. Конечно, не все население погибнет; здесь гипербола. Выражения напоминают Мф 24:16-18; Мк XIII:15, 16. “Пожрет голод” - оксиморон (соединение противоречащих понятий).
Adam Clarke: Commentary on the Bible - 1831
7:15: The sword is without - War through all the country, and pestilence and famine within the city, shall destroy the whole, except a small remnant. He who endeavors to flee from the one shall fall by the other.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:15: Eze 5:12; Deu 32:23-25; Jer 14:18, Jer 15:2, Jer 15:3; Lam 1:20
Carl Friedrich Keil and Franz Delitzsch
7:15
Third strophe
Thus will they fall into irresistible destruction; even their silver and gold they will not rescue, but will cast it away as useless, and leave it for the enemy. - Ezek 7:15. The sword without, and pestilence and famine within: he who is in the field will die by the sword; and famine and pestilence will devour him that is in the city. Ezek 7:16. And if their escaped ones escape, they will be upon the mountains like the doves of the valleys, all moaning, every one for his iniquity. Ezek 7:17. All hands will become feeble, and all knees flow with water. Ezek 7:18. They will gird themselves with sackcloth, and terrors will cover them; on all faces there will be shame, and baldness on all their heads. Ezek 7:19. They will throw their silver into the streets, and their gold will be as filth to them. Their silver and their gold will not be able to rescue them in the day of Jehovah's wrath; they will not satisfy their souls therewith, nor fill their stomachs thereby, for it was to them a stumbling-block to guilt. Ezek 7:20. And His beautiful ornament, they used it for pride; and their abominable images, their abominations they made thereof: therefore I make it filth to them. Ezek 7:21. And I shall give it into the hand of foreigners for prey, and to the wicked of the earth for spoil, that they may defile it. Ezek 7:22. I shall turn my face from them, that they defile my treasure; and oppressors shall come upon it and defile it. - The chastisement of God penetrates everywhere (Ezek 7:15 compare with Ezek 5:12); even flight to the mountains, that are inaccessible to the foe (compare 1 Macc. 2:28; Mt 24:16), will only bring misery. Those who have fled to the mountains will coo - i.e., mourn, moan - like the doves of the valleys, which (as Bochart has correctly interpreted the simile in his Hieroz. II. p. 546, ed. Ros.), "when alarmed by the bird-catcher or the hawk, are obliged to forsake their natural abode, and fly elsewhere to save their lives. The mountain doves are contrasted with those of the valleys, as wild with tame." In כּלּם המות the figure and the fact are fused together. The words actually relate to the men who have fled; whereas the gender of המות is made to agree with that of כּיוני. The cooing of doves was regarded by the ancients as a moan (hâgâh), a mournful note (for proofs, see Gesen. on Is 38:14); for which Ezekiel uses the still stronger expression hâmâh fremere, to howl or growl (cf. Is 59:11). The low moaning has reference to their iniquity, the punishment of which they are enduring. When the judgment bursts upon them, they will all (not merely those who have escaped, but the whole nation) be overwhelmed with terror, shame, and suffering. The words, "all knees flow with water" (for hâlak in this sense, compare Joel 4:18), are a hyperbolical expression used to denote the entire loss of the strength of the knees (here, Ezek 7:17 and Ezek 21:12), like the heart melting and turning to water in Josh 7:5. With this utter despair there are associated grief and horror at the calamity that has fallen upon them, and shame and pain at the thought of the sins that have plunged them into such distress. For כּסּתה פלּצוּת, compare Ps 55:6; for אל־כּל־פנים בּוּשׁה, Mic 7:10; Jer 51:51; and for קרחה 'בּכל־ראשׁ, Is 15:2; Amos 8:10. On the custom of shaving the head bald on account of great suffering or deep sorrow, see the comm. on Mic 1:16.
In this state of anguish they will throw all their treasures away as sinful trash (Ezek 7:19.). By the silver and gold which they will throw away (Ezek 7:19), we are not to understand idolatrous images particularly - these are first spoken of in Ezek 7:20 - but the treasures of precious metals on which they had hitherto set their hearts. They will not merely throw these away as worthless, but look upon them as niddâh, filth, an object of disgust, inasmuch as they have been the servants of their evil lust. The next clause, "silver and gold cannot rescue them," are a reminiscence from Zeph 1:18. But Ezekiel gives greater force to the thought by adding, "they will not appease their hunger therewith," - that is to say, they will not be able to protect their lives thereby, either from the sword of the enemy (see the comm. on Zeph 1:18) or from death by starvation, because there will be no more food to purchase within the besieged city. The clause 'כּי assigns the reason for that which forms the leading thought of the verse, namely, the throwing away of the silver and gold as filth; מכשׁול עונם, a stumbling-block through which one falls into guilt and punishment; צבי עדיו, the beauty of his ornament, i.e., his beautiful ornament. The allusion is to the silver and gold; and the singular suffix is to be explained from the fact that the prophet fixed his mind upon the people as a whole, and used the singular in a general and indefinite sense. The words are written absolutely at the commencement of the sentence; hence the suffix attached to שׂמהוּ, Jerome has given the true meaning of the words: "what I (God) gave for an ornament of the possessors and for their wealth, they turned into pride." And not merely to ostentatious show (in the manner depicted in Is 3:16.), but to abominable images, i.e., idols, did they apply the costly gifts of God (cf. Hos 8:4; Hos 13:2). עשׂה, to make of (gold and silver); ב denoting the material with which one works and of which anything is made (as in Ex 31:4; Ex 38:8). God punishes this abuse by making it (gold and silver) into niddâh to them, i.e., according to v. 19, by placing them in such circumstances that they cast it away as filth, and (v. 21) by giving it as booty to the foe. The enemy is described as "the wicked of the earth" (cf. Ps 75:9), i.e., godless men, who not only seize upon the possession of Israel, but in the most wicked manner lay hands upon all that is holy, and defile it. The Chetib חלּלוּה is to be retained, notwithstanding the fact that it was preceded by a masculine suffix. What is threatened will take place, because the Lord will turn away His face from His people (מהם, from the Israelites), i.e., will withdraw His gracious protection from them, so that the enemy will be able to defile His treasure. Tsâphuun, that which is hidden, the treasure (Job 20:26; Obad 1:6). Tsephuunii is generally supposed to refer to the temple, or the Most Holy Place in the temple. Jerome renders it arcanum meum, and gives this explanation: "signifying the Holy of Holies, which no one except the priests and the high priest dared to enter." This interpretation was so commonly adopted by the Fathers, that even Theodoret explains the rendering given in the Septuagint, τὴν ἐπισκοπήν μου, as signifying the Most Holy Place in the temple. On the other hand, the Chaldee has ארעא בּית שׁכינתי, "the land of the house of my majesty;" and Calvin understands it as signifying "the land which was safe under His (i.e., God's) protection." But it is difficult to reconcile either explanation with the use of the word tsâphuun. The verb tsâphan signifies to hide, shelter, lay up in safety. These meanings do not befit either the Holy of Holies in the temple or the land of Israel. It is true that the Holy of Holies was unapproachable by the laity, and even by the ordinary priests, but it was not a secret, a hidden place; and still less was this the case with the land of Canaan.We therefore adhere to the meaning, which is so thoroughly sustained by Job 20:26 and Obad 1:6 - namely, "treasure," by which, no doubt, the temple-treasure is primarily intended. This rendering suits the context, as only treasures have been referred to before; and it may be made to harmonize with בּאוּ בהּ which follows. בּוא ב signifies not merely intrare in locum, but also venire in (e.g., 4Kings 6:23; possibly Ezek 30:4), and may therefore be very properly rendered, "to get possession of," since it is only possible to obtain possession of a treasure by penetrating into the place where it is laid up or concealed. There is nothing at variance with this in the word חלּל, profanare, since it has already occurred in Ezek 7:21 in connection with the defiling of treasures and jewels. Moreover, as Calvin has correctly observed, the word is employed here to denote "an indiscriminate abuse, when, instead of considering to what purpose things have been entrusted to us, we squander them rashly and without selection, in contempt and even in scorn."
John Gill
7:15 The sword is without,.... Without the city, where the enemy was besieging; so that those that went without, in order to make their escapes fell into their hands:
and the pestilence and the famine within; within the city; so that such who thought themselves safe in their own houses died by those judgments:
he that is in the field shall die by the sword; by the hands of the Chaldeans:
and he that is in the city, famine and pestilence shall devour him; and he shall die by the hand of God.
John Wesley
7:15 Without - In the countries. Within - The besieged city. Field - Whoever is in the field.
Robert Jamieson, A. R. Fausset and David Brown
7:15 No security should anywhere be found (Deut 32:25). Fulfilled (Lam 1:20); also at the Roman invasion (Mt 24:16-18).
7:167:16: Եւ ապրեսցին որք ապրելոց իցեն ՚ի նոցանէ. եւ եղիցին ՚ի վերայ լերանց իբրեւ զաղաւնիս անձանձրո՛յթ մնչել։ Զամենեսեան կոտորեցից՝ զիւրաքանչիւրոք յանիրաւութեան իւրում[12385]։ [12385] Ոմանք. Յանօրէնութեան իւրում։
16 Բայց դրանցից փրկուելու են միայն նրանք, որ փրկուելու էին, ու լեռների վրայ աղաւնիների պէս անձանձրոյթ պիտի մնչեն-հեծեծեն: Բոլորին էլ կոտորելու եմ, իւրաքանչիւրին՝ ըստ իր անիրաւութեան:
16 Անոնցմէ ողջ մնացողները Լեռները պիտի ապաստանին ու աղաւնիներու պէս պիտի ըլլան։Ամէնքը պիտի հեծեն, ամէն մէկը իր անօրէնութեանը համար։
Եւ ապրեսցին որք ապրելոց իցեն ի նոցանէ, եւ եղիցին ի վերայ լերանց իբրեւ զաղաւնիս [118]անձանձրոյթ մնչել. զամենեսեան կոտորեցից` զիւրաքանչիւր`` ոք յանօրէնութեան իւրում:

7:16: Եւ ապրեսցին որք ապրելոց իցեն ՚ի նոցանէ. եւ եղիցին ՚ի վերայ լերանց իբրեւ զաղաւնիս անձանձրո՛յթ մնչել։ Զամենեսեան կոտորեցից՝ զիւրաքանչիւրոք յանիրաւութեան իւրում[12385]։
[12385] Ոմանք. Յանօրէնութեան իւրում։
16 Բայց դրանցից փրկուելու են միայն նրանք, որ փրկուելու էին, ու լեռների վրայ աղաւնիների պէս անձանձրոյթ պիտի մնչեն-հեծեծեն: Բոլորին էլ կոտորելու եմ, իւրաքանչիւրին՝ ըստ իր անիրաւութեան:
16 Անոնցմէ ողջ մնացողները Լեռները պիտի ապաստանին ու աղաւնիներու պէս պիտի ըլլան։Ամէնքը պիտի հեծեն, ամէն մէկը իր անօրէնութեանը համար։
zohrab-1805▾ eastern-1994▾ western am▾
7:167:16 А уцелевшие из них убегут и будут на горах, как голуби долин; все они будут стонать, каждый за свое беззаконие.
7:16 καὶ και and; even ἀνασωθήσονται ανασωζω the ἀνασῳζόμενοι ανασωζω from; out of αὐτῶν αυτος he; him καὶ και and; even ἔσονται ειμι be ἐπὶ επι in; on τῶν ο the ὀρέων ορος mountain; mount πάντας πας all; every ἀποκτενῶ αποκτεινω kill ἕκαστον εκαστος each ἐν εν in ταῖς ο the ἀδικίαις αδικια injury; injustice αὐτοῦ αυτος he; him
7:16 וּ û וְ and פָֽלְטוּ֙ fˈālᵊṭû פלט escape פְּלִ֣יטֵיהֶ֔ם pᵊlˈîṭêhˈem פָּלִיט escaped one וְ wᵊ וְ and הָי֣וּ hāyˈû היה be אֶל־ ʔel- אֶל to הֶ he הַ the הָרִ֗ים hārˈîm הַר mountain כְּ kᵊ כְּ as יֹונֵ֧י yônˈê יֹונָה dove הַ ha הַ the גֵּאָיֹ֛ות ggēʔāyˈôṯ גַּיְא valley כֻּלָּ֖ם kullˌām כֹּל whole הֹמֹ֑ות hōmˈôṯ המה make noise אִ֖ישׁ ʔˌîš אִישׁ man בַּ ba בְּ in עֲוֹנֹֽו׃ ʕᵃwōnˈô עָוֹן sin
7:16. et salvabuntur qui fugerint ex eis et erunt in montibus quasi columbae convallium omnes trepidi unusquisque in iniquitate suaAnd such of them as shall flee shall escape: and they shall be in the mountains like doves of the valleys, all of them trembling, every one for his iniquity.
16. But they that escape of them shall escape, and shall be on the mountains like doves of the valleys, all of them mourning, every one in his iniquity.
7:16. And those who flee from among them will be saved. And they will be among the mountains, like doves in steep valleys, with everyone of them trembling, each one because of his iniquity.
7:16. But they that escape of them shall escape, and shall be on the mountains like doves of the valleys, all of them mourning, every one for his iniquity.
But they that escape of them shall escape, and shall be on the mountains like doves of the valleys, all of them mourning, every one for his iniquity:

7:16 А уцелевшие из них убегут и будут на горах, как голуби долин; все они будут стонать, каждый за свое беззаконие.
7:16
καὶ και and; even
ἀνασωθήσονται ανασωζω the
ἀνασῳζόμενοι ανασωζω from; out of
αὐτῶν αυτος he; him
καὶ και and; even
ἔσονται ειμι be
ἐπὶ επι in; on
τῶν ο the
ὀρέων ορος mountain; mount
πάντας πας all; every
ἀποκτενῶ αποκτεινω kill
ἕκαστον εκαστος each
ἐν εν in
ταῖς ο the
ἀδικίαις αδικια injury; injustice
αὐτοῦ αυτος he; him
7:16
וּ û וְ and
פָֽלְטוּ֙ fˈālᵊṭû פלט escape
פְּלִ֣יטֵיהֶ֔ם pᵊlˈîṭêhˈem פָּלִיט escaped one
וְ wᵊ וְ and
הָי֣וּ hāyˈû היה be
אֶל־ ʔel- אֶל to
הֶ he הַ the
הָרִ֗ים hārˈîm הַר mountain
כְּ kᵊ כְּ as
יֹונֵ֧י yônˈê יֹונָה dove
הַ ha הַ the
גֵּאָיֹ֛ות ggēʔāyˈôṯ גַּיְא valley
כֻּלָּ֖ם kullˌām כֹּל whole
הֹמֹ֑ות hōmˈôṯ המה make noise
אִ֖ישׁ ʔˌîš אִישׁ man
בַּ ba בְּ in
עֲוֹנֹֽו׃ ʕᵃwōnˈô עָוֹן sin
7:16. et salvabuntur qui fugerint ex eis et erunt in montibus quasi columbae convallium omnes trepidi unusquisque in iniquitate sua
And such of them as shall flee shall escape: and they shall be in the mountains like doves of the valleys, all of them trembling, every one for his iniquity.
7:16. And those who flee from among them will be saved. And they will be among the mountains, like doves in steep valleys, with everyone of them trembling, each one because of his iniquity.
7:16. But they that escape of them shall escape, and shall be on the mountains like doves of the valleys, all of them mourning, every one for his iniquity.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16. Единственное спасение будет в бегстве на неприступные палестинские горы (ср. 1: Мак II:28; Мф XXIV:16). Но какую жалкую картину представляют собою эти беглецы: как “голуби долин”, должно быть домашние, они жалобно “стонут” (древние считали воркование голубей стоном боли: Виргилий, Еclog: I, 56), сознав только теперь и так поздно каждый свой грех.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
16 But they that escape of them shall escape, and shall be on the mountains like doves of the valleys, all of them mourning, every one for his iniquity. 17 All hands shall be feeble, and all knees shall be weak as water. 18 They shall also gird themselves with sackcloth, and horror shall cover them; and shame shall be upon all faces, and baldness upon all their heads. 19 They shall cast their silver in the streets, and their gold shall be removed: their silver and their gold shall not be able to deliver them in the day of the wrath of the LORD: they shall not satisfy their souls, neither fill their bowels: because it is the stumbling-block of their iniquity. 20 As for the beauty of his ornament, he set it in majesty: but they made the images of their abominations and of their detestable things therein: therefore have I set it far from them. 21 And I will give it into the hands of the strangers for a prey, and to the wicked of the earth for a spoil; and they shall pollute it. 22 My face will I turn also from them, and they shall pollute my secret place: for the robbers shall enter into it, and defile it.
We have attended the fate of those that are cut off, and are now to attend the flight of those that have an opportunity of escaping the danger; some of them shall escape (v. 16), but what the better? As good die once as, in a miserable life, die a thousand deaths, and escape only like Cain to be fugitives and vagabonds, and afraid of being slain by every one they meet; so shall these be.
I. They shall have no comfort or satisfaction in their own minds, but be in continual anguish and terror; for, wherever they go, they carry about with them guilty consciences, which make them a burden to themselves. 1. They shall be always solitary and under prevailing melancholy; they shall not be in the cities, or places of concourse, but all alone upon the mountains, not caring for society, but shy of it, as being ashamed of the low circumstances to which they are reduced. 2. They shall be always sorrowful. Those have reason to be so that are under the tokens of God's displeasure; and God can make those so that have been most jovial and have set sorrow at defiance. Those that once thought themselves as the lions of the mountains, so daring were they, now become as the doves of the valleys, so timid are they, and so dispirited, ready to flee when none pursues and to tremble at the shaking of a leaf. They are all of them mourning (not with a godly sorrow, but with the sorrow of the world, which works death), every one for his iniquity, that is, for those calamities which they now see their iniquity has brought upon them, not only the iniquity of the land, but their own: they shall then be brought to acknowledge what they have each of them contributed to the national guilt. Note, Sooner or later sin will have sorrow of one kind or other; and those that will not repent of their iniquity may justly be left to pine away in it; those that will not mourn for it as it is an offence to God shall be made to mourn for it as it is a shame and ruin to themselves, to mourn at the last, when the flesh and the body are consumed, and to say, How have I hated instruction! Prov. v. 11, 12. 3. They shall be deprived of all their strength of body and mind (v. 17): All hands shall be feeble, so that they shall not be able to fight, or defend themselves, and all knees shall be weak as water, so that they shall neither be able to flee nor to stand their ground; they shall feel a universal colliquation: their knees shall flow as water, so that they must fall of course. Note, It is folly for the strong man to glory in his strength, for God can soon weaken it. 4. They shall be deprived of all their hopes and shall abandon themselves to despair (v. 18); they shall have nothing to hold up their spirits with; their aspects shall show what are their prospects, all dreadful, for they shall gird themselves with sackcloth, as having no expectation ever to wear better clothing. Horror shall cover them, and shame, and baldness, all the expressions of a desperate sorrow, Isa. xvii. 11. Note, Those that will not be kept from sin by fear and shame shall by fear and shame be punished for it; such is the confusion that sin will end in.
II. They shall have no benefit from their wealth and riches, but shall be perfectly sick of them, v. 19. Those that were reduced to this distress were such as had had abundance of silver and gold, money, and plate, and jewels, and other valuable goods, from which they promised themselves a great deal of advantage in times of public trouble. They thought their wealth would be their strong city, that with it they could bribe enemies and buy friends, that it would be the ransom of their lives, that they could never want bread as long as they had money, and that money would answer all things; but see how it proved. 1. Their wealth had been a great temptation to them in the day of their prosperity; they set their affections upon it, and put their confidence in it. By their eager pursuit of it they were drawn into sin, and by their plentiful enjoyment of it they were hardened in sin; and thus it was the stumbling-block of their iniquity; it occasioned their falling into sin and obstructed their return to God. Note, There are many whose wealth is their snare and ruin. The gaining of the world is the losing of their souls; it makes them proud, secure, covetous, oppressive, voluptuous; and that which, it well used, might have been the servant of their piety, being abused, becomes the stumbling-block of their iniquity. 2. It was no relief to them now in the day of their adversity; for, (1.) Their gold and silver could not protect them from the judgments of God. They shall not be able to deliver them in the day of the wrath of the Lord; they shall not serve to atone his justice, or turn away his wrath, nor to screen them from the judgments he is bringing upon them. Note, Riches profit not in the day of wrath, Prov. xi. 4. They neither set them so high that god's judgments cannot reach them nor make them so strong that they cannot conquer them. There is a day of wrath coming, when it will appear that men's wealth is utterly unable to deliver them or do them any service. What the better was the rich man for his full barns when his soul was required of him, or that other rich man for his purple, and scarlet, and sumptuous fare, when in hell he could not procure a drop of water to cool his tongue? Money is no defence against the arrests of death, nor any alleviation to the miseries of the damned. (2.) Their gold and silver could not give them any content under their calamities. [1.] They could not fill their bowels; when there was no bread left in the city, none to be had for love or money, their silver and gold could not satisfy their hunger, nor serve to make one meal's meat for them. Note, We could better be without mines of gold than fields of corn; the products of the earth, which may easily be gathered from the surface of it, are much greater blessings to mankind than its treasures, which are with so much difficulty and hazard dug out of its bowels. If God give us daily bread, we have reason to be thankful, and no reason to complain, though silver and gold we have none. [2.] Much less could they satisfy their souls, or yield them any inward comfort. Note, The wealth of this world has not that in it which will answer the desires of the soul, or be any satisfaction to it in a day of distress. He that loves silver shall not be satisfied with silver, much less he that loses it. (3.) Their gold and silver shall be thrown into the streets, either by the hands of the enemy, who shall have more spoil than they care for or can carry away (silver shall be nothing accounted of; they shall cast that in the streets; but the gold, which is more valuable, shall be removed and brought to Babylon); or they themselves shall throw away their silver and gold, because it would be an incumbrance to them and retard their flight, or because it would expose them and be a temptation to the enemy to cut their throats for their money, or in indignation at it, because, after all the care and pains they had taken to scrape it together and hoard it up, they found that it would stand them in no stead, but do them a mischief rather. Note, The world passes away, and the lusts thereof, 1 John ii. 17. The time may come when worldly men will be as weary of their wealth as now they are wedded to it, when those will fare best that have least.
III. God's temple shall stand them in no stead, v. 20-22. This they had prided themselves in, and promised themselves security from (Jer. vii. 4; Mic. iii. 11); but this confidence of theirs shall fail them. Observe, 1. The great honour God had done to that people in setting up his sanctuary among them (v. 20): As for the beauty of his ornament, that holy and beautiful house, where they and their fathers praised God (Isa. lxiv. 11), which was therefore beautiful because holy (it was called the beauty of holiness, and holiness is the beauty of its ornament; it was also adorned with gold and gifts)--as for this, he set it in majesty; every thing was contrived to make it magnificent, that it might help to make the people of Israel the more illustrious among their neighbours. He built his sanctuary like high palaces, Ps. lxxviii. 69. It was a glorious high throne from the beginning, Jer. xvii. 12. But, 2. Here is the great dishonour they had done to God in profaning his sanctuary; they made the images of their counterfeit deities, which they set up in rivalship with God, and which are here called their abominations and their detestable things (for so they were to God, and so they should have been to them), and these they set up in God's temple, than which a greater affront could not be put upon him. And therefore, 3. It is here threatened that they shall be deprived of the temple, and it shall be no succour to them: Therefore have I set it far from them, that is, sent them far from it, so that it is out of the reach of their services and they are out of the reach of its influences. Note, God's ordinances, and the privileges of a profession of religion, will justly be taken away from those that despise and profane them. Nay, they shall not only be kept at a distance from the temple, but the temple itself shall be involved in the common desolation (v. 21); the Chaldeans, who are strangers, and therefore have no veneration for it, who are the wicked of the earth, and therefore have an antipathy to it, shall have it for a prey and for a spoil; all the ornaments and treasures of it shall fall into their hands, who will make no difference between that and other plunder. This was a grief to the saints in Zion, who complained of nothing so much as of that which the enemy did wickedly in the sanctuary (Ps. lxxiv. 3); but it was the punishment of the sinners in Zion, who, by profaning the temple with strange gods, provoked God to suffer it to be profaned by strange nations, and to turn his face from those that did it as if he had not seen them and their crimes and from those that deprecated it as not regarding them and their prayers. Let the soldiers do as they will; let them enter into the secret place, into the holy of holies, as robbers; let them strip it, let them pollute it; its defence has departed, and then farewell all its glory. Note, Those are unworthy to be honoured with the form of godliness who will not be governed by the power of godliness.
Adam Clarke: Commentary on the Bible - 1831
7:16: They - shall be on the mountains like doves of the valleys - Rather, like mourning doves הגאיות haggeayoth, chased from their dove-cotes, and separated from their mates.
Albert Barnes: Notes on the Bible - 1834
7:16: As doves whose natural abode is the valleys moan lamentably when driven by fear into the mountains, so shall the remnant, who have escaped actual death, moan in the land of their exile.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:16: they: Eze 6:8; Ezr 9:15; Isa 1:9, Isa 37:31; Jer 44:14, Jer 44:28
like: Eze 6:9; Isa 38:14, Isa 59:11
mourning: Eze 36:31; Pro 5:11-14; Jer 31:9, Jer 31:18, Jer 31:19, Jer 50:4, Jer 50:5; Zac 12:10-14
John Gill
7:16 But they that escape of them shall escape,.... Some few should escape the pestilence, famine, and sword, and flee to the mountains, where they should live a very miserable and uncomfortable life; so that this is no contradiction to the wrath of God being upon the whole multitude, Ezek 7:12; as it follows:
and shall be on the mountains; whither they shall flee, when the city is broken up and taken; and so the Syriac version reads it, in connection with the preceding words, "and they that escape of them shall escape to the mountains"; barren and desert places, where they shall find no subsistence, nor have any agreeable company and conversation, but live in solitude and distress:
like doves of the valleys, all of them mourning, everyone for his iniquity: like doves that live in valleys, or gather together there, and hide themselves in the holes of the rocks, on the sides of the valleys, from birds of prey; or are so called, to distinguish them from wild doves, which, when they have lost their mates, make a very mournful noise, though not loud and clamorous. So those Jews that escaped, being in such an uncomfortable condition, turned out of house and home, and deprived of their substance, should lament their fate; not in loud cries, lest they should be heard by the enemy and taken, but in secret sighs, and in a mournful tone; acknowledging to God, and to one another, their sins; they now became sensible of, which brought these calamities upon them. So God's people, the remnant according to the election of grace, who "escape" the general ruin sin has brought on mankind, are for the most part "upon the mountains", in an afflicted and persecuted state; they are like "doves" for their harmlessness, amiableness, cleanness, modesty chastity, sociableness, and timorous disposition; and like doves "of the valleys", in a low estate, through corruption, temptation, desertion, affliction, and persecution; and "mourn" over their own "iniquity", the sin of their nature, their unbelief and various transgressions being committed against a God of love, contrary to his grace, grieving to his Spirit, and dishonourable to his Gospel; and being what break their bereave them of comfort, and deprive them of communion with God.
John Wesley
7:16 Iniquity - Either for the punishment of their iniquity, or for their iniquity itself.
Robert Jamieson, A. R. Fausset and David Brown
7:16 (Ezek 6:6).
like doves--which, though usually frequenting the valleys, mount up to the mountains when fearing the bird-catcher (Ps 11:1). So Israel, once dwelling in its peaceful valleys, shall flee from the foe to the mountains, which, as being the scene of its idolatries, were justly to be made the scene of its flight and shame. The plaintive note of the dove (Is 59:11) represents the mournful repentance of Israel hereafter (Zech 12:10-12).
7:177:17: Ամենայն ձեռք լքցին, եւ ամենայն երանք գարշասցին խոնաւութեամբ[12386]։ [12386] Բազումք. Գարշեսցին խոնաւութեամբ։ Յօրինակին՝ Գարշասցին խոնարհութեամբ։
17 Ամէն ձեռք թուլանալու է,ամէն երանք՝ խոնաւութեամբ ապականուելու[19]: [19] 19. Եբրայերէն՝ ծնկերը ջրի պէս թուլանալու են:
17 Բոլոր ձեռքերը պիտի թուլնան Ու ծունկերը ջուրի պէս պիտի հալին։
Ամենայն ձեռք լքցին, եւ ամենայն [119]երանք գարշասցին խոնաւութեամբ:

7:17: Ամենայն ձեռք լքցին, եւ ամենայն երանք գարշասցին խոնաւութեամբ[12386]։
[12386] Բազումք. Գարշեսցին խոնաւութեամբ։ Յօրինակին՝ Գարշասցին խոնարհութեամբ։
17 Ամէն ձեռք թուլանալու է,ամէն երանք՝ խոնաւութեամբ ապականուելու[19]:
[19] 19. Եբրայերէն՝ ծնկերը ջրի պէս թուլանալու են:
17 Բոլոր ձեռքերը պիտի թուլնան Ու ծունկերը ջուրի պէս պիտի հալին։
zohrab-1805▾ eastern-1994▾ western am▾
7:177:17 У всех руки опустятся, и у всех колени задрожат, {как} вода.
7:17 πᾶσαι πας all; every χεῖρες χειρ hand ἐκλυθήσονται εκλυω faint; let loose καὶ και and; even πάντες πας all; every μηροὶ μηρος thigh μολυνθήσονται μολυνω dirty; pollute ὑγρασίᾳ υγρασια moisture; urine
7:17 כָּל־ kol- כֹּל whole הַ ha הַ the יָּדַ֖יִם yyāḏˌayim יָד hand תִּרְפֶּ֑ינָה tirpˈeʸnā רפה be slack וְ wᵊ וְ and כָל־ ḵol- כֹּל whole בִּרְכַּ֖יִם birkˌayim בֶּרֶךְ knee תֵּלַ֥כְנָה tēlˌaḵnā הלך walk מָּֽיִם׃ mmˈāyim מַיִם water
7:17. omnes manus dissolventur et omnia genua fluent aquisAll hands shall be made feeble, and all knees shall run with water.
17. All hands shall be feeble, and all knees shall be weak as water.
7:17. All hands will be weakened, and all knees will flow with water.
7:17. All hands shall be feeble, and all knees shall be weak [as] water.
All hands shall be feeble, and all knees shall be weak [as] water:

7:17 У всех руки опустятся, и у всех колени задрожат, {как} вода.
7:17
πᾶσαι πας all; every
χεῖρες χειρ hand
ἐκλυθήσονται εκλυω faint; let loose
καὶ και and; even
πάντες πας all; every
μηροὶ μηρος thigh
μολυνθήσονται μολυνω dirty; pollute
ὑγρασίᾳ υγρασια moisture; urine
7:17
כָּל־ kol- כֹּל whole
הַ ha הַ the
יָּדַ֖יִם yyāḏˌayim יָד hand
תִּרְפֶּ֑ינָה tirpˈeʸnā רפה be slack
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
בִּרְכַּ֖יִם birkˌayim בֶּרֶךְ knee
תֵּלַ֥כְנָה tēlˌaḵnā הלך walk
מָּֽיִם׃ mmˈāyim מַיִם water
7:17. omnes manus dissolventur et omnia genua fluent aquis
All hands shall be made feeble, and all knees shall run with water.
7:17. All hands will be weakened, and all knees will flow with water.
7:17. All hands shall be feeble, and all knees shall be weak [as] water.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17. Страх жителей (или, в частности, беглецов ст. 16) за свою жизнь будет настолько силен, что проявится во вне: беспомощно повиснут руки, бессильные за что-нибудь взяться, и ноги откажутся служить, дрожа как вода (ср. Нав VII:5; Пс ХХI:15; CVIII:24; Иов IV:4); слав.: “и вся стегна окаляются мокростию” (неудержание мочи).
Adam Clarke: Commentary on the Bible - 1831
7:17: All knees shall be weak as water - Calmet understands this curiously: La frayeur dont on sera saisi, fera qu'on ne pourra retenir son urine. D'autres l'expliquent d'une autre souillure plus honteuse. I believe him to be nearly about right. St. Jerome is exactly the same: Pavoris magnitudine, urina polluet genua, nec valebit profluentes aquas vesica prohibere. This and other malretentions are often the natural effect of extreme fear or terror.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:17: hands: Eze 21:7; Isa 13:7, Isa 13:8; Jer 6:24; Heb 12:12
be weak as water: Heb. go into water
John Gill
7:17 All hands shall be feeble,.... No strength in them, to lay hold on weapons of war to defend themselves, or fight the enemy; no heart nor courage in them, to go forth and meet him; and even afraid to lift up their voice in mourning, lest they should be heard, and pursued, and taken:
and all knees shall be weak as water; tremble and beat one against another, for fear of the enemy; or,
"shall flow with water,''
as the Targum; either with sweat or urine, which are sometimes both caused by fear.
Robert Jamieson, A. R. Fausset and David Brown
7:17 shall be weak as water--literally, "shall go (as) waters"; incapable of resistance (Josh 7:5; Ps 22:14; Is 13:7).
7:187:18: Սփածցին քուրձս, եւ ծածկեսցեն զնոսա ցնո՛րք. յամենայն երեսս ամօթ, եւ յամենայն գլուխս կնդութիւն[12387]։ [12387] Օրինակ մի. Յամենայն երեսս ամօթ ՚ի վերայ նոցա. եւ յամենայն։
18 Քուրձեր են առնելու իրենց վրայ.մղձաւանջներ են համակելու նրանց: Ամէն երեսի վրայ ամօթ պիտի լինի, ամէն գլուխ՝ սափրուած[20]: [20] 20. Իբրեւ սգոյ նշան:
18 Անոնք քուրձեր պիտի հագնին Ու սոսկումը պիտի ծածկէ զանոնք։Ամէն երեսի վրայ ամօթ, Ամէն գլխու վրայ կնտութիւն պիտի ըլլայ։
Սփածցին քուրձս, եւ ծածկեսցեն զնոսա ցնորք. յամենայն երեսս ամօթ, եւ յամենայն գլուխս կնդութիւն:

7:18: Սփածցին քուրձս, եւ ծածկեսցեն զնոսա ցնո՛րք. յամենայն երեսս ամօթ, եւ յամենայն գլուխս կնդութիւն[12387]։
[12387] Օրինակ մի. Յամենայն երեսս ամօթ ՚ի վերայ նոցա. եւ յամենայն։
18 Քուրձեր են առնելու իրենց վրայ.մղձաւանջներ են համակելու նրանց: Ամէն երեսի վրայ ամօթ պիտի լինի, ամէն գլուխ՝ սափրուած[20]:
[20] 20. Իբրեւ սգոյ նշան:
18 Անոնք քուրձեր պիտի հագնին Ու սոսկումը պիտի ծածկէ զանոնք։Ամէն երեսի վրայ ամօթ, Ամէն գլխու վրայ կնտութիւն պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
7:187:18 Тогда они препояшутся вретищем, и обоймет их трепет; и у всех на лицах будет стыд, и у всех на головах плешь.
7:18 καὶ και and; even περιζώσονται περιζωννυμι wrap; gird up σάκκους σακκος sackcloth; sack καὶ και and; even καλύψει καλυπτω cover αὐτοὺς αυτος he; him θάμβος θαμβος amazement καὶ και and; even ἐπὶ επι in; on πᾶν πας all; every πρόσωπον προσωπον face; ahead of αἰσχύνη αισχυνη shame ἐπ᾿ επι in; on αὐτούς αυτος he; him καὶ και and; even ἐπὶ επι in; on πᾶσαν πας all; every κεφαλὴν κεφαλη head; top φαλάκρωμα φαλακρωμα baldness; bald head
7:18 וְ wᵊ וְ and חָגְר֣וּ ḥāḡᵊrˈû חגר gird שַׂקִּ֔ים śaqqˈîm שַׂק sack וְ wᵊ וְ and כִסְּתָ֥ה ḵissᵊṯˌā כסה cover אֹותָ֖ם ʔôṯˌām אֵת [object marker] פַּלָּצ֑וּת pallāṣˈûṯ פַּלָּצוּת shuddering וְ wᵊ וְ and אֶ֤ל ʔˈel אֶל to כָּל־ kol- כֹּל whole פָּנִים֙ pānîm פָּנֶה face בּוּשָׁ֔ה bûšˈā בּוּשָׁה shame וּ û וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole רָאשֵׁיהֶ֖ם rāšêhˌem רֹאשׁ head קָרְחָֽה׃ qorḥˈā קָרְחָה baldness
7:18. et accingent se ciliciis et operiet eos formido et in omni facie confusio et in universis capitibus eorum calvitiumAnd they shall gird themselves with haircloth, and fear shall cover them and shame shall be upon every face, and baldness upon all their heads.
18. They shall also gird themselves with sackcloth, and horror shall cover them; and shame shall be upon all faces, and baldness upon all their heads.
7:18. And they will wrap themselves with haircloth, and dread will cover them. And shame will be upon every face, and baldness will be upon all of their heads.
7:18. They shall also gird [themselves] with sackcloth, and horror shall cover them; and shame [shall be] upon all faces, and baldness upon all their heads.
They shall also gird [themselves] with sackcloth, and horror shall cover them; and shame [shall be] upon all faces, and baldness upon all their heads:

7:18 Тогда они препояшутся вретищем, и обоймет их трепет; и у всех на лицах будет стыд, и у всех на головах плешь.
7:18
καὶ και and; even
περιζώσονται περιζωννυμι wrap; gird up
σάκκους σακκος sackcloth; sack
καὶ και and; even
καλύψει καλυπτω cover
αὐτοὺς αυτος he; him
θάμβος θαμβος amazement
καὶ και and; even
ἐπὶ επι in; on
πᾶν πας all; every
πρόσωπον προσωπον face; ahead of
αἰσχύνη αισχυνη shame
ἐπ᾿ επι in; on
αὐτούς αυτος he; him
καὶ και and; even
ἐπὶ επι in; on
πᾶσαν πας all; every
κεφαλὴν κεφαλη head; top
φαλάκρωμα φαλακρωμα baldness; bald head
7:18
וְ wᵊ וְ and
חָגְר֣וּ ḥāḡᵊrˈû חגר gird
שַׂקִּ֔ים śaqqˈîm שַׂק sack
וְ wᵊ וְ and
כִסְּתָ֥ה ḵissᵊṯˌā כסה cover
אֹותָ֖ם ʔôṯˌām אֵת [object marker]
פַּלָּצ֑וּת pallāṣˈûṯ פַּלָּצוּת shuddering
וְ wᵊ וְ and
אֶ֤ל ʔˈel אֶל to
כָּל־ kol- כֹּל whole
פָּנִים֙ pānîm פָּנֶה face
בּוּשָׁ֔ה bûšˈā בּוּשָׁה shame
וּ û וְ and
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
רָאשֵׁיהֶ֖ם rāšêhˌem רֹאשׁ head
קָרְחָֽה׃ qorḥˈā קָרְחָה baldness
7:18. et accingent se ciliciis et operiet eos formido et in omni facie confusio et in universis capitibus eorum calvitium
And they shall gird themselves with haircloth, and fear shall cover them and shame shall be upon every face, and baldness upon all their heads.
7:18. And they will wrap themselves with haircloth, and dread will cover them. And shame will be upon every face, and baldness will be upon all of their heads.
7:18. They shall also gird [themselves] with sackcloth, and horror shall cover them; and shame [shall be] upon all faces, and baldness upon all their heads.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18. Продолжая рисовать душевное состояние жителей Иудеи во время Халдейского завоевания, которое представляет из себя смесь скорби, страха и стыда, пророк то заглядывает в их душу (2-е и 3-е предложение), то наблюдает внешнее проявление чувств (1-е и 4-е), причем описание идет с ног до головы; они препоясаны в знак скорби вретищем, евр. “сак”, грубая волосяная материя, которою обвертывали тело выше пояса; как одежда покрывает их трепет, дрожание от страха; на лице выступает краска от стыда может быть за поражения; все головы обриты в знак скорби по убитым на войне родным (ср. Мих I:16).
Albert Barnes: Notes on the Bible - 1834
7:18: Various signs of mourning common in eastern countries. Baldness was forbidden to the Israelites Deu 14:1. They seem, however, in later times to have adopted the custom of foreign nations in this matter, not without permission. Compare Isa 22:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:18: shall also: Isa 3:24, Isa 15:2, Isa 15:3; Jer 48:37; Amo 8:10
and horror: Gen 15:12; Job 21:6; Psa 35:26, Psa 55:4, Psa 55:5; Jer 3:25; Rev 6:15-17
John Gill
7:18 They shall also gird themselves with sackcloth,.... As a token of mourning, Gen 37:34;
and horror shall cover them: either the horror of a guilty conscience, or the perpetual dread and terror of the enemy:
and shame shall be upon all faces; because of their sins and transgressions, which they shall now be convinced of; or because of their desolate condition, their sins had brought them into:
and baldness upon all their heads; through the plucking off of the hair of their heads in their distress; for to make baldness as a token of mourning for the dead was forbidden the Jews, Deut 14:1.
John Wesley
7:18 Baldness - Either by pulling off the hair amidst their sorrows, or cutting it off in token of mourning.
Robert Jamieson, A. R. Fausset and David Brown
7:18 cover them--as a garment.
baldness--a sign of mourning (Is 3:24; Jer 48:37; Mic 1:16).
7:197:19: Արծաթ նոցա անկեալ կայցէ ՚ի հրապարակս, եւ ոսկի նոցա արհամարհեսցի՛։ Արծաթ նոցա եւ ոսկի նոցա ո՛չ կարասցէ փրկել զնոսա յաւուր բարկութեան Տեառն. եւ անձինք նոցա մի՛ յագեսցին, եւ որովայնք նոցա մի՛ լցցին. զի տանջանք եղեն անիրաւութեանց նոցա[12388]։ [12388] Ոմանք. Անկեալ կացցէ... քանզի արծաթ նոցա եւ ոս՛՛... եւ որովայնք նոցա ոչ լցցին. զի տանջանք անիրաւութեան նոցա եղեւ։
19 Նրանց արծաթն ընկած է մնալու հրապարակներում,իսկ ոսկին արհամարհուելու է: Տիրոջ բարկութեան օրը նրանց արծաթն ու ոսկին չեն կարողանալու փրկել նրանց: Նրանց հոգիները չեն յագենալու,ոչ էլ որովայնները՝ լցուելու են,որովհետեւ տանջանքները նրանց են տրուել անիրաւութիւնների պատճառով:
19 Իրենց արծաթը փողոցներուն մէջ պիտի նետեն, Անոնց ոսկին անարգ բան մը պիտի սեպուի։Անոնց արծաթն ու ոսկին Տէրոջը բարկութեան օրը Կարող պիտի չըլլան զիրենք ազատել. Անով պիտի չկրնան իրենց անձը կշտացնել, Ո՛չ ալ իրենց փորը լեցնել։Վասն զի անիկա իրենց անօրէնութեանը գայթակղութիւնը եղաւ։
Արծաթ նոցա անկեալ կայցէ ի հրապարակս, եւ ոսկի նոցա արհամարհեսցի. արծաթ նոցա եւ ոսկի նոցա ոչ կարասցէ փրկել զնոսա յաւուր բարկութեան Տեառն. եւ անձինք նոցա մի՛ յագեսցին, եւ որովայնք նոցա մի՛ լցցին. զի [120]տանջանք եղեն`` անիրաւութեան նոցա:

7:19: Արծաթ նոցա անկեալ կայցէ ՚ի հրապարակս, եւ ոսկի նոցա արհամարհեսցի՛։ Արծաթ նոցա եւ ոսկի նոցա ո՛չ կարասցէ փրկել զնոսա յաւուր բարկութեան Տեառն. եւ անձինք նոցա մի՛ յագեսցին, եւ որովայնք նոցա մի՛ լցցին. զի տանջանք եղեն անիրաւութեանց նոցա[12388]։
[12388] Ոմանք. Անկեալ կացցէ... քանզի արծաթ նոցա եւ ոս՛՛... եւ որովայնք նոցա ոչ լցցին. զի տանջանք անիրաւութեան նոցա եղեւ։
19 Նրանց արծաթն ընկած է մնալու հրապարակներում,իսկ ոսկին արհամարհուելու է: Տիրոջ բարկութեան օրը նրանց արծաթն ու ոսկին չեն կարողանալու փրկել նրանց: Նրանց հոգիները չեն յագենալու,ոչ էլ որովայնները՝ լցուելու են,որովհետեւ տանջանքները նրանց են տրուել անիրաւութիւնների պատճառով:
19 Իրենց արծաթը փողոցներուն մէջ պիտի նետեն, Անոնց ոսկին անարգ բան մը պիտի սեպուի։Անոնց արծաթն ու ոսկին Տէրոջը բարկութեան օրը Կարող պիտի չըլլան զիրենք ազատել. Անով պիտի չկրնան իրենց անձը կշտացնել, Ո՛չ ալ իրենց փորը լեցնել։Վասն զի անիկա իրենց անօրէնութեանը գայթակղութիւնը եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
7:197:19 Серебро свое они выбросят на улицы, и золото у них будет в пренебрежении. Серебро их и золото их не сильно будет спасти их в день ярости Господа. Они не насытят ими душ своих и не наполнят утроб своих; ибо оно было поводом к беззаконию их.
7:19 τὸ ο the ἀργύριον αργυριον silver piece; money αὐτῶν αυτος he; him ῥιφήσεται ριπτω fling; disperse ἐν εν in ταῖς ο the πλατείαις πλατυς broad; street καὶ και and; even τὸ ο the χρυσίον χρυσιον gold piece; gold leaf αὐτῶν αυτος he; him ὑπεροφθήσεται υπεροραω overlook αἱ ο the ψυχαὶ ψυχη soul αὐτῶν αυτος he; him οὐ ου not μὴ μη not ἐμπλησθῶσιν εμπιπλημι fill in; fill up καὶ και and; even αἱ ο the κοιλίαι κοιλια insides; womb αὐτῶν αυτος he; him οὐ ου not μὴ μη not πληρωθῶσιν πληροω fulfill; fill διότι διοτι because; that βάσανος βασανος torment τῶν ο the ἀδικιῶν αδικια injury; injustice αὐτῶν αυτος he; him ἐγένετο γινομαι happen; become
7:19 כַּסְפָּ֞ם kaspˈām כֶּסֶף silver בַּ ba בְּ in † הַ the חוּצֹ֣ות ḥûṣˈôṯ חוּץ outside יַשְׁלִ֗יכוּ yašlˈîḵû שׁלך throw וּ û וְ and זְהָבָם֮ zᵊhāvām זָהָב gold לְ lᵊ לְ to נִדָּ֣ה niddˈā נִדָּה menstruation יִֽהְיֶה֒ yˈihyeh היה be כַּסְפָּ֨ם kaspˌām כֶּסֶף silver וּ û וְ and זְהָבָ֜ם zᵊhāvˈām זָהָב gold לֹֽא־ lˈō- לֹא not יוּכַ֣ל yûḵˈal יכל be able לְ lᵊ לְ to הַצִּילָ֗ם haṣṣîlˈām נצל deliver בְּ bᵊ בְּ in יֹום֙ yôm יֹום day עֶבְרַ֣ת ʕevrˈaṯ עֶבְרָה anger יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH נַפְשָׁם֙ nafšˌām נֶפֶשׁ soul לֹ֣א lˈō לֹא not יְשַׂבֵּ֔עוּ yᵊśabbˈēʕû שׂבע be sated וּ û וְ and מֵעֵיהֶ֖ם mēʕêhˌem מֵעִים bowels לֹ֣א lˈō לֹא not יְמַלֵּ֑אוּ yᵊmallˈēʔû מלא be full כִּֽי־ kˈî- כִּי that מִכְשֹׁ֥ול miḵšˌôl מִכְשֹׁול stumbling block עֲוֹנָ֖ם ʕᵃwōnˌām עָוֹן sin הָיָֽה׃ hāyˈā היה be
7:19. argentum eorum foris proicietur et aurum eorum in sterquilinium erit argentum eorum et aurum eorum non valebit liberare eos in die furoris Domini animam suam non saturabunt et ventres eorum non implebuntur quia scandalum iniquitatis eorum factum estTheir silver shall be cast forth, and their gold shall become a dunghill. Their silver and their gold shall not be able to deliver them in the day of the wrath of the Lord. They shall not satisfy their soul, and their bellies shall not be filled: because it hath been the stumblingblock of their iniquity.
19. They shall cast their silver in the streets, and their gold shall be as an unclean thing; their silver and their gold shall not be able to deliver them in the day of the wrath of the LORD; they shall not satisfy their souls, neither fill their bowels: because it hath been the stumblingblock of their iniquity.
7:19. Their silver will be thrown away, and their gold will be like a dunghill. Their silver and their gold will have no power to free them in the day of the fury of the Lord. They will not satisfy their soul, and their bellies will not be filled, because of the scandal of their iniquity.
7:19. They shall cast their silver in the streets, and their gold shall be removed: their silver and their gold shall not be able to deliver them in the day of the wrath of the LORD: they shall not satisfy their souls, neither fill their bowels: because it is the stumblingblock of their iniquity.
They shall cast their silver in the streets, and their gold shall be removed: their silver and their gold shall not be able to deliver them in the day of the wrath of the LORD: they shall not satisfy their souls, neither fill their bowels: because it is the stumblingblock of their iniquity:

7:19 Серебро свое они выбросят на улицы, и золото у них будет в пренебрежении. Серебро их и золото их не сильно будет спасти их в день ярости Господа. Они не насытят ими душ своих и не наполнят утроб своих; ибо оно было поводом к беззаконию их.
7:19
τὸ ο the
ἀργύριον αργυριον silver piece; money
αὐτῶν αυτος he; him
ῥιφήσεται ριπτω fling; disperse
ἐν εν in
ταῖς ο the
πλατείαις πλατυς broad; street
καὶ και and; even
τὸ ο the
χρυσίον χρυσιον gold piece; gold leaf
αὐτῶν αυτος he; him
ὑπεροφθήσεται υπεροραω overlook
αἱ ο the
ψυχαὶ ψυχη soul
αὐτῶν αυτος he; him
οὐ ου not
μὴ μη not
ἐμπλησθῶσιν εμπιπλημι fill in; fill up
καὶ και and; even
αἱ ο the
κοιλίαι κοιλια insides; womb
αὐτῶν αυτος he; him
οὐ ου not
μὴ μη not
πληρωθῶσιν πληροω fulfill; fill
διότι διοτι because; that
βάσανος βασανος torment
τῶν ο the
ἀδικιῶν αδικια injury; injustice
αὐτῶν αυτος he; him
ἐγένετο γινομαι happen; become
7:19
כַּסְפָּ֞ם kaspˈām כֶּסֶף silver
בַּ ba בְּ in
הַ the
חוּצֹ֣ות ḥûṣˈôṯ חוּץ outside
יַשְׁלִ֗יכוּ yašlˈîḵû שׁלך throw
וּ û וְ and
זְהָבָם֮ zᵊhāvām זָהָב gold
לְ lᵊ לְ to
נִדָּ֣ה niddˈā נִדָּה menstruation
יִֽהְיֶה֒ yˈihyeh היה be
כַּסְפָּ֨ם kaspˌām כֶּסֶף silver
וּ û וְ and
זְהָבָ֜ם zᵊhāvˈām זָהָב gold
לֹֽא־ lˈō- לֹא not
יוּכַ֣ל yûḵˈal יכל be able
לְ lᵊ לְ to
הַצִּילָ֗ם haṣṣîlˈām נצל deliver
בְּ bᵊ בְּ in
יֹום֙ yôm יֹום day
עֶבְרַ֣ת ʕevrˈaṯ עֶבְרָה anger
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
נַפְשָׁם֙ nafšˌām נֶפֶשׁ soul
לֹ֣א lˈō לֹא not
יְשַׂבֵּ֔עוּ yᵊśabbˈēʕû שׂבע be sated
וּ û וְ and
מֵעֵיהֶ֖ם mēʕêhˌem מֵעִים bowels
לֹ֣א lˈō לֹא not
יְמַלֵּ֑אוּ yᵊmallˈēʔû מלא be full
כִּֽי־ kˈî- כִּי that
מִכְשֹׁ֥ול miḵšˌôl מִכְשֹׁול stumbling block
עֲוֹנָ֖ם ʕᵃwōnˌām עָוֹן sin
הָיָֽה׃ hāyˈā היה be
7:19. argentum eorum foris proicietur et aurum eorum in sterquilinium erit argentum eorum et aurum eorum non valebit liberare eos in die furoris Domini animam suam non saturabunt et ventres eorum non implebuntur quia scandalum iniquitatis eorum factum est
Their silver shall be cast forth, and their gold shall become a dunghill. Their silver and their gold shall not be able to deliver them in the day of the wrath of the Lord. They shall not satisfy their soul, and their bellies shall not be filled: because it hath been the stumblingblock of their iniquity.
7:19. Their silver will be thrown away, and their gold will be like a dunghill. Their silver and their gold will have no power to free them in the day of the fury of the Lord. They will not satisfy their soul, and their bellies will not be filled, because of the scandal of their iniquity.
7:19. They shall cast their silver in the streets, and their gold shall be removed: their silver and their gold shall not be able to deliver them in the day of the wrath of the LORD: they shall not satisfy their souls, neither fill their bowels: because it is the stumblingblock of their iniquity.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-22. Обнаружится ничтожество всего того, на что надеялись: богатства (см. 19), идолов (20-21) и самого храма (ст. 22).

19. Серебро и золото при голоде не имеют цены, так как купить хлеба на них нельзя; как сор будут выбрасываться на улицу драгоценные металлы, так горько обманувшие надежды их владельцев и бывшие причиной многих грехов (роскоши и т. п., но не потому что из них делались идолы, о чем речь будет особо), а след. и настоящей кары.
Adam Clarke: Commentary on the Bible - 1831
7:19: They shall cast their silver in the streets - Their riches can be of no use; as in a time of famine there is no necessary of life to be purchased, and gold and silver cannot fill their bowels.
It is the stumbling-block of their iniquity - They loved riches, and placed in the possession of them their supreme happiness. Now they find a pound of gold not worth an ounce of bread.
Albert Barnes: Notes on the Bible - 1834
7:19: Shall be removed - literally, "shall be an unclean thing" Lev 20:21; their gold shall be unclean and abominable in their eyes.
The stumblingblock of their iniquity - See Eze 3:20. Their gold and silver used in making images was the occasion of their sin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:19: shall cast: Kg2 7:7, Kg2 7:8, Kg2 7:15; Pro 11:4; Isa 2:20, Isa 30:22; Zep 1:18; Mat 16:26
removed: Heb. for a separation, or uncleanness
they shall not: Job 20:12-23; Psa 78:30, Psa 78:31; Ecc 5:10; Isa 55:2; Luk 12:19, Luk 12:20
it is the stumblingblock of their iniquity: or, their iniquity is their stumbling-block, Eze 14:3, Eze 14:4, Eze 14:7, Eze 44:12; Rom 11:9
John Gill
7:19 They shall cast their silver in the streets, and their gold shall be removed,.... As being of no use unto them to preserve them from famine and pestilence, and as being an hinderance to them in their flight from the enemy. Kimchi observes that this may be interpreted of their idols of gold and silver, which shall now be had in contempt by them, and cast away, when they shall find they cannot save them from ruin; see Is 2:20;
their silver and their gold shall not be able to deliver them in the day of the wrath of the Lord; these can neither deliver from temporal judgments nor from wrath to come; see Prov 10:2; nor idols made of them:
they shall not satisfy their souls, nor fill their bowels; gold and silver cannot be eaten; these will not satisfy the craving appetite, nor fill the hungry belly: the words show that the famine would be so great, that bread could not be got for any money; and therefore gold and silver would be of no avail; since they could not be fed upon, or give any satisfaction to a famishing soul; nor could idols of gold and silver neither:
because it is the stumbling block of their iniquity; what was the occasion of their iniquity, covetousness, and idolatry, at which they stumbled, and fell into sin, and so into punishment for it.
John Wesley
7:19 Cast - That they may be the lighter to fly. Removed - Carried away into Babylon. Not satisfy - They shall afford them no comfort. Stumbling - block - This silver and gold they coveted immeasurably, and abused to pride, luxury, idolatry and oppression; this that they stumbled at and fell into sin, now they stumble at and fall into the deepest misery.
Robert Jamieson, A. R. Fausset and David Brown
7:19 cast . . . silver in . . . streets--just retribution; they had abused their silver and gold by converting them into idols, "the stumbling-block of their iniquity" (Ezek 14:3-4, that is, an occasion of sinning); so these silver and gold idols, so far from "being able to deliver them in the day of the Lord's wrath" (see Prov 11:4), shall, in despair, be cast by them into the streets as a prey to the foe, by whom they shall be "removed" (GROTIUS translates as the Margin, "shall be despised as an unclean thing"); or rather, as suits the parallelism, "shall be put away from them" by the Jews [CALVIN]. "They (the silver and gold) shall not satisfy their souls," that is, their cravings of appetite and other needs.
7:207:20: Զընտիր ընտիր զարդուցն եդին ՚ի հպարտութիւն. եւ պատկերս գարշելեաց պաշտամանցն իւրեանց արարին ՚ի նոցանէ. վասն այնորիկ տաց զայն նոցա ՚ի պղծութիւն,
20 Ընտիր-ընտիր զարդեր են դրել՝ գոռոզութեամբ,եւ դրանցից սարքել են գարշելի պաշտամունքի կուռքեր: Դրա համար էլ պղծութեան առարկայ եմ դարձնելու դրանք
20 Իրենց զարդերուն փառքը հպարտութեան դարձուցին Եւ անով իրենց գարշութիւններ, իրենց պղծութիւններուն պատկերներ շինեցին։Այս պատճառով զանոնք անարգանքի պիտի մատնեմ։
Զընտիր ընտիր [121]զարդուցն եդին ի հպարտութիւն, եւ պատկերս գարշելեաց պաշտամանցն իւրեանց արարին ի նոցանէ. վասն այնորիկ տաց զայն նոցա ի պղծութիւն:

7:20: Զընտիր ընտիր զարդուցն եդին ՚ի հպարտութիւն. եւ պատկերս գարշելեաց պաշտամանցն իւրեանց արարին ՚ի նոցանէ. վասն այնորիկ տաց զայն նոցա ՚ի պղծութիւն,
20 Ընտիր-ընտիր զարդեր են դրել՝ գոռոզութեամբ,եւ դրանցից սարքել են գարշելի պաշտամունքի կուռքեր: Դրա համար էլ պղծութեան առարկայ եմ դարձնելու դրանք
20 Իրենց զարդերուն փառքը հպարտութեան դարձուցին Եւ անով իրենց գարշութիւններ, իրենց պղծութիւններուն պատկերներ շինեցին։Այս պատճառով զանոնք անարգանքի պիտի մատնեմ։
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7:207:20 И в красных нарядах своих они превращали его в гордость, и делали из него изображения гнусных своих истуканов; за то и сделаю его нечистым для них;
7:20 ἐκλεκτὰ εκλεκτος select; choice κόσμου κοσμος world; adornment εἰς εις into; for ὑπερηφανίαν υπερηφανια pride ἔθεντο τιθημι put; make αὐτὰ αυτος he; him καὶ και and; even εἰκόνας εικων image τῶν ο the βδελυγμάτων βδελυγμα abomination αὐτῶν αυτος he; him ἐποίησαν ποιεω do; make ἐξ εκ from; out of αὐτῶν αυτος he; him ἕνεκεν ενεκα for the sake of; on account of τούτου ουτος this; he δέδωκα διδωμι give; deposit αὐτὰ αυτος he; him αὐτοῖς αυτος he; him εἰς εις into; for ἀκαθαρσίαν ακαθαρσια uncleanness
7:20 וּ û וְ and צְבִ֤י ṣᵊvˈî צְבִי beauty עֶדְיֹו֙ ʕeḏyˌô עֲדִי ornament לְ lᵊ לְ to גָאֹ֣ון ḡāʔˈôn גָּאֹון height שָׂמָ֔הוּ śāmˈāhû שׂים put וְ wᵊ וְ and צַלְמֵ֧י ṣalmˈê צֶלֶם image תֹועֲבֹתָ֛ם ṯôʕᵃvōṯˈām תֹּועֵבָה abomination שִׁקּוּצֵיהֶ֖ם šiqqûṣêhˌem שִׁקּוּץ idol עָ֣שׂוּ ʕˈāśû עשׂה make בֹ֑ו vˈô בְּ in עַל־ ʕal- עַל upon כֵּ֛ן kˈēn כֵּן thus נְתַתִּ֥יו nᵊṯattˌiʸw נתן give לָהֶ֖ם lāhˌem לְ to לְ lᵊ לְ to נִדָּֽה׃ niddˈā נִדָּה menstruation
7:20. et ornamentum monilium suorum in superbiam posuerunt et imagines abominationum suarum et simulacrorum fecerunt ex eo propter hoc dedi eis illud in inmunditiamAnd they have turned the ornament of their jewels into pride, and have made of it the images of their abominations, and idols: therefore I have made it an uncleanness to them.
20. As for the beauty of his ornament, he set it in majesty: but they made the images of their abominations their detestable things therein: therefore have I made it unto them as an unclean thing.
7:20. And they have set arrogance as the ornament of their necklaces, and they have made images of their abominations and graven idols. Because of this, I have let it be an uncleanness for them.
7:20. As for the beauty of his ornament, he set it in majesty: but they made the images of their abominations [and] of their detestable things therein: therefore have I set it far from them.
As for the beauty of his ornament, he set it in majesty: but they made the images of their abominations [and] of their detestable things therein: therefore have I set it far from them:

7:20 И в красных нарядах своих они превращали его в гордость, и делали из него изображения гнусных своих истуканов; за то и сделаю его нечистым для них;
7:20
ἐκλεκτὰ εκλεκτος select; choice
κόσμου κοσμος world; adornment
εἰς εις into; for
ὑπερηφανίαν υπερηφανια pride
ἔθεντο τιθημι put; make
αὐτὰ αυτος he; him
καὶ και and; even
εἰκόνας εικων image
τῶν ο the
βδελυγμάτων βδελυγμα abomination
αὐτῶν αυτος he; him
ἐποίησαν ποιεω do; make
ἐξ εκ from; out of
αὐτῶν αυτος he; him
ἕνεκεν ενεκα for the sake of; on account of
τούτου ουτος this; he
δέδωκα διδωμι give; deposit
αὐτὰ αυτος he; him
αὐτοῖς αυτος he; him
εἰς εις into; for
ἀκαθαρσίαν ακαθαρσια uncleanness
7:20
וּ û וְ and
צְבִ֤י ṣᵊvˈî צְבִי beauty
עֶדְיֹו֙ ʕeḏyˌô עֲדִי ornament
לְ lᵊ לְ to
גָאֹ֣ון ḡāʔˈôn גָּאֹון height
שָׂמָ֔הוּ śāmˈāhû שׂים put
וְ wᵊ וְ and
צַלְמֵ֧י ṣalmˈê צֶלֶם image
תֹועֲבֹתָ֛ם ṯôʕᵃvōṯˈām תֹּועֵבָה abomination
שִׁקּוּצֵיהֶ֖ם šiqqûṣêhˌem שִׁקּוּץ idol
עָ֣שׂוּ ʕˈāśû עשׂה make
בֹ֑ו vˈô בְּ in
עַל־ ʕal- עַל upon
כֵּ֛ן kˈēn כֵּן thus
נְתַתִּ֥יו nᵊṯattˌiʸw נתן give
לָהֶ֖ם lāhˌem לְ to
לְ lᵊ לְ to
נִדָּֽה׃ niddˈā נִדָּה menstruation
7:20. et ornamentum monilium suorum in superbiam posuerunt et imagines abominationum suarum et simulacrorum fecerunt ex eo propter hoc dedi eis illud in inmunditiam
And they have turned the ornament of their jewels into pride, and have made of it the images of their abominations, and idols: therefore I have made it an uncleanness to them.
7:20. And they have set arrogance as the ornament of their necklaces, and they have made images of their abominations and graven idols. Because of this, I have let it be an uncleanness for them.
7:20. As for the beauty of his ornament, he set it in majesty: but they made the images of their abominations [and] of their detestable things therein: therefore have I set it far from 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
20-21. “То, что Я дал для украшения одежд, богатство свое (золото и серебро) они обратили в гордость” (блаж. Иероним). К этой неблагодарности присоединилась еще более обидная: из драгоценных металлов, этого лучшего дара Божия, стали делать идолов, присоединяя к гордости, этому обоготворению себя, обоготворение металлов. Эти гнусные для Бога, но священные для почитателей, изображения Бог лишит и в глазах почитателей святости, существенного признака этих изображений, через осквернение, которому подвергнутся идолы, попав в нечистые руки завоевателей, везде; прославившихся своим неуважением к туземным святыням.
Adam Clarke: Commentary on the Bible - 1831
7:20: As for the beauty of his ornament - Their beautiful temple was their highest ornament, and God made it majestic by his presence. But they have even taken its riches to make their idols, which they have brought into the very courts of the Lord's house; and therefore God hath set it - the temple, from him - given it up to pillage. Some say it means, "They took their ornaments, which were their pride, and made them into images to worship."
Albert Barnes: Notes on the Bible - 1834
7:20: Or, And "the beauty of his ornament, he" (the people) turned "it" to pride.
Have I set it far from them - Rather, as in the margin - therefore have I made it their defilement and their disgrace.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:20: the beauty: Eze 24:21; Ch1 29:1, Ch1 29:2; Ch2 2:9, Ch2 3:1-17; Ezr 3:12; Psa 48:2, Psa 50:2, Psa 87:2, Psa 87:3; Isa 64:11; Hag 2:3
but: Eze 5:11, Eze 8:7-10, Eze 8:15, Eze 8:16; Kg2 21:4, Kg2 21:7, Kg2 23:11, Kg2 23:12; Ch2 33:4-7, Ch2 36:14; Jer 7:30
set it far from them: or, made it unto them an unclean thing, Eze 7:22, Eze 9:7, Eze 24:21; Jer 7:14; Lam 1:10, Lam 2:1, Lam 2:7
Geneva 1599
7:20 As for the beauty of his (p) ornament, he set it in majesty: but they made the images of their abominations [and] of their detestable things in it: therefore have I set it far from them.
(p) Meaning, the sanctuary.
John Gill
7:20 As for the beauty of his ornament, he set it in majesty,.... Or, "for pride" (i). The gold, silver, jewels, riches, and treasure, which the Lord gave to this people, they made a bad use of; and instead of contributing to the support of his worship and interest, and of giving liberally to the poor, they converted it to their own pride and luxury: or rather the temple, as Jarchi and Kimchi interpret it, is meant; which was a beautiful structure, and adorned with gifts, and set for glory, majesty, and excellency by the Lord; yea, where his excellent Majesty dwelt himself:
but they made the images of their abominations and of their detestable things therein; or, "of it" (k); that is, of their gold and silver, which is another bad use they put their riches to: or rather "in it" (l); that is, the temple; where, having made their idols, they placed them; see Jer 7:30;
therefore have I set it far from them; that being destroyed, and they being carried away captive into a strange land, far from that.
(i) "in superbiam", V. L. Calvin, Starckius. (k) "ex eo", Tigurine version. (l) "In eo". Pagninus, Montanus, Polanus, Junius & Tremellius, Piscator, Starckius.
John Wesley
7:20 The beauty - The temple, and all that pertained to it, which was the beauty and glory of that nation. He set - God commanded it should be beautiful and magnificent. Images - Their idols. Far from them - I have sent them far from the temple.
Robert Jamieson, A. R. Fausset and David Brown
7:20 beauty of his ornament--the temple of Jehovah, the especial glory of the Jews, as a bride glories in her ornaments (the very imagery used by God as to the temple, Ezek 16:10-11). Compare Ezek 24:21 : "My sanctuary, the excellency of your strength, the desire of your eyes."
images . . . therein--namely, in the temple (Ezek 8:3-17).
set it far from them--God had "set" the temple (their "beauty of ornament") "for His majesty"; but they had set up "abominations therein"; therefore God, in just retribution, "set it far from them," (that is, removed them far from it, or took it away from them [VATABLUS]). The Margin translates, "Made it unto them an unclean thing" (compare Margin on Ezek 7:19, "removed"); what I designed for their glory they turned to their shame, therefore I will make it turn to their ignominy and ruin.
7:217:21: եւ մատնեցից ՚ի ձեռս օտարաց յափշտակել զնոսա. եւ ժանտագործաց երկրի յաւա՛ր, եւ պղծեսցեն զնոսա[12389]։ [12389] Բազումք. Եւ մատնեցից զայն ՚ի ձեռս օտա՛՛։
21 ու մատնելու եմ դրանք օտարների ձեռքը՝ յափշտակելու,չարագործների ձեռքը՝ աւարի ենթարկելու:
21 Զանիկա օտարներուն ձեռքը պիտի տամ, որպէս զի յափշտակեն, Երկրի ամբարիշտներուն՝ որպէս զի զանիկա կողոպտեն Ու զանիկա պիտի պղծեն։
եւ մատնեցից ի ձեռս օտարաց յափշտակել [122]զնոսա, եւ ժանտագործաց երկրի յաւար, եւ պղծեսցեն [123]զնոսա:

7:21: եւ մատնեցից ՚ի ձեռս օտարաց յափշտակել զնոսա. եւ ժանտագործաց երկրի յաւա՛ր, եւ պղծեսցեն զնոսա[12389]։
[12389] Բազումք. Եւ մատնեցից զայն ՚ի ձեռս օտա՛՛։
21 ու մատնելու եմ դրանք օտարների ձեռքը՝ յափշտակելու,չարագործների ձեռքը՝ աւարի ենթարկելու:
21 Զանիկա օտարներուն ձեռքը պիտի տամ, որպէս զի յափշտակեն, Երկրի ամբարիշտներուն՝ որպէս զի զանիկա կողոպտեն Ու զանիկա պիտի պղծեն։
zohrab-1805▾ eastern-1994▾ western am▾
7:217:21 и отдам его в руки чужим в добычу и беззаконникам земли на расхищение, и они осквернят его.
7:21 καὶ και and; even παραδώσω παραδιδωμι betray; give over αὐτὰ αυτος he; him εἰς εις into; for χεῖρας χειρ hand ἀλλοτρίων αλλοτριος another's; stranger τοῦ ο the διαρπάσαι διαρπαζω ransack αὐτὰ αυτος he; him καὶ και and; even τοῖς ο the λοιμοῖς λοιμος pestilence; pest τῆς ο the γῆς γη earth; land εἰς εις into; for σκῦλα σκυλον spoil καὶ και and; even βεβηλώσουσιν βεβηλοω profane αὐτά αυτος he; him
7:21 וּ û וְ and נְתַתִּ֤יו nᵊṯattˈiʸw נתן give בְּ bᵊ בְּ in יַֽד־ yˈaḏ- יָד hand הַ ha הַ the זָּרִים֙ zzārîm זָר strange לָ lā לְ to בַ֔ז vˈaz בַּז spoiling וּ û וְ and לְ lᵊ לְ to רִשְׁעֵ֥י rišʕˌê רָשָׁע guilty הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth לְ lᵊ לְ to שָׁלָ֑ל šālˈāl שָׁלָל plunder וְו *wᵊ וְ and חִלְּלֽוּהוּחללה *ḥillᵊlˈûhû חלל defile
7:21. et dabo illud in manus alienorum ad diripiendum et impiis terrae in praedam et contaminabunt illudAnd I will give it into the hands of strangers for spoil, and to the wicked of the earth for a prey, and they shall defile it.
21. And I will give it into the hands of the strangers for a prey, and to the wicked of the earth for a spoil; and they shall profane it.
7:21. And I will give it into the hands of foreigners as a spoil, and to the impious of the earth as a prey, and they will defile it.
7:21. And I will give it into the hands of the strangers for a prey, and to the wicked of the earth for a spoil; and they shall pollute it.
And I will give it into the hands of the strangers for a prey, and to the wicked of the earth for a spoil; and they shall pollute it:

7:21 и отдам его в руки чужим в добычу и беззаконникам земли на расхищение, и они осквернят его.
7:21
καὶ και and; even
παραδώσω παραδιδωμι betray; give over
αὐτὰ αυτος he; him
εἰς εις into; for
χεῖρας χειρ hand
ἀλλοτρίων αλλοτριος another's; stranger
τοῦ ο the
διαρπάσαι διαρπαζω ransack
αὐτὰ αυτος he; him
καὶ και and; even
τοῖς ο the
λοιμοῖς λοιμος pestilence; pest
τῆς ο the
γῆς γη earth; land
εἰς εις into; for
σκῦλα σκυλον spoil
καὶ και and; even
βεβηλώσουσιν βεβηλοω profane
αὐτά αυτος he; him
7:21
וּ û וְ and
נְתַתִּ֤יו nᵊṯattˈiʸw נתן give
בְּ bᵊ בְּ in
יַֽד־ yˈaḏ- יָד hand
הַ ha הַ the
זָּרִים֙ zzārîm זָר strange
לָ לְ to
בַ֔ז vˈaz בַּז spoiling
וּ û וְ and
לְ lᵊ לְ to
רִשְׁעֵ֥י rišʕˌê רָשָׁע guilty
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
לְ lᵊ לְ to
שָׁלָ֑ל šālˈāl שָׁלָל plunder
וְו
*wᵊ וְ and
חִלְּלֽוּהוּחללה
*ḥillᵊlˈûhû חלל defile
7:21. et dabo illud in manus alienorum ad diripiendum et impiis terrae in praedam et contaminabunt illud
And I will give it into the hands of strangers for spoil, and to the wicked of the earth for a prey, and they shall defile it.
7:21. And I will give it into the hands of foreigners as a spoil, and to the impious of the earth as a prey, and they will defile it.
7:21. And I will give it into the hands of the strangers for a prey, and to the wicked of the earth for a spoil; and they shall pollute it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:21: Kg2 24:13, Kg2 25:9, Kg2 25:13-16; Ch2 36:18, Ch2 36:19; Psa 74:2-8, Psa 79:1; Jer 52:13-23
Geneva 1599
7:21 And I will give it into the hands of the (q) strangers for a prey, and to the wicked of the earth for a spoil; and they shall pollute it.
(q) That is, of the Babylonians.
John Gill
7:21 And I will give it into the hands of the strangers for a prey,.... The Babylonians, who lived in a foreign country, and were strangers to the commonwealth of Israel; the temple was suffered of the Lord to fall into their hands as a prey; who spoiled it of all its riches and glory, and carried away the vessels of gold, of silver, and of brass, and other valuable things; see Jer 52:17;
and to the wicked of the earth for a spoil; meaning the same persons, and the same thing, and the same use they should make of it; for not the wicked of the world in general are meant, but of the land, or this land; the land of Babylon, where the prophet was:
and they shall pollute it; by entering into it and spoiling it, by pillaging and burning it.
John Wesley
7:21 It - My temple.
Robert Jamieson, A. R. Fausset and David Brown
7:21 strangers--barbarous and savage nations.
7:227:22: Եւ դարձուցից զերեսս իմ ՚ի նոցանէ՝ եւ զոր արարէք ձե՛զ ինքեանց պէսպէս զարդս, եւ պղծեսցեն զնոսա։ Եւ պղծեսցեն զայցելութիւնս իմ, եւ մտցեն ՚ի նոսա անխտի՛ր. եւ պղծեսցեն զնոսա[12390], [12390] Յոմանս պակասի. ՚Ի նոցանէ. եւ զոր արարէք ձե՛զ ինքեանց պէսպէս զարդս, եւ պղծեսցեն զնոսա։ եւ պղ՛՛։ Բազումք. Եւ մտանիցեն ՚ի նոսա։
22 Եւ պղծելու են դրանք: Երեսս շուռ եմ տալու նրանցից: Պղծելու են իմ սրբարանը,անխտիր մտնելու են այնտեղ, պղծելու են այն,խառնակութիւն են անելու,
22 Իմ երեսս անոնցմէ պիտի դարձնեմ, Իմ գաղտնի տեղս պիտի պղծեն, Հոն յափշտակողներ պիտի մտնեն, Զանիկա պիտի պղծեն։
Եւ դարձուցից զերեսս իմ ի նոցանէ, եւ պղծեսցեն [124]զայցելութիւնս իմ, եւ մտցեն ի նոսա անխտիր. եւ պղծեսցեն զնոսա:

7:22: Եւ դարձուցից զերեսս իմ ՚ի նոցանէ՝ եւ զոր արարէք ձե՛զ ինքեանց պէսպէս զարդս, եւ պղծեսցեն զնոսա։ Եւ պղծեսցեն զայցելութիւնս իմ, եւ մտցեն ՚ի նոսա անխտի՛ր. եւ պղծեսցեն զնոսա[12390],
[12390] Յոմանս պակասի. ՚Ի նոցանէ. եւ զոր արարէք ձե՛զ ինքեանց պէսպէս զարդս, եւ պղծեսցեն զնոսա։ եւ պղ՛՛։ Բազումք. Եւ մտանիցեն ՚ի նոսա։
22 Եւ պղծելու են դրանք: Երեսս շուռ եմ տալու նրանցից: Պղծելու են իմ սրբարանը,անխտիր մտնելու են այնտեղ, պղծելու են այն,խառնակութիւն են անելու,
22 Իմ երեսս անոնցմէ պիտի դարձնեմ, Իմ գաղտնի տեղս պիտի պղծեն, Հոն յափշտակողներ պիտի մտնեն, Զանիկա պիտի պղծեն։
zohrab-1805▾ eastern-1994▾ western am▾
7:227:22 И отвращу от них лице Мое, и осквернят сокровенное Мое; и придут туда грабители, и осквернят его.
7:22 καὶ και and; even ἀποστρέψω αποστρεφω turn away; alienate τὸ ο the πρόσωπόν προσωπον face; ahead of μου μου of me; mine ἀπ᾿ απο from; away αὐτῶν αυτος he; him καὶ και and; even μιανοῦσιν μιαινω taint; defile τὴν ο the ἐπισκοπήν επισκοπη supervision; visitation μου μου of me; mine καὶ και and; even εἰσελεύσονται εισερχομαι enter; go in εἰς εις into; for αὐτὰ αυτος he; him ἀφυλάκτως αφυλακτως and; even βεβηλώσουσιν βεβηλοω profane αὐτά αυτος he; him
7:22 וַ wa וְ and הֲסִבֹּותִ֤י hᵃsibbôṯˈî סבב turn פָנַי֙ fānˌay פָּנֶה face מֵהֶ֔ם mēhˈem מִן from וְ wᵊ וְ and חִלְּל֖וּ ḥillᵊlˌû חלל defile אֶת־ ʔeṯ- אֵת [object marker] צְפוּנִ֑י ṣᵊfûnˈî צפן hide וּ û וְ and בָאוּ־ vāʔû- בוא come בָ֥הּ vˌāh בְּ in פָּרִיצִ֖ים pārîṣˌîm פָּרִיץ robber וְ wᵊ וְ and חִלְּלֽוּהָ׃ פ ḥillᵊlˈûhā . f חלל defile
7:22. et avertam faciem meam ab eis et violabunt arcanum meum et introibunt in illud emissarii et contaminabunt illudAnd I will turn away my face from them, and they shall violate my secret place: and robbers shall enter into it, and defile it.
22. My face will I turn also from them, and they shall profane my secret : and robbers shall enter into it, and profane it.
7:22. And I will avert my face from them, and they will violate my place of mystery. And untamed persons will enter into it, and they will defile it.
7:22. My face will I turn also from them, and they shall pollute my secret [place]: for the robbers shall enter into it, and defile it.
My face will I turn also from them, and they shall pollute my secret [place]: for the robbers shall enter into it, and defile it:

7:22 И отвращу от них лице Мое, и осквернят сокровенное Мое; и придут туда грабители, и осквернят его.
7:22
καὶ και and; even
ἀποστρέψω αποστρεφω turn away; alienate
τὸ ο the
πρόσωπόν προσωπον face; ahead of
μου μου of me; mine
ἀπ᾿ απο from; away
αὐτῶν αυτος he; him
καὶ και and; even
μιανοῦσιν μιαινω taint; defile
τὴν ο the
ἐπισκοπήν επισκοπη supervision; visitation
μου μου of me; mine
καὶ και and; even
εἰσελεύσονται εισερχομαι enter; go in
εἰς εις into; for
αὐτὰ αυτος he; him
ἀφυλάκτως αφυλακτως and; even
βεβηλώσουσιν βεβηλοω profane
αὐτά αυτος he; him
7:22
וַ wa וְ and
הֲסִבֹּותִ֤י hᵃsibbôṯˈî סבב turn
פָנַי֙ fānˌay פָּנֶה face
מֵהֶ֔ם mēhˈem מִן from
וְ wᵊ וְ and
חִלְּל֖וּ ḥillᵊlˌû חלל defile
אֶת־ ʔeṯ- אֵת [object marker]
צְפוּנִ֑י ṣᵊfûnˈî צפן hide
וּ û וְ and
בָאוּ־ vāʔû- בוא come
בָ֥הּ vˌāh בְּ in
פָּרִיצִ֖ים pārîṣˌîm פָּרִיץ robber
וְ wᵊ וְ and
חִלְּלֽוּהָ׃ פ ḥillᵊlˈûhā . f חלל defile
7:22. et avertam faciem meam ab eis et violabunt arcanum meum et introibunt in illud emissarii et contaminabunt illud
And I will turn away my face from them, and they shall violate my secret place: and robbers shall enter into it, and defile it.
7:22. And I will avert my face from them, and they will violate my place of mystery. And untamed persons will enter into it, and they will defile it.
7:22. My face will I turn also from them, and they shall pollute my secret [place]: for the robbers shall enter into it, and defile it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22. Будет уничтожена и третья, самая, по-видимому, крепкая и надежная опора погибающего царства, - храм, который перестанет быть храмом (святыней), когда он будет осквернен тем, что в недоступные и для верных части его войдут нечистые (“придут туда”) и разграбят неприкосновенные для мирян сосуды его (“грабители”, LXX: “неопасно”, т. е. войдут в храм безвредно для себя). Храм здесь назван словом, которым нигде не назван, но которое дышит глубокою скорбию Божиею о погибели его: “сокровенное Мое”, т. е. или “недоступно-скрытое”, или “сокровище Мое” (LXX: “стражбу Мою”, episkophn - место наблюдения и управления св. народом); в виду редкости такого названия для храма думают без достаточного основания, что здесь разумеется не храм, а или святилище, или сокровища храма или, наконец, самый св. город. Осквернение храма возможно будет лишь благодаря тому, что Бог “отвратит” от Иудеев “лице Свое” (выражение, нередкое у Иезекииля, но в этой речи встречающееся единственный раз), как бы не станет смотреть на это тяжелое для него зрелище; пока храм существовал Иегова милостиво обращал Свое лице на народ; теперь Он покинет страну и народ. Замечательно, что ни здесь, ни в VIII-XI гл. Иезекииль не предсказывает разрушения храма, а только осквернение его и оставление Богом: не совсем сожженный Навуходоносором храм был скоро восстановлен; посему для пророческого созерцания он не уничтожался вещественно, а только духовно, что было еще ужаснее.
Adam Clarke: Commentary on the Bible - 1831
7:22: The robbers shall enter into it - The Chaldeans shall not only destroy the city; but they shall enter the temple, deface it, plunder it, and burn it to the ground.
Albert Barnes: Notes on the Bible - 1834
7:22: My secret place - The inner sanctuary, hidden from the multitude, protected by the most high.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:22: face: Psa 10:11, Psa 35:22, Psa 74:10, Psa 74:11, Psa 74:18-23; Jer 18:17
robbers: or, burglars
Geneva 1599
7:22 My face will I turn also from them, and they shall pollute my (r) secret [place]: for the robbers shall enter into it, and defile it.
(r) Which signifies the most holy place, into which none might enter but the high priest.
John Gill
7:22 My face will one turn also from them,.... Deny them his presence, and withdraw his protection from them; show them no favour, nor afford them any help and succour in their distress, when they cry unto him; so the Targum,
"I will cause my Shechinah to remove from them:''
unless the Chaldeans are meant, as some think, whose robberies and ravages the Lord would wink at, and not restrain, but suffer them to plunder and spoil at pleasure: since it follows,
and they shall pollute my secret place; the holy of holies, by going into it, which none but the high priest might do, and he but once a year; though the Targum understands this of the Jews, and makes it to be a reason of what is threatened in the preceding clause, rendering it thus,
"because they have profaned the land of the house of my Shechinah:''
for the robbers shall enter into it, and defile it; as did the king of Babylon and his army; and afterwards, in the second temple, Antiochus, Pompey, and Titus Vespasian.
John Wesley
7:22 Turn - Either from the Jews, or from the Chaldeans, neither relieving the one nor restraining the other. Secret place - The temple, and the holy of holies. Robbers - The soldiers.
Robert Jamieson, A. R. Fausset and David Brown
7:22 pollute my secret place--just retribution for the Jews' pollution of the temple. "Robbers shall enter and defile" the holy of holies, the place of God's manifested presence, entrance into which was denied even to the Levites and priests and was permitted to the high priest only once a year on the great day of atonement.
7:237:23: եւ արասցեն խառնակութիւն. զի լցա՛ւ երկիր ՚ի դատաստանաց արեանց նոցա, եւ քաղաքք լի՛ եղեն անօրէնութեամբք։
23 որովհետեւ երկիրը լցուել է նրանց արիւնալի դատաստաններով,քաղաքներն էլ լի են անօրէնութիւններով:
23 «Շղթայ մը շինէ, Վասն զի երկիրը արիւնոտ ոճիրներով լեցուեցաւ Ու քաղաքը բռնութիւնով լեցուեցաւ։
[125]Եւ արասցեն խառնակութիւն``. զի լցաւ երկիր ի դատաստանաց [126]արեանց նոցա, եւ քաղաքք լի եղեն`` անօրէնութեամբք:

7:23: եւ արասցեն խառնակութիւն. զի լցա՛ւ երկիր ՚ի դատաստանաց արեանց նոցա, եւ քաղաքք լի՛ եղեն անօրէնութեամբք։
23 որովհետեւ երկիրը լցուել է նրանց արիւնալի դատաստաններով,քաղաքներն էլ լի են անօրէնութիւններով:
23 «Շղթայ մը շինէ, Վասն զի երկիրը արիւնոտ ոճիրներով լեցուեցաւ Ու քաղաքը բռնութիւնով լեցուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
7:237:23 Сделай цепь, ибо земля эта наполнена кровавыми злодеяниями, и город полон насилий.
7:23 καὶ και and; even ποιήσουσι ποιεω do; make φυρμόν φυρμος because; that ἡ ο the γῆ γη earth; land πλήρης πληρης full λαῶν λαος populace; population καὶ και and; even ἡ ο the πόλις πολις city πλήρης πληρης full ἀνομίας ανομια lawlessness
7:23 עֲשֵׂ֖ה ʕᵃśˌē עשׂה make הָֽ hˈā הַ the רַתֹּ֑וק rattˈôq רַתֹּוק [uncertain] כִּ֣י kˈî כִּי that הָ hā הַ the אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth מָֽלְאָה֙ mˈālᵊʔā מלא be full מִשְׁפַּ֣ט mišpˈaṭ מִשְׁפָּט justice דָּמִ֔ים dāmˈîm דָּם blood וְ wᵊ וְ and הָ hā הַ the עִ֖יר ʕˌîr עִיר town מָלְאָ֥ה mālᵊʔˌā מלא be full חָמָֽס׃ ḥāmˈās חָמָס violence
7:23. fac conclusionem quoniam terra plena est iudicio sanguinum et civitas plena iniquitateMake a shutting up: for the land is full of the judgment of blood, and the city is full of iniquity.
23. Make the chain: for the land is full of bloody crimes, and the city is full of violence.
7:23. Cause it to be closed. For the land has been filled with the judgment of blood, and the city is full of iniquity.
7:23. Make a chain: for the land is full of bloody crimes, and the city is full of violence.
Make a chain: for the land is full of bloody crimes, and the city is full of violence:

7:23 Сделай цепь, ибо земля эта наполнена кровавыми злодеяниями, и город полон насилий.
7:23
καὶ και and; even
ποιήσουσι ποιεω do; make
φυρμόν φυρμος because; that
ο the
γῆ γη earth; land
πλήρης πληρης full
λαῶν λαος populace; population
καὶ και and; even
ο the
πόλις πολις city
πλήρης πληρης full
ἀνομίας ανομια lawlessness
7:23
עֲשֵׂ֖ה ʕᵃśˌē עשׂה make
הָֽ hˈā הַ the
רַתֹּ֑וק rattˈôq רַתֹּוק [uncertain]
כִּ֣י kˈî כִּי that
הָ הַ the
אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth
מָֽלְאָה֙ mˈālᵊʔā מלא be full
מִשְׁפַּ֣ט mišpˈaṭ מִשְׁפָּט justice
דָּמִ֔ים dāmˈîm דָּם blood
וְ wᵊ וְ and
הָ הַ the
עִ֖יר ʕˌîr עִיר town
מָלְאָ֥ה mālᵊʔˌā מלא be full
חָמָֽס׃ ḥāmˈās חָמָס violence
7:23. fac conclusionem quoniam terra plena est iudicio sanguinum et civitas plena iniquitate
Make a shutting up: for the land is full of the judgment of blood, and the city is full of iniquity.
7:23. Cause it to be closed. For the land has been filled with the judgment of blood, and the city is full of iniquity.
7:23. Make a chain: for the land is full of bloody crimes, and the city is full of violence.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23. “Сделай цепь” в знак плена. Повелительное наклонение едва ли имеет здесь свое значение, а какое то другое, как в Ам IX:1; притом подлинность выражения сомнительна: в евр. стоит “ратток”, - которое означает не цепь, а цепочку; древние переводы не подтверждают евр. чтения: LXX: “сотворят мятеж” (т. е. д. б. ранее нашествия произойдет в стране мятеж, который облегчит неприятелю завоевание); Вульг.: “сделай заключение” - к речи. В качестве грехов Иудеи здесь, как и в IX:9; XI:6: ср. VIII:17, указывается другое чем в гл. V, VI, VIII “земля эта наполнена кровавыми злодеяниями, и город полон насилия”. Разумеются, вероятно, всякого рода кровопролития и насилия, которые были вызваны совершенным извращением всех отношений по переселении Иехонии; ср. VII:12; XXVI:18; гл. XXII, XXIV; особ. XXII:25, 27: ср. с Плач IV:12-15. Второй упрек как будто слабее первого; но убийств в городе не могло быть так много, как на протяжении всего государства.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
23 Make a chain: for the land is full of bloody crimes, and the city is full of violence. 24 Wherefore I will bring the worst of the heathen, and they shall possess their houses: I will also make the pomp of the strong to cease; and their holy places shall be defiled. 25 Destruction cometh; and they shall seek peace, and there shall be none. 26 Mischief shall come upon mischief, and rumour shall be upon rumour; then shall they seek a vision of the prophet; but the law shall perish from the priest, and counsel from the ancients. 27 The king shall mourn, and the prince shall be clothed with desolation, and the hands of the people of the land shall be troubled: I will do unto them after their way, and according to their deserts will I judge them; and they shall know that I am the LORD.
Here is, I. The prisoner arraigned: Make a chain, in which to drag the criminal to the bar, and set him before the tribunal of divine justice; let him stand in fetters (as a notorious malefactor), stand pinioned to receive his doom. Note, Those that break the bands of God's law asunder, and cast away those cords from them, will find themselves bound and held by the chains of his judgments, which they cannot break nor cast from them. The chain signified the siege of Jerusalem, or the slavery of those that were carried into captivity, or that they were all bound over to the righteous judgment of God, reserved in chains.
II. The indictment drawn up against the prisoner: The land is full of bloody crimes, full of the judgments of blood (so the word is), that is, of the guilt of blood which they had shed under colour of justice and by forms of law, with the solemnity of a judgment. The innocent blood which Manasseh shed, probably thus shed, by the judgment of the blood, was the measure-filling sin of Jerusalem, 2 Kings xxiv. 4. Or, It is full of such crimes as by the law were to be punished with death, the judgment of blood. Idolatry, blasphemy, witchcraft, Sodomy, and the like, were bloody crimes, for which particular sinners were to die; and therefore, when they had become national, there was no remedy but the nation must be cut off. Note, Bloody crimes will be punished with bloody judgments. The city, the city of David, the holy city, that should have been the pattern of righteousness, the protector of it, and the punisher of wrong, is now full of violence; the rulers of that city, having greater power and reputation, are greater oppressors than any others. This was sadly to be lamented. How has the faithful city become a harlot!
III. Judgment given upon this indictment. God will reckon with them not only for the profaning of his sanctuary, but for the perverting of justice between man and man; for, as holiness becomes his house, so the righteous Lord loves righteousness and is the avenger of unrighteousness. Now the judgment given is, 1. That since they had walked in the way of the heathen, and done worse than they, God would bring the worst of the heathen upon them to destroy them and lay them waste, the most barbarous and outrageous, that have the least compassion to mankind and the greatest antipathy to the Jews. Note, Of the heathen some are worse than others, and God sometimes picks out the worst to be a scourge to his own people, because he intends them for the fire when the work is done. 2. That since they had filled their houses with goods unjustly gotten, and used their pomp and power for the crushing and oppressing of the weak, God would give their houses to be possessed and all the furniture of them to be enjoyed by strangers, and make the pomp of the strong to cease, so that their great men should not dazzle the eyes of the weak-sighted with their pomp, nor with their might at any time prevail against right, as they had done. 3. That, since they had defiled the holy places with their idolatries, God would defile them with his judgments, since they had set up the images of other gods in the temple, God would remove thence the tokens of the presence of their own God. When the holy places are deserted by their God they will soon be defiled by their enemies. 4. Since they had followed one sin with another, God would pursue them with one judgment upon another: "Destruction comes, utter destruction (v. 25); for there shall come mischief upon mischief to ruin you, and rumour upon rumour to frighten you, like the waves in a storm, one upon the neck of another." Note, Sinners that are marked for ruin shall be prosecuted to it; for God will overcome when he judges. 5. Since they had disappointed God's expectations from them, he would disappoint their expectations from him; for, (1.) They shall not have the deliverance out of their troubles that they expect. They shall seek peace; they shall desire it and pray for it; they shall aim at and expect it: but there shall be none; their attempts both to court their enemies and to conquer them shall be in vain, and their troubles shall grow worse and worse. (2.) They shall not have the direction in the trouble that they expect (v. 26): They shall seek a vision of the prophet, shall desire, for their support under their troubles, to be assured of a happy issue out of them. They did not desire a vision to reprove them for sin, nor to warn them of danger, but to promise them deliverance. Such messages they longed to hear. But the law shall perish from the priest; he shall have no words either of counsel or comfort to say to them. They would not hear what God had to say to them by ways of conviction, and therefore he has nothing to say to them by way of encouragement. Counsel shall perish from the ancients; the elders of the people, that should advise them what to do in this difficult juncture, shall be infatuated and at their wits' end. It is bad with a people when those that should be their counsellors know not how to consider within themselves, consult with one another, or counsel them. 6. Since they had animated and encouraged one another to sin, God would dispirit and dishearten them all, so that they should not be able to make head against the judgments of God that were breaking in upon them. All orders and degrees of men shall lie down by consent under the load (v. 27): The king, that should inspire life into them, and the prince, that should lead them onto attack the enemy, shall mourn and be clothed with desolation; their heads and hearts shall fail, their politics and their courage; and then no wonder if the hands of the people of the land, that should fight for them, be troubled. None of the men of might shall find their hands. What can men contrive or do for themselves when God has departed from them and appears against them? All must needs be in tears, all in trouble, when God comes to judge them according to their deserts, and so make then know, to their cost, that he is the Lord, the God to whom vengeance belongs.
Adam Clarke: Commentary on the Bible - 1831
7:23: Make a chain - Point out the captivity; show them that it shall come, and show them the reason: "Because the land is full of bloody crimes," etc.
Albert Barnes: Notes on the Bible - 1834
7:23: Make a chain - Forge the chain, the chain of imprisonment determined for them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:23: a chain: Eze 19:3-6; Jer 27:2, Jer 40:1; Lam 3:7; Nah 3:10
for: Eze 9:9, Eze 11:6, Eze 22:3-6, Eze 22:9, Eze 22:13, Eze 22:27; Kg2 21:16, Kg2 24:4; Isa 1:15, Isa 59:3, Isa 59:7; Jer 2:34, Jer 7:6, Jer 22:17; Hos 4:2; Mic 2:2, Mic 7:2; Zep 3:3, Zep 3:4
Carl Friedrich Keil and Franz Delitzsch
7:23
Fourth Strophe
Still worse is coming, namely, the captivity of the people, and overthrow of the kingdom. - Ezek 7:23. Make the chain, for the land is full of capital crime, and the city full of outrage. Ezek 7:24. I shall bring evil ones of the nations, that they may take possession of their houses; and I shall put an end to the pride of the strong, that their sanctuaries may be defiled. Ezek 7:25. Ruin has come; they seek salvation, but there is none. Ezek 7:26. Destruction upon destruction cometh, and report upon report ariseth; they seek visions from prophets, but the law will vanish away from the priest, and counsel from the elders. Ezek 7:27. The king will mourn, and the prince will clothe himself in horror, and the hands of the common people will tremble. I will deal with them according to their way, and according to their judgments will I judge them, that they may learn that I am Jehovah. - Those who have escaped death by sword or famine at the conquest of Jerusalem have captivity and exile awaiting them. This is the meaning of the command to make the chain, i.e., the fetters needed to lead the people into exile. This punishment is necessary, because the land is full of mishpat dâmim, judgment of blood. This cannot mean, there is a judgment upon the shedding of blood, i.e., upon murder, which is conducted by Jehovah, as Hvernick supposes. Such a thought is irreconcilable with מלאה, and with the parallel מלאה חמס. משׁפּט דּמים is to be explained after the same manner as משׁפּט מות (a matter for sentence of death, a capital crime) in Deut 19:6, Deut 19:21 -22, as signifying a matter for sentence of bloodshed, i.e., a crime of blood, or capital crime, as the Chaldee has already rendered it. Because the land is filled with capital crime, the city (Jerusalem) with violence, the Lord will bring רעי, evil ones of the heathen, i.e., the worst of the heathen, to put an end to the pride of the Israelites. גּאון עזּים is not "pride of the insolents;" for עזּים does not stand for עזּי פנים (Deut 28:50, etc.). The expression is rather to be explained from גּאון עז, pride of strength, in Ezek 24:21; Ezek 30:6, Ezek 30:18 (cf. Lev 26:19), and embraces everything on which a man (or a nation) bases his power and rests his confidence. The Israelites are called עזּים, because they thought themselves strong, or, according to Ezek 24:21, based their strength upon the possession of the temple and the holy land. This is indicated by ונחלוּ which follows. נחל, Niphal of חלל and מקדשׁיהם, not a participle Piel, from מקדּשׁ, with the Dagesh dropped, but an unusual form, from מקדּשׁ for מקדּשׁיהם (vid., Ew. 215a). - The ἁπ λεγ. חהצנצט;, with the tone drawn back on account of the tone-syllable which follows (cf. Ges. 29, 3. 6), signifies excidium, destruction (according to the Rabbins), from קפד, to shrink or roll up (Is 38:12). בּא is a prophetic perfect. In Ezek 7:25 the ruin of the kingdom is declared to be certain, and in Ezek 7:26 and Ezek 7:27 the occurrence of it is more minutely depicted. Stroke upon stroke does the ruin come; and it is intensified by reports, alarming accounts, which crowd together and increase the terror, and also by the desperation of the spiritual and temporal leaders of the nation - the prophets, priests, and elders - whom God deprives of revelation, knowledge, and counsel; so that all ranks (king and princes and the common people) sink into mourning, alarm, and horror. That it is to no purpose that visions or prophecies are sought from the prophets (Ezek 7:26), is evident from the antithetical statement concerning the priests and elders which immediately follows. The three statements serve as complements of one another. They seek for predictions from prophets, but the prophets receive no vision, no revelation. They seek instruction from priests, but instruction is withdrawn from the priests; and so forth. T̄ōrâh signifies instruction out of the law, which the priests were to give to the people (Mal 2:7). In Ezek 7:27, the three classes into which the people were divided are mentioned - viz. king, prince (i.e., tribe-princes and heads of families), and, in contradistinction to both, עם הארץ, the common people, the people of the land, in distinction from the civil rulers, as in 4Kings 21:24; 4Kings 23:30. מדּרכּם, literally from their way, their mode of action, will I do to them: i.e., my action will be derived from theirs, and regulated accordingly. אותם for אתּם, as in Ezek 3:22, etc. (See the comm. on Ezek 16:59.)
Geneva 1599
7:23 Make a (s) chain: for the land is full of (t) bloody crimes, and the city is full of violence.
(s) Signifying that they would be bound and led away captives.
(t) That is, of sins that deserve death.
John Gill
7:23 Make a chain,.... To bind them; not the robbers, the Chaldeans, but the Jews; in order either to bring them to the bar to be tried for capital crimes hereafter mentioned, or to be led bound in chains into captivity; see Neh 3:10;
for the land is full of bloody crimes; or, "judgment of bloods" (m); capital crimes, such as are deserving of death, particularly murder, or shedding of innocent blood; so the Targum interprets it of sins of murder:
and the city is full of violence; rapine, oppression, and injury done to the poor, the widow, and the fatherless; meaning the city of Jerusalem, where was the great court of judicature, and where justice ought to have been administered.
(m) "judicio sanguiuum", V. L. Pagninus, Montanus, Calvin, Polanus, Starckius; "criminibus capitalibus", Piscator; "sanguianariis judiciis", Castalio.
John Wesley
7:23 A chain - To bind the captives.
Robert Jamieson, A. R. Fausset and David Brown
7:23 chain--symbol of the captivity (compare Jer 27:2). As they enchained the land with violence, so shall they be chained themselves. It was customary to lead away captives in a row with a chain passed from the neck of one to the other. Therefore translate as the Hebrew requires, "the chain," namely, that usually employed on such occasions. CALVIN explains it, that the Jews should be dragged, whether they would or no, before God's tribunal to be tried as culprits in chains. The next words favor this: "bloody crimes," rather, "judgment of bloods," that is, with blood sheddings deserving the extreme judicial penalty. Compare Jer 51:9 : "Her judgment reacheth unto heaven."
7:247:24: Եւ ածից զչարս ազգաց՝ եւ ժառանգեսցեն զտունս նոցա. եւ կործանեցից զամբարտաւանութիւն բռնութեանց նոցա. եւ պղծեսցին սրբութիւնք նոցա[12391]։ [12391] Ոմանք. Զչարիս ազգաց... բռնութեան նոցա։
24 Չար ազգեր եմ բերելու,եւ սրանք ժառանգելու են նրանց տները: Ջախջախելու եմ բռնութիւն գործած նրանց ամբարտաւանութիւնը: Պղծուելու են նրանց սրբավայրերը:
24 Ազգերուն խիստ չարերը պիտի բերեմ, Որ անոնց տուները ժառանգեն։Եւ ամբարտաւանութիւնը պիտի դադրեցնեմ Ու անոնց սուրբ տեղերը պիտի պղծուին։
Եւ ածից զչարս ազգաց եւ ժառանգեսցեն զտունս նոցա, եւ կործանեցից զամբարտաւանութիւն բռնութեանց նոցա, եւ պղծեսցին սրբութիւնք նոցա:

7:24: Եւ ածից զչարս ազգաց՝ եւ ժառանգեսցեն զտունս նոցա. եւ կործանեցից զամբարտաւանութիւն բռնութեանց նոցա. եւ պղծեսցին սրբութիւնք նոցա[12391]։
[12391] Ոմանք. Զչարիս ազգաց... բռնութեան նոցա։
24 Չար ազգեր եմ բերելու,եւ սրանք ժառանգելու են նրանց տները: Ջախջախելու եմ բռնութիւն գործած նրանց ամբարտաւանութիւնը: Պղծուելու են նրանց սրբավայրերը:
24 Ազգերուն խիստ չարերը պիտի բերեմ, Որ անոնց տուները ժառանգեն։Եւ ամբարտաւանութիւնը պիտի դադրեցնեմ Ու անոնց սուրբ տեղերը պիտի պղծուին։
zohrab-1805▾ eastern-1994▾ western am▾
7:247:24 Я приведу злейших из народов, и завладеют домами их. И положу конец надменности сильных, и будут осквернены святыни их.
7:24 καὶ και and; even ἀποστρέψω αποστρεφω turn away; alienate τὸ ο the φρύαγμα φρυαγμα the ἰσχύος ισχυς force αὐτῶν αυτος he; him καὶ και and; even μιανθήσεται μιαινω taint; defile τὰ ο the ἅγια αγιος holy αὐτῶν αυτος he; him
7:24 וְ wᵊ וְ and הֵֽבֵאתִי֙ hˈēvēṯî בוא come רָעֵ֣י rāʕˈê רַע evil גֹויִ֔ם ḡôyˈim גֹּוי people וְ wᵊ וְ and יָרְשׁ֖וּ yārᵊšˌû ירשׁ trample down אֶת־ ʔeṯ- אֵת [object marker] בָּֽתֵּיהֶ֑ם bˈāttêhˈem בַּיִת house וְ wᵊ וְ and הִשְׁבַּתִּי֙ hišbattˌî שׁבת cease גְּאֹ֣ון gᵊʔˈôn גָּאֹון height עַזִּ֔ים ʕazzˈîm עַז strong וְ wᵊ וְ and נִחֲל֖וּ niḥᵃlˌû חלל defile מְקַֽדְשֵׁיהֶֽם׃ mᵊqˈaḏšêhˈem מִקְדָּשׁ sanctuary
7:24. et adducam pessimos de gentibus et possidebunt domos eorum et quiescere faciam superbiam potentium et possidebunt sanctuaria eorumAnd I will bring the worst of the nations, and they shall possess their houses: and I will make the pride of the mighty to cease, and they shall possess their sanctuary.
24. Wherefore I will bring the worst of the heathen, and they shall possess their houses: I will also make the pride of the strong to cease; and their holy places shall be profaned.
7:24. And I will lead in the most sinful among the Gentiles, and they will possess their houses. And I will cause the arrogance of the powerful to be quieted. And they will possess their sanctuaries.
7:24. Wherefore I will bring the worst of the heathen, and they shall possess their houses: I will also make the pomp of the strong to cease; and their holy places shall be defiled.
Wherefore I will bring the worst of the heathen, and they shall possess their houses: I will also make the pomp of the strong to cease; and their holy places shall be defiled:

7:24 Я приведу злейших из народов, и завладеют домами их. И положу конец надменности сильных, и будут осквернены святыни их.
7:24
καὶ και and; even
ἀποστρέψω αποστρεφω turn away; alienate
τὸ ο the
φρύαγμα φρυαγμα the
ἰσχύος ισχυς force
αὐτῶν αυτος he; him
καὶ και and; even
μιανθήσεται μιαινω taint; defile
τὰ ο the
ἅγια αγιος holy
αὐτῶν αυτος he; him
7:24
וְ wᵊ וְ and
הֵֽבֵאתִי֙ hˈēvēṯî בוא come
רָעֵ֣י rāʕˈê רַע evil
גֹויִ֔ם ḡôyˈim גֹּוי people
וְ wᵊ וְ and
יָרְשׁ֖וּ yārᵊšˌû ירשׁ trample down
אֶת־ ʔeṯ- אֵת [object marker]
בָּֽתֵּיהֶ֑ם bˈāttêhˈem בַּיִת house
וְ wᵊ וְ and
הִשְׁבַּתִּי֙ hišbattˌî שׁבת cease
גְּאֹ֣ון gᵊʔˈôn גָּאֹון height
עַזִּ֔ים ʕazzˈîm עַז strong
וְ wᵊ וְ and
נִחֲל֖וּ niḥᵃlˌû חלל defile
מְקַֽדְשֵׁיהֶֽם׃ mᵊqˈaḏšêhˈem מִקְדָּשׁ sanctuary
7:24. et adducam pessimos de gentibus et possidebunt domos eorum et quiescere faciam superbiam potentium et possidebunt sanctuaria eorum
And I will bring the worst of the nations, and they shall possess their houses: and I will make the pride of the mighty to cease, and they shall possess their sanctuary.
7:24. And I will lead in the most sinful among the Gentiles, and they will possess their houses. And I will cause the arrogance of the powerful to be quieted. And they will possess their sanctuaries.
7:24. Wherefore I will bring the worst of the heathen, and they shall possess their houses: I will also make the pomp of the strong to cease; and their holy places shall be defiled.
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
24. Враги, которых Бог приведет на Иудею, будут по степени свирепости своей соответствовать виновности страны. Такого мнения был Иезекииль о вавилонских завоевателях; ср. в ст. 21: “беззаконники земли”. За насилие над бедными иудеи и сами лишатся во время нашествия не только всего имущества, но и крова; за “кровавые злодеяния” (ст. 23), отнятие у человека драгоценнейшего дара Божия ему - жизни, будут осквернены “святыни их”, слав.: “святая”, т. е. святилище, храм, которым так дорожили иудеи. - “Положу конец надменности их” единогласно понимается о разрушении храма, который составлял гордость (слав: “величание крепости”, ср. Лев XXVI:11; Ис XIII:11) иудеев (“сильных”, считающих себя сильными из-за обладания храмом; но лучше читать с LXX “сила”, “крепость”, а не “сильные”).
Adam Clarke: Commentary on the Bible - 1831
7:24: The worst of the heathen - The Chaldeans; the most cruel and idolatrous of all nations.
Albert Barnes: Notes on the Bible - 1834
7:24: The worst of the pagan - The most cruel and terrible of nations - the Chaldaeans.
The pomp of the strong - Compare Lev 26:19 "The strong" are those who pride themselves in imaginary strength.
Their holy places - What elsewhere is called "God's Holy place" is here "their holy places," because God disowns the profaned sanctuary. In the marginal rendering "they" must mean "the worst of the pagan."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:24: I will bring: Eze 21:31, Eze 28:7; Psa 106:41; Jer 4:7, Jer 12:12; Hab 1:6-10
they shall: That is, "the Chaldeans shall possess the houses of the Jews." The antecedents of pronouns are thus frequently understood in Hebrew poetry. Jer 6:12; Lam 5:2
I will also: Eze 33:28; Isa 5:14
the pomp: That is, the magnificence of their greatest and haughtiest princes.
their holy places shall be defiled: or, they shall inherit their holy places, Eze 21:2; Ch2 7:19; Psa 83:12
Geneva 1599
7:24 Wherefore I will bring the worst of the nations, and they shall possess their houses: I will also make the pomp of the strong to cease; and their (u) holy places shall be defiled.
(u) Which was the temple that was divided into three parts.
John Gill
7:24 Wherefore I will bring the worst of the Heathen,.... The Chaldeans, notorious for their cruelty, savageness, and barbarity:
and they shall possess their houses; which they have built, and thought to have lived and died in, and left them to their children for an inheritance; but the Chaldeans, and not their children, became their heirs, and inherited their houses and lands:
I will also make the pomp of the strong to cease; or, "the pride of the mighty ones" (n); the noble and the rich; their wealth and substance, by which their pride and grandeur were supported, being takes away from them:
and their holy places shall be defiled; the temple, in which were the holy place, and the holy of holies: or, "they that sanctify them"; the priests that offered sacrifices, which only sanctified to the purifying of the flesh; even these holy persons and things, as well as holy places, would be defiled.
(n) "superbiam fortium", Calvin; "superbiam robustorum", Starckius.
John Wesley
7:24 The pomp - The magnificence and glory, wherein they boasted; or the temple that the Jews gloried in.
Robert Jamieson, A. R. Fausset and David Brown
7:24 worst of the heathen--literally, "wicked of the nations"; the giving up of Israel to their power will convince the Jews that this is a final overthrow.
pomp of . . . strong--the pride wherewith men "stiff of forehead" despise the prophet.
holy places--the sacred compartments of the temple (Ps 68:35; Jer 51:51) [CALVIN]. God calls it "their holy places," because they had so defiled it that He regarded it no longer as His. However, as the defilement of the temple has already been mentioned (Ezek 7:20, Ezek 7:22), and "their sacred places" are introduced as a new subject, it seems better to understand this of the places dedicated to their idols. As they defiled God's sanctuary, He will defile their self-constituted "sacred places."
7:257:25: Եկեսցէ քաւութիւն, եւ խնդրեսցէ զխաղաղութիւն՝ եւ ո՛չ գտանիցէ։
25 Քաւութեան զոհ մատուցելով՝[21]խաղաղութիւն են փնտռելու, բայց չեն գտնելու: [21] 21. Եբրայերէն՝ վրայ է հասնելու կործանումը:
25 Կործանումը կու գայ։Խաղաղութիւն պիտի փնտռեն, բայց պիտի չգտնուի։
Եկեսցէ [127]քաւութիւն, եւ խնդրեսցեն զխաղաղութիւն, եւ ոչ գտանիցի:

7:25: Եկեսցէ քաւութիւն, եւ խնդրեսցէ զխաղաղութիւն՝ եւ ո՛չ գտանիցէ։
25 Քաւութեան զոհ մատուցելով՝[21]խաղաղութիւն են փնտռելու, բայց չեն գտնելու:
[21] 21. Եբրայերէն՝ վրայ է հասնելու կործանումը:
25 Կործանումը կու գայ։Խաղաղութիւն պիտի փնտռեն, բայց պիտի չգտնուի։
zohrab-1805▾ eastern-1994▾ western am▾
7:257:25 Идет пагуба; будут искать мира, и не найдут.
7:25 ἐξιλασμὸς εξιλασμος here καὶ και and; even ζητήσει ζητεω seek; desire εἰρήνην ειρηνη peace καὶ και and; even οὐκ ου not ἔσται ειμι be
7:25 קְפָ֖דָה־ qᵊfˌāḏā- קְפָדָה anguish בָ֑א vˈā בוא come וּ û וְ and בִקְשׁ֥וּ viqšˌû בקשׁ seek שָׁלֹ֖ום šālˌôm שָׁלֹום peace וָ wā וְ and אָֽיִן׃ ʔˈāyin אַיִן [NEG]
7:25. angustia superveniente requirent pacem et non eritWhen distress cometh upon them, they will seek for peace and there shall be none.
25. Destruction cometh; and they shall seek peace, and there shall be none.
7:25. When anguish overwhelms them, they will seek peace, and there will be none.
7:25. Destruction cometh; and they shall seek peace, and [there shall be] none.
Destruction cometh; and they shall seek peace, and [there shall be] none:

7:25 Идет пагуба; будут искать мира, и не найдут.
7:25
ἐξιλασμὸς εξιλασμος here
καὶ και and; even
ζητήσει ζητεω seek; desire
εἰρήνην ειρηνη peace
καὶ και and; even
οὐκ ου not
ἔσται ειμι be
7:25
קְפָ֖דָה־ qᵊfˌāḏā- קְפָדָה anguish
בָ֑א vˈā בוא come
וּ û וְ and
בִקְשׁ֥וּ viqšˌû בקשׁ seek
שָׁלֹ֖ום šālˌôm שָׁלֹום peace
וָ וְ and
אָֽיִן׃ ʔˈāyin אַיִן [NEG]
7:25. angustia superveniente requirent pacem et non erit
When distress cometh upon them, they will seek for peace and there shall be none.
7:25. When anguish overwhelms them, they will seek peace, and there will be none.
7:25. Destruction cometh; and they shall seek peace, and [there shall be] none.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25. Указав ближайшую причину предстоящих бедствий и их характера, пророк возвращается к описанию их. “Пагуба” - “кефада” - 'ap. leg., которое м. б. правильнее переводят новейшие толкователи по связи с последующими стихами: «страх», «боязнь», слав. «моление», exilasmoV, раскаяние (позднее!). - “Мира” - спасения.
Adam Clarke: Commentary on the Bible - 1831
7:25: They shall seek peace - They see now that their ceasing to pay the tribute to the king of Babylon has brought the Chaldeans against them; and now they sue for peace in vain. He will not hear: he is resolved on their destruction.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:25: Destruction: Heb. Cutting off
and they: Isa 57:21, Isa 59:8-12; Jer 8:15, Jer 8:16; Lam 4:17, Lam 4:18; Mic 1:12
John Gill
7:25 Destruction cometh,.... Upon the temple, city, nation, and people; the king of Babylon, the destroyer of the Gentiles, and now of the Jews, being on his way, Jer 4:7;
and they shall seek peace, and there shall be none; that is, the Jews will seek to make peace with the Chaldeans; but the latter will not hearken to them, but go on with the siege, till they have taken the city, put part to the sword, and carried the other captive.
Robert Jamieson, A. R. Fausset and David Brown
7:25 peace, and . . . none-- (Th1 5:3).
7:267:26: Վա՛յ ՚ի վայի՛ վերայ եղիցի, եւ գո՛յժ ՚ի գուժի. խնդրեսցին տեսիլք ՚ի մարգարէից, եւ օրէնք դիւրիչք ՚ի քահանայէ, եւ խորհուրդք ՚ի ծերոց. եւ ո՛չ գտանիցին։
26 Դժբախտութիւնը դժբախտութեան վրայ է գումարուելու, գոյժը՝ գոյժի: Մարգարէների մօտ տեսիլքներ են փնտռելու,քահանայի մօտ՝ ցանկալի օրէնքներ,ծերերի մօտ՝ խորհուրդներ,բայց չեն գտնելու:
26 Պատուհասի վրայ պատուհաս պիտի գայ, Գուժի վրայ գոյժ պիտի ըլլայ. Մարգարէէն տեսիլք պիտի ուզեն, Քահանայէն՝ օրէնքը ու ծերերէն խորհուրդը պիտի կորսուի։
Վայ ի վայի վերայ եղիցի, եւ գոյժ ի գուժի. խնդրեսցին տեսիլք ի մարգարէից, եւ օրէնք [128]դիւրիչք ի քահանայէ, եւ խորհուրդք ի ծերոց, [129]եւ ոչ գտանիցին:

7:26: Վա՛յ ՚ի վայի՛ վերայ եղիցի, եւ գո՛յժ ՚ի գուժի. խնդրեսցին տեսիլք ՚ի մարգարէից, եւ օրէնք դիւրիչք ՚ի քահանայէ, եւ խորհուրդք ՚ի ծերոց. եւ ո՛չ գտանիցին։
26 Դժբախտութիւնը դժբախտութեան վրայ է գումարուելու, գոյժը՝ գոյժի: Մարգարէների մօտ տեսիլքներ են փնտռելու,քահանայի մօտ՝ ցանկալի օրէնքներ,ծերերի մօտ՝ խորհուրդներ,բայց չեն գտնելու:
26 Պատուհասի վրայ պատուհաս պիտի գայ, Գուժի վրայ գոյժ պիտի ըլլայ. Մարգարէէն տեսիլք պիտի ուզեն, Քահանայէն՝ օրէնքը ու ծերերէն խորհուրդը պիտի կորսուի։
zohrab-1805▾ eastern-1994▾ western am▾
7:267:26 Беда пойдет за бедою и весть за вестью; и будут просить у пророка видения, и не станет учения у священника и совета у старцев.
7:26 οὐαὶ ουαι woe ἐπὶ επι in; on οὐαὶ ουαι woe ἔσται ειμι be καὶ και and; even ἀγγελία αγγελια message ἐπ᾿ επι in; on ἀγγελίαν αγγελια message ἔσται ειμι be καὶ και and; even ζητηθήσεται ζητεω seek; desire ὅρασις ορασις appearance; vision ἐκ εκ from; out of προφήτου προφητης prophet καὶ και and; even νόμος νομος.1 law ἀπολεῖται απολλυμι destroy; lose ἐξ εκ from; out of ἱερέως ιερευς priest καὶ και and; even βουλὴ βουλη intent ἐκ εκ from; out of πρεσβυτέρων πρεσβυτερος senior; older
7:26 הֹוָ֤ה hôˈā הֹוָה disaster עַל־ ʕal- עַל upon הֹוָה֙ hôˌā הֹוָה disaster תָּבֹ֔וא tāvˈô בוא come וּ û וְ and שְׁמֻעָ֥ה šᵊmuʕˌā שְׁמוּעָה report אֶל־ ʔel- אֶל to שְׁמוּעָ֖ה šᵊmûʕˌā שְׁמוּעָה report תִּֽהְיֶ֑ה tˈihyˈeh היה be וּ û וְ and בִקְשׁ֤וּ viqšˈû בקשׁ seek חָזֹון֙ ḥāzôn חָזֹון vision מִ mi מִן from נָּבִ֔יא nnāvˈî נָבִיא prophet וְ wᵊ וְ and תֹורָה֙ ṯôrˌā תֹּורָה instruction תֹּאבַ֣ד tōvˈaḏ אבד perish מִ mi מִן from כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest וְ wᵊ וְ and עֵצָ֖ה ʕēṣˌā עֵצָה counsel מִ mi מִן from זְּקֵנִֽים׃ zzᵊqēnˈîm זָקֵן old
7:26. conturbatio super conturbationem veniet et auditus super auditum et quaerent visionem de propheta et lex peribit a sacerdote et consilium a senioribusTrouble shall come upon trouble, and rumour upon rumour, and they shall seek a vision of the prophet, and the law shall perish from the priest, and counsel from the ancients.
26. Mischief shall come upon mischief, and rumour shall be upon rumour; and they shall seek a vision of the prophet; but the law shall perish from the priest, and counsel from the ancients.
7:26. Disturbance will follow after disturbance, and rumor after rumor. And they will seek the vision of the prophet, and the law will perish from the priest, and counsel will perish from the elders.
7:26. Mischief shall come upon mischief, and rumour shall be upon rumour; then shall they seek a vision of the prophet; but the law shall perish from the priest, and counsel from the ancients.
Mischief shall come upon mischief, and rumour shall be upon rumour; then shall they seek a vision of the prophet; but the law shall perish from the priest, and counsel from the ancients:

7:26 Беда пойдет за бедою и весть за вестью; и будут просить у пророка видения, и не станет учения у священника и совета у старцев.
7:26
οὐαὶ ουαι woe
ἐπὶ επι in; on
οὐαὶ ουαι woe
ἔσται ειμι be
καὶ και and; even
ἀγγελία αγγελια message
ἐπ᾿ επι in; on
ἀγγελίαν αγγελια message
ἔσται ειμι be
καὶ και and; even
ζητηθήσεται ζητεω seek; desire
ὅρασις ορασις appearance; vision
ἐκ εκ from; out of
προφήτου προφητης prophet
καὶ και and; even
νόμος νομος.1 law
ἀπολεῖται απολλυμι destroy; lose
ἐξ εκ from; out of
ἱερέως ιερευς priest
καὶ και and; even
βουλὴ βουλη intent
ἐκ εκ from; out of
πρεσβυτέρων πρεσβυτερος senior; older
7:26
הֹוָ֤ה hôˈā הֹוָה disaster
עַל־ ʕal- עַל upon
הֹוָה֙ hôˌā הֹוָה disaster
תָּבֹ֔וא tāvˈô בוא come
וּ û וְ and
שְׁמֻעָ֥ה šᵊmuʕˌā שְׁמוּעָה report
אֶל־ ʔel- אֶל to
שְׁמוּעָ֖ה šᵊmûʕˌā שְׁמוּעָה report
תִּֽהְיֶ֑ה tˈihyˈeh היה be
וּ û וְ and
בִקְשׁ֤וּ viqšˈû בקשׁ seek
חָזֹון֙ ḥāzôn חָזֹון vision
מִ mi מִן from
נָּבִ֔יא nnāvˈî נָבִיא prophet
וְ wᵊ וְ and
תֹורָה֙ ṯôrˌā תֹּורָה instruction
תֹּאבַ֣ד tōvˈaḏ אבד perish
מִ mi מִן from
כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest
וְ wᵊ וְ and
עֵצָ֖ה ʕēṣˌā עֵצָה counsel
מִ mi מִן from
זְּקֵנִֽים׃ zzᵊqēnˈîm זָקֵן old
7:26. conturbatio super conturbationem veniet et auditus super auditum et quaerent visionem de propheta et lex peribit a sacerdote et consilium a senioribus
Trouble shall come upon trouble, and rumour upon rumour, and they shall seek a vision of the prophet, and the law shall perish from the priest, and counsel from the ancients.
7:26. Disturbance will follow after disturbance, and rumor after rumor. And they will seek the vision of the prophet, and the law will perish from the priest, and counsel will perish from the elders.
7:26. Mischief shall come upon mischief, and rumour shall be upon rumour; then shall they seek a vision of the prophet; but the law shall perish from the priest, and counsel from the ancients.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26. “Беда… за бедою”. Евр “гова” LXX переводят междометием (горя), odai epi ouai. Блаж. Иероним противополагает тому, что говорится святым: “радуйтеся и паки радуйтеся”. - “Весть за вестью” (по-немецки Hiobpost - “почта Иова”). Ужасные новости о прибытии и жестокости вторгшихся в страну войск будут приходить одна за другою со всех сторон. - Далее описывается растерянность так самонадеянных ранее духовных вождей народа, которых указывается 5: классов (с самим народом 6): пророки, священники, старцы, царь и князья. “Будут просить у пророка видения”, т. е. через него откровения Божия (ст. 13) о том, не осталось ли еще средства избегнуть угрожающих бедствий; так и сделал Седекия по Иер XXXVIII:14. Так как не будет уже пророков по причине оставления Богом, то откровения будут искать тщетно. Могут разуметься и ложные пророки. - “И не станет учения (букв. “закона”, “торы”) у священника”. Священники не в состоянии будут дать руководящего из закона указания насчет образа действий. Это замечание о священнике заслуживает внимания: “не в качестве совершителей жертвоприношений, но в качестве лиц, дающих указания, выступают здесь священники со стороны своего значения в духовной: сфере жизни, а закон, тора, является живой силой, отвечающей всякому случаю и не отрекающейся перед ним” (Велльгаузен, Proll. 3: изд. 414). - “Старцы” не общественный класс (старейшины, начальники родов о которых речь в след. стихе), а возраст, богатый жизненным опытом.
Adam Clarke: Commentary on the Bible - 1831
7:26: Then shall they seek a vision - Vision shall perish from the prophet, the law from the priest, and counsel from the ancients. Previously to great national judgments, God restrains the influences of his Spirit. His word is not accompanied with the usual unction; and the wise men of the land, the senators and celebrated statesmen, devise foolish schemes; and thus, in endeavoring to avert it, they hasten on the national ruin. How true is the saying, Quem Deus vult perdere, prius dementat. "Those whom God designs to destroy, he first infatuates."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:26: Mischief shall: Lev 26:18, Lev 26:21, Lev 26:24, Lev 26:28; Deu 32:23; Jer 4:20
then: Eze 14:1, Eze 20:1-3, Eze 33:31; Jer 21:2, Jer 37:17, Jer 38:14-28
but: Psa 74:9; Lam 2:9; Amo 8:11, Amo 8:12; Mic 3:6
ancients: Eze 8:1, Eze 14:1, Eze 20:1; Jer 18:18
John Gill
7:26 Mischief shall come upon mischief,.... One misfortune or calamity after another; first one unhappy event, and then another, as was Job's case. The Targum is,
"breach upon breach shall come (o):''
and rumour shall be upon rumour; that the Chaldean army is in such a place; and then that it is in another place still nearer; and then that it is but a few miles off, and, will be here immediately: rumours of wars, as well as wars, themselves, are very distressing; see Mt 24:6;
then shall they seek a vision of the prophet; apply to him for a prophecy, to know the event of things, whether and when they might expect a deliverance:
but the law shall perish from the priest; whose lips should keep knowledge, and from whose mouth the law, the doctrine and interpretation of it, might be expected; but now either there would be no priests at all; or such as were would be ignorant and unlearned, and incapable of instructing the people:
and counsel from the ancients; with whom it usually is; and which is of great service in a time of distress: this therefore adds greatly to the calamity, that there would be no prophet to tell them what should come to pass; no priest to instruct them; nor senator or wise man to give them counsel.
(o) So R. Sol. Urhin. Ohel Moed, fol. 96. 1.
John Wesley
7:26 Seek - But in vain. The priest - He shall have no words either of counsel or comfort to say to them. Ancients - Nor shall their senators know what to advise.
Robert Jamieson, A. R. Fausset and David Brown
7:26 Mischief . . . upon . . . mischief-- (Deut 32:23; Jer 4:20). This is said because the Jews were apt to fancy, at every abatement of suffering, that their calamities were about to cease; but God will accumulate woe on woe.
rumour--of the advance of the foe, and of his cruelty (Mt 24:6).
seek a vision--to find some way of escape from their difficulties (Is 26:9). So Zedekiah consulted Jeremiah (Jer 37:17; Jer 38:14).
law shall perish--fulfilled (Ezek 20:1, Ezek 20:3; Ps 74:9; Lam 2:9; compare Amos 8:11); God will thus set aside the idle boast, "The law shall not perish from the priest" (Jer 18:18).
ancients--the ecclesiastical rulers of the people.
7:277:27: Թագաւորն սգասցի, եւ իշխանն զգեցցի զապականութիւն, եւ ձեռք ժողովրդեան երկրին լքցի՛ն. ըստ ճանապարհաց նոցա արարի՛ց նոցա. եւ ըստ դատաստանաց նոցա առից վրէ՛ժ ՚ի նոցանէն. եւ ծանիցեն թէ ե՛ս եմ Տէր։
27 Սգալու է թագաւորը,վիշտ է կրելու իշխանը,թուլանալու են երկրի ժողովրդի ձեռքերը.ըստ նրանց բռնած ճանապարհի վարուելու եմ նրանց հետեւ ըստ նրանց չարիքների պատժելու եմ նրանց: Պէտք է իմանան, որ ես եմ Տէրը”»:
27 Թագաւորը սուգ պիտի բռնէ, Իշխանը սոսկում պիտի հագնի, Երկրին ժողովուրդին ձեռքերը վախով պիտի թուլնան. Անոնց ճամբաներուն համաձայն անոնց հատուցում պիտի ընեմ Եւ անոնց դատաստաններուն համաձայն զանոնք պիտի դատեմ Ու պիտի գիտնան թէ ես եմ Տէրը»։
Թագաւորն սգասցի, եւ իշխանն զգեցցի զապականութիւն, եւ ձեռք ժողովրդեան երկրին լքցին. ըստ ճանապարհաց նոցա արարից նոցա, եւ ըստ դատաստանաց նոցա առից վրէժ ի նոցանէն, եւ ծանիցեն թէ ես եմ Տէր:

7:27: Թագաւորն սգասցի, եւ իշխանն զգեցցի զապականութիւն, եւ ձեռք ժողովրդեան երկրին լքցի՛ն. ըստ ճանապարհաց նոցա արարի՛ց նոցա. եւ ըստ դատաստանաց նոցա առից վրէ՛ժ ՚ի նոցանէն. եւ ծանիցեն թէ ե՛ս եմ Տէր։
27 Սգալու է թագաւորը,վիշտ է կրելու իշխանը,թուլանալու են երկրի ժողովրդի ձեռքերը.ըստ նրանց բռնած ճանապարհի վարուելու եմ նրանց հետեւ ըստ նրանց չարիքների պատժելու եմ նրանց: Պէտք է իմանան, որ ես եմ Տէրը”»:
27 Թագաւորը սուգ պիտի բռնէ, Իշխանը սոսկում պիտի հագնի, Երկրին ժողովուրդին ձեռքերը վախով պիտի թուլնան. Անոնց ճամբաներուն համաձայն անոնց հատուցում պիտի ընեմ Եւ անոնց դատաստաններուն համաձայն զանոնք պիտի դատեմ Ու պիտի գիտնան թէ ես եմ Տէրը»։
zohrab-1805▾ eastern-1994▾ western am▾
7:277:27 Царь будет сетовать, и князь облечется в ужас, и у народа земли будут дрожать руки. Поступлю с ними по путям их, и по судам их буду судить их; и узнают, что Я Господь.
7:27 ἄρχων αρχων ruling; ruler ἐνδύσεται ενδυω dress in; wear ἀφανισμόν αφανισμος obscurity καὶ και and; even αἱ ο the χεῖρες χειρ hand τοῦ ο the λαοῦ λαος populace; population τῆς ο the γῆς γη earth; land παραλυθήσονται παραλυω paralyze κατὰ κατα down; by τὰς ο the ὁδοὺς οδος way; journey αὐτῶν αυτος he; him ποιήσω ποιεω do; make αὐτοῖς αυτος he; him καὶ και and; even ἐν εν in τοῖς ο the κρίμασιν κριμα judgment αὐτῶν αυτος he; him ἐκδικήσω εκδικεω vindicate; avenge αὐτούς αυτος he; him καὶ και and; even γνώσονται γινωσκω know ὅτι οτι since; that ἐγὼ εγω I κύριος κυριος lord; master
7:27 הַ ha הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king יִתְאַבָּ֗ל yiṯʔabbˈāl אבל mourn וְ wᵊ וְ and נָשִׂיא֙ nāśî נָשִׂיא chief יִלְבַּ֣שׁ yilbˈaš לבשׁ cloth שְׁמָמָ֔ה šᵊmāmˈā שְׁמָמָה desolation וִ wi וְ and ידֵ֥י yḏˌê יָד hand עַם־ ʕam- עַם people הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth תִּבָּהַ֑לְנָה tibbāhˈalnā בהל disturb מִ mi מִן from דַּרְכָּ֞ם ddarkˈām דֶּרֶךְ way אֶעֱשֶׂ֤ה ʔeʕᵉśˈeh עשׂה make אֹותָם֙ ʔôṯˌām אֵת [object marker] וּ û וְ and בְ vᵊ בְּ in מִשְׁפְּטֵיהֶ֣ם mišpᵊṭêhˈem מִשְׁפָּט justice אֶשְׁפְּטֵ֔ם ʔešpᵊṭˈēm שׁפט judge וְ wᵊ וְ and יָדְע֖וּ yāḏᵊʕˌû ידע know כִּֽי־ kˈî- כִּי that אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
7:27. rex lugebit et princeps induetur maerore et manus populi terrae conturbabuntur secundum viam eorum faciam eis et secundum iudicia eorum iudicabo eos et scient quia ego DominusThe king shall mourn, and the prince shall be clothed with sorrow, and the hands of the people of the land shall be troubled. I will do to them according to their way, and will judge them according to their judgments: and they shall know that I am the Lord.
27. The king shall mourn, and the prince shall be clothed with desolation, and the hands of the people of the land shall be troubled: I will do unto them after their way, and according to their deserts will I judge them; and they shall know that I am the LORD.
7:27. The king will mourn, and the prince will be clothed with grief, and the hands of the people of the earth will be greatly disturbed. I will act toward them in accord with their own way, and I will judge them in accord with their own judgments. And they shall know that I am the Lord.”
7:27. The king shall mourn, and the prince shall be clothed with desolation, and the hands of the people of the land shall be troubled: I will do unto them after their way, and according to their deserts will I judge them; and they shall know that I [am] the LORD.
The king shall mourn, and the prince shall be clothed with desolation, and the hands of the people of the land shall be troubled: I will do unto them after their way, and according to their deserts will I judge them; and they shall know that I [am] the LORD:

7:27 Царь будет сетовать, и князь облечется в ужас, и у народа земли будут дрожать руки. Поступлю с ними по путям их, и по судам их буду судить их; и узнают, что Я Господь.
7:27
ἄρχων αρχων ruling; ruler
ἐνδύσεται ενδυω dress in; wear
ἀφανισμόν αφανισμος obscurity
καὶ και and; even
αἱ ο the
χεῖρες χειρ hand
τοῦ ο the
λαοῦ λαος populace; population
τῆς ο the
γῆς γη earth; land
παραλυθήσονται παραλυω paralyze
κατὰ κατα down; by
τὰς ο the
ὁδοὺς οδος way; journey
αὐτῶν αυτος he; him
ποιήσω ποιεω do; make
αὐτοῖς αυτος he; him
καὶ και and; even
ἐν εν in
τοῖς ο the
κρίμασιν κριμα judgment
αὐτῶν αυτος he; him
ἐκδικήσω εκδικεω vindicate; avenge
αὐτούς αυτος he; him
καὶ και and; even
γνώσονται γινωσκω know
ὅτι οτι since; that
ἐγὼ εγω I
κύριος κυριος lord; master
7:27
הַ ha הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
יִתְאַבָּ֗ל yiṯʔabbˈāl אבל mourn
וְ wᵊ וְ and
נָשִׂיא֙ nāśî נָשִׂיא chief
יִלְבַּ֣שׁ yilbˈaš לבשׁ cloth
שְׁמָמָ֔ה šᵊmāmˈā שְׁמָמָה desolation
וִ wi וְ and
ידֵ֥י yḏˌê יָד hand
עַם־ ʕam- עַם people
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
תִּבָּהַ֑לְנָה tibbāhˈalnā בהל disturb
מִ mi מִן from
דַּרְכָּ֞ם ddarkˈām דֶּרֶךְ way
אֶעֱשֶׂ֤ה ʔeʕᵉśˈeh עשׂה make
אֹותָם֙ ʔôṯˌām אֵת [object marker]
וּ û וְ and
בְ vᵊ בְּ in
מִשְׁפְּטֵיהֶ֣ם mišpᵊṭêhˈem מִשְׁפָּט justice
אֶשְׁפְּטֵ֔ם ʔešpᵊṭˈēm שׁפט judge
וְ wᵊ וְ and
יָדְע֖וּ yāḏᵊʕˌû ידע know
כִּֽי־ kˈî- כִּי that
אֲנִ֥י ʔᵃnˌî אֲנִי i
יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
7:27. rex lugebit et princeps induetur maerore et manus populi terrae conturbabuntur secundum viam eorum faciam eis et secundum iudicia eorum iudicabo eos et scient quia ego Dominus
The king shall mourn, and the prince shall be clothed with sorrow, and the hands of the people of the land shall be troubled. I will do to them according to their way, and will judge them according to their judgments: and they shall know that I am the Lord.
7:27. The king will mourn, and the prince will be clothed with grief, and the hands of the people of the earth will be greatly disturbed. I will act toward them in accord with their own way, and I will judge them in accord with their own judgments. And they shall know that I am the Lord.”
7:27. The king shall mourn, and the prince shall be clothed with desolation, and the hands of the people of the land shall be troubled: I will do unto them after their way, and according to their deserts will I judge them; and they shall know that I [am] the LORD.
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
27. “Царь будет сетовать” , слав.: “восплачется”, вместо того, чтобы руководить отпором врагу, пока это легче сделать. Обыкновенно Седекию Иезекииль называет “князь” “наш”, словом, стоящим сейчас далее, посему некоторые кодексы LXX не читают этого предложения. - “Князь”, т. е. все начальники родов и правители, которые своим присутствием духа могла бы возместить малодушие царя; а они растеряются более его. “У народа земли”, простонародья (ср. 4: Цар XXI:24; XXIII:30. По Бертолету, между строк читается аристократическое происхождение Иезекииля) “будут дрожать руки”, не будут в состоянии держать оружие, которое могло бы защитить их и поправить дело, испорченное недостойными руководителями (малодушие войска). Все это малодушие, как в ранее исчисленные бедствия, будет делом карающего Бога.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:27: king: Eze 12:10-22, Eze 17:15-21, Eze 21:25; Jer 52:8-11
I will: Eze 7:4-8, Eze 18:30; Isa 3:11; Rom 2:5-10
according to their deserts: Heb. with their judgments, Mat 7:2; Jam 2:13
and they: Eze 7:4; Kg1 20:28; Psa 9:16; Joe 3:17
John Gill
7:27 The king shall mourn, and the prince shall be clothed with desolation,.... Meaning one and the same person, Zedekiah not being able to save himself and his people; and who falling into the hands of the king of Babylon, his children were slain before him; then his own eyes put out, and he bound in chains, and carried captive to Babylon, Jer 39:6;
and the hands of the people of the land shall be troubled; weakened through fear and distress; incapable of business, and unable to help themselves and others; and the more so, when they found their case desperate; which was manifest by the mourning and desolation of their king, in whom their confidence had been placed:
I will do unto them after their way; or, "for their way" (p); because of their evil ways and works:
and according to their deserts will I judge them; take vengeance on them, as the Targum: or, "in their judgments will I judge them" (q); the same measure they have meted out to others shall be measured out to them, Mt 7:1,
and they shall know that I am the Lord; the only Lord God, omnipotent, omniscient, omnipresent, true and faithful, holy, just, and good.
(p) "pro viis ipsorum", Calvin; "pro via ipsorum", Junius & Tremellius, Piscator, Polanus, (q) "et in", sive "pro judiciis eorum judicabo eos", Calvin, Polanus, Cocceius.
John Wesley
7:27 The king - Zedekiah. The prince - Every magistrate. Troubled - Hang down, and melt away. What can men contrive or do for themselves, when God is departed from them? All must needs be in tears, all in trouble, when God comes to judge them according to their deserts, and so make them know, that he is the Lord, to whom vengeance belongeth.
Robert Jamieson, A. R. Fausset and David Brown
7:27 people of the land--the general multitude, as distinguished from the "king" and the "prince." The consternation shall pervade all ranks. The king, whose duty it was to animate others and find a remedy for existing evils, shall himself be in the utmost anxiety; a mark of the desperate state of affairs.
clothed with desolation--Clothing is designed to keep off shame; but in this case shame shall be the clothing.
after their way--because of their wicked ways.
deserts--literally, "judgments," that is, what just judgment awards to them; used to imply the exact correspondence of God's judgment with the judicial penalties they had incurred: they oppressed the poor and deprived them of liberty; therefore they shall be oppressed and lose their own liberty.
This eighth chapter begins a new stage of Ezekiel's prophecies and continues to the end of the eleventh chapter. The connected visions at Eze. 3:12-7:27 comprehended Judah and Israel; but the visions (Eze. 8:1-11:25) refer immediately to Jerusalem and the remnant of Judah under Zedekiah, as distinguished from the Babylonian exiles.