Եզեկիէլ / Ezekiel - 9 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Высказанную в VIII:18: угрозу за осквернение храма и страны Господь теперь же в приводит в исполнение. Но делать это своей рукою было бы недостойно Его, и потому тут выступают слуги Его. С заботливым выделением благочестивых умерщвляется население города (гл. IX) и он сам сжигается (гл. X). С быстротою молнии исполняется повеление Божие, но пророк справедливо отказывается от ближайшего описания страшного действия небесной силы; оно происходит за сценой видения, и в промежутке читателя занимает один раз ходатайство пророка за убиваемых (IX:8-10), а другой раз (X:8-22) новое описание херувимской колесницы (Сменд).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The prophet had, in vision, seen the wickedness that was committed at Jerusalem, in the foregoing chapter, and we may be sure that it was not represented to him worse than really it was; now here follows, of course, a representation of their ruin approaching; for when sin goes before judgments come next. Here is, I. Preparation made of instruments that were to be employed in the destruction of the city, ver. 1, 2. II. The removal of the Shechinah from the cherubim to the threshold of the temple, ver. 3. III. Orders given to one of the persons employed, who is distinguished from the rest, for the marking of a remnant to be preserved from the common destruction, ver. 3, 4. IV. The warrant signed for the execution of those that were not marked, and the execution begun accordingly, ver. 5-7. V. The prophet's intercession for the mitigation of the sentence, and a denial of any mitigation, the decree having now gone forth, ver. 8-10. VI. The report made by him that was to mark the pious remnant of what he had done in that matter, ver. 11. And this shows a usual method of Providence in the government of the world.
Adam Clarke: Commentary on the Bible - 1831
The vision in this chapter seems intended to denote the general destruction of the inhabitants of Jerusalem, excepting a few pious individuals that were distressed at the abominations that were committed in the land; who, in order to be delivered from the general calamity, were Marked, in allusion, perhaps, to the custom of eastern princes, who marked their servants in the forehead, or rather to the custom very frequent among the Pagan worshippers, of indelibly imprinting on different parts of their body the marks of their idols. To indicate, likewise, that God was soon to forsake the temple, the shechinah, or glorious symbol of his presence, is seen to remove from the inner sanctuary to the threshold or door of the temple, Eze 9:1-7. The prophet intercedes for his people; but God, on account of the greatness of their sins, will not be entreated, Eze 9:8-11.
Albert Barnes: Notes on the Bible - 1834
9:0: The punishment of the dwellers in Jerusalem.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Eze 9:1, A vision, whereby is shewn the preservation of some; Eze 9:5, and the destruction of the rest; Eze 9:8, God cannot be intreated for them.
John Gill
INTRODUCTION TO EZEKIEL 9
In this chapter is contained a vision, representing the destruction of the idolatrous Jews, and the preservation of the godly that were among them, in which different persons were employed; they that were concerned in the destruction of the idolaters are described by their office; they had charge over the city; by their form and appearance, men; by their number, six; by the quarter from whence they came, the way of the higher gate northward; and by the weapons they had in their hands, slaughter ones; and by their place and posture, standing beside the brasen altar, Ezek 9:1; among these were one clothed in linen, with a writer's inkhorn by his side; to whom the glorious God of Israel, who was removed from the cherub to the threshold of the house, gave orders to go through the city of Jerusalem, and mark those that mourned over the abominations of it, Ezek 9:3; and the rest he ordered to go through the city, and slay all of every age, and sex, and state, except those that had the mark; beginning at the sanctuary, and filling the courts with the slain; which orders were obeyed, Ezek 9:5; upon which the prophet expostulates with the Lord, and intercedes for the people; but is not heard, because of the abounding of iniquity among them; their frequent shedding of blood; their perversion of justice; and their abominable infidelity and atheism; for which reasons he was determined to show them no mercy, Ezek 9:8; and the chapter is closed with a report made by the man clothed with linen, that he had done as was commanded him, Ezek 9:11.
9:19:1: Եւ աղաղակեա՛ց յականջս իմ մեծաձայն եւ ասէ. Մերձեա՛լ է վրէժխնդրութիւն քաղաքիդ. եւ իւրաքանչիւրոք զգործի սատակման ՚ի ձեռին իւրում ունէր[12402]։ [12402] Բազումք. Վրէժխնդրութիւն քաղաքին։
1 Նա ականջիս բարձր ձայնով աղաղակեց ու ասաց. «Մօտեցել է այդ քաղաքը պատժելու ժամը»: Ամէն մարդ սպանութեան գործիք ունէր ձեռքին:
9 Ապա մեծ ձայնով կանչեց իմ ականջներուս ու ըսաւ. «Քաղաքին վրայ դահիճները մօտեցուցէ՛ք ու ամէն մէկը իր քանդող գործիքը իր ձեռքը թող առնէ։
Եւ աղաղակեաց յականջս իմ մեծաձայն եւ ասէ. Մերձեալ է վրէժխնդրութիւն քաղաքիդ. եւ իւրաքանչիւր ոք զգործի սատակման ի ձեռին իւրում ունէր:

9:1: Եւ աղաղակեա՛ց յականջս իմ մեծաձայն եւ ասէ. Մերձեա՛լ է վրէժխնդրութիւն քաղաքիդ. եւ իւրաքանչիւրոք զգործի սատակման ՚ի ձեռին իւրում ունէր[12402]։
[12402] Բազումք. Վրէժխնդրութիւն քաղաքին։
1 Նա ականջիս բարձր ձայնով աղաղակեց ու ասաց. «Մօտեցել է այդ քաղաքը պատժելու ժամը»: Ամէն մարդ սպանութեան գործիք ունէր ձեռքին:
9 Ապա մեծ ձայնով կանչեց իմ ականջներուս ու ըսաւ. «Քաղաքին վրայ դահիճները մօտեցուցէ՛ք ու ամէն մէկը իր քանդող գործիքը իր ձեռքը թող առնէ։
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9:19:1 И возгласил в уши мои великим гласом, говоря: пусть приблизятся каратели города, каждый со своим губительным орудием в руке своей.
9:1 καὶ και and; even ἀνέκραγεν ανακραζω cry out εἰς εις into; for τὰ ο the ὦτά ους ear μου μου of me; mine φωνῇ φωνη voice; sound μεγάλῃ μεγας great; loud λέγων λεγω tell; declare ἤγγικεν εγγιζω get close; near ἡ ο the ἐκδίκησις εκδικησις vindication; vengeance τῆς ο the πόλεως πολις city καὶ και and; even ἕκαστος εκαστος each εἶχεν εχω have; hold τὰ ο the σκεύη σκευος vessel; jar τῆς ο the ἐξολεθρεύσεως εξολεθρευσις in χειρὶ χειρ hand αὐτοῦ αυτος he; him
9:1 וַ wa וְ and יִּקְרָ֣א yyiqrˈā קרא call בְ vᵊ בְּ in אָזְנַ֗י ʔoznˈay אֹזֶן ear קֹ֤ול qˈôl קֹול sound גָּדֹול֙ gāḏôl גָּדֹול great לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say קָרְב֖וּ qārᵊvˌû קרב approach פְּקֻדֹּ֣ות pᵊquddˈôṯ פְּקֻדָּה commission הָ hā הַ the עִ֑יר ʕˈîr עִיר town וְ wᵊ וְ and אִ֛ישׁ ʔˈîš אִישׁ man כְּלִ֥י kᵊlˌî כְּלִי tool מַשְׁחֵתֹ֖ו mašḥēṯˌô מַשְׁחֵת destruction בְּ bᵊ בְּ in יָדֹֽו׃ yāḏˈô יָד hand
9:1. et clamavit in auribus meis voce magna dicens adpropinquaverunt visitationes urbis et unusquisque vas interfectionis habet in manu suaAnd he cried in my ears with a loud voice, saying: The visitations of the city are at hand, and every one hath a destroying weapon in his hand.
1. Then he cried in mine ears with a loud voice, saying, Cause ye them that have charge over the city to draw near, every man with his destroying weapon in his hand.
He cried also in mine ears with a loud voice, saying, Cause them that have charge over the city to draw near, even every man [with] his destroying weapon in his hand:

9:1 И возгласил в уши мои великим гласом, говоря: пусть приблизятся каратели города, каждый со своим губительным орудием в руке своей.
9:1
καὶ και and; even
ἀνέκραγεν ανακραζω cry out
εἰς εις into; for
τὰ ο the
ὦτά ους ear
μου μου of me; mine
φωνῇ φωνη voice; sound
μεγάλῃ μεγας great; loud
λέγων λεγω tell; declare
ἤγγικεν εγγιζω get close; near
ἡ ο the
ἐκδίκησις εκδικησις vindication; vengeance
τῆς ο the
πόλεως πολις city
καὶ και and; even
ἕκαστος εκαστος each
εἶχεν εχω have; hold
τὰ ο the
σκεύη σκευος vessel; jar
τῆς ο the
ἐξολεθρεύσεως εξολεθρευσις in
χειρὶ χειρ hand
αὐτοῦ αυτος he; him
9:1
וַ wa וְ and
יִּקְרָ֣א yyiqrˈā קרא call
בְ vᵊ בְּ in
אָזְנַ֗י ʔoznˈay אֹזֶן ear
קֹ֤ול qˈôl קֹול sound
גָּדֹול֙ gāḏôl גָּדֹול great
לֵ lē לְ to
אמֹ֔ר ʔmˈōr אמר say
קָרְב֖וּ qārᵊvˌû קרב approach
פְּקֻדֹּ֣ות pᵊquddˈôṯ פְּקֻדָּה commission
הָ hā הַ the
עִ֑יר ʕˈîr עִיר town
וְ wᵊ וְ and
אִ֛ישׁ ʔˈîš אִישׁ man
כְּלִ֥י kᵊlˌî כְּלִי tool
מַשְׁחֵתֹ֖ו mašḥēṯˌô מַשְׁחֵת destruction
בְּ bᵊ בְּ in
יָדֹֽו׃ yāḏˈô יָד hand
9:1. et clamavit in auribus meis voce magna dicens adpropinquaverunt visitationes urbis et unusquisque vas interfectionis habet in manu sua
And he cried in my ears with a loud voice, saying: The visitations of the city are at hand, and every one hath a destroying weapon in his hand.
1. Then he cried in mine ears with a loud voice, saying, Cause ye them that have charge over the city to draw near, every man with his destroying weapon in his hand.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. “Возгласил”. Намеренное опущение подлежащего. См. обьясн. к II:1: и VIII:7. - “В уши мои”. Как в 5: ст. и как “на глазах моих”X:2, 19: - прибавка, имеющая целью обратить внимание на реальность видения не только в важных, но и в более незначительных частностях (X:13). - “Великим гласом”, соответствующим степени гнева Говорившего и важности даваемого повеления. - “Пусть приблизятся”. В евр. глагольная форма, допускающая и значение прош. вр., почему слав. “приближися”; за пов. накл. говорит то, что повеление Божие должно быть сообщено ранее, чем будет описано вызванное им действие; ср. ст. 5: - “Каратели”, букв. “посещения” (Вульг.: visitationes), “взыскания”, греч. ekdikhsiV, “отмщение”; так как на этот зов являются (ст. 2) ангелы-каратели, то, след., отвлеченное понятие видеть здесь конкретное, персональное значение, что допустимо в евр. яз. (Ис LX:17). Такое значение требуется с необходимостью и дальнейшим: “каждый (букв.; “мужч.”) с губительным орудием в руке своей”. Это орудие, букв. “орудие убийства”, слав. “сосуды истребления” не обозначено точнее ни здесь, ни дальше (хотя в след. стихе оно упоминается опять) может быть потому, что оно было непохоже на наше оружие и неописуемо; см. впрочем объяснение этого слова в след. ст.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 He cried also in mine ears with a loud voice, saying, Cause them that have charge over the city to draw near, even every man with his destroying weapon in his hand. 2 And, behold, six men came from the way of the higher gate, which lieth toward the north, and every man a slaughter weapon in his hand; and one man among them was clothed with linen, with a writer's inkhorn by his side: and they went in, and stood beside the brasen altar. 3 And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer's inkhorn by his side; 4 And the LORD said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.
In these verses we have,
I. The summons given to Jerusalem's destroyers to come forth and give their attendance. He that appeared to the prophet (ch. viii. 2), that had brought him to Jerusalem and had shown the wickedness that was done there, he cried, Cause those that have charge over the city to draw near (v. 1), or, as it might better be read, and nearer the original, Those that have charge over the city are drawing near. He had said (ch. viii. 18), I will deal in fury; now, says he to the prophet, thou shalt see who are to be employed as the instruments of my wrath. Appropinquaverunt visitationes civitatis--The visitations (or visitors) of the city are at hand. They would not know the day of their visitations in mercy, and now they are to be visited in wrath. Observe, 1. How the notice of this is given to the prophet: He cried it in my ears with a loud voice, which intimates the vehemency of him that spoke; when men are highly provoked, and threaten in anger, they speak aloud. Those that regard not the counsels God gives them in a still small voice shall be made to hear the threatenings, to hear and tremble. It denotes also the prophet's unwillingness to be told this: he was deaf on that ear, but there is no remedy, their sin will not admit an excuse and therefore their judgment will not admit a delay: "He cried it in my ears with a loud voice; he made me hear it, and I heard it with a sad heart." 2. What this notice is. There are those that have charge over the city to destroy it, not the Chaldean armies, they are to be indeed employed in this work, but they are not the visitors, they are only the servants, or tools rather. God's angels have received a charge now to lay that city waste, which they had long had a charge to protect and watch over. They are at hand, as destroying angels, as ministers of wrath, for every man has his destroying weapon in his hand, as the angel that kept the way of the tree of life with a flaming sword. Note, Those that have by sin made God their enemy have made the good angels their enemies too. These visitors are called and caused to draw near. Note, God has ministers of wrath always within call, always at command, invisible powers, by whom he accomplishes is purposes. The prophet is made to see this in vision, that he might with the greater assurance in his preaching denounce these judgments. God told it him with a loud voice, taught it him with a strong hand (Isa. viii. 11), that it might make the deeper impression upon him and that he might thus proclaim it in the people's ears.
II. Their appearance, upon this summons, is recorded. Immediately six men came (v. 2), one for each of the principal gates of Jerusalem. Two destroying angels were sent against Sodom, but six against Jerusalem; for Jerusalem's doom in the judgment will be thrice as heavy as that of Sodom. There is an angel watching at every gate to destroy, to bring in judgments from every quarter, and to take heed that none escape. One angel served to destroy the first-born of Egypt, and the camp of the Assyrians, but here are six. In the Revelation we find seven that were to pour out the vials of God's wrath, Rev. xvi. 1. They came with every one a slaughter-weapon in his hand, prepared for the work to which they were called. The nations of which the king of Babylon's army was composed, which some reckon to be six, and the commanders of his army (of whom six are named as principal, Jer. xxxix. 3), may be called the slaughter-weapons in the hands of the angels. The angels are thoroughly furnished for every service. 1. Observe whence they came--from the way of the higher gate, which lies towards the north (v. 2), either because the Chaldeans came from the north (Jer. i. 14, Out of the north an evil shall break forth) or because the image of jealousy was set up at the door of the inner gate that looks towards the north, ch. viii. 3, 5. At that gate of the temple the destroying angels entered, to show what it was that opened the door to them. Note, That way that sin lies judgments may be expected to come. 2. Observe where they placed themselves: They went in and stood beside the brazen altar, on which sacrifices were wont to be offered and atonement made. When they acted as destroyers they acted as sacrificers, not from any personal revenge or ill-will, but with a pure and sincere regard to the glory of God; for to his justice all they slew were offered up as victims. They stood by the altar, as it were to protect and vindicate that, and plead its righteous cause, and avenge the horrid profanation of it. At the altar they were to receive their commission to destroy, to intimate that the iniquity of Jerusalem, like that of Eli's house, was not to be purged by sacrifice.
III. The notice taken of one among the destroying angels distinguished in his habit from the rest, from whom some favour might be expected; it should seem he was not one of the six, but among them, to see that mercy was mixed with judgment, v. 2. This man was clothed with linen, as the priests were, and he had a writer's inkhorn hanging at his side, as anciently attorneys and lawyers' clerks had, which he was to make use of, as the other six were to make use of their destroying weapons. Here the honours of the pen exceeded those of the sword, but he was the Lord of angels that made use of the writer's inkhorn; for it is generally agreed, among the best interpreters, that this man represented Christ as Mediator saving those that are his from the flaming sword of divine justice. He is our high priest, clothed with holiness, for that was signified by the fine linen, Rev. xix. 8. As prophet he wears the writer's inkhorn. The book of life is the Lamb's book. The great things of the law and gospel which God has written to us are of his writing; for it is the Spirit of Christ, in the writers of the scripture, that testifies to us, and the Bible is the revelation of Jesus Christ. Note, It is a matter of great comfort to all good Christians that, in the midst of the destroyers and the destructions that are abroad, there is a Mediator, a great high priest, who has an interest in heaven, and whom saints on earth have an interest in.
IV. The removal of the appearance of the divine glory from over the cherubim. Some think this was that usual display of the divine glory which was between the cherubim over the mercy seat, in the most holy place, that took leave of them now, and never returned; for it is supposed that it was not in the second temple. Others think it was that display of the divine glory which the prophet now saw over the cherubim in vision; and this is more probable, because this is called the glory of the God of Israel (ch. viii. 4), and this is it which he had now his eye upon; this was gone to the threshold of the house, as it were to call to the servants that attended without the door, to send them on their errand and give them their instructions. And the removal of this, as well as the former, might be significant of God's departure from them, and leaving them their house desolate; and when God goes all good goes, but he goes from none till they first drive him from them. He went at first no further than the threshold, that he might show how loth he was to depart, and might give them both time and encouragement to invite his return to them and his stay with them. Note, God's departures from a people are gradual, but gracious souls are soon award of the first step he takes towards a remove. Ezekiel immediately observed that the glory of the god of Israel had gone up from the cherub: and what is a vision of angels if God be gone?
V. The charge given to the man clothed in linen to secure the pious remnant from the general desolation. We do not read that this Saviour was summoned and sent for, as the destroyers were; for he is always ready, appearing in the presence of God for us; and to him, as the most proper person, the care of those that are marked for salvation is committed, v. 4. Now observe, 1. The distinguishing character of this remnant that is to be saved. They are such as sigh and cry, sigh in themselves, as men in pain and distress, cry to God in prayer, as men in earnest, because of all the abominations that are committed in Jerusalem. It was not only the idolatries they were guilty of, but all their other enormities, that were abominations to God. These pious few had witnessed against those abominations and had done what they could in their places to suppress them; but, finding all their attempts for the reformation of manners fruitless, they sat down, and sighted, and cried, wept in secret, and complained to God, because of the dishonour done to his name by their wickedness and the ruin it was bringing upon their church and nation. Note, It is not enough that we do not delight in the sins of others, and that we have not fellowship with them, but we must mourn for them, and lay them to heart; we must grieve for that which we cannot help, as those that hate sin for its own sake, and have a tender concern for the souls of others, as David (Ps. cxix. 136), and Lot, who vexed his righteous soul with the wicked conversation of his neighbours. The abominations committed in Jerusalem are to be in a special manner lamented, because they are in a particular manner offensive to God. 2. The distinguishing care taken of them. Orders are given to find those all out that are of such a pious public spirit: "Go through the midst of the city in quest of them, and though they are ever so much dispersed, and ever so closely hid from the fury of their persecutors, yet see that you discover them, and set a mark upon their foreheads," (1.) To signify that God owns them for his, and he will confess them another day. A work of grace in the soul is to God a mark upon the forehead, which he will acknowledge as his mark, and by which he knows those that are his. (2.) To give to them who are thus marked an assurance of God's favour, that they may know it themselves; and the comfort of knowing it will be the most powerful support and cordial in calamitous times. Why should we perplex ourselves about this temporal life if we know by the mark that we have eternal life? (3.) To be a direction to the destroyers whom to pass by, as the blood upon the door-posts was an indication that that was an Israelite's house, and the first-born there must not be slain. Note, Those who keep themselves pure in times of common iniquity God will keep safe in times of common calamity. Those that distinguish themselves shall be distinguished; those that cry for other men's sins shall not need to cry for their own afflictions, for they shall be either delivered from them or comforted under them. God will set a mark upon his mourners, will book their sighs and bottle their tears. The sealing of the servants of God in their foreheads mentioned in Rev. vii. 3 was the same token of the care God has of his own people with this related here; only this was to secure them from being destroyed, that from being seduced, which is equivalent.
Adam Clarke: Commentary on the Bible - 1831
9:1: Cause them that have charge over the city - By those six men with destroying weapons the Chaldeans are represented, who had received commission to destroy the city; and when the north is mentioned in such cases, Chaldea and the Chaldean armies are generally intended. There appears to have been six men with a sort of slaughter-bills, and one man with an inkhorn. These may represent the seven counsellors of the eastern monarchs, who always saw the king's face, and knew all the secrets of the government. One of them was that minister who had the office of reporting concerning criminals, who carried the book of death and the book of life into the presence of the king, where the names were entered of criminals who were destined to suffer, and of those who were either considered as innocent or recommended to mercy; those of the former in the book of death, those of the latter in the book of life. This person with the inkhorn might be termed, in our phrase, the recorder.
Albert Barnes: Notes on the Bible - 1834
9:1: Them that have charge - The angels who have charge to execute God's sentence.
Every man - "angels," not "men."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:1: cried: Eze 43:6, Eze 43:7; Isa 6:8; Amo 3:7, Amo 3:8; Rev 1:10, Rev 1:11, Rev 14:7
Cause: Exo 12:23; Kg2 10:24; Ch1 21:15; Isa 10:6, Isa 10:7
Carl Friedrich Keil and Franz Delitzsch
9:1
The Angels which Smite Jerusalem
At the call of Jehovah, His servants appear to execute the judgment. - Ezek 9:1. And He called in my ears with a loud voice, saying, Come hither, ye watchmen of the city, and every one his instrument of destruction in his hand. Ezek 9:2. And behold six men came by the way of the upper gage, which is directed toward the north, every one with his smashing-tool in his hand; and a man in the midst of them, clothed in white linen, and writing materials by his hip; and they came and stood near the brazen altar. Ezek 9:3. And the glory of the God of Israel rose up from the cherub, upon which it was, to the threshold of the house, and called to the man clothed in white linen, by whose hip the writing materials were. - פּקדּות העיר does not mean the punishments of the city. This rendering does not suit the context, since it is not the punishments that are introduced, but the men who execute them; and it is not established by the usage of the language. פּקדּה is frequently used, no doubt, in the sense of visitation or chastisement (e.g., Is 10:3; Hos 9:7); but it is not met with in the plural in this sense. In the plural it only occurs in the sense of supervision or protectorate, in which sense it occurs not only in Jer 52:11 and Ezek 44:11, but also (in the singular) in Is 60:17, and as early as Num 3:38, where it relates to the presidency of the priests, and very frequently in the Chronicles. Consequently פּקדּות are those whom God has appointed to watch over the city, the city-guard (4Kings 11:18), - not earthly, but heavenly watchmen, - who are now to inflict punishment upon the ungodly, as the authorities appointed by God. קרבוּ is an imperative Piel, as in Is 41:21, and must not be altered into קרבוּ (Kal), as Hitzig proposes. The Piel is used in an intransitive sense, festinanter appropinquavit, as in Ezek 36:8. The persons called come by the way of the upper northern gate of the temple, to take their stand before Jehovah, whose glory had appeared in the inner court. The upper gate is the gate leading from the outer court to the inner, or upper court, which stood on higher ground, - the gate mentioned in Ezek 8:3 and Ezek 8:5. In the midst of the six men furnished with smashing-tools there was one clothed in white byssus, with writing materials at his side. The dress and equipment, as well as the instructions which he afterwards receives and executes, show him to be the prince or leader of the others.
Kliefoth calls in question the opinion that these seven men are angels; but without any reason. Angels appearing in human form are frequently called אנשׁים or אישׁ, according to their external habitus. But the number seven neither presupposes the dogma of the seven archangels, nor is copied from the seven Parsic amschaspands. The dress worn by the high priest, when presenting the sin-offering on the great day of atonement (Lev 16:4, Lev 16:23), was made of בּד, i.e., of white material woven from byssus thread (see the comm. on Ex 28:42). It has been inferred from this, that the figure clothed in white linen was the angel of Jehovah, who appears as the heavenly high priest, to protect and care for his own. In support of this, the circumstance may be also adduced, that the man whom Daniel saw above the water of the Tigris, and whose appearance is described, in Dan 10:5-6, in the same manner as that of Jehovah in Ezek 1:4, Ezek 1:26-27, and that of the risen Christ in Rev_ 1:13-15, appears clothed in בּדּים (Dan 10:5; Dan 12:6-7).
(Note: לבוּשׁ בּדּים is rendered by the lxx, in the passage before us, ἐνδεδυκώς ποδήρῃ. It is in accordance with this that Christ is described in Rev_ 1:13 as clothed with a ποδήρης, and not after Dan 10:5, as Hengstenberg supposes. In Dan 10:5, the Septuagint has ἐνδεδυμένος βαδδίν or τὰ βαδδίν. In other places, the Sept. rendering of בּד is λίνον (thus Lev 16:4, Lev 16:23; Lev 6:3; Ex 28:42, etc.); and hence the λίνον λαμπρόν of Rev_ 15:6 answers to the בּד made of שׁשׁ, βύσσος, and is really the same as the βύσσινον λαμπρόν of Rev_ 19:8.)
Nevertheless, we cannot regard this view as established. The shining white talar, which is evidently meant by the plural בּדּים, occurring only here and in Daniel (ut. sup.), is not a dress peculiar to the angel of Jehovah or to Christ. The seven angels, with the vials of wrath, also appear in garments of shining white linen (ἐνδεδυμένοι λίνον καθαρὸν λαμπρόν, Rev_ 15:6); and the shining white colour, as a symbolical representation of divine holiness and glory (see comm. on Lev 16:4 and Rev_ 19:8), is the colour generally chosen for the clothing both of the heavenly spirits and of "just men made perfect" (Rev_ 19:8). Moreover, the angel with the writing materials here is described in a totally different manner from the appearance of Jehovah in Ezekiel 1 and Daniel 10, or that of Christ in Rev 1; and there is nothing whatever to indicate a being equal with God. Again, the distinction between him and the other six men leads to no other conclusion, than that he stood in the same relation to them as the high priest to the Levites, or the chancellor to the other officials. This position is indicated by the writing materials on his hips, i.e., in the girdle on his hips, in which scribes in the East are accustomed to carry their writing materials (vid., Rosenmller, A. u. N. Morgenland, IV. p. 323). He is provided with these for the execution of the commission given to him in Ezek 9:4. In this way the description can be very simply explained, without the slightest necessity for our resorting to Babylonian representations of the god Nebo, i.e., Mercury, as the scribe of heaven. The seven men take their station by the altar of burnt-offering, because the glory of God, whose commands they were about to receive, had taken up its position there for the moment (Kliefoth); not because the apostate priesthood was stationed there (Hvernick). The glory of Jehovah, however, rose up from the cherub to the threshold of the house. The meaning of this is not that it removed from the interior of the sanctuary to the outer threshold of the temple-building (Hvernick), for it was already stationed, according to Ezek 8:16, above the cherub, between the porch and the altar. It went back from thence to the threshold of the temple-porch, through which one entered the Holy Place, to give its orders there. The reason for leaving its place above the cherubim (the singular כּרוּב is used collectively) to do this, was not that "God would have had to turn round in order to address the seven from the throne, since, according to Ezek 8:4 and Ezek 8:16, He had gone from the north gate of the outer court into the inner court, and His servants had followed Him" (Hitzig); for the cherubim moved in all four directions, and therefore God, even from the throne, could turn without difficulty to every side. God left His throne, that He might issue His command for the judgment upon Israel from the threshold of the temple, and show Himself to be the judge who would forsake the throne which He had assumed in Israel. This command He issues from the temple court, because the temple was the place whence God attested Himself to His people, both by mercy and judgment.
Geneva 1599
9:1 He cried also in my ears with a loud voice, saying, Cause them that have charge over (a) the city to draw near, even every man [with] his destroying weapon in his hand.
(a) The time to take vengeance.
John Gill
9:1 He cried also in mine ears with a loud voice,.... That is, the glory of the Lord God of Israel, whom the prophet saw in the temple, and who directed him from place to place, and showed him all the abominations committed there: this loud voice of the Lord was not so much to excite the attention of the prophet, as to call together the ministers of his vengeance; and to show the greatness of his indignation, and the vehemence of his wrath, which was stirred up by the sins of the people:
saying, cause them that have the charge over the city to draw near; or,
"who were appointed over the city,''
as the Targum; that is, the city of Jerusalem; by whom are meant either the ministering angels, who had been the guardians of it, but now were to be employed another way; or the princes of the Chaldean army, who had a charge against the city to destroy it; see Is 10:6. The Syriac version is, "draw near, ye avengers of the city"; and the Septuagint and Arabic versions are "the vengeance of the city draws nigh":
even every man with his destroying weapon in his hand; weapons of war, as bows and arrows, sword and spear; see Jer 6:22.
John Wesley
9:1 He - The man whom he had seen upon the throne. Them - Those whom God hath appointed to destroy the city: perhaps angels. Every man - Every one; 'tis an Hebrew idiom. Each of these had a weapon proper for that kind of destruction which he was to effect; and so, some to slay with the sword, another with the pestilence, another with famine. In his hand - Denoting both expedition in, and strength for the work.
Robert Jamieson, A. R. Fausset and David Brown
9:1 CONTINUATION OF THE PRECEDING VISION: THE SEALING OF THE FAITHFUL. (Ezek 9:1-11)
cried--contrasted with their "cry" for mercy (Ezek 8:18) is the "cry" here for vengeance, showing how vain was the former.
them that have charge--literally, officers; so "officers" (Is 60:17), having the city in charge, not to guard, but to punish it. The angels who as "watchers" fulfil God's judgments (Dan 4:13, Dan 4:17, Dan 4:23; Dan 10:20-21); the "princes" (Jer 39:3) of Nebuchadnezzar's army were under their guidance.
draw near--in the Hebrew intensive, "to draw near quickly."
9:29:2: Եւ ահա արք վե՛ց գային ընդ ճանապարհ բարձո՛ւ դրանն՝ որ հայի ընդ հիւսւսի, եւ իւրաքանչիւր տապար ՚ի ձեռին իւրում. եւ ա՛յր մի ՚ի մէջ նոցա զգեցեալ պճղնաւոր, եւ կամար ականակապ յականց շափիղ՚այ ընդ մէջ իւր. եւ մտին կացին առաջի պղնձի սեղանոյն[12403]։ [12403] Ոմանք. ՚Ի միջի նոցա զգեց՛՛... կացին առ պղնձի սեղանոյն։
2 Ահա վեց մարդ էր գալիս դէպի հիւսիս նայող բարձր դռան ճանապարհով՝ իւրաքանչիւրի ձեռքին տապար: Դրանց մէջ էր նաեւ սքեմով մի մարդ՝ մէջքին շափիւղաներով ականակապ գօտի[23]: Մտան կանգնեցին պղնձէ զոհասեղանի առաջ:[23] 23. Եբրայերէն՝ մէջքին գրագրի թանաքաման:
2 Ահա դէպի հիւսիս նայող վերի դրանը ճամբայէն վեց մարդ կու գար։ Ամէն մէկուն քանդող գործիքը իր ձեռքն էր։ Անոնց մէջ կտաւէ զգեստ հագած մարդ մը կար, որ մէջքը գրագիրի կաղամար ունէր։ Անոնք գացին պղնձէ սեղանին քով կայնեցան։
Եւ ահա արք վեց գային ընդ ճանապարհ բարձու դրանն` որ հայի ընդ հիւսիսի, եւ իւրաքանչիւր [148]տապար ի ձեռին իւրում. եւ այր մի ի մէջ նոցա զգեցեալ պճղնաւոր, եւ [149]կամար ականակապ յականց շափիղայ`` ընդ մէջ իւր. եւ մտին կացին առաջի պղնձի սեղանոյն:

9:2: Եւ ահա արք վե՛ց գային ընդ ճանապարհ բարձո՛ւ դրանն՝ որ հայի ընդ հիւսւսի, եւ իւրաքանչիւր տապար ՚ի ձեռին իւրում. եւ ա՛յր մի ՚ի մէջ նոցա զգեցեալ պճղնաւոր, եւ կամար ականակապ յականց շափիղ՚այ ընդ մէջ իւր. եւ մտին կացին առաջի պղնձի սեղանոյն[12403]։
[12403] Ոմանք. ՚Ի միջի նոցա զգեց՛՛... կացին առ պղնձի սեղանոյն։
2 Ահա վեց մարդ էր գալիս դէպի հիւսիս նայող բարձր դռան ճանապարհով՝ իւրաքանչիւրի ձեռքին տապար: Դրանց մէջ էր նաեւ սքեմով մի մարդ՝ մէջքին շափիւղաներով ականակապ գօտի[23]: Մտան կանգնեցին պղնձէ զոհասեղանի առաջ:
[23] 23. Եբրայերէն՝ մէջքին գրագրի թանաքաման:
2 Ահա դէպի հիւսիս նայող վերի դրանը ճամբայէն վեց մարդ կու գար։ Ամէն մէկուն քանդող գործիքը իր ձեռքն էր։ Անոնց մէջ կտաւէ զգեստ հագած մարդ մը կար, որ մէջքը գրագիրի կաղամար ունէր։ Անոնք գացին պղնձէ սեղանին քով կայնեցան։
zohrab-1805▾ eastern-1994▾ western am▾
9:29:2 И вот, шесть человек идут от верхних ворот, обращенных к северу, и у каждого в руке губительное орудие его, и между ними один, одетый в льняную одежду, у которого при поясе его прибор писца. И пришли и стали подле медного жертвенника.
9:2 καὶ και and; even ἰδοὺ ιδου see!; here I am ἓξ εξ six ἄνδρες ανηρ man; husband ἤρχοντο ερχομαι come; go ἀπὸ απο from; away τῆς ο the ὁδοῦ οδος way; journey τῆς ο the πύλης πυλη gate τῆς ο the ὑψηλῆς υψηλος high; lofty τῆς ο the βλεπούσης βλεπω look; see πρὸς προς to; toward βορρᾶν βορρας north wind καὶ και and; even ἑκάστου εκαστος each πέλυξ πελυξ in τῇ ο the χειρὶ χειρ hand αὐτοῦ αυτος he; him καὶ και and; even εἷς εις.1 one; unit ἀνὴρ ανηρ man; husband ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῶν αυτος he; him ἐνδεδυκὼς ενδυω dress in; wear ποδήρη ποδηρης feet καὶ και and; even ζώνη ζωνη belt; sash σαπφείρου σαπφειρος sapphire ἐπὶ επι in; on τῆς ο the ὀσφύος οσφυς loins; waist αὐτοῦ αυτος he; him καὶ και and; even εἰσήλθοσαν εισερχομαι enter; go in καὶ και and; even ἔστησαν ιστημι stand; establish ἐχόμενοι εχω have; hold τοῦ ο the θυσιαστηρίου θυσιαστηριον altar τοῦ ο the χαλκοῦ χαλκεος of brass
9:2 וְ wᵊ וְ and הִנֵּ֣ה hinnˈē הִנֵּה behold שִׁשָּׁ֣ה šiššˈā שֵׁשׁ six אֲנָשִׁ֡ים ʔᵃnāšˈîm אִישׁ man בָּאִ֣ים׀ bāʔˈîm בוא come מִ mi מִן from דֶּרֶךְ־ ddereḵ- דֶּרֶךְ way שַׁ֨עַר šˌaʕar שַׁעַר gate הָ hā הַ the עֶלְיֹ֜ון ʕelyˈôn עֶלְיֹון upper אֲשֶׁ֣ר׀ ʔᵃšˈer אֲשֶׁר [relative] מָפְנֶ֣ה mofnˈeh פנה turn צָפֹ֗ונָה ṣāfˈônā צָפֹון north וְ wᵊ וְ and אִ֨ישׁ ʔˌîš אִישׁ man כְּלִ֤י kᵊlˈî כְּלִי tool מַפָּצֹו֙ mappāṣˌô מַפָּץ shattering בְּ bᵊ בְּ in יָדֹ֔ו yāḏˈô יָד hand וְ wᵊ וְ and אִישׁ־ ʔîš- אִישׁ man אֶחָ֤ד ʔeḥˈāḏ אֶחָד one בְּ bᵊ בְּ in תֹוכָם֙ ṯôḵˌām תָּוֶךְ midst לָבֻ֣שׁ lāvˈuš לָבוּשׁ clad בַּדִּ֔ים baddˈîm בַּד linen, part, stave וְ wᵊ וְ and קֶ֥סֶת qˌeseṯ קֶסֶת writing-case הַ ha הַ the סֹּפֵ֖ר ssōfˌēr סֹפֵר scribe בְּ bᵊ בְּ in מָתְנָ֑יו moṯnˈāʸw מָתְנַיִם hips וַ wa וְ and יָּבֹ֨אוּ֙ yyāvˈōʔû בוא come וַ wa וְ and יַּ֣עַמְד֔וּ yyˈaʕamᵊḏˈû עמד stand אֵ֖צֶל ʔˌēṣel אֵצֶל side מִזְבַּ֥ח mizbˌaḥ מִזְבֵּחַ altar הַ ha הַ the נְּחֹֽשֶׁת׃ nnᵊḥˈōšeṯ נְחֹשֶׁת bronze
9:2. et ecce sex viri veniebant de via portae superioris quae respicit ad aquilonem et uniuscuiusque vas interitus in manu eius vir quoque unus in medio eorum vestitus lineis et atramentarium scriptoris ad renes eius et ingressi sunt et steterunt iuxta altare aereumAnd behold six men came from the way of the upper gate, which looketh to the north: and each one had his weapon of destruction in his hand: and there was one man in the midst of them clothed with linen, with a writer's inkhorn at his reins: and they went in, and stood by the brazen altar.
2. And behold, six men came from the way of the upper gate, which lieth toward the north, every man with his slaughter weapon in his hand; and one man in the midst of them clothed in linen, with a writer’s inkhorn by his side. And they went in, and stood beside the brasen altar.
And, behold, six men came from the way of the higher gate, which lieth toward the north, and every man a slaughter weapon in his hand; and one man among them [was] clothed with linen, with a writer' s inkhorn by his side: and they went in, and stood beside the brasen altar:

9:2 И вот, шесть человек идут от верхних ворот, обращенных к северу, и у каждого в руке губительное орудие его, и между ними один, одетый в льняную одежду, у которого при поясе его прибор писца. И пришли и стали подле медного жертвенника.
9:2
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἓξ εξ six
ἄνδρες ανηρ man; husband
ἤρχοντο ερχομαι come; go
ἀπὸ απο from; away
τῆς ο the
ὁδοῦ οδος way; journey
τῆς ο the
πύλης πυλη gate
τῆς ο the
ὑψηλῆς υψηλος high; lofty
τῆς ο the
βλεπούσης βλεπω look; see
πρὸς προς to; toward
βορρᾶν βορρας north wind
καὶ και and; even
ἑκάστου εκαστος each
πέλυξ πελυξ in
τῇ ο the
χειρὶ χειρ hand
αὐτοῦ αυτος he; him
καὶ και and; even
εἷς εις.1 one; unit
ἀνὴρ ανηρ man; husband
ἐν εν in
μέσῳ μεσος in the midst; in the middle
αὐτῶν αυτος he; him
ἐνδεδυκὼς ενδυω dress in; wear
ποδήρη ποδηρης feet
καὶ και and; even
ζώνη ζωνη belt; sash
σαπφείρου σαπφειρος sapphire
ἐπὶ επι in; on
τῆς ο the
ὀσφύος οσφυς loins; waist
αὐτοῦ αυτος he; him
καὶ και and; even
εἰσήλθοσαν εισερχομαι enter; go in
καὶ και and; even
ἔστησαν ιστημι stand; establish
ἐχόμενοι εχω have; hold
τοῦ ο the
θυσιαστηρίου θυσιαστηριον altar
τοῦ ο the
χαλκοῦ χαλκεος of brass
9:2
וְ wᵊ וְ and
הִנֵּ֣ה hinnˈē הִנֵּה behold
שִׁשָּׁ֣ה šiššˈā שֵׁשׁ six
אֲנָשִׁ֡ים ʔᵃnāšˈîm אִישׁ man
בָּאִ֣ים׀ bāʔˈîm בוא come
מִ mi מִן from
דֶּרֶךְ־ ddereḵ- דֶּרֶךְ way
שַׁ֨עַר šˌaʕar שַׁעַר gate
הָ hā הַ the
עֶלְיֹ֜ון ʕelyˈôn עֶלְיֹון upper
אֲשֶׁ֣ר׀ ʔᵃšˈer אֲשֶׁר [relative]
מָפְנֶ֣ה mofnˈeh פנה turn
צָפֹ֗ונָה ṣāfˈônā צָפֹון north
וְ wᵊ וְ and
אִ֨ישׁ ʔˌîš אִישׁ man
כְּלִ֤י kᵊlˈî כְּלִי tool
מַפָּצֹו֙ mappāṣˌô מַפָּץ shattering
בְּ bᵊ בְּ in
יָדֹ֔ו yāḏˈô יָד hand
וְ wᵊ וְ and
אִישׁ־ ʔîš- אִישׁ man
אֶחָ֤ד ʔeḥˈāḏ אֶחָד one
בְּ bᵊ בְּ in
תֹוכָם֙ ṯôḵˌām תָּוֶךְ midst
לָבֻ֣שׁ lāvˈuš לָבוּשׁ clad
בַּדִּ֔ים baddˈîm בַּד linen, part, stave
וְ wᵊ וְ and
קֶ֥סֶת qˌeseṯ קֶסֶת writing-case
הַ ha הַ the
סֹּפֵ֖ר ssōfˌēr סֹפֵר scribe
בְּ bᵊ בְּ in
מָתְנָ֑יו moṯnˈāʸw מָתְנַיִם hips
וַ wa וְ and
יָּבֹ֨אוּ֙ yyāvˈōʔû בוא come
וַ wa וְ and
יַּ֣עַמְד֔וּ yyˈaʕamᵊḏˈû עמד stand
אֵ֖צֶל ʔˌēṣel אֵצֶל side
מִזְבַּ֥ח mizbˌaḥ מִזְבֵּחַ altar
הַ ha הַ the
נְּחֹֽשֶׁת׃ nnᵊḥˈōšeṯ נְחֹשֶׁת bronze
9:2. et ecce sex viri veniebant de via portae superioris quae respicit ad aquilonem et uniuscuiusque vas interitus in manu eius vir quoque unus in medio eorum vestitus lineis et atramentarium scriptoris ad renes eius et ingressi sunt et steterunt iuxta altare aereum
And behold six men came from the way of the upper gate, which looketh to the north: and each one had his weapon of destruction in his hand: and there was one man in the midst of them clothed with linen, with a writer's inkhorn at his reins: and they went in, and stood by the brazen altar.
2. And behold, six men came from the way of the upper gate, which lieth toward the north, every man with his slaughter weapon in his hand; and one man in the midst of them clothed in linen, with a writer’s inkhorn by his side. And they went in, and stood beside the brasen altar.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. “Шесть человек” - ангелы в человеческом образе (иные: начальники войска Навуходоносорова), которые часто являются исполнителями судов Божиих (Дан IV:13: и ин. др.). Вместе с “мужем”, бывшим среди них и имевшим особое назначение, их было 7: священное число высших ангелов, впервые называемое (точнее: подразумеваемое) здесь; ср. Тов XII:15; Зах IV:10; Откр IV:5; VIII:2; XV:6, 7. Но знаменательно, что непосредственными совершителями кары являются ангелы в количестве не имеющем священной полноты в четном (ср. 2: ангела, сжегшие Содом, 4: небесные кары). - “Идут от верхних ворот обращенных к северу”, несомненно тех, которые упомянуты в VIII:3-5: под именем внутренних и ворот жертвенника; “верхними” ворота внутреннего двора назывались в отличие от ворот в наружной стене храма (называемых нижними в Иез XL:19), потому что внутренний двор поднимался террасой выше внешнего, благодаря чему совершаемое на нем богослужение могло быть видимо для народа; здесь к этим воротам приложено такое новое название, чтобы показать, что ангелы идя со внешнего двора должны были подниматься вверх, почему может быть их и не было видно раньше. Ангелы-каратели входят через эти ворота, может быть потому, что Иегова, придя с севера, привел с собою и этих слуг и, проходя храмом, оставил их на внешнем дворе, пока они не потребовались, или в знак того, что бедствие, которое они несут, идет с севера и что халдеи придут с севера и с этой же стороны вторгнутся в город. - “Губительное орудие”. LXX здесь уже “секира” (ср. ст. 1). очевидно просто с целью дать какое-либо представление об орудии; по евр. название “орудие разрушения” позволяет представлять эти орудия в виде молота (Иер LI:20). - “И между ними один”, очевидно, настолько выделявшийся среди тех шести, что едва мог быть причислен к их числу, почему общее количество не показано 7. Тем не менее подчиненное и служебное положение, которое “один” занимает по отношению к Иегове и по которому он мало возвышается над спутниками, заставляет и в нем признать только ангела, хотя высшего, исполнителя более приятной, но и более трудной миссии (отметки праведников), но не Ангела Завета. Ближайшие догадки о нем невозможны. - “Одетый в льняную одежду”. Льняная одежда, евр. “баддим”, (букв. “волокна”, “льняная прядь”) была одеждой, присвоенной священникам, которым строго запрещалось совершать священно-служение в шерстяной одежде (Лев VI:10; XVI:4; Иез XLIV:17); белая по цвету и допускавшая частое мытье, такая одежда была хорошим символом чистоты и святости, которая требовалась от священника; поэтому она, начиная с настоящего места Иезекииля, усвояется небожителям, не только ангелам, притом высшим (Дан XII:6, 7), но и Сыну Божию (X:5). Льняная ткань, шедшая на одежды священников и особенно первосвященника, была конечно высшего качества, необыкновенной тонкости и ослепительной белизны, почему она должна была блестеть не хуже серебряного глазета (Откр XV:6); такого качества льняная ткань, вероятно, называлась впоследствии виссоном (Откр XIX:8); может быть и ради этого блеска своего льняные одежды усвоялись небожителям; и когда последние представляются являющимися в блестящих (ангелы у гроба Христова) или белых (Откр IV:4, VII:13; ср. Мк IX:3) одеждах, то одежды эти должно быть мыслятся только виссонно-льняными (на такой высоте, не достигнутой еще современною мануфактурою, стояло ткачество у древних!). LXX здесь свободно: “облечен в подир”, как и в X:6, где та же одежда названа у них: “утварь святая”; а у Дан евр. слово передается на греч. простой транскрипцией: baddin, и только в Пятокнижии точно через «лен», linon. Белые одежды седьмого ангела, напоминавшие священнические, указывали на служение этого ангела в качестве орудия милости Божией, примирения (одежды 6: ангелов-карателей пророк не видел) и предуказывал на такое же будущее служение Спасителя. На это же указывал еще ближе “прибор писца”, букв. “чаша писца”, т. е. чернильница (Вульг.: atramentarium) у этого ангела “три пояса”, где и по ныне на Востоке носят эту вещь (LХХ вместо “прибор писца у пояса” - “пояс от сапфира”, прочтя “софер” “писец” как “сафир”; ср. Дан X:5). Этот прибор мог напомнить пророку “книгу жизни” (Исх XXXII:32: и д. Ис IV:3; Дан XII:1; Пс LXVIII:29; CXXXVIII:18; Флп IV:3), хотя ближайшим образом он был нужен для пометы благочестивых в городе, ст. 4. - “И стали подле медного жертвенника”, т. е. жертвенника всесожжений, называвшегося медным (3: Цар VIII:64) в отличие от золотого кадильного алтаря во святилище. Придя из северных ворот, ангелы могли остановиться у северной стороны жертвенника. У этого жертвенника подавалось прощение грехов; поэтому ангелы-каратели стали у него, по объяснению блаж. Иеронима, чтобы видеть, кому не отпущены грехи и кто поэтому подлежит приговору Божественному и умерщвлению. Как священники у этого жертвенника являлись проводниками освящения народа, так и ангелы, имевшие произвести уничтожение города и населения его, на деле действовали для освящения Иерусалима через наказание грешников и совершали священнодействие.
Adam Clarke: Commentary on the Bible - 1831
9:2: Stood beside the brazen altar - To signify that the people against whom they had their commission were, for their crimes, to be sacrificed to the demands of Divine justice.
Albert Barnes: Notes on the Bible - 1834
9:2: Six men - angels of wrath - figurative of destruction. They come from the north, the quarter from which invading armies entered the holy land. These "six" angels, with the "one among them," a superior over the six, make up the number "seven," a number symbolic of God's covenant with His people.
The higher gate - The north gate of the court of the priests. The temple rose by platforms; as there was a north gate to the outer and also to the inner court, the latter was probably distinguished as the "higher gate." It was built by Jotham Kg2 15:35.
Clothed with linen - The priestly garment Exo 28:6, Exo 28:8; Lev 16:4. This "One Man" (Compare Dan 10:5; Rev 1:13) was the "angel of the covenant," the great high priest, superior to those by whom He was surrounded, receiving direct communication from the Lord, taking the coals of vengeance from between the cherubim Eze 10:2, but coming with mercy to the contrite as well as with vengeance to the impenitent; these are attributes of Jesus Christ Joh 5:30; Luk 2:34; Mat 9:13; Joh 6:39.
A writer's inkhorn - Usually a flat case about nine inches long, by an inch and a quarter broad, and half an inch thick, the hollow of which serves to contain the reed pens and penknife. At one end is the ink-vessel which is twice as heavy as the shaft. The latter is passed through the girdle and pRev_ented from slipping through by the projecting ink-vessel. The whole is usually of polished metal, brass, copper or silver. The man with the inkhorn has to write in the Book of Life the names of those who shall be marked. The metaphor is from the custom of registering the names of the Israelites in public rolls. Compare Exo 32:33; Psa 69:28; Isa 4:3; Phi 4:3; Rev 3:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:2: six: Jer 1:15, Jer 5:15-17, Jer 8:16, Jer 8:17, Jer 25:9
the higher: Kg2 15:35; Ch2 27:3; Jer 26:10
lieth: Heb. is turned
slaughter weapon: Heb. weapon of his breaking in pieces
and one: Eze 10:2, Eze 10:6, Eze 10:7; Lev 16:4; Rev 15:6
inkhorn: Keseth (in Chaldee, kista Syriac, kesto Ethiopic, kasut) denotes a bottle, or vessel to hold any fluid; and being here united to sophair a writer, is not improperly rendered as an ink-horn, so one of the editions of Aquila, μελανδοχειον, and Vulgate, atramentarium. Dr. Shaw informs us, that among the Moors, "the Hojas i. e., writers or secretaries, suspend their ink-horns in their girdles."
by his side: Heb. upon his loins
beside: Exo 27:1-7, Exo 40:29; Ch2 4:1
Geneva 1599
9:2 And, behold, six (b) men came from the way of the higher gate, which lieth toward the (c) north, and every man a slaughter weapon in his hand; and one man among them [was] clothed with linen, with a writer's (d) inkhorn by his side: and they went in, and stood beside the brasen altar.
(b) Which were angels in the appearance of men.
(c) Signifying that the Babylonians would come from the north to destroy the city and the temple.
(d) To mark them that would be saved.
John Gill
9:2 And, behold, six men,.... Either angels the form of men; or the generals of Nebuchadnezzar's army, as Kimchi interprets it; whose names are, Nergalsharezer, Samgarnebo, Sarsechim, Rabsaris, Nergalsharezer, Rabmag, Jer 39:3; these six executioners of God's vengeance are, in the Talmud (n), called
"wrath, anger, fury, destruction, breach, and consumption:''
came from the way of the higher gate, Kimchi observes, from the Rabbins, that this is the eastern gate called the higher or upper gate, because it was above the court of the Israelites. Maimonides (o) says, the upper gate is the gate Nicanor; and why is it called the upper gate? because it was above the court of the women; see 4Kings 15:35;
which lieth toward the north: where were the image of jealousy, and the women weeping for Tammuz, and other idolatrous practices were committed; which were the cause of the coming of these destroyers: moreover, the Chaldean army with its generals came out of the north; for Babylon lay north or northeast of Jerusalem; and so this gate, as Kimchi says, was northeast; and he adds, and Babylon was northeast of the land of Israel; see Jer 1:13;
and every man a slaughter weapon in his hand; as ordered, Ezek 9:1, a different word is here used; it signifies a hammer, with which rocks are broken in pieces, as the above mentioned Jewish writer observes. The Septuagint render it an axe or hatchet:
and one man among them; not one of the six, but who made a seventh. The Jews say this was Gabriel (p); but this was not a created angel, as they; nor the Holy Spirit as Cocceius; but the Son of God, in a human form; he was among the six, at the head of them, as their leader and commander; he was but one, they six; one Saviour, and six destroyers:
was clothed with linen; not in the habit of a warrior, but of a priest; who, as such, had made atonement for the sins of his people, and intercession for them; and this may also denote the purity of his human nature, and his unspotted righteousness, the fine linen, clean and white, which is the righteousness of the saints: and
with a writer's inkhorn by his side; or "at his loins" (q); nor a slaughter weapon, as the rest; but a writer's inkhorn; hence Kimchi takes him to be the king of Babylon's scribe; but a greater is here meant; even he who took down the names of God's elect in the book of life; and who takes an account, and keeps a book of the words, and even thoughts, of his people and also of their sighs, groans, and tears; see Mal 3:16; but now his business was to mark his people, and distinguish them from others, in a providential way; and keep and preserve them from the general ruin and destruction that was coming upon Jerusalem: or, "a girdle on his lions", as the Septuagint, Syriac, and Arabic versions render it; and so was prepared and fit for business; which sense of the word is approved of by Castel (r); and he asks, what has an inkhorn to do at a man's loins? but it should be observed, that it was the custom of the eastern people to carry inkhorns at their sides, and particularly in their girdles, as the Turks do now; who not only fix their knives and poniards in them, as Dr. Shaw (s) relates; but the "hojias", that is, the writers and secretaries, hang their inkhorns in them; and by whom it is observed, that that part of these inkhorns which passes between the girdle and the tunic, and holds their pens, is long and flat; but the vessel for the ink, which rests upon the girdle, is square, with a lid to clasp over it:
and they went in; to the temple, all seven:
and stood beside the brasen altar; the altar of burnt offering, so called to distinguish it from the altar of incense, which was of gold; here they stood not to offer sacrifice, but waiting for their orders, to take vengeance for the sins committed in the temple, and at this altar; near to which stood the image of jealousy, Ezek 8:5.
(n) T. Bab. Sabbat, fol. 55. 1. (o) Hilchot Cele Hamikdash, c. 7. sect. 6. (p) T. Bab. Yoma, fol. 77. 1. & Gloss. in ib. (q) "in lumbis suis", Pagninus, Montanus, &c. (r) Lexic. Polyglott. col. 3393. (s) Travels, p. 227. Ed. 2.
John Wesley
9:2 And - As soon as the command was given, the ministers of God's displeasure appear. Men - In appearance and vision they were men, and the prophet calls them as he saw them. The north - Insinuating whence their destruction should come. One man - Not a companion, but as one of authority over them. With linen - A garment proper to the priesthood. They - All the seven.
Robert Jamieson, A. R. Fausset and David Brown
9:2 clothed with linen-- (Dan 10:5; Dan 12:6-7). His clothing marked his office as distinct from that of the six officers of vengeance; "linen" characterized the high priest (Lev 16:4); emblematic of purity. The same garment is assigned to the angel of the Lord (for whom Michael is but another name) by the contemporary prophet Daniel (Dan 10:5; Dan 12:6-7). Therefore the intercessory High Priest in heaven must be meant (Zech 1:12). The six with Him are His subordinates; therefore He is said to be "among them," literally, "in the midst of them," as their recognized Lord (Heb 1:6). He appears as a "man," implying His incarnation; as "one" (compare Ti1 2:5). Salvation is peculiarly assigned to Him, and so He bears the "inkhorn" in order to "mark" His elect (Ezek 9:4; compare Ex 12:7; Rev_ 7:3; Rev_ 9:4; Rev_ 13:16-17; Rev_ 20:4), and to write their names in His book of life (Rev_ 13:8). As Oriental scribes suspend their inkhorn at their side in the present day, and as a "scribe of the host is found in Assyrian inscriptions accompanying the host" to number the heads of the slain, so He stands ready for the work before Him. "The higher gate" was probably where now the gate of Damascus is. The six with Him make up the sacred and perfect number, seven (Zech 3:9; Rev_ 5:6). The executors of judgment on the wicked, in Scripture teaching, are good, not bad, angels; the bad have permitted to them the trial of the pious (Job 1:12; 2Cor 12:7). The judgment is executed by Him (Ezek 10:2, Ezek 10:7; Jn 5:22, Jn 5:27) through the six (Mt 13:41; Mt 25:31); so beautifully does the Old Testament harmonize with the New Testament. The seven come "from the way of the north"; for it was there the idolatries were seen, and from the same quarter must proceed the judgment (Babylon lying northeast of Judea). So Mt 24:28.
stood--the attitude of waiting reverently for Jehovah's commands.
brazen altar--the altar of burnt offerings, not the altar of incense, which was of gold. They "stood" there to imply reverent obedience; for there God gave His answers to prayer [CALVIN]; also as being about to slay victims to God's justice, they stand where sacrifices are usually slain [GROTIUS], (Ezek 39:17; Is 34:6; Jer 12:3; Jer 46:10).
9:39:3: Եւ փառք Աստուծոյ Իսրայէլի վերացան ՚ի քրովբէիցն յօդն որ ՚ի մէջ տաճարին։ Եւ կոչեաց զայրն որ զգեցեալ էր զպճղնաւորն, եւ ունէր զկամարն ընդ մէջ իւր[12404]։ [12404] Ոմանք. Եւ փառքն Աստուծոյ Իսրայէլի վերացաւ։
3 Եւ Իսրայէլի Աստծու փառքը, որ տաճարում էր, քերովբէներից վեր օդ բարձրացաւ: Կանչեց այն մարդուն, որ սքեմ էր հագել ու մէջքին գօտի ունէր:
3 Իսրայէլի Աստուծոյն փառքը, որ քերովբէներուն վրայ էր, անոնց վրայէն տանը սեմը իջաւ եւ կանչեց կտաւէ զգեստ հագած ու մէջքը գրագիրի կաղամար ունեցող մարդը։
Եւ փառքն Աստուծոյ Իսրայելի վերացան ի քրովբէիցն [150]յօդն որ ի մէջ տաճարին``. եւ կոչեաց զայրն որ զգեցեալ էր զպճղնաւորն, եւ ունէր [151]զկամարն ընդ մէջ իւր:

9:3: Եւ փառք Աստուծոյ Իսրայէլի վերացան ՚ի քրովբէիցն յօդն որ ՚ի մէջ տաճարին։ Եւ կոչեաց զայրն որ զգեցեալ էր զպճղնաւորն, եւ ունէր զկամարն ընդ մէջ իւր[12404]։
[12404] Ոմանք. Եւ փառքն Աստուծոյ Իսրայէլի վերացաւ։
3 Եւ Իսրայէլի Աստծու փառքը, որ տաճարում էր, քերովբէներից վեր օդ բարձրացաւ: Կանչեց այն մարդուն, որ սքեմ էր հագել ու մէջքին գօտի ունէր:
3 Իսրայէլի Աստուծոյն փառքը, որ քերովբէներուն վրայ էր, անոնց վրայէն տանը սեմը իջաւ եւ կանչեց կտաւէ զգեստ հագած ու մէջքը գրագիրի կաղամար ունեցող մարդը։
zohrab-1805▾ eastern-1994▾ western am▾
9:39:3 И слава Бога Израилева сошла с Херувима, на котором была, к порогу дома. И призвал Он человека, одетого в льняную одежду, у которого при поясе прибор писца.
9:3 καὶ και and; even δόξα δοξα glory θεοῦ θεος God τοῦ ο the Ισραηλ ισραηλ.1 Israel ἀνέβη αναβαινω step up; ascend ἀπὸ απο from; away τῶν ο the χερουβιν χερουβ cherubim ἡ ο the οὖσα ειμι be ἐπ᾿ επι in; on αὐτῶν αυτος he; him εἰς εις into; for τὸ ο the αἴθριον αιθριος the οἴκου οικος home; household καὶ και and; even ἐκάλεσεν καλεω call; invite τὸν ο the ἄνδρα ανηρ man; husband τὸν ο the ἐνδεδυκότα ενδυω dress in; wear τὸν ο the ποδήρη ποδηρης feet ὃς ος who; what εἶχεν εχω have; hold ἐπὶ επι in; on τῆς ο the ὀσφύος οσφυς loins; waist αὐτοῦ αυτος he; him τὴν ο the ζώνην ζωνη belt; sash
9:3 וּ û וְ and כְבֹ֣וד׀ ḵᵊvˈôḏ כָּבֹוד weight אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel נַעֲלָה֙ naʕᵃlˌā עלה ascend מֵ mē מִן from עַ֤ל ʕˈal עַל upon הַ ha הַ the כְּרוּב֙ kkᵊrûv כְּרוּב cherub אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הָיָ֣ה hāyˈā היה be עָלָ֔יו ʕālˈāʸw עַל upon אֶ֖ל ʔˌel אֶל to מִפְתַּ֣ן miftˈan מִפְתָּן podium הַ ha הַ the בָּ֑יִת bbˈāyiṯ בַּיִת house וַ wa וְ and יִּקְרָ֗א yyiqrˈā קרא call אֶל־ ʔel- אֶל to הָ hā הַ the אִישׁ֙ ʔîš אִישׁ man הַ ha הַ the לָּבֻ֣שׁ llāvˈuš לָבוּשׁ clad הַ ha הַ the בַּדִּ֔ים bbaddˈîm בַּד linen, part, stave אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] קֶ֥סֶת qˌeseṯ קֶסֶת writing-case הַ ha הַ the סֹּפֵ֖ר ssōfˌēr סֹפֵר scribe בְּ bᵊ בְּ in מָתְנָֽיו׃ ס moṯnˈāʸw . s מָתְנַיִם hips
9:3. et gloria Domini Israhel adsumpta est de cherub quae erat super eum ad limen domus et vocavit virum qui indutus erat lineis et atramentarium scriptoris habebat in lumbis suisAnd the glory of the Lord of Israel went up from the cherub, upon which he was, to the threshold of the house: and he called to the man that was clothed with linen, and had a writer's inkhorn at his loins.
3. And the glory of the God of Israel was gone up from the cherub, whereupon it was, to the threshold of the house: and he called to the man clothed in linen, which had the writer’s inkhorn by his side.
And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which [had] the writer' s inkhorn by his side:

9:3 И слава Бога Израилева сошла с Херувима, на котором была, к порогу дома. И призвал Он человека, одетого в льняную одежду, у которого при поясе прибор писца.
9:3
καὶ και and; even
δόξα δοξα glory
θεοῦ θεος God
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
ἀνέβη αναβαινω step up; ascend
ἀπὸ απο from; away
τῶν ο the
χερουβιν χερουβ cherubim
ἡ ο the
οὖσα ειμι be
ἐπ᾿ επι in; on
αὐτῶν αυτος he; him
εἰς εις into; for
τὸ ο the
αἴθριον αιθριος the
οἴκου οικος home; household
καὶ και and; even
ἐκάλεσεν καλεω call; invite
τὸν ο the
ἄνδρα ανηρ man; husband
τὸν ο the
ἐνδεδυκότα ενδυω dress in; wear
τὸν ο the
ποδήρη ποδηρης feet
ὃς ος who; what
εἶχεν εχω have; hold
ἐπὶ επι in; on
τῆς ο the
ὀσφύος οσφυς loins; waist
αὐτοῦ αυτος he; him
τὴν ο the
ζώνην ζωνη belt; sash
9:3
וּ û וְ and
כְבֹ֣וד׀ ḵᵊvˈôḏ כָּבֹוד weight
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
נַעֲלָה֙ naʕᵃlˌā עלה ascend
מֵ mē מִן from
עַ֤ל ʕˈal עַל upon
הַ ha הַ the
כְּרוּב֙ kkᵊrûv כְּרוּב cherub
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הָיָ֣ה hāyˈā היה be
עָלָ֔יו ʕālˈāʸw עַל upon
אֶ֖ל ʔˌel אֶל to
מִפְתַּ֣ן miftˈan מִפְתָּן podium
הַ ha הַ the
בָּ֑יִת bbˈāyiṯ בַּיִת house
וַ wa וְ and
יִּקְרָ֗א yyiqrˈā קרא call
אֶל־ ʔel- אֶל to
הָ hā הַ the
אִישׁ֙ ʔîš אִישׁ man
הַ ha הַ the
לָּבֻ֣שׁ llāvˈuš לָבוּשׁ clad
הַ ha הַ the
בַּדִּ֔ים bbaddˈîm בַּד linen, part, stave
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
קֶ֥סֶת qˌeseṯ קֶסֶת writing-case
הַ ha הַ the
סֹּפֵ֖ר ssōfˌēr סֹפֵר scribe
בְּ bᵊ בְּ in
מָתְנָֽיו׃ ס moṯnˈāʸw . s מָתְנַיִם hips
9:3. et gloria Domini Israhel adsumpta est de cherub quae erat super eum ad limen domus et vocavit virum qui indutus erat lineis et atramentarium scriptoris habebat in lumbis suis
And the glory of the Lord of Israel went up from the cherub, upon which he was, to the threshold of the house: and he called to the man that was clothed with linen, and had a writer's inkhorn at his loins.
3. And the glory of the God of Israel was gone up from the cherub, whereupon it was, to the threshold of the house: and he called to the man clothed in linen, which had the writer’s inkhorn by his side.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. И слава Бога (Елогим, как в VIII:4; см. там) Израилева (не просто: Господня; см. VIII:4) сошла с Херувима (первый раз в Ветхом Завете это слово в ед. ч., но явно в собирательном значении), на котором была, к порогу дома”, т. е. здания святилища и святаго святых; слав.: “в непокровенное дому”, т. е., в некрытый портик, паперть святилища. Присутствие славы Божией в скинии и храме проявлялось в облаке (Шехина); в таком виде должно быть и здесь слава Господа переменила свое место, как видно из X:3-4. Но с какого херувим или херувимов сошла слава Божия: с херувимов ли Ковчега завета, или явившихся и стоявших по X:3: на правой стороне внутреннего двора? То обстоятельство, что таинственных животных видения пророк еще не назвал херувимами и что он только в X:15, по-видимому, окончательно убедился в тожественности их с херувимами, кажется дает некоторое основание для того, чтобы разуметь здесь херувимов святого святых. С другой стороны, при таком осквернении храма, какое представлено в VIII гл., возможно ли было присутствие в Св. Святых Шехины? Как мы видели в объяснении VIII:12, и Ковчега завета тогда могло уже не быть. Все же возможно разуметь здесь тех и других херувимов, и смысл этого передвижения славы Божией в обоих случаях будет почти тот же. Если слава Божия перешла на порог храма с Ковчега завета, то это было первым шагом ее для удаления из храма, причем остановка на пороге могла показывать, как тяжело славе Божией оставлять свое любимое обитание: в течение видения слава Божия еще раз появляется на этом пороге (X:4) и при выходе из города останавливается на горе. Если же она перешла с херувимов видения, то Бог покидает тронную колесницу, которая собственно предназначалась для удаления Его из Иерусалима, и ступает еще раз на порог своего прежнего жилища, чтобы отсюда дать распоряжение насчет уничтожения города и его населения или произвести суд над Иерусалимом (суд производился в воротах города); или может быть это было нечто вроде прощания с прежним местопребыванием. Так как херувимы святаго святых были только образами настоящих херувимов, явившихся ныне во храме, то слава Божия, почивавшая на тех и других, не могла не быть одной и той же, почему может быть пророк и не указывает, с каких херувимов она перешла на порог храма. При этом глагол “сошла” на том основании, что существительное предшествует ему (“и слава Божия сошла”, а не “и сошла слава Божия”) можно понимать, как поставленный в давно прошедшем времени, и само по себе более подходяще, что слава Божия еще до 1: ст. меняет свое место. - “И призвал” - все еще без подлежащего: “Он” - вставка русского переводчика.
Adam Clarke: Commentary on the Bible - 1831
9:3: And he called to the man - The person here who called was that who sat on the chariot of the Divine glory. See Eze 1:26.
Albert Barnes: Notes on the Bible - 1834
9:3: Cherub - The singular is put collectively for the "cherubim," which were upon the mercy-seat of the ark in the holy of holies, the proper seat of the glory of the Lord in the midst of Israel. God is represented as "arising" from between the cherubim to scatter His enemies Num 10:35.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:3: Eze 3:23, Eze 8:4, Eze 10:4, Eze 11:22, Eze 11:23, Eze 43:2-4
Geneva 1599
9:3 And the glory of the God of Israel had (e) gone up from the cherub, on which he was, to the threshold of the house. And he called to the man clothed with linen, who [had] the writer's inkhorn by his side;
(e) Which declared that he was not bound to it, neither would remain any longer than there was hope that they would return from their wickedness and worship him correctly.
John Gill
9:3 And the glory of the God of Israel was gone up from the cherub,
whereupon he was,.... That is, the glorious God of Israel; or the glorious Shechinah, and divine Majesty, which dwelt between the cherubim over the mercy seat in the most holy place, removed from thence, as a token of his being about to depart from the temple, which in a short time would be destroyed. The Targum is,
"the glory of the God of Israel departed in the cherub on which he dwelt, in the house of the holy of holies;''
the cherubim removed with him, and were his chariot in which he rode; see Ezek 10:18;
to the threshold of the house; of the holy of holies, as Jarchi interprets it; and so was nearer to the brasen altar, where the seven men stood, to give them their orders; of which an account follows:
and he called to the man clothed with linen, which had the writer's inkhorn by his side; he, being the principal person, is called first; and his business being to preserve the Lord's people shows that this was the first care of God.
John Wesley
9:3 The glory - The glorious brightness, such as sometimes appeared above the cherubim in the most holy place. Gone up - Departing from the place he had so long dwelt in. He was - Wont to sit and appear. Threshold - Of the temple, in token of his sudden departure from the Jews, because of their sins.
Robert Jamieson, A. R. Fausset and David Brown
9:3 glory of . . . God--which had heretofore, as a bright cloud, rested on the mercy seat between the cherubim in the holy of holies (2Kings 6:2; Ps 80:1); its departure was the presage of the temple being given up to ruin; its going from the inner sanctuary to the threshold without, towards the officers standing at the altar outside, was in order to give them the commission of vengeance.
9:49:4: Եւ ասէ ցնա Տէր. Ա՛նց ընդ մէջ քաղաքիդ Երուսաղեմի, եւ դի՛ր նշան ՚ի ճակատ արանցդ որ հեծեն եւ յոգոց հանեն ՚ի վերայ անօրէնութեանցն գործելոց ՚ի մէջ դոցա[12405]։ [12405] Ոմանք. Անօրէնութեանց գործելոց ՚ի մէջ նոցա. ուր Ոսկան. Գործեցելոց։
4 Տէրն ասաց նրան. «Անցի՛ր Երուսաղէմ քաղաքի միջով ու նշա՛ն դիր այն մարդկանց ճակատին, որ հեծում են ու հոգոց հանում այդ վայրերում կատարուած անօրէնութիւնների վրայ»:
4 Եւ Տէրը անոր ըսաւ. «Երուսաղէմ քաղաքին մէջէն անցիր ու անոր մէջ եղած բոլոր պղծութիւններուն համար հառաչող ու ողբացող մարդոցը ճակատներուն վրայ նշան դիր»։
եւ ասէ ցնա Տէր. Անց ընդ մէջ քաղաքիդ Երուսաղեմի, եւ դիր նշան ի ճակատ արանցդ որ հեծեն եւ յոգւոց հանեն ի վերայ [152]անօրէնութեանցն գործելոց ի մէջ դոցա:

9:4: Եւ ասէ ցնա Տէր. Ա՛նց ընդ մէջ քաղաքիդ Երուսաղեմի, եւ դի՛ր նշան ՚ի ճակատ արանցդ որ հեծեն եւ յոգոց հանեն ՚ի վերայ անօրէնութեանցն գործելոց ՚ի մէջ դոցա[12405]։
[12405] Ոմանք. Անօրէնութեանց գործելոց ՚ի մէջ նոցա. ուր Ոսկան. Գործեցելոց։
4 Տէրն ասաց նրան. «Անցի՛ր Երուսաղէմ քաղաքի միջով ու նշա՛ն դիր այն մարդկանց ճակատին, որ հեծում են ու հոգոց հանում այդ վայրերում կատարուած անօրէնութիւնների վրայ»:
4 Եւ Տէրը անոր ըսաւ. «Երուսաղէմ քաղաքին մէջէն անցիր ու անոր մէջ եղած բոլոր պղծութիւններուն համար հառաչող ու ողբացող մարդոցը ճակատներուն վրայ նշան դիր»։
zohrab-1805▾ eastern-1994▾ western am▾
9:49:4 И сказал ему Господь: пройди посреди города, посреди Иерусалима, и на челах людей скорбящих, воздыхающих о всех мерзостях, совершающихся среди него, сделай знак.
9:4 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτόν αυτος he; him δίελθε διερχομαι pass through; spread μέσην μεσος in the midst; in the middle τὴν ο the Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even δὸς διδωμι give; deposit τὸ ο the σημεῖον σημειον sign ἐπὶ επι in; on τὰ ο the μέτωπα μετωπον forehead τῶν ο the ἀνδρῶν ανηρ man; husband τῶν ο the καταστεναζόντων καταστεναζω and; even τῶν ο the κατωδυνωμένων κατοδυναω in; on πάσαις πας all; every ταῖς ο the ἀνομίαις ανομια lawlessness ταῖς ο the γινομέναις γινομαι happen; become ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῆς αυτος he; him
9:4 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֵלָ֔יואלו *ʔēlˈāʸw אֶל to עֲבֹר֙ ʕᵃvˌōr עבר pass בְּ bᵊ בְּ in תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst הָ hā הַ the עִ֔יר ʕˈîr עִיר town בְּ bᵊ בְּ in תֹ֖וךְ ṯˌôḵ תָּוֶךְ midst יְרֽוּשָׁלִָ֑ם yᵊrˈûšālˈāim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and הִתְוִ֨יתָ hiṯwˌîṯā תוה mark תָּ֜ו tˈāw תָּו mark עַל־ ʕal- עַל upon מִצְחֹ֣ות miṣḥˈôṯ מֵצַח forehead הָ hā הַ the אֲנָשִׁ֗ים ʔᵃnāšˈîm אִישׁ man הַ ha הַ the נֶּֽאֱנָחִים֙ nnˈeʔᵉnāḥîm אנח gasp וְ wᵊ וְ and הַ ha הַ the נֶּ֣אֱנָקִ֔ים nnˈeʔᵉnāqˈîm אנק sigh עַ֚ל ˈʕal עַל upon כָּל־ kol- כֹּל whole הַ ha הַ the תֹּ֣ועֵבֹ֔ות ttˈôʕēvˈôṯ תֹּועֵבָה abomination הַֽ hˈa הַ the נַּעֲשֹׂ֖ות nnaʕᵃśˌôṯ עשׂה make בְּ bᵊ בְּ in תֹוכָֽהּ׃ ṯôḵˈāh תָּוֶךְ midst
9:4. et dixit Dominus ad eum transi per mediam civitatem in medio Hierusalem et signa thau super frontes virorum gementium et dolentium super cunctis abominationibus quae fiunt in medio eiusAnd the Lord said to him: Go through the midst of the city, through the midst of Jerusalem: and mark Thau upon the foreheads of the men that sigh, and mourn for all the abominations that are committed in the midst thereof.
4. And the LORD said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.
And the LORD said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof:

9:4 И сказал ему Господь: пройди посреди города, посреди Иерусалима, и на челах людей скорбящих, воздыхающих о всех мерзостях, совершающихся среди него, сделай знак.
9:4
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτόν αυτος he; him
δίελθε διερχομαι pass through; spread
μέσην μεσος in the midst; in the middle
τὴν ο the
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
δὸς διδωμι give; deposit
τὸ ο the
σημεῖον σημειον sign
ἐπὶ επι in; on
τὰ ο the
μέτωπα μετωπον forehead
τῶν ο the
ἀνδρῶν ανηρ man; husband
τῶν ο the
καταστεναζόντων καταστεναζω and; even
τῶν ο the
κατωδυνωμένων κατοδυναω in; on
πάσαις πας all; every
ταῖς ο the
ἀνομίαις ανομια lawlessness
ταῖς ο the
γινομέναις γινομαι happen; become
ἐν εν in
μέσῳ μεσος in the midst; in the middle
αὐτῆς αυτος he; him
9:4
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֵלָ֔יואלו
*ʔēlˈāʸw אֶל to
עֲבֹר֙ ʕᵃvˌōr עבר pass
בְּ bᵊ בְּ in
תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst
הָ hā הַ the
עִ֔יר ʕˈîr עִיר town
בְּ bᵊ בְּ in
תֹ֖וךְ ṯˌôḵ תָּוֶךְ midst
יְרֽוּשָׁלִָ֑ם yᵊrˈûšālˈāim יְרוּשָׁלִַם Jerusalem
וְ wᵊ וְ and
הִתְוִ֨יתָ hiṯwˌîṯā תוה mark
תָּ֜ו tˈāw תָּו mark
עַל־ ʕal- עַל upon
מִצְחֹ֣ות miṣḥˈôṯ מֵצַח forehead
הָ hā הַ the
אֲנָשִׁ֗ים ʔᵃnāšˈîm אִישׁ man
הַ ha הַ the
נֶּֽאֱנָחִים֙ nnˈeʔᵉnāḥîm אנח gasp
וְ wᵊ וְ and
הַ ha הַ the
נֶּ֣אֱנָקִ֔ים nnˈeʔᵉnāqˈîm אנק sigh
עַ֚ל ˈʕal עַל upon
כָּל־ kol- כֹּל whole
הַ ha הַ the
תֹּ֣ועֵבֹ֔ות ttˈôʕēvˈôṯ תֹּועֵבָה abomination
הַֽ hˈa הַ the
נַּעֲשֹׂ֖ות nnaʕᵃśˌôṯ עשׂה make
בְּ bᵊ בְּ in
תֹוכָֽהּ׃ ṯôḵˈāh תָּוֶךְ midst
9:4. et dixit Dominus ad eum transi per mediam civitatem in medio Hierusalem et signa thau super frontes virorum gementium et dolentium super cunctis abominationibus quae fiunt in medio eius
And the Lord said to him: Go through the midst of the city, through the midst of Jerusalem: and mark Thau upon the foreheads of the men that sigh, and mourn for all the abominations that are committed in the midst thereof.
4. And the LORD said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
4. “И сказал ему Господь (Иегова)”. Впервые названо действующее Лицо во всем происходящем, потому что теперь начинается суд, который должен произвести сам Иегова, тогда как до сих пор водит пророка, говорит с ним и звать карателей мог и не непосредственно Иегова “Посреди города, посреди Иерусалима”, этого несчастного Иерусалима; эмфазис, ср. IV:1; но слав. и нек. греч.: “среде града Иерусалима…”. - “На челах”. Не только потому что знак здесь был виднее, но и потому, что этим налагалась особая печать на ум и самоопределение человека, седалищем которых считается голова. Вследствие этого в глубокой древности на челе полагался особый знак принадлежности к известному роду или культу, по которому носитель его являлся неприкосновенным (ср. Быт IV:15; Smith W. R. Kinship and Marrige in early Arabia, 1885, 215). Небезинтересно привести, следовательно, аналогии: египетский Алис имел на лбу белый треугольник или четырехугольник; на челе индийского Шивы нарисованы плодородные вода Ганга; знак Шивы или Вишну ставится на челе индуса очистившегося в священных водах; японский пилигрим в храме Тенсио Даи Син получает в знак прощения малую квадратную дощечку, на которой большими буквами написано имя Божие и которую он носит на лбу; на челе же и у рабов клеймилось имя их владельца (inscripti. literati servi); отсюда и мог быть взят настоящий образ, впоследствии получивший применение и в Откр VII:3; XIV:1. - “Скорбящих, воздыхающих о всех мерзостях” - не только не участвующих в них. по евр. “тав”, может иметь и этот смысл, и означать последнюю букву евр. алфавита; но так как эта буква в древних алфавитах (не только еврейском, но самаританском, финикийском, эфиопском, греческом и римском) имела форму креста, а крест всегда был самым удобным и принятым знаком (и заметнее, чем черта или точка, и самый несложный и естественный после той и другой), почему и назван в алфавите “знаком”, “тав”, то, если “тав” здесь имеет значение “знак”, а не буквы (слав.: “даждь знамения”), подлежащие избавлению все же были отмечены ничем иные, как крестами на челах, - совпадение с христианским знаменем искупления едва ли ненамеренное, хотя и прообразовательное значение этого знака едва ли прозревал сам пророк. Раввины полагали, что тав ставилось на челе, как начальная буква “тора” - “закон” или “тихее” - “пусть останется жив”.
Adam Clarke: Commentary on the Bible - 1831
9:4: Set a mark upon the foreheads of the men that sigh - This is in allusion to the ancient every-where-used custom of setting marks on servants and slaves, to distinguish them from others. It was also common for the worshippers of particular idols to have their idol's mark upon their foreheads, arms, etc. These are called sectarian marks to the present day among the Hindoos and others in India. Hence by this mark we can easily know who is a follower of Vishnoo, who of Siva, who of Bramah, etc. The original words, והתוית תו vehithvitha tau, have been translated by the Vulgate, et signa thau, "and mark thou tau on the foreheads," etc. St. Jerome and many others have thought that the letter tau was that which was ordered to be placed on the foreheads of those mourners; and Jerome says, that this Hebrew letter ת tau was formerly written like a cross. So then the people were to be signed with the sign of the cross! It is certain that on the ancient Samaritan coins, which are yet extant, the letter ת tau is in the form +, which is what we term St. Andrew's cross. The sense derived from this by many commentators is, that God, having ordered those penitents to be marked with this figure, which is the sign of the cross, intimated that there is no redemption nor saving of life but by the cross of Christ, and that this will avail none but the real penitent. All this is true in itself, but it is not true in respect to this place. The Hebrew words signify literally, thou shalt make a mark, or sign a sign, but give no intimation what that mark or sign was. It was intended here to be what the sprinkling of the blood of the paschal lamb on the lintels and door-posts of the Israelites was, namely, a notice to the destroying angel what house he should spare. As the whole of this matter only passed in vision we are bound to neither letter, nor any other kind of figure. The symbolical action teaches us that God, in general judgments, will make a distinction between the innocent and the guilty, between the penitent and the hardened sinner.
Albert Barnes: Notes on the Bible - 1834
9:4: mercy precedes judgment. So in the case of Sodom Gen. 19, and in the last day Luk 21:18, Luk 21:28; Rev 7:1. This accords with the eschatological character of the predictions in this chapter (see the introduction of Ezekiel).
A mark - literally, "Tau," the name of the last letter of the Hebrew alphabet. The old form of the letter was that of a cross. The Jews have interpreted this sign variously, some considering that "Tau," being the last of the Hebrew letters, and so closing the alphabet, denoted completeness, and thus the mark indicated the completeness of the sorrow for sin in those upon whom it was placed. Others again observed that "Tau" was the first letter of Torah ("the Law") and that the foreheads were marked as of men obedient to the Law. Christians, noting the resemblance of this letter in its most ancient form to a cross, have seen herein a reference to the cross with which Christians were signed. The custom for pagan gods and their votaries to bear certain marks furnishes instances, in which God was pleased to employ symbolism, generally in use, to express higher and more divine truth. The sign of the cross in baptism is an outward sign of the designation of God's elect, who at the last day shall be exempted from the destruction of the ungodly Mat 24:22, Mat 24:31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:4: set a mark: Heb. mark a mark, Exo 12:7, Exo 12:13; Mal 3:16; Co2 1:22; Eph 4:30; Ti2 2:19; Rev 7:2, Rev 7:3, Rev 9:4; Rev 13:6, Rev 13:7, Rev 14:1, Rev 20:4
that sigh: Eze 6:11; Kg2 22:13, Kg2 22:19, Kg2 22:20; Psa 119:53, Psa 119:136; Isa 57:15; Jer 13:17; Co2 12:21; Pe2 2:8, Pe2 2:9
Carl Friedrich Keil and Franz Delitzsch
9:4
The Divine Command
Ezek 9:4. And Jehovah said to him, Go through the midst of the city, through the midst of Jerusalem, and mark a cross upon the foreheads of the men who sigh and groan over all the abominations which take place in their midst. Ezek 9:5. And to those he said in my ears: Go through the city behind him, and smite. Let not your eye look compassionately, and do not spare. Ezek 9:6. Old men, young men, and maidens, and children, and women, slay to destruction: but ye shall not touch any one who has the cross upon him; and begin at my sanctuary. And they began with the old men, who were before the house. Ezek 9:7. And He said to them, defile the house, and fill the courts with slain; go ye out. And they went out, and smote in the city. - God commands the man provided with the writing materials to mark on the forehead with a cross all the persons in Jerusalem who mourn over the abominations of the nation, in order that they may be spared in the time of the judgment. תּו, the last letter of the Hebrew alphabet, had the form of a cross in the earlier writing. התוה תּו, to mark a ת, is therefore the same as to make a mark in the form of a cross; although there was at first no other purpose in this sign than to enable the servants employed in inflicting the judgment of God to distinguish those who were so marked, so that they might do them no harm. Ezek 9:6. And this was the reason why the תּו was to be marked upon the forehead, the most visible portion of the body; the early Christians, according to a statement in Origen, looked upon the sign itself as significant, and saw therein a prophetic allusion to the sign of the cross as the distinctive mark of Christians. A direct prophecy of the cross of Christ is certainly not to be found here, since the form of the letter Tâv was the one generally adopted as a sign, and, according to Job 31:35, might supply the place of a signature. Nevertheless, as Schmieder has correctly observed, there is something remarkable in this coincidence to the thoughtful observer of the ways of God, whose counsel has carefully considered all before hand, especially when we bear in mind that in the counterpart to this passage (Rev_ 7:3) the seal of the living God is stamped upon the foreheads of the servants of God, who are to be exempted from the judgment, and that according to Rev_ 14:1 they had the name of God written upon their foreheads. So much, at any rate, is perfectly obvious from this, namely, that the sign was not arbitrarily chosen, but was inwardly connected with the fact which it indicated; just as in the event upon which our vision is based (Ex 12:13, Ex 12:22.) the distinctive mark placed upon the houses of the Israelites in Egypt, in order that the destroying angel might pass them by, namely, the smearing of the doorposts with the blood of the paschal lamb that had been slain, was selected on account of its significance and its corresponding to the thing signified. The execution of this command is passed over as being self-evident; and it is not till Ezek 9:11 that it is even indirectly referred to again.
In Ezek 9:5, Ezek 9:6 there follows, first of all, the command given to the other six men. They are to go through the city, behind the man clothed in white linen, and to smite without mercy all the inhabitants of whatever age or sex, with this exception, that they are not to touch those who are marked with the cross. The על for אל before תּחוס is either a slip of the pen, or, as the continued transmission of so striking an error is very improbable, is to be accounted for from the change of א into ע, which is so common in Aramaean. The Chetib עיניכם is the unusual form grammatically considered, and the singular, which is more correct, has been substituted as Keri. תּהרגוּ is followed by למשׁחית, to increase the force of the words and show the impossibility of any life being saved. They are to make a commencement at the sanctuary, because it has been desecrated by the worship of idols, and therefore has ceased to be the house of the Lord. To this command the execution is immediately appended; they began with the old men who were before the house, i.e., they began to slay them. האנשׁים הזּקנים are neither the twenty-five priests (Ezek 8:16) nor the seventy elders (Ezek 8:11). The latter were not לפני הבּית, but in a chamber by the outer temple gate; whereas לפני הבּית, in front of the temple house, points to the inner court. This locality makes it natural to think of priests, and consequently the lxx rendered ממּקדּשּׁי by ἀπὸ τῶν ἁγίων μου. But the expression אנשׁים זקנים is an unsuitable one for the priests. We have therefore no doubt to think of men advanced in years, who had come into the court possibly to offer sacrifice, and thereby had become liable to the judgment. In Ezek 9:7 the command, which was interrupted in Ezek 9:6, is once more resumed. They are to defile the house, i.e., the temple, namely, by filling the courts with slain. It is in this way that we are to connect together, so far as the sense is concerned, the two clauses, "defile...and fill." This is required by the facts of the case. For those slain "before the house" could only have been slain in the courts, as there was no space between the temple house and the courts in which men could have been found and slain. But לפני cannot be understood as signifying "in the neighbourhood of the temple," as Kliefoth supposes, for the simple reason that the progressive order of events would thereby be completely destroyed. The angels who were standing before the altar of burnt-offering could not begin their work by going out of the court to smite the sinners who happened to be in the neighbourhood of the temple, and then returning to the court to do the same there, and then again going out into the city to finish their work there. They could only begin by slaying the sinners who happened to be in the courts, and after having defiled the temple by their corpses, by going out into the city to slay all the ungodly there, as is related in the second clause of the verse (Ezek 9:7).
Geneva 1599
9:4 And the LORD said to him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that (f) sigh and that cry for all the abominations that are done in the midst of it.
(f) He shows what is the manner of God's children, whom he marks for salvation: that is, to mourn and cry out against the wickedness which they see committed against God's glory.
John Gill
9:4 And the Lord said unto him,.... This shows that a divine Person is meant by the glory of the God of Israel:
go through the midst of the city; that is, as it is next explained,
through the midst of Jerusalem; the city the six men had the charge over or against, Ezek 9:1;
and set a mark upon the foreheads; not the Hebrew letter as some say, because in the form of a cross, and so signifying salvation by the cross of Christ; for this letter has no such form, neither in the characters used by the Jews, nor by the Samaritans, at least in the present character; though Origen and Jerom on the place say that the letter "tau" had the form of a cross in the letters the Samaritans used in their time; and this is defended by Walton (t), who observes, that Azariah in his Hebrew alphabet gives a double figure, one like that which is in present use, and another in the form of a cross, called St. Andrew's cross, and as it appears in some shekels; and in the Vatican alphabet, which Angelus E Roccha published, the last letter has the form of a cross; as have the Ethiopic and Coptic alphabets, which, it is certain, sprung from the ancient Hebrew; and so Montfaucon says (u), in some Samaritan coins, the letter "thau" has the form of a cross; which, if Scaliger had met with, he says he would never have opposed the testimonies of Origen and Jerom; though, after all, it seems to be no other than the form of the Greek "x"; and so the Talmudists say (w) the high priest, was anointed on his forehead in the same form: some think this letter was the mark, because it is the first letter of the word "the law"; as if it pointed out such who were obedient to it; or of the word "thou shall live". It is a Rabbinical fancy, mentioned by Kimchi (x), that Gabriel had orders to write the letter in ink upon the foreheads of the righteous, and in blood upon the foreheads of the wicked; in the one it signified "thou shall live", and in the other "thou shall die"; but, as Calvin observes, rather, if this letter could be thought to be meant, the reason of it was, because it is the last letter of the alphabet; and so may signify, that the Lord's people marked with it are the last among men, or the faith of the world; or that such who persevere to the end shall be saved: but the word signifies, not a letter, but a mark or sign; and so it is interpreted in the Septuagint version, and by the Targum, Jarchi, Kimchi, and others; and denotes the distinction the Lord had made by his grace between them and others; and now by his power and providence in the protection of them; for the, Lord knows them that are his, and will preserve them. The allusion is either to the marking of servants in their foreheads, by which they were known who they belonged to, Rev_ 7:3; or to the sprinkling of the posts of the Israelites' houses with blood, when the firstborn of Egypt were destroyed, Ex 12:22;
of the men that sigh and that cry for all the abominations that be done in the midst thereof; the abominations were those abominable idolatries mentioned in the preceding chapter, and those dreadful immoralities hinted at in Ezek 9:9; all which were grieving and distressing to godly minds, because they were contrary to the nature and will of God; transgressions, of his righteous law; and on account of which his name was dishonoured, and his ways blasphemed and evil spoken of; for these they sighed and groaned in private, and mourned and lamented in public; bearing their testimony against them with bitter expressions of grief and sorrow, by groans, words, and tears; and such as these are taken notice of by the Lord; he comforts those that mourn in Zion, and preserves them.
(t) Supplementum de Sicl. Formis, p. 37. 3. Prolegom. 3. de lingua Hebr. sect. 36. (u) Palaeograph. Graec. l. 2. c. 3. (w) T. Bab. Ceritot, c. 1. fol. 5. 2. (x) Vid. T. Bab. Sabbat, fol. 55. 1.
John Wesley
9:4 That sigh - Out of grief for other mens sins and sorrows. Cry - Who dare openly bewail the abominations of this wicked city, and so bear their testimony against it.
Robert Jamieson, A. R. Fausset and David Brown
9:4 midst of . . . city . . . midst of Jerusalem--This twofold designation marks more emphatically the scene of the divine judgments.
a mark--literally, the Hebrew letter Tau, the last in the alphabet, used as a mark ("my sign," Job 31:35, Margin); literally, Tau; originally written in the form of a cross, which TERTULLIAN explains as referring to the badge and only means of salvation, the cross of Christ. But nowhere in Scripture are the words which are now employed as names of letters used to denote the letters themselves or their figures [VITRINGA]. The noun here is cognate to the verb, "mark a mark." So in Rev_ 7:3 no particular mark is specified. We seal what we wish to guard securely. When all things else on earth are confounded, God will secure His people from the common ruin. God gives the first charge as to their safety before He orders the punishment of the rest (Ps 31:20; Is 26:20-21). So in the case of Lot and Sodom (Gen 19:22); also the Egyptian first-born were not slain till Israel had time to sprinkle the blood-mark, ensuring their safety (compare Rev_ 7:3; Amos 9:9). So the early Christians had Pella provided as a refuge for them, before the destruction of Jerusalem.
upon the foreheads--the most conspicuous part of the person, to imply how their safety would be manifested to all (compare Jer 15:11; Jer 39:11-18). It was customary thus to mark worshippers (Rev_ 13:16; Rev_ 14:1, Rev_ 14:9) and servants. So the Church of England marks the forehead with the sign of the cross in baptizing. At the exodus the mark was on the houses, for then it was families; here, it is on the foreheads, for it is individuals whose safety is guaranteed.
sigh and . . . cry--similarly sounding verbs in Hebrew, as in English Version, expressing the prolonged sound of their grief. "Sigh" implies their inward grief ("groanings which cannot be uttered," Rom 8:26); "cry," the outward expression of it. So Lot (2Pet 2:7-8). Tenderness should characterize the man of God, not harsh sternness in opposing the ungodly (Ps 119:53, Ps 119:136; Jer 13:17; 2Cor 12:21); at the same time zeal for the honor of God (Ps 69:9-10; 1Jn 5:19).
9:59:5: Եւ ցնոսա ասէ՝ ինձ լու ՚ի լու. Գնացէ՛ք զհետ նորա ՚ի քաղաքն՝ եւ կոտորեցէ՛ք. եւ մի՛ խնայեսցեն աչք ձեր, եւ մի՛ ողորմեսջիք,
5 Միւսներին էլ ինձ լսելի ձեւով ասաց. «Նրա յետեւից քաղա՛ք գնացէք ու կոտորեցէ՛ք:
5 Իսկ միւսներուն ըսաւ. «Անոր ետեւէն քաղաքէն անցէք ու զարկէք. աչքերնիդ թող չխնայէ ու մի՛ ողորմիք.
Եւ ցնոսա ասէ` ինձ լու ի լու. Գնացէք զհետ նորա ի քաղաքն, եւ կոտորեցէք. եւ մի՛ խնայեսցեն աչք ձեր, եւ մի՛ [153]ողորմեսջիք:

9:5: Եւ ցնոսա ասէ՝ ինձ լու ՚ի լու. Գնացէ՛ք զհետ նորա ՚ի քաղաքն՝ եւ կոտորեցէ՛ք. եւ մի՛ խնայեսցեն աչք ձեր, եւ մի՛ ողորմեսջիք,
5 Միւսներին էլ ինձ լսելի ձեւով ասաց. «Նրա յետեւից քաղա՛ք գնացէք ու կոտորեցէ՛ք:
5 Իսկ միւսներուն ըսաւ. «Անոր ետեւէն քաղաքէն անցէք ու զարկէք. աչքերնիդ թող չխնայէ ու մի՛ ողորմիք.
zohrab-1805▾ eastern-1994▾ western am▾
9:59:5 А тем сказал в слух мой: идите за ним по городу и поражайте; пусть не жалеет око ваше, и не щадите;
9:5 καὶ και and; even τούτοις ουτος this; he εἶπεν επω say; speak ἀκούοντός ακουω hear μου μου of me; mine πορεύεσθε πορευομαι travel; go ὀπίσω οπισω in back; after αὐτοῦ αυτος he; him εἰς εις into; for τὴν ο the πόλιν πολις city καὶ και and; even κόπτετε κοπτω cut; mourn καὶ και and; even μὴ μη not φείδεσθε φειδομαι spare; refrain τοῖς ο the ὀφθαλμοῖς οφθαλμος eye; sight ὑμῶν υμων your καὶ και and; even μὴ μη not ἐλεήσητε ελεεω show mercy; have mercy on
9:5 וּ û וְ and לְ lᵊ לְ to אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these אָמַ֣ר ʔāmˈar אמר say בְּ bᵊ בְּ in אָזְנַ֔י ʔoznˈay אֹזֶן ear עִבְר֥וּ ʕivrˌû עבר pass בָ vā בְּ in † הַ the עִ֛יר ʕˈîr עִיר town אַחֲרָ֖יו ʔaḥᵃrˌāʸw אַחַר after וְ wᵊ וְ and הַכּ֑וּ hakkˈû נכה strike אַלעל־ *ʔal- אַל not תָּחֹ֥ס tāḥˌōs חוס pity עֵינְכֶ֖םעיניכם *ʕênᵊḵˌem עַיִן eye וְ wᵊ וְ and אַל־ ʔal- אַל not תַּחְמֹֽלוּ׃ taḥmˈōlû חמל have compassion
9:5. et illis dixit audiente me transite per civitatem sequentes eum et percutite non parcat oculus vester neque misereaminiAnd to the others he said in my hearing: Go ye after him through the city, and strike: let not your eyes spare, nor be ye moved with pity.
5. And to the others he said in mine hearing, Go ye through the city after him, and smite: let not your eye spare, neither have ye pity:
And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity:

9:5 А тем сказал в слух мой: идите за ним по городу и поражайте; пусть не жалеет око ваше, и не щадите;
9:5
καὶ και and; even
τούτοις ουτος this; he
εἶπεν επω say; speak
ἀκούοντός ακουω hear
μου μου of me; mine
πορεύεσθε πορευομαι travel; go
ὀπίσω οπισω in back; after
αὐτοῦ αυτος he; him
εἰς εις into; for
τὴν ο the
πόλιν πολις city
καὶ και and; even
κόπτετε κοπτω cut; mourn
καὶ και and; even
μὴ μη not
φείδεσθε φειδομαι spare; refrain
τοῖς ο the
ὀφθαλμοῖς οφθαλμος eye; sight
ὑμῶν υμων your
καὶ και and; even
μὴ μη not
ἐλεήσητε ελεεω show mercy; have mercy on
9:5
וּ û וְ and
לְ lᵊ לְ to
אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these
אָמַ֣ר ʔāmˈar אמר say
בְּ bᵊ בְּ in
אָזְנַ֔י ʔoznˈay אֹזֶן ear
עִבְר֥וּ ʕivrˌû עבר pass
בָ vā בְּ in
† הַ the
עִ֛יר ʕˈîr עִיר town
אַחֲרָ֖יו ʔaḥᵃrˌāʸw אַחַר after
וְ wᵊ וְ and
הַכּ֑וּ hakkˈû נכה strike
אַלעל־
*ʔal- אַל not
תָּחֹ֥ס tāḥˌōs חוס pity
עֵינְכֶ֖םעיניכם
*ʕênᵊḵˌem עַיִן eye
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תַּחְמֹֽלוּ׃ taḥmˈōlû חמל have compassion
9:5. et illis dixit audiente me transite per civitatem sequentes eum et percutite non parcat oculus vester neque misereamini
And to the others he said in my hearing: Go ye after him through the city, and strike: let not your eyes spare, nor be ye moved with pity.
5. And to the others he said in mine hearing, Go ye through the city after him, and smite: let not your eye spare, neither have ye pity:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. “В слух мой” - см. ст. 1. - “Пусть не жалеет око ваше и не щадите”. Предостережение от чувства жалости, так естественного в ангелах; если око Милосердого здесь “не жалеет и не милует” (ст. 10; VIII:18: и др.), то со стороны ангелов сострадание в данном случае означало бы недоверие к путям Промысла.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: 6 Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house. 7 And he said unto them, Defile the house, and fill the courts with the slain: go ye forth. And they went forth, and slew in the city. 8 And it came to pass, while they were slaying them, and I was left, that I fell upon my face, and cried, and said, Ah Lord GOD! wilt thou destroy all the residue of Israel in thy pouring out of thy fury upon Jerusalem? 9 Then said he unto me, The iniquity of the house of Israel and Judah is exceeding great, and the land is full of blood, and the city full of perverseness: for they say, The LORD hath forsaken the earth, and the LORD seeth not. 10 And as for me also, mine eye shall not spare, neither will I have pity, but I will recompense their way upon their head. 11 And, behold, the man clothed with linen, which had the inkhorn by his side, reported the matter, saying, I have done as thou hast commanded me.
In these verses we have,
I. A command given to the destroyers to do execution according to their commission. They stood by the brazen altar, waiting for orders; and orders are here given them to cut off and destroy all that were either guilty of, or accessory to, the abominations of Jerusalem, and that did not sigh and cry for them. Note, When God has gathered his wheat into his garner nothing remains but to burn up the chaff, Matt. iii. 12.
1. They are ordered to destroy all, (1.) Without exception. They must go through the city, and smite; they must slay utterly, slay to destruction, give them their death's wound. They must make no distinction of age or sex, but cut off old and young; neither the beauty of the virgins, nor the innocency of the babes, shall secure them. This was fulfilled in the death of multitudes by famine and pestilence, especially by the sword of the Chaldeans, as far as the military execution went. Sometimes even such bloody work as this has been God's work. But what an evil thing is sin, then, which provokes the God of infinite mercy to such severity! (2.) Without compassion: "Let not your eye spare, neither have you pity (v. 5); you must not save any whom God has doomed to destruction, as Saul did Agag and the Amalekites, for that is doing the work of God deceitfully, Jer. xlviii. 10. None need to be more merciful than God is; and he had said (ch. viii. 18), My eye shall not spare, neither will I have pity." Note, Those that live in sin, and hate to be reformed, will perish in sin, and deserve not to be pitied; for they might easily have prevented the ruin, and would not.
2. They are warned not to do the least hurt to those that were marked for salvation: "Come not near any man upon whom is the mark; do not so much as threaten or frighten any of them; it is promised them that there shall no evil come nigh them, and therefore you must keep at a distance from them." The king of Babylon gave particular orders that Jeremiah should be protected. Baruch and Ebed-melech were secured, and, it is likely, others of Jeremiah's friends, for his sake. God had promised that it should go well with his remnant and they should be well treated (Jer. xv. 11); and we have reason to think that none of the mourning praying remnant fell by the sword of the Chaldeans, but that God found out some way or other to secure them all, as, in the last destruction of Jerusalem by the Romans, the Christians were all secured in a city called Pella, and none of them perished with the unbelieving Jews. Note, None of those shall be lost whom God has marked for life and salvation; for the foundation of God stands sure.
3. They are directed to begin at the sanctuary (v. 6), that sanctuary which, in the chapter before, he had seen the horrid profanation of; they must begin there because there the wickedness began which provoked God to send these judgments. The debaucheries of the priests were the poisoning of the springs, to which all the corruption of the streams was owing. The wickedness of the sanctuary was of all wickedness the most offensive to God, and therefore there the slaughter must begin: "Begin there, to try if the people will take warning by the judgments of God upon their priests, and will repent and reform; begin there, that all the world may see and know that the Lord, whose name is Jealous, is a jealous God, and hates sin most in those that are nearest to him." Note, When judgments are abroad they commonly begin at the house of God, 1 Pet. iv. 17. You only have I known, and therefore I will punish you, Amos iii. 2. God's temple is a sanctuary, a refuge and protection for penitent sinners, but not for any that go on still in their trespasses; neither the sacredness of the place nor the eminency of their place in it will be their security. It should seem the destroyers made some difficulty of putting men to death in the temple, but God bids them not to hesitate at that, but (v. 7), Defile the house, and fill the courts with slain. They will not be taken from the altar (as was appointed by the law, Exod. xxi. 14), but think to secure themselves by keeping hold of the horns of it, like Joab, and therefore, like him, let them die there, 1 Kings ii. 30, 31. There the blood of one of God's prophets had been shed (Matt. xxiii. 35) and therefore let their blood be shed. Note, If the servants of God's house defile it with their idolatries, God will justly suffer the enemies of it to defile it with their violences, Ps. lxxix. 1. But these acts of necessary justice were really, whatever they were ceremonially, rather a purification than a pollution of the sanctuary; it was putting away evil from among them. 4. They are appointed to go forth into the city, v. 6, 7. Note, Wherever sin has gone before judgement will follow after; and, though judgement begins at the house of God, yet it shall not end there. The holy city shall be no more a protection to the wicked people then the holy house was to the wicked priests.
II. Here is execution done accordingly. They observed their orders, and, 1. They began at the elders, the ancient men that were before the house, and slew them first, either those seventy ancients who worshipped idols in their chambers (ch. viii. 12) or those twenty-five who worshipped the sun between the porch and the altar, who might more properly be said to be before the house. Note, Ringleaders in sin may expect to be first met with by the judgments of God; and the sins of those who are in the most eminent and public stations call for the most exemplary punishments. 2. They proceeded to the common people: They went forth and slew in the city; for, when the decree has gone forth, there shall be no delay; if God begin, he will make an end.
III. Here is the prophet's intercession for a mitigation of the judgement, and a reprieve for some (v. 8): While they were slaying them, and I was left, I fell upon my face. Observe here, 1. How sensible the prophet was of God's mercy to him, in that he was spared when so many round about him were cut off. Thousands fell on his right hand, and on his left, and yet the destruction did not come nigh him; only with his eyes did he behold the just reward of the wicked, Ps. xci. 7, 8. He speaks as one that narrowly escaped the destruction, attributing it to God's goodness, not his own deserts. Note, The best saints must acknowledge themselves indebted to sparing mercy that they are not consumed. And when desolating judgments are abroad, and multitudes fall by them, it ought to be accounted a great favor if we have our lives given us for a prey; for we might justly have perished with those that perished. 2. Observe how he improved this mercy; he looked upon it that therefore he was left that he might stand in the gap to turn away the wrath of God. Note, We must look upon it that for this reason we are spared, that we may do good in our places, may do good by our prayers. Ezekiel did not triumph in the slaughter he made, but his flesh trembled for the fear of God, (as David's, Ps. cxix. 120); he fell on his face, and cried, not in fear for himself (he was one of those that were marked), but in compassion to his fellow-creatures. Those that sigh and cry for the sins of sinners cannot but sigh and cry for their miseries too; yet the day is coming when all this concern will be entirely swallowed up in a full satisfaction in this, that God is glorified; and those that now fall on their faces, and cry, Ah! Lord God, will lift up their heads, and sing, Hallelujah, Rev. xix. 1, 3. The prophet humbly expostulates with God: "Wilt thou destroy all the residue of Israel, and shall there be none left but the few that are marked? Shall the Israel of God be destroyed, utterly destroyed? When there are but a few left shall those be cut off, who might have been the seed of another generation? And will the God of Israel be himself their destroyer? Wilt thou now destroy Israel, who wast wont to protect and deliver Israel? Wilt thou so pour out thy fury upon Jerusalem as by the total destruction of the city to ruin the whole country too? Surely thou wilt not!" Note, Though we acknowledge that God is righteous, yet we have leave to plead with him concerning his judgments, Jer. xii. 1.
IV. Here is God's denial of the prophet's request for a mitigation of the judgement and his justification of himself in that denial, v. 9, 10. 1. Nothing could be said in extenuation of this sin. God was willing to show mercy as the prophet could desire; he always is so. But here the case will not admit of it; it is such that mercy cannot be granted without wrong to justice; and it is not fit that one attribute of God should be glorified at the expense of another. Is it any pleasure to the Almighty that he should destroy, especially that he should destroy Israel? By no means. But the truth is their crimes are so flagrant that the reprieve of the sinners would be a connivance at the sin: "The iniquity of the house of Judah and Israel is exceedingly great; there is no suffering them to go on at this rate. The land is filled with the innocent blood, and, when the city courts are appealed to for the defence of injured innocency, the remedy is as bad as the disease, for the city is full of perverseness, or wrestling of judgement; and that which they support themselves with in this iniquity is the same atheistical profane principle with which they flattered themselves in their idolatry, ch. viii. 12. The Lord has forsaken the earth, and left it to us to do what we will in it; he will not intermeddle in the affairs of it; and, whatever wrong we do, he sees not; he either knows it not, or will not take cognizance of it." Now how can those expect benefit by the mercy of God who thus bid defiance to his justice? No; nothing can be offered by an advocate in excuse of the crimes while the criminal puts in such a plea as this in his own vindication; and therefore. 2. Nothing can be done to mitigate the sentence (v. 10): "Whatever thou thinkest of it, as for me, my eye shall not spare, neither will I have pity; I have borne with them as long as it was fit that such impudent sinners should be borne with; and therefore now I will recompense their way on their head." Note, Sinners sink and perish under the weight of their own sins; it is their own way, which they deliberately chose rather than the way of God, and which they obstinately persisted in, in contempt of the word of God, that is recompensed on them. Great iniquities justify God in great severities; nay, he is ready to justify himself, as he does here to the prophet, for he will be clear when he judges.
V. Here is a return made of the writ of protection which was issued out for the securing of those that mourned in Zion (v. 11): The man clothed with linen reported the matter, gave an account of what he had done in pursuance of his commission; he had found out all that mourned in secret for the sins of the land, and cried out against them by a public testimony, and had marked them all in the forehead. Lord, I have done as thou hast commanded me. We do not find that those who were commissioned to destroy reported what destruction they had made, but he who was appointed to protect reported his matter; for it would be more pleasing both to God and to the prophet to hear of those that were saved than of those that perished. Or this report was made now because the thing was finished, whereas the destroying work would be a work of time, and when it was brought to an end then the report should be made. See how faithful Christ is to the trust reposed in him. Is he commanded to secure eternal life to the chosen remnant? He has done as was commanded him. Of all that thou hast given me I have lost none.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:5: hearing: Heb. ears, Sa1 9:15; Isa 5:9, Isa 22:14
Go: Eze 9:10, Eze 5:11, Eze 7:4, Eze 7:9, Eze 8:18, Eze 24:14; Exo 32:27; Num 25:7, Num 25:8; Deu 32:39-42; Kg1 18:40
John Gill
9:5 And, to the others he said in mine hearing,.... To the other six men that had the slaughter weapons in their hands:
go ye after him through the city; that is, after the man clothed with linen; for he was sent out first to take care of the righteous, and preserve them; and the rest were not suffered to stir till he was gone; and then they are bid to go after him. The Syriac version is,
"to them that were with him he said to them before me, go through the city after me;''
as if these were the words of the man clothed with linen to the other six; and so the Arabic version; of it the other is the true reading, and gives the right sense, as the following words show:
and smite; the inhabitants of the city:
let not your eye spare, neither have ye pity; not that the Chaldeans were inclined to mercy and pity, for they were a cruel and barbarous people; but this is said to show the resentment of God against the sins of the Jews; and that it was his will they should act the severe part they did.
John Wesley
9:5 The others - The six slaughter - men.
Robert Jamieson, A. R. Fausset and David Brown
9:5 the others--the six officers of judgment (Ezek 9:2).
9:69:6: ծերոյն եւ տղայոյն, կուսին եւ երիտասարդին. եւ զկանայս կոտորեսջիք ՚ի սատակումն. բայց յորոյ վերայ նշանն իցէ՝ մի՛ մերձենայցէք. եւ սկիզբն՝ ՚ի սրբութեանց իմոց արասջիք։ Եւ սկսան յարանց ծերոց որ էին ՚ի ներքս ՚ի տաճարին[12406]։ [12406] Ոմանք. Ծերոց եւ տղայոց, կու՛՛... եւ զկանայս նոցա կոտորեսջիք։
6 Գթասիրտ աչքով մի՛ նայէք. մի՛ խղճաք ծերին ու մանկան, կոյսին ու երիտասարդին: Կանանց էլ կոտորեցէ՛ք-ջնջեցէ՛ք: Բայց ում վրայ որ նշան կայ՝ չմօտենա՛ք: Սկսեցէ՛ք իմ սրբարանից»: Եւ սկսեցին ծեր մարդկանցից, որոնք տաճարի ներսում էին:
6 Ծերը, երիտասարդն ու կոյսը, պզտիկ տղաքն ու կիները սպաննեցէ՛ք ու կորսնցուցէ՛ք, բայց վրան նշան ունեցող մարդուն ամենեւին մի՛ մօտենաք։ Իմ սրբարանէս սկսեցէ՛ք»։ Ուստի տանը առջեւ եղող ծեր մարդոցմէն սկսան
ծերոյն եւ տղայոյն, կուսին եւ երիտասարդին``, եւ զկանայս կոտորեսջիք ի սատակումն, բայց յորոյ վերայ նշանն իցէ մի՛ մերձենայցէք. եւ սկիզբն` ի սրբութեանց իմոց արասջիք: Եւ սկսան յարանց ծերոց որ էին [154]ի ներքս ի տաճարին:

9:6: ծերոյն եւ տղայոյն, կուսին եւ երիտասարդին. եւ զկանայս կոտորեսջիք ՚ի սատակումն. բայց յորոյ վերայ նշանն իցէ՝ մի՛ մերձենայցէք. եւ սկիզբն՝ ՚ի սրբութեանց իմոց արասջիք։ Եւ սկսան յարանց ծերոց որ էին ՚ի ներքս ՚ի տաճարին[12406]։
[12406] Ոմանք. Ծերոց եւ տղայոց, կու՛՛... եւ զկանայս նոցա կոտորեսջիք։
6 Գթասիրտ աչքով մի՛ նայէք. մի՛ խղճաք ծերին ու մանկան, կոյսին ու երիտասարդին: Կանանց էլ կոտորեցէ՛ք-ջնջեցէ՛ք: Բայց ում վրայ որ նշան կայ՝ չմօտենա՛ք: Սկսեցէ՛ք իմ սրբարանից»: Եւ սկսեցին ծեր մարդկանցից, որոնք տաճարի ներսում էին:
6 Ծերը, երիտասարդն ու կոյսը, պզտիկ տղաքն ու կիները սպաննեցէ՛ք ու կորսնցուցէ՛ք, բայց վրան նշան ունեցող մարդուն ամենեւին մի՛ մօտենաք։ Իմ սրբարանէս սկսեցէ՛ք»։ Ուստի տանը առջեւ եղող ծեր մարդոցմէն սկսան
zohrab-1805▾ eastern-1994▾ western am▾
9:69:6 старика, юношу и девицу, и младенца и жен бейте до смерти, но не троньте ни одного человека, на котором знак, и начните от святилища Моего. И начали они с тех старейшин, которые были перед домом.
9:6 πρεσβύτερον πρεσβυτερος senior; older καὶ και and; even νεανίσκον νεανισκος young man καὶ και and; even παρθένον παρθενος virginal; virgin καὶ και and; even νήπια νηπιος minor καὶ και and; even γυναῖκας γυνη woman; wife ἀποκτείνατε αποκτεινω kill εἰς εις into; for ἐξάλειψιν εξαλειψις in; on δὲ δε though; while πάντας πας all; every ἐφ᾿ επι in; on οὕς ος who; what ἐστιν ειμι be τὸ ο the σημεῖον σημειον sign μὴ μη not ἐγγίσητε εγγιζω get close; near καὶ και and; even ἀπὸ απο from; away τῶν ο the ἁγίων αγιος holy μου μου of me; mine ἄρξασθε αρχω rule; begin καὶ και and; even ἤρξαντο αρχω rule; begin ἀπὸ απο from; away τῶν ο the ἀνδρῶν ανηρ man; husband τῶν ο the πρεσβυτέρων πρεσβυτερος senior; older οἳ ος who; what ἦσαν ειμι be ἔσω εσω inside; inner ἐν εν in τῷ ο the οἴκῳ οικος home; household
9:6 זָקֵ֡ן zāqˈēn זָקֵן old בָּח֣וּר bāḥˈûr בָּחוּר young man וּ û וְ and בְתוּלָה֩ vᵊṯûlˌā בְּתוּלָה virgin וְ wᵊ וְ and טַ֨ף ṭˌaf טַף [those unable to march] וְ wᵊ וְ and נָשִׁ֜ים nāšˈîm אִשָּׁה woman תַּהַרְג֣וּ taharᵊḡˈû הרג kill לְ lᵊ לְ to מַשְׁחִ֗ית mašḥˈîṯ מַשְׁחִית destruction וְ wᵊ וְ and עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole אִ֨ישׁ ʔˌîš אִישׁ man אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָלָ֤יו ʕālˈāʸw עַל upon הַ ha הַ the תָּו֙ ttˌāw תָּו mark אַל־ ʔal- אַל not תִּגַּ֔שׁוּ tiggˈašû נגשׁ approach וּ û וְ and מִ mi מִן from מִּקְדָּשִׁ֖י mmiqdāšˌî מִקְדָּשׁ sanctuary תָּחֵ֑לּוּ tāḥˈēllû חלל defile וַ wa וְ and יָּחֵ֨לּוּ֙ yyāḥˈēllû חלל defile בָּ bā בְּ in † הַ the אֲנָשִׁ֣ים ʔᵃnāšˈîm אִישׁ man הַ ha הַ the זְּקֵנִ֔ים zzᵊqēnˈîm זָקֵן old אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face הַ ha הַ the בָּֽיִת׃ bbˈāyiṯ בַּיִת house
9:6. senem adulescentulum et virginem parvulum et mulieres interficite usque ad internicionem omnem autem super quem videritis thau ne occidatis et a sanctuario meo incipite coeperunt ergo a viris senioribus qui erant ante faciem domusUtterly destroy old and young, maidens, children and women: but upon whomsoever you shall see Thau, kill him not, and begin ye at my sanctuary. So they began at the ancient men who were before the house.
6. slay utterly the old man, the young man and the maiden, and little children and women: but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house.
Slay utterly old [and] young, both maids, and little children, and women: but come not near any man upon whom [is] the mark; and begin at my sanctuary. Then they began at the ancient men which [were] before the house:

9:6 старика, юношу и девицу, и младенца и жен бейте до смерти, но не троньте ни одного человека, на котором знак, и начните от святилища Моего. И начали они с тех старейшин, которые были перед домом.
9:6
πρεσβύτερον πρεσβυτερος senior; older
καὶ και and; even
νεανίσκον νεανισκος young man
καὶ και and; even
παρθένον παρθενος virginal; virgin
καὶ και and; even
νήπια νηπιος minor
καὶ και and; even
γυναῖκας γυνη woman; wife
ἀποκτείνατε αποκτεινω kill
εἰς εις into; for
ἐξάλειψιν εξαλειψις in; on
δὲ δε though; while
πάντας πας all; every
ἐφ᾿ επι in; on
οὕς ος who; what
ἐστιν ειμι be
τὸ ο the
σημεῖον σημειον sign
μὴ μη not
ἐγγίσητε εγγιζω get close; near
καὶ και and; even
ἀπὸ απο from; away
τῶν ο the
ἁγίων αγιος holy
μου μου of me; mine
ἄρξασθε αρχω rule; begin
καὶ και and; even
ἤρξαντο αρχω rule; begin
ἀπὸ απο from; away
τῶν ο the
ἀνδρῶν ανηρ man; husband
τῶν ο the
πρεσβυτέρων πρεσβυτερος senior; older
οἳ ος who; what
ἦσαν ειμι be
ἔσω εσω inside; inner
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
9:6
זָקֵ֡ן zāqˈēn זָקֵן old
בָּח֣וּר bāḥˈûr בָּחוּר young man
וּ û וְ and
בְתוּלָה֩ vᵊṯûlˌā בְּתוּלָה virgin
וְ wᵊ וְ and
טַ֨ף ṭˌaf טַף [those unable to march]
וְ wᵊ וְ and
נָשִׁ֜ים nāšˈîm אִשָּׁה woman
תַּהַרְג֣וּ taharᵊḡˈû הרג kill
לְ lᵊ לְ to
מַשְׁחִ֗ית mašḥˈîṯ מַשְׁחִית destruction
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
אִ֨ישׁ ʔˌîš אִישׁ man
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָלָ֤יו ʕālˈāʸw עַל upon
הַ ha הַ the
תָּו֙ ttˌāw תָּו mark
אַל־ ʔal- אַל not
תִּגַּ֔שׁוּ tiggˈašû נגשׁ approach
וּ û וְ and
מִ mi מִן from
מִּקְדָּשִׁ֖י mmiqdāšˌî מִקְדָּשׁ sanctuary
תָּחֵ֑לּוּ tāḥˈēllû חלל defile
וַ wa וְ and
יָּחֵ֨לּוּ֙ yyāḥˈēllû חלל defile
בָּ bā בְּ in
† הַ the
אֲנָשִׁ֣ים ʔᵃnāšˈîm אִישׁ man
הַ ha הַ the
זְּקֵנִ֔ים zzᵊqēnˈîm זָקֵן old
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
הַ ha הַ the
בָּֽיִת׃ bbˈāyiṯ בַּיִת house
9:6. senem adulescentulum et virginem parvulum et mulieres interficite usque ad internicionem omnem autem super quem videritis thau ne occidatis et a sanctuario meo incipite coeperunt ergo a viris senioribus qui erant ante faciem domus
Utterly destroy old and young, maidens, children and women: but upon whomsoever you shall see Thau, kill him not, and begin ye at my sanctuary. So they began at the ancient men who were before the house.
6. slay utterly the old man, the young man and the maiden, and little children and women: but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. “Старика, юношу и девицу”. Перечисление по степени невинности и внушаемого сожаления в восходящем порядке, который далее сменяется нисходящим: “и младенца, и жен”. - Младенцы должны быть умерщвлены как имеющие в силу закона наследственности задатки нечестия, которые развившись могли бы опять погубить народ, а также за участие, которое они не могли и не принимать иногда в грехе родителей; см. Иер VII:18. - “До смерти” - без возможности выздоровления; но скорее просто плеоназм для выражения сильного аффекта гнева. - “Начните от святилища Моего”, т. е. от тех, которые во храме и которые согрешили тяжелее прочего народа (LХХ свободно: “от освященных моих”, посвященных на служение Богу и долженствовавших быть святыми). Ангелы каратели могут начать с того места, где стоят: суд не терпит никакого замедления. - “И начали они с тех старейшин, которые были пред домом”, т. е. упомянутых в VIII:16: огнепоклонников, которые хотя там не названы старейшинами, а просто “мужами”, но это само собою разумеется из места, которое они занимали.
Adam Clarke: Commentary on the Bible - 1831
9:6: Begin at my sanctuary - Let those who have sinned against most mercy, and most privileges, be the first victims of justice. Those who know their Lord's will, and do it not, shall be beaten with many stripes. The unfaithful members of Christ's church will be first visited and most punished. But let not those who belong to the synagogue of Satan exult in this, for if judgment begin at the house of God what will the end be of them who obey not the Gospel! However, the truly penitent of all descriptions in such cases shall be safe. The command of God is, "Set a mark on all them that sigh and cry;" and his command to the destroyers is, "Come not near any man on whom is the mark."
Albert Barnes: Notes on the Bible - 1834
9:6: Begin at my sanctuary - The first to be punished were those who had brought idolatry nearest to the holy place. The "ancient men," i. e., the 25 men who had stood with their backs to the altar Eze 8:16 were the first to be slain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:6: utterly: Heb. to destruction
old: Num 31:15-17; Deu 2:34, Deu 3:6; Jos 6:17-21; Sa1 15:3; Ch2 36:17
but: Exo 12:23; Jos 2:18, Jos 2:19, Jos 6:22-25; Ti2 2:19; Rev 7:3, Rev 9:4, Rev 14:4
and begin: Eze 8:5-16; Jer 25:29; Amo 3:2; Luk 12:47; Pe1 4:17, Pe1 4:18
at the: Eze 8:11, Eze 8:16, Eze 11:1
Geneva 1599
9:6 Slay utterly old [and] young, both maids, and little children, and women: but come not near any man upon whom [is] the (g) mark; and begin at my sanctuary. Then they began at the (h) elders who [were] before the house.
(g) Thus in all his plagues the Lord preserves his small number, which he marks as in (Ex 12:12; Rev_ 7:3) but the chief mark is the spirit of adoption, with which the heart is sealed up to life everlasting.
(h) Which was the chief opportunity for all these evils, as in (Ezek 8:11).
John Gill
9:6 Slay utterly old and young, both maids, and little children,
and women,.... All, of them objects of compassion, because of their age and sex; and yet none to be spared; and which orders were exactly obeyed; see 2Chron 36:17;
but come not near any man on whom is the mark; these were not to be slain; and though some were carried captive, as Daniel, and others; yet it was for their good and God's glory; see Rev_ 7:3;
and begin at my sanctuary; the temple, the house of God, and the priests and Levites that dwelt there. The Septuagint version is, "begin at my saints"; those who professed themselves to be the saints of the Lord, and were separated and devoted to his service; and so the Rabbins say (y), do not read "at my sanctuary"; but "at those that sanctify me", or "my sanctified ones"; which they interpret of those that keep the whole law, from "aleph" to "tau"; see 1Pet 4:17;
then they began at the ancient men which were before the house; the seventy elders of Israel, who offered incense to the idols portrayed upon the walls of the chambers of the temple, Ezek 8:10; these they slew first.
(y) T. Bab. Avoda Zara, fol. 4. 1.
John Wesley
9:6 At my sanctuary - There are the great sinners, and the abominable sins which have brought this on them.
Robert Jamieson, A. R. Fausset and David Brown
9:6 come not near any . . . upon whom . . . mark-- (Rev_ 9:4). It may be objected that Daniel, Jeremiah, and others were carried away, whereas many of the vilest were left in the land. But God does not promise believers exemption from all suffering, but only from what will prove really and lastingly hurtful to them. His sparing the ungodly turns to their destruction and leaves them without excuse [CALVIN]. However, the prophecy waits a fuller and final fulfilment, for Rev_ 7:3-8, in ages long after Babylon, foretells, as still future, the same sealing of a remnant (one hundred forty-four thousand) of Israel previous to the final outpouring of wrath on the rest of the nation; the correspondence is exact; the same pouring of fire from the altar follows the marking of the remnant in both (compare Rev_ 8:5, with Ezek 10:2). So Zech 13:9; Zech 14:2, distinguish the remnant from the rest of Israel.
begin at . . . sanctuary--For in it the greatest abominations had been committed; it had lost the reality of consecration by the blood of victims sacrificed to idols; it must, therefore, lose its semblance by the dead bodies of the slain idolaters (Ezek 9:7). God's heaviest wrath falls on those who have sinned against the highest privileges; these are made to feel it first (1Pet 4:17-18). He hates sin most in those nearest to Him; for example, the priests, &c.
ancient men--the seventy elders.
9:79:7: Եւ ասէ ցնոսա. Պղծեցէ՛ք զտունդ, եւ լցէ՛ք զտունդ դիակամբք. եւ ելէ՛ք կոտորեցէք եւ հարէ՛ք զքաղաքդ[12407]։ [12407] Օրինակ մի յաւելու. Եւ հարէք զքաղաքդ. եւ ելեալ կոտորեցին զքաղաքն։
7 Եւ ասաց նրանց. «Պի՛ղծ համարեցէք այդ տունը, լցրէ՛ք այդ տունը դիակներով, ելէ՛ք, հարուածեցէ՛ք, կոտորեցէ՛ք այդ քաղաքը»:
7 Եւ անոնց ըսաւ. «Տունը ապականեցէ՛ք ու գաւիթները մեռելներով լեցուցէ՛ք ու ելէ՛ք»։ Անոնք ելան ու քաղաքին մէջ շատեր զարկին։
Եւ ասէ ցնոսա. Պղծեցէք զտունդ, եւ լցէք [155]զտունդ դիակամբք, եւ ելէք: Եւ ելեալ կոտորեցին զքաղաքն:

9:7: Եւ ասէ ցնոսա. Պղծեցէ՛ք զտունդ, եւ լցէ՛ք զտունդ դիակամբք. եւ ելէ՛ք կոտորեցէք եւ հարէ՛ք զքաղաքդ[12407]։
[12407] Օրինակ մի յաւելու. Եւ հարէք զքաղաքդ. եւ ելեալ կոտորեցին զքաղաքն։
7 Եւ ասաց նրանց. «Պի՛ղծ համարեցէք այդ տունը, լցրէ՛ք այդ տունը դիակներով, ելէ՛ք, հարուածեցէ՛ք, կոտորեցէ՛ք այդ քաղաքը»:
7 Եւ անոնց ըսաւ. «Տունը ապականեցէ՛ք ու գաւիթները մեռելներով լեցուցէ՛ք ու ելէ՛ք»։ Անոնք ելան ու քաղաքին մէջ շատեր զարկին։
zohrab-1805▾ eastern-1994▾ western am▾
9:79:7 И сказал им: оскверните дом, и наполните дворы убитыми, и выйдите. И вышли, и стали убивать в городе.
9:7 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτούς αυτος he; him μιάνατε μιαινω taint; defile τὸν ο the οἶκον οικος home; household καὶ και and; even πλήσατε πληθω fill; fulfill τὰς ο the ὁδοὺς οδος way; journey νεκρῶν νεκρος dead ἐκπορευόμενοι εκπορευομαι emerge; travel out καὶ και and; even κόπτετε κοπτω cut; mourn
9:7 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say אֲלֵיהֶ֜ם ʔᵃlêhˈem אֶל to טַמְּא֣וּ ṭammᵊʔˈû טמא be unclean אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בַּ֗יִת bbˈayiṯ בַּיִת house וּ û וְ and מַלְא֧וּ malʔˈû מלא be full אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the חֲצֵרֹ֛ות ḥᵃṣērˈôṯ חָצֵר court חֲלָלִ֖ים ḥᵃlālˌîm חָלָל pierced צֵ֑אוּ ṣˈēʔû יצא go out וְ wᵊ וְ and יָצְא֖וּ yāṣᵊʔˌû יצא go out וְ wᵊ וְ and הִכּ֥וּ hikkˌû נכה strike בָ vā בְּ in † הַ the עִֽיר׃ ʕˈîr עִיר town
9:7. et dixit ad eos contaminate domum et implete atria interfectis egredimini et egressi sunt et percutiebant eos qui erant in civitateAnd he said to them: Defile the house, and fill the courts with the slain: go ye forth. And they went forth, and slew them that were in the city.
7. And he said unto them, Defile the house, and fill the courts with the slain: go ye forth. And they went forth, and smote in the city.
And he said unto them, Defile the house, and fill the courts with the slain: go ye forth. And they went forth, and slew in the city:

9:7 И сказал им: оскверните дом, и наполните дворы убитыми, и выйдите. И вышли, и стали убивать в городе.
9:7
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτούς αυτος he; him
μιάνατε μιαινω taint; defile
τὸν ο the
οἶκον οικος home; household
καὶ και and; even
πλήσατε πληθω fill; fulfill
τὰς ο the
ὁδοὺς οδος way; journey
νεκρῶν νεκρος dead
ἐκπορευόμενοι εκπορευομαι emerge; travel out
καὶ και and; even
κόπτετε κοπτω cut; mourn
9:7
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
אֲלֵיהֶ֜ם ʔᵃlêhˈem אֶל to
טַמְּא֣וּ ṭammᵊʔˈû טמא be unclean
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
בַּ֗יִת bbˈayiṯ בַּיִת house
וּ û וְ and
מַלְא֧וּ malʔˈû מלא be full
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
חֲצֵרֹ֛ות ḥᵃṣērˈôṯ חָצֵר court
חֲלָלִ֖ים ḥᵃlālˌîm חָלָל pierced
צֵ֑אוּ ṣˈēʔû יצא go out
וְ wᵊ וְ and
יָצְא֖וּ yāṣᵊʔˌû יצא go out
וְ wᵊ וְ and
הִכּ֥וּ hikkˌû נכה strike
בָ vā בְּ in
† הַ the
עִֽיר׃ ʕˈîr עִיר town
9:7. et dixit ad eos contaminate domum et implete atria interfectis egredimini et egressi sunt et percutiebant eos qui erant in civitate
And he said to them: Defile the house, and fill the courts with the slain: go ye forth. And they went forth, and slew them that were in the city.
7. And he said unto them, Defile the house, and fill the courts with the slain: go ye forth. And they went forth, and smote in the city.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. “Оскверните дом”: не стесняйтесь тем, что оскверняете храм. Для священного места естественно пролитие человеческой крови, как присутствие трупа, составляло величайшее осквернение (Чис ХIX:11), и вершина трагизма, что сам Иегова требует осквернения Своего храма; в нем уже ничего святого нет: кровь не осквернит его больше того, сколько сквернили мерзости идолослужения. “Дом” может означать здесь, как и в ст. 6, не все здание храма, а только здание святилища и святаго святых, потому что эта святейшая часть храма могла оскверниться пролитием крови не только в ней, но и перед ней. Тогда дальнейшие слова будут не повторением, а продолжением мысли: св. дом осквернится, если “дворы (храма)” (слав. “пути”, т. е. улицы города) наполнятся трупами. - “И выйдите”. Слово, указывающее на быстроту, с которой исполнены повеления Божии и которое отмечается также ст. 5: и 11. Шесть так быстро приводят в исполнение приказание, что Господь за это время едва может произнести: “оскверните дом”; LXX вместо: “и выйдите. И вышли, и стали убивать” имеют: “исходяще изсецыте”, таким образом совсем не передают об исполнении приказания, как само собой понятном.
Adam Clarke: Commentary on the Bible - 1831
9:7: Defile the house - A dreadful sentence, Let it be polluted, I will no more dwell in it; I now utterly forsake it.
Albert Barnes: Notes on the Bible - 1834
9:7: Defile the house - By filling the temple and its courts with the bodies of the slain. See Num 19:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:7: Eze 7:20-22; Ch2 36:17; Psa 79:1-3; Lam 2:4-7; Luk 13:1
John Gill
9:7 And he said unto them, defile the house,.... The temple; do not be afraid of slaying any person in it, for fear of defiling it; they have defiled it with their abominations, and now do you defile it with their blood:
and fill the courts with the slain; the court of the priests, and the court of the Israelites, and the court of the women, and all the chambers where the priests and Levites were, and had their images portrayed:
go ye forth; from the brasen altar by which they stood, and out of the temple, after they had done their business there, and had slain all they should:
and they went forth, and slew in the city; they went out of the temple, and slew in the city all but those that had the mark.
John Wesley
9:7 And slew - The slaughter also was in vision.
9:89:8: Եւ եղեւ ՚ի կոտորելն զնոսա, հայեցայ՝ եւ տեսի, եւ անկայ ՚ի վերայ երեսաց իմոց, աղաղակեցի՛ եւ ասեմ. Վա՛յ ինձ Ադովնայի Տէր, ջնջե՛ս դու աւադիկ զմնացորդս տանդ Իսրայէլի, ՚ի հեղուլ զսրտմտութիւն քո ՚ի վերայ Երուսաղեմի[12408]։ [12408] Օրինակ մի. Եւ եղեւ ՚ի կոտորելն զնոսա, ես մնացի միայն, եւ անկայ ՚ի վերայ երե՛՛... վայ է ինձ Ադո՛՛։ Ոմանք. ՚Ի հեղուլ սրտմտութեան քո։
8 Եւ ես նայեցի ու տեսայ, որ կոտորում էին նրանց: Երեսս ի վայր ընկայ, աղաղակեցի ու ասացի. «Վա՛յ ինձ, Ամենակա՛լ Տէր. ահա դու ջնջում ես Իսրայէլի այդ տան մնացորդներին՝ քո զայրոյթը Երուսաղէմի վրայ թափելով»:
8 Երբ զանոնք զարկին ու ես մնացի, այն ատեն երեսիս վրայ ինկայ եւ աղաղակելով՝ ըսի. «Ո՜հ, Տէ՛ր Եհովա, դուն Երուսաղէմի վրայ քու բարկութիւնդ թափելով՝ Իսրայէլի բոլոր մնացորդը բնաջի՞նջ պիտի ընես»։
Եւ եղեւ ի կոտորելն զնոսա` [156]հայեցայ եւ տեսի``, եւ անկայ ի վերայ երեսաց իմոց, աղաղակեցի եւ ասեմ. Վա՜յ ինձ, Ադոնայի Տէր, ջնջե՞ս դու աւադիկ զմնացորդս [157]տանդ Իսրայելի, ի հեղուլ զսրտմտութիւն քո ի վերայ Երուսաղեմի:

9:8: Եւ եղեւ ՚ի կոտորելն զնոսա, հայեցայ՝ եւ տեսի, եւ անկայ ՚ի վերայ երեսաց իմոց, աղաղակեցի՛ եւ ասեմ. Վա՛յ ինձ Ադովնայի Տէր, ջնջե՛ս դու աւադիկ զմնացորդս տանդ Իսրայէլի, ՚ի հեղուլ զսրտմտութիւն քո ՚ի վերայ Երուսաղեմի[12408]։
[12408] Օրինակ մի. Եւ եղեւ ՚ի կոտորելն զնոսա, ես մնացի միայն, եւ անկայ ՚ի վերայ երե՛՛... վայ է ինձ Ադո՛՛։ Ոմանք. ՚Ի հեղուլ սրտմտութեան քո։
8 Եւ ես նայեցի ու տեսայ, որ կոտորում էին նրանց: Երեսս ի վայր ընկայ, աղաղակեցի ու ասացի. «Վա՛յ ինձ, Ամենակա՛լ Տէր. ահա դու ջնջում ես Իսրայէլի այդ տան մնացորդներին՝ քո զայրոյթը Երուսաղէմի վրայ թափելով»:
8 Երբ զանոնք զարկին ու ես մնացի, այն ատեն երեսիս վրայ ինկայ եւ աղաղակելով՝ ըսի. «Ո՜հ, Տէ՛ր Եհովա, դուն Երուսաղէմի վրայ քու բարկութիւնդ թափելով՝ Իսրայէլի բոլոր մնացորդը բնաջի՞նջ պիտի ընես»։
zohrab-1805▾ eastern-1994▾ western am▾
9:89:8 И когда они их убили, а я остался, тогда я пал на лице свое и возопил, и сказал: о, Господи Боже! неужели Ты погубишь весь остаток Израиля, изливая гнев Твой на Иерусалим?
9:8 καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in τῷ ο the κόπτειν κοπτω cut; mourn αὐτοὺς αυτος he; him καὶ και and; even πίπτω πιπτω fall ἐπὶ επι in; on πρόσωπόν προσωπον face; ahead of μου μου of me; mine καὶ και and; even ἀνεβόησα αναβοαω scream out καὶ και and; even εἶπα επω say; speak οἴμμοι οιμμοι lord; master ἐξαλείφεις εξαλειφω erase; wipe out σὺ συ you τοὺς ο the καταλοίπους καταλοιπος left behind τοῦ ο the Ισραηλ ισραηλ.1 Israel ἐν εν in τῷ ο the ἐκχέαι εκχεω pour out; drained σε σε.1 you τὸν ο the θυμόν θυμος provocation; temper σου σου of you; your ἐπὶ επι in; on Ιερουσαλημ ιερουσαλημ Jerusalem
9:8 וַֽ wˈa וְ and יְהִי֙ yᵊhˌî היה be כְּ kᵊ כְּ as הַכֹּותָ֔ם hakkôṯˈām נכה strike וְ wᵊ וְ and נֵֽאשֲׁאַ֖ר nˈēšᵃʔˌar שׁאר remain אָ֑נִי ʔˈānî אֲנִי i וָ wā וְ and אֶפְּלָ֨ה ʔeppᵊlˌā נפל fall עַל־ ʕal- עַל upon פָּנַ֜י pānˈay פָּנֶה face וָ wā וְ and אֶזְעַ֗ק ʔezʕˈaq זעק cry וָֽ wˈā וְ and אֹמַר֙ ʔōmˌar אמר say אֲהָהּ֙ ʔᵃhˌāh אֲהָהּ alas אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH הֲ hᵃ הֲ [interrogative] מַשְׁחִ֣ית mašḥˈîṯ שׁחת destroy אַתָּ֗ה ʔattˈā אַתָּה you אֵ֚ת ˈʔēṯ אֵת [object marker] כָּל־ kol- כֹּל whole שְׁאֵרִ֣ית šᵊʔērˈîṯ שְׁאֵרִית rest יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel בְּ bᵊ בְּ in שָׁפְכְּךָ֥ šofkᵊḵˌā שׁפך pour אֶת־ ʔeṯ- אֵת [object marker] חֲמָתְךָ֖ ḥᵃmāṯᵊḵˌā חֵמָה heat עַל־ ʕal- עַל upon יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
9:8. et caede conpleta remansi ego ruique super faciem meam et clamans aio heu heu heu Domine Deus ergone disperdes omnes reliquias Israhel effundens furorem tuum super HierusalemAnd the slaughter being ended I was left; and I fell upon my face, and crying, I said: Alas, alas, alas, O Lord God, wilt thou then destroy all the remnant of Israel, by pouring out thy fury upon Jerusalem?
8. And it came to pass, while they were smiting, and I was left, that I fell upon my face, and cried, and said, Ah Lord GOD! wilt thou destroy all the residue of Israel in thy pouring out of thy fury upon Jerusalem?
And it came to pass, while they were slaying them, and I was left, that I fell upon my face, and cried, and said, Ah Lord GOD! wilt thou destroy all the residue of Israel in thy pouring out of thy fury upon Jerusalem:

9:8 И когда они их убили, а я остался, тогда я пал на лице свое и возопил, и сказал: о, Господи Боже! неужели Ты погубишь весь остаток Израиля, изливая гнев Твой на Иерусалим?
9:8
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐν εν in
τῷ ο the
κόπτειν κοπτω cut; mourn
αὐτοὺς αυτος he; him
καὶ και and; even
πίπτω πιπτω fall
ἐπὶ επι in; on
πρόσωπόν προσωπον face; ahead of
μου μου of me; mine
καὶ και and; even
ἀνεβόησα αναβοαω scream out
καὶ και and; even
εἶπα επω say; speak
οἴμμοι οιμμοι lord; master
ἐξαλείφεις εξαλειφω erase; wipe out
σὺ συ you
τοὺς ο the
καταλοίπους καταλοιπος left behind
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
ἐν εν in
τῷ ο the
ἐκχέαι εκχεω pour out; drained
σε σε.1 you
τὸν ο the
θυμόν θυμος provocation; temper
σου σου of you; your
ἐπὶ επι in; on
Ιερουσαλημ ιερουσαλημ Jerusalem
9:8
וַֽ wˈa וְ and
יְהִי֙ yᵊhˌî היה be
כְּ kᵊ כְּ as
הַכֹּותָ֔ם hakkôṯˈām נכה strike
וְ wᵊ וְ and
נֵֽאשֲׁאַ֖ר nˈēšᵃʔˌar שׁאר remain
אָ֑נִי ʔˈānî אֲנִי i
וָ wā וְ and
אֶפְּלָ֨ה ʔeppᵊlˌā נפל fall
עַל־ ʕal- עַל upon
פָּנַ֜י pānˈay פָּנֶה face
וָ wā וְ and
אֶזְעַ֗ק ʔezʕˈaq זעק cry
וָֽ wˈā וְ and
אֹמַר֙ ʔōmˌar אמר say
אֲהָהּ֙ ʔᵃhˌāh אֲהָהּ alas
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH
הֲ hᵃ הֲ [interrogative]
מַשְׁחִ֣ית mašḥˈîṯ שׁחת destroy
אַתָּ֗ה ʔattˈā אַתָּה you
אֵ֚ת ˈʔēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
שְׁאֵרִ֣ית šᵊʔērˈîṯ שְׁאֵרִית rest
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
בְּ bᵊ בְּ in
שָׁפְכְּךָ֥ šofkᵊḵˌā שׁפך pour
אֶת־ ʔeṯ- אֵת [object marker]
חֲמָתְךָ֖ ḥᵃmāṯᵊḵˌā חֵמָה heat
עַל־ ʕal- עַל upon
יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
9:8. et caede conpleta remansi ego ruique super faciem meam et clamans aio heu heu heu Domine Deus ergone disperdes omnes reliquias Israhel effundens furorem tuum super Hierusalem
And the slaughter being ended I was left; and I fell upon my face, and crying, I said: Alas, alas, alas, O Lord God, wilt thou then destroy all the remnant of Israel, by pouring out thy fury upon Jerusalem?
8. And it came to pass, while they were smiting, and I was left, that I fell upon my face, and cried, and said, Ah Lord GOD! wilt thou destroy all the residue of Israel in thy pouring out of thy fury upon Jerusalem?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
8. “Я остался”, т. е. один в храме. Хотя и само собою могло быть известно, что Иезекииль не был убит ангелами-карателями (здесь не может звучать, как думают некоторые, удивление, что он сам избежал убиения), но не само собою разумелось, что кроме него никого не осталось живым во храме. Из прежнего видно, что в городе все же были помеченные знаком спасения, а в храме, следовательно, таких не было. Впрочем пророк, как замечает блаж. Иероним, не прибавляет к “остался” - “один”, чтобы подразумевали: с другими, имевшими запечатленное чело. - “Пал на лице свое” - для горячего ходатайства, ср. Чис XVI:22. - “Остаток Израиля” - пророческое обозначение для имеющего пережить катастрофу зерна народа, с которым связывались все надежды на будущее. Тут этим остатком Израиля назван Иерусалим (от которого после переселения Иехонии довольно мало осталось); гибель его была гибелью царства Иудейского, а оно - последнее, что осталось от Израиля и на чем покоились все надежды последнего. Пророк боится, что Господь не сохранит и такого остатка от Израиля, какой обещал ему же сохранить в V:3: и VI:8-9, боится, потому что по сравнению с множеством жертв число отмеченных знаком и пощаженных так мало, что кажется будто весь народ уничтожен. “Чувство, которое говорит в этих словах, и болезненная скорбь над судьбою Израиля, не частое у Иезекииля (ср. XI:13), в то время, как у Иеремии они обычное явление; вообще же Иезекииль стоит холодным перед своим народом, обсуждая его бедствия только рассудочно, а не чувством; однако именно настоящее место показывает, что этого положения нельзя доводить до крайности” (Берт.); такое отношение пророка к народу происходит от избытка ревности его по Боге, Которого имя так обесчещено было Израилем.
Adam Clarke: Commentary on the Bible - 1831
9:8: Wilt thou destroy all the residue of Israel, On thy pouring out of thy fury upon Jerusalem? - These destroyers had slain the seventy elders, the twenty-five adorers of the sun, and the women that mourned for Tammuz; and on seeing this slaughter the prophet fell on his face, and began to make intercession.
Albert Barnes: Notes on the Bible - 1834
9:8: Left - The prophet was left alone, all who had been around him were slain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:8: that I: Num 14:5, Num 16:4, Num 16:21, Num 16:22, Num 16:45; Deu 9:18; Jos 7:6; Ch1 21:16; Ezr 9:5
Ah: Eze 4:14, Eze 11:13; Gen 18:23; Jer 4:10, Jer 14:13, Jer 14:19; Amo 7:2-5
Carl Friedrich Keil and Franz Delitzsch
9:8
Intercession of the Prophet, and the Answer of the Lord
Ezek 9:8. And it came to pass when they smote and I remained, I fell upon my face, and carried, and said: Alas! Lord Jehovah, wilt Thou destroy all the remnant of Israel, by pouring out Thy wrath upon Jerusalem? Ezek 9:9. And He said to me: The iniquity of the house of Israel and Judah is immeasurably great, and the land is full of blood-guiltiness, and the city full of perversion; for they say Jehovah hath forsaken the land, and Jehovah seeth not. Ezek 9:10. So also shall my eye not look with pity, and I will not spare; I will give their way upon their head. Ezek 9:11. And, behold, the man clothed in white linen, who had the writing materials on his hip, brought answer, and said: I have done as thou hast commanded me. - The Chetib נאשׁאר is an incongruous form, composed of participle and imperfect fused into one, and is evidently a copyist's error. It is not to be altered into אשּׁאר, however (the 1st pers. imperf. Niph.), but to be read as a participle נשׁאר, and taken with כּהכּותם as a continuation of the circumstantial clause. For the words do not mean that Ezekiel alone was left, but that when the angels smote and he was left, i.e., was spared, was not smitten with the rest, he fell on his face, to entreat the Lord for mercy. These words and the prophet's intercession both apparently presuppose that among the inhabitants of Jerusalem there was no one found who was marked with the sign of the cross, and therefore could be spared. But this is by no means to be regarded as established. For, in the first place, it is not stated that all had been smitten by the angels; and, secondly, the intercession of the prophet simply assumes that, in comparison with the multitude of the slain, the number of those who were marked with the sign of the cross and spared was so small that it escaped the prophet's eye, and he was afraid that they might all be slain without exception, and the whole of the remnant of the covenant nation be destroyed. The שׁארית of Israel and Judah is the covenant nation in its existing state, when it had been so reduced by the previous judgments of God, that out of the whole of what was once so numerous a people, only a small portion remained in the land. Although God has previously promised that a remnant shall be preserved (Ezek 5:3-4), He does not renew this promise to the prophet, but begins by holding up the greatness of the iniquity of Israel, which admits of no sparing, but calls for the most merciless punishment, to show him that, according to the strict demand of justice, the whole nation has deserved destruction. מטּה (Ezek 9:9) is not equivalent to מוהט, oppression (Is 58:9), but signifies perversion of justice; although משׁפּט is not mentioned, since this is also omitted in Ex 23:2, where הטּה occurs in the same sense. For Ezek 9:9, vid., Ezek 8:12. For נתתּי 'דּרכּם בר (Ezek 9:10 and Ezek 11:21-22, 31), vid., 3Kings 8:32. While God is conversing with the prophet, the seven angels have performed their work; and in Ezek 9:11 their leader returns to Jehovah with the announcement that His orders have been executed. He does this, not in his own name only, but in that of all the rest. The first act of the judgment is thus shown to the prophet in a figurative representation. The second act follows in the next chapter.
Geneva 1599
9:8 And it came to pass, while they were slaying them, and I was left, that I fell upon my face, and cried, and said, (i) Ah Lord GOD! wilt thou destroy the whole remnant of Israel in thy pouring out of thy fury upon Jerusalem?
(i) This declares that the servants of God have a compassion when they see his judgments executed.
John Gill
9:8 And it came to pass, while they were slaying them,.... That were in the city:
and I was left; in the temple; and the only one that was left there, the rest were slain; for there were none marked in the temple, only in the city, Ezek 9:4;
that I fell upon my face; as a supplicant, with great humility:
and cried, and said; being greatly distressed with this awful providence:
ah, Lord God! wilt thou destroy all the residue of Israel; the ten tribes had been carried captive before; there only remained the two tribes of Judah and Benjamin, and these were now threatened with an utter destruction:
in thy pouring out of thy fury upon Jerusalem? shown in the destruction of men, both in the city and temple, by famine, pestilence, and sword.
John Wesley
9:8 Was left - Left alone, now both the sealer, and the slayers were gone.
Robert Jamieson, A. R. Fausset and David Brown
9:8 I was left--literally "there was left I." So universal seemed the slaughter that Ezekiel thought himself the only one left [CALVIN]. He was the only one left of the priests "in the sanctuary."
fell upon my face--to intercede for his countrymen (so Num 16:22).
all the residue--a plea drawn from God's covenant promise to save the elect remnant.
9:99:9: Եւ ասէ ցիս. Անիրաւութիւն տանդ Իսրայէլի եւ Յուդայ մեծացա՛ւ յոյժ յոյժ. զի լցա՛ւ երկիրդ ժողովրդովք բազմօք, եւ քաղաքդ լի՛ եղեւ անօրէնութեամբ եւ պղծութեամբ. զի ասացին եթէ եթո՛ղ Տէր զերկիրն, եւ ո՛չ եւս հայի Տէր[12409]։ [12409] Ոմանք. Եւ զի ասացին եթէ։
9 Եւ Տէրն ասաց ինձ. «Իսրայէլի ու Յուդայի երկրի այդ տան անիրաւութիւնները սաստիկ շատացան, որովհետեւ այդ երկիրը լցուեց ժողովուրդների բազմութեամբ, այդ քաղաքն էլ՝ անօրէնութեամբ ու պղծութեամբ, որովհետեւ ասացին, թէ՝ “Տէրը լքել է երկիրը, այլեւս չի նայում երկրին”:
9 Ինծի ըսաւ. «Իսրայէլի եւ Յուդայի տանը անօրէնութիւնը խիստ շատ մեծ է ու երկիրը արիւնով լեցուեցաւ եւ քաղաքը անիրաւութիւնով լեցուեցաւ. վասն զի ըսին. ‘Տէրը երկիրը թողուց ու մեզ չի տեսներ’։
Եւ ասէ ցիս. Անիրաւութիւն տանդ Իսրայելի եւ Յուդայ մեծացաւ յոյժ յոյժ, [158]զի լցաւ երկիրդ ժողովրդովք բազմօք``, եւ քաղաքդ լի եղեւ [159]անօրէնութեամբ եւ`` պղծութեամբ. զի ասացին եթէ` Եթող Տէր զերկիրն, եւ ոչ եւս հայի Տէր:

9:9: Եւ ասէ ցիս. Անիրաւութիւն տանդ Իսրայէլի եւ Յուդայ մեծացա՛ւ յոյժ յոյժ. զի լցա՛ւ երկիրդ ժողովրդովք բազմօք, եւ քաղաքդ լի՛ եղեւ անօրէնութեամբ եւ պղծութեամբ. զի ասացին եթէ եթո՛ղ Տէր զերկիրն, եւ ո՛չ եւս հայի Տէր[12409]։
[12409] Ոմանք. Եւ զի ասացին եթէ։
9 Եւ Տէրն ասաց ինձ. «Իսրայէլի ու Յուդայի երկրի այդ տան անիրաւութիւնները սաստիկ շատացան, որովհետեւ այդ երկիրը լցուեց ժողովուրդների բազմութեամբ, այդ քաղաքն էլ՝ անօրէնութեամբ ու պղծութեամբ, որովհետեւ ասացին, թէ՝ “Տէրը լքել է երկիրը, այլեւս չի նայում երկրին”:
9 Ինծի ըսաւ. «Իսրայէլի եւ Յուդայի տանը անօրէնութիւնը խիստ շատ մեծ է ու երկիրը արիւնով լեցուեցաւ եւ քաղաքը անիրաւութիւնով լեցուեցաւ. վասն զի ըսին. ‘Տէրը երկիրը թողուց ու մեզ չի տեսներ’։
zohrab-1805▾ eastern-1994▾ western am▾
9:99:9 И сказал Он мне: нечестие дома Израилева и Иудина велико, весьма велико; и земля сия полна крови, и город исполнен неправды; ибо они говорят: >.
9:9 καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me ἀδικία αδικια injury; injustice τοῦ ο the οἴκου οικος home; household Ισραηλ ισραηλ.1 Israel καὶ και and; even Ιουδα ιουδα Iouda; Iutha μεμεγάλυνται μεγαλυνω enlarge; magnify σφόδρα σφοδρα vehemently; tremendously σφόδρα σφοδρα vehemently; tremendously ὅτι οτι since; that ἐπλήσθη πληθω fill; fulfill ἡ ο the γῆ γη earth; land λαῶν λαος populace; population πολλῶν πολυς much; many καὶ και and; even ἡ ο the πόλις πολις city ἐπλήσθη πληθω fill; fulfill ἀδικίας αδικια injury; injustice καὶ και and; even ἀκαθαρσίας ακαθαρσια uncleanness ὅτι οτι since; that εἶπαν επω say; speak ἐγκαταλέλοιπεν εγκαταλειπω abandon; leave behind κύριος κυριος lord; master τὴν ο the γῆν γη earth; land οὐκ ου not ἐφορᾷ επειδον look on; have regard ὁ ο the κύριος κυριος lord; master
9:9 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלַ֗י ʔēlˈay אֶל to עֲוֹ֨ן ʕᵃwˌōn עָוֹן sin בֵּֽית־ bˈêṯ- בַּיִת house יִשְׂרָאֵ֤ל yiśrāʔˈēl יִשְׂרָאֵל Israel וִֽ wˈi וְ and יהוּדָה֙ yhûḏˌā יְהוּדָה Judah גָּדֹול֙ gāḏôl גָּדֹול great בִּ bi בְּ in מְאֹ֣ד mᵊʔˈōḏ מְאֹד might מְאֹ֔ד mᵊʔˈōḏ מְאֹד might וַ wa וְ and תִּמָּלֵ֤א ttimmālˈē מלא be full הָ hā הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth דָּמִ֔ים dāmˈîm דָּם blood וְ wᵊ וְ and הָ hā הַ the עִ֖יר ʕˌîr עִיר town מָלְאָ֣ה mālᵊʔˈā מלא be full מֻטֶּ֑ה muṭṭˈeh מֻטֶּה crookedness כִּ֣י kˈî כִּי that אָמְר֗וּ ʔāmᵊrˈû אמר say עָזַ֤ב ʕāzˈav עזב leave יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH רֹאֶֽה׃ rōʔˈeh ראה see
9:9. et dixit ad me iniquitas domus Israhel et Iuda magna est nimis valde et repleta est terra sanguinibus et civitas repleta est aversione dixerunt enim dereliquit Dominus terram et Dominus non videtAnd he said to me: The iniquity of the house of Israel, and of Juda, is exceeding great, and the land is filled with blood, and the city is filled with perverseness: for they have said: The Lord hath forsaken the earth, and the Lord seeth not.
9. Then said he unto me, The iniquity of the house of Israel and Judah is exceeding great, and the land is full of blood, and the city full of wresting : for they say, The LORD hath forsaken the earth, and the LORD seeth not.
Then said he unto me, The iniquity of the house of Israel and Judah [is] exceeding great, and the land is full of blood, and the city full of perverseness: for they say, The LORD hath forsaken the earth, and the LORD seeth not:

9:9 И сказал Он мне: нечестие дома Израилева и Иудина велико, весьма велико; и земля сия полна крови, и город исполнен неправды; ибо они говорят: <<оставил Господь землю сию, и не видит Господь>>.
9:9
καὶ και and; even
εἶπεν επω say; speak
πρός προς to; toward
με με me
ἀδικία αδικια injury; injustice
τοῦ ο the
οἴκου οικος home; household
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
Ιουδα ιουδα Iouda; Iutha
μεμεγάλυνται μεγαλυνω enlarge; magnify
σφόδρα σφοδρα vehemently; tremendously
σφόδρα σφοδρα vehemently; tremendously
ὅτι οτι since; that
ἐπλήσθη πληθω fill; fulfill
ἡ ο the
γῆ γη earth; land
λαῶν λαος populace; population
πολλῶν πολυς much; many
καὶ και and; even
ἡ ο the
πόλις πολις city
ἐπλήσθη πληθω fill; fulfill
ἀδικίας αδικια injury; injustice
καὶ και and; even
ἀκαθαρσίας ακαθαρσια uncleanness
ὅτι οτι since; that
εἶπαν επω say; speak
ἐγκαταλέλοιπεν εγκαταλειπω abandon; leave behind
κύριος κυριος lord; master
τὴν ο the
γῆν γη earth; land
οὐκ ου not
ἐφορᾷ επειδον look on; have regard
ὁ ο the
κύριος κυριος lord; master
9:9
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלַ֗י ʔēlˈay אֶל to
עֲוֹ֨ן ʕᵃwˌōn עָוֹן sin
בֵּֽית־ bˈêṯ- בַּיִת house
יִשְׂרָאֵ֤ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וִֽ wˈi וְ and
יהוּדָה֙ yhûḏˌā יְהוּדָה Judah
גָּדֹול֙ gāḏôl גָּדֹול great
בִּ bi בְּ in
מְאֹ֣ד mᵊʔˈōḏ מְאֹד might
מְאֹ֔ד mᵊʔˈōḏ מְאֹד might
וַ wa וְ and
תִּמָּלֵ֤א ttimmālˈē מלא be full
הָ hā הַ the
אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth
דָּמִ֔ים dāmˈîm דָּם blood
וְ wᵊ וְ and
הָ hā הַ the
עִ֖יר ʕˌîr עִיר town
מָלְאָ֣ה mālᵊʔˈā מלא be full
מֻטֶּ֑ה muṭṭˈeh מֻטֶּה crookedness
כִּ֣י kˈî כִּי that
אָמְר֗וּ ʔāmᵊrˈû אמר say
עָזַ֤ב ʕāzˈav עזב leave
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
הָ hā הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
רֹאֶֽה׃ rōʔˈeh ראה see
9:9. et dixit ad me iniquitas domus Israhel et Iuda magna est nimis valde et repleta est terra sanguinibus et civitas repleta est aversione dixerunt enim dereliquit Dominus terram et Dominus non videt
And he said to me: The iniquity of the house of Israel, and of Juda, is exceeding great, and the land is filled with blood, and the city is filled with perverseness: for they have said: The Lord hath forsaken the earth, and the Lord seeth not.
9. Then said he unto me, The iniquity of the house of Israel and Judah is exceeding great, and the land is full of blood, and the city full of wresting : for they say, The LORD hath forsaken the earth, and the LORD seeth not.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. Хотя Бог обещал сохранить небольшую часть народа (отмеченных знаком), но в ответ на молитву пророка Он не возобновляет этого обещания, а дает понять, что по законам строгой справедливости безусловно весь Израиль заслуживает уничтожения. “Израилева и Иудина” - обозначение нечастое у Иезекииля: IV:4-6; гл. XXIII и XXXVII:15: и д.; большею частью или “Израиль”, или “Иуда” как синонимы; но здесь пророк хочет показать, что Иерусалим своим бедствием искупает грех не только Иудейского царства, но и Израильского и что Иезекииль правильно смотрит на него, как на “остаток Израиля”. - “Велико, весьма велико…” - ср. Быт IV:13: о Каине, XVIII:20: о Содоме, как Плач IV:6. - “Земля сия полна крови и город исполнен неправды”. См. объяснение VII:23; тамошнее “суда крови” (рус. пер. “кровавые злодеяния”) здесь повторено короче “крови”; для тамошних “насилий” - (= VIII:17, но в рус. “нечестие”) указана их причина: “неправда”, т. е. судебная. Из постоянно повторяющихся упреков “насилиям” и “неправде” Иерусалима можно заключить, что в городском суде царило вероятно в сильнейшей степени пристрастие в ущерб бедным и беспомощным. Прямых примеров пролития крови нам из тогдашней жизни иудеи неизвестно, почему может быть это гиперболизм; и LXX здесь читают: “наполнися земля людей многих” (“дам”, “кровь” прочли как “ам”, “народ” и предложение сочли сравнительным к следующему: как земля полна народа, так “град наполнися неправд и нечистот”). - “Ибо они говорят: “оставил Господь землю сию и не видит Господь”. Они думают, что Я не вижу. Буквальное повторение рассуждения зоолатров в VIII:12; только там сначала более важное для них: “не видит нас Господь”. - К грехам кровопролития и обид (практическим) присоединяется и у Иудеи грех сомнения (теоретический) в Божественном промысле и провидении, от которого один шаг к безбожию.
Adam Clarke: Commentary on the Bible - 1831
9:9: For they say, The Lords hath forsaken the earth - את הארץ eth haarets, "this land." He has no more place in Israel; he has quite abandoned it; he neither sees nor cares, and he can be no longer the object of worship to any man in Israel. This seems to be the meaning; and God highly resents it, because it was bringing him on a level with idols and provincial deities, who had, according to supposition, regency only in some one place.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:9: The iniquity: Eze 7:23, Eze 22:2-12, Eze 22:25-31; Deu 31:29, Deu 32:5, Deu 32:15-22; 2Kings 17:7-23; Ch2 36:14-16; Isa 1:4, Isa 59:2-8, Isa 59:12-15; Jer 5:1-9, Jer 7:8, Jer 7:9; Mic 3:9-12; Zep 3:1-4
and the land: Eze 8:17; Kg2 21:16, Kg2 24:4; Jer 2:34, Jer 22:17; Lam 4:13, Lam 4:14; Mat 23:35-37; Luk 11:50
full of: Heb. filled with
perverseness: or, wresting of judgment, Eze 22:27-29; Mic 3:1-3, Mic 7:3, Mic 7:4
The Lord hath: Eze 8:12; Job 22:13; Psa 10:11, Psa 94:7; Isa 29:15
Geneva 1599
9:9 Then said he to me, The iniquity of the house of Israel and Judah [is] exceeding great, and the land is full of (k) blood, and the city full of perverseness: for they say, The LORD hath forsaken the earth, and the LORD seeth not.
(k) That is, with all kinds of wickedness. See Is 1:15
John Gill
9:9 Then he said unto me,.... In order to satisfy the prophet, and make him easy, and show the equity and justice of the divine proceedings:
the iniquity of the house of Israel and Judah is exceeding great; it cannot be well conceived or expressed how great it is; it abounded and superabounded: this is the answer in general, but in particular it follows:
and the land is full of blood; of murders, as the Targum interprets it; of shedding of innocent blood; and even of all atrocious and capital crimes:
and the city full of perverseness; or of perversion of judgment, as the Targum; the city of Jerusalem, where was the highest court of judicature, where the sanhedrim of seventy one sat to do justice and judgment, have nothing but perversion and injustice:
for they say, the Lord hath forsaken the earth, and the Lord seeth not; does not concern himself with human affairs, and takes no notice of what is done below; and, having imbibed such atheistical principles, were hardened in sin, and gave themselves over to all iniquity; having no restraints upon them from the consideration of the providence of God, and his government of the world: or else the sense is, that the Lord had withheld his mercy and favours from them; and therefore they showed no regard to him, and looked upon all their evils and calamities as fortuitous events, and not as ordered by him as punishments for their sins.
Robert Jamieson, A. R. Fausset and David Brown
9:9 exceeding--literally, "very, very"; doubled.
perverseness--"apostasy" [GROTIUS]; or, "wresting aside of justice."
Lord . . . forsaken . . . earth . . . seeth not--The order is reversed from Ezek 8:12. There they speak of His neglect of His people in their misery; here they go farther and deny His providence (Ps 10:11), so that they may sin fearlessly. God, in answer to Ezekiel's question (Ezek 9:8), leaves the difficulty unsolved; He merely vindicates His justice by showing it did not exceed their sin: He would have us humbly acquiesce in His judgments, and wait and trust.
9:109:10: Եւ արդ ո՛չ խնայեսցէ ակն իմ ՚ի նա, եւ ո՛չ ողորմեցայց, այլ ըստ ճանապարհաց նոցա տա՛լ ՚ի գլուխ նոցա[12410]։ [12410] Բազումք. Ակն իմ, եւ ոչ ողորմեցայց, ըստ ճանապարհաց նոցա տաց ՚ի գլուխս նոցա։
10 Արդ, գթասիրտ աչքով չեմ նայելու, ոչ էլ ողորմելու եմ, այլ ըստ նրանց ընթացած ճանապարհի էլ պիտի հատուցեմ նրանց»:
10 Ուստի իմ աչքս ա՛լ պիտի չխնայէ ու պիտի չողորմիմ. իրենց հատուցումը իրենց գլուխը պիտի բերեմ»։
Եւ արդ ոչ խնայեսցէ ակն իմ, եւ ոչ ողորմեցայց, այլ ըստ ճանապարհաց նոցա տալ ի գլուխս նոցա:

9:10: Եւ արդ ո՛չ խնայեսցէ ակն իմ ՚ի նա, եւ ո՛չ ողորմեցայց, այլ ըստ ճանապարհաց նոցա տա՛լ ՚ի գլուխ նոցա[12410]։
[12410] Բազումք. Ակն իմ, եւ ոչ ողորմեցայց, ըստ ճանապարհաց նոցա տաց ՚ի գլուխս նոցա։
10 Արդ, գթասիրտ աչքով չեմ նայելու, ոչ էլ ողորմելու եմ, այլ ըստ նրանց ընթացած ճանապարհի էլ պիտի հատուցեմ նրանց»:
10 Ուստի իմ աչքս ա՛լ պիտի չխնայէ ու պիտի չողորմիմ. իրենց հատուցումը իրենց գլուխը պիտի բերեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:109:10 За то и Мое око не пощадит, и не помилую; обращу поведение их на их голову.
9:10 καὶ και and; even οὐ ου not φείσεταί φειδομαι spare; refrain μου μου of me; mine ὁ ο the ὀφθαλμός οφθαλμος eye; sight οὐδὲ ουδε not even; neither μὴ μη not ἐλεήσω ελεεω show mercy; have mercy on τὰς ο the ὁδοὺς οδος way; journey αὐτῶν αυτος he; him εἰς εις into; for κεφαλὰς κεφαλη head; top αὐτῶν αυτος he; him δέδωκα διδωμι give; deposit
9:10 וְ wᵊ וְ and גַ֨ם־ ḡˌam- גַּם even אֲנִ֔י ʔᵃnˈî אֲנִי i לֹא־ lō- לֹא not תָחֹ֥וס ṯāḥˌôs חוס pity עֵינִ֖י ʕênˌî עַיִן eye וְ wᵊ וְ and לֹ֣א lˈō לֹא not אֶחְמֹ֑ל ʔeḥmˈōl חמל have compassion דַּרְכָּ֖ם darkˌām דֶּרֶךְ way בְּ bᵊ בְּ in רֹאשָׁ֥ם rōšˌām רֹאשׁ head נָתָֽתִּי׃ nāṯˈāttî נתן give
9:10. igitur et meus non parcet oculus neque miserebor viam eorum super caput eorum reddamTherefore neither shall my eye spare, nor will I have pity: I will requite their way upon their head.
10. And as for me also, mine eye shall not spare, neither will I have pity, but I will bring their way upon their head.
And as for me also, mine eye shall not spare, neither will I have pity, [but] I will recompense their way upon their head:

9:10 За то и Мое око не пощадит, и не помилую; обращу поведение их на их голову.
9:10
καὶ και and; even
οὐ ου not
φείσεταί φειδομαι spare; refrain
μου μου of me; mine
ὁ ο the
ὀφθαλμός οφθαλμος eye; sight
οὐδὲ ουδε not even; neither
μὴ μη not
ἐλεήσω ελεεω show mercy; have mercy on
τὰς ο the
ὁδοὺς οδος way; journey
αὐτῶν αυτος he; him
εἰς εις into; for
κεφαλὰς κεφαλη head; top
αὐτῶν αυτος he; him
δέδωκα διδωμι give; deposit
9:10
וְ wᵊ וְ and
גַ֨ם־ ḡˌam- גַּם even
אֲנִ֔י ʔᵃnˈî אֲנִי i
לֹא־ lō- לֹא not
תָחֹ֥וס ṯāḥˌôs חוס pity
עֵינִ֖י ʕênˌî עַיִן eye
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
אֶחְמֹ֑ל ʔeḥmˈōl חמל have compassion
דַּרְכָּ֖ם darkˌām דֶּרֶךְ way
בְּ bᵊ בְּ in
רֹאשָׁ֥ם rōšˌām רֹאשׁ head
נָתָֽתִּי׃ nāṯˈāttî נתן give
9:10. igitur et meus non parcet oculus neque miserebor viam eorum super caput eorum reddam
Therefore neither shall my eye spare, nor will I have pity: I will requite their way upon their head.
10. And as for me also, mine eye shall not spare, neither will I have pity, but I will bring their way upon their head.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. “3а то и…” евр. “вегам” - VIII:18, но слав. здесь “и аз есмь”, а там “и аз”. - “Мое око (как бы в противоположность: “не видит” предыд. стиха) не пощадит, и не помилую” = V:11: (где см. обьясн.) и VII:4, по-евр. с легкими изменениями каждый раз. Кара беспощадна, но это только “поведение их”, “обращенное на их голову”; последнее выражение, любимое у Иезекииля (XI:21; XVI:43; XXII:31), может быть обязанное 3: Цар VIII:32.
Adam Clarke: Commentary on the Bible - 1831
9:10: Mine eye shall not spare - They say, the Lord seeth not: this is false; I have seen all their iniquities, and do see all their abominations; and I will bring deserved judgment upon them, and then that eye which now sees will neither pity nor spare.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:10: mine: Eze 9:5, Eze 5:11, Eze 7:4, Eze 8:18, Eze 21:31, Eze 21:32
but: Eze 7:8, Eze 7:9, Eze 11:21, Eze 22:31; Deu 32:41; Ch2 6:23; Isa 65:6; Hos 9:7; Joe 3:4; Heb 10:30
John Gill
9:10 And as for me also,.... As they have not spared the poor and the needy, the widow and the fatherless, but have perverted their judgment, and shed innocent blood:
mine eye shall not spare, neither will I have pity, but I will recompence their way upon their head; deal with them by the law of retaliation, and reward them according to their deserts; see Ezek 7:4.
Robert Jamieson, A. R. Fausset and David Brown
9:10 mine eye--to show them their mistake in saying, "The Lord seeth not."
recompense their way upon their head-- (Prov 1:31). Retribution in kind.
9:119:11: Եւ ահա այրն որ զգեցեալն էր զպճղնաւորն, եւ ունէր զկամարն ընդ մէջ իւր, պատասխանի ետ եւ ասէ. Արարի՛ որպէս եւ հրամայեցեր ինձ։
11 Եւ ահա այն մարդը, որ սքեմ էր հագել ու մէջքին գօտի ունէր, պատասխանեց ու ասաց. «Արեցի, ինչպէս որ հրամայել էիր ինձ»:
11 Ահա կտաւէ զգեստ հագած ու մէջքը կաղամար ունեցող մարդը լուր բերաւ ու ըսաւ. «Ինծի հրամայածիդ պէս ըրի»։
Եւ ահա այրն որ զգեցեալն էր զպճղնաւորն, եւ ունէր [160]զկամարն ընդ մէջ իւր, պատասխանի ետ եւ ասէ. Արարի որպէս եւ հրամայեցեր ինձ:

9:11: Եւ ահա այրն որ զգեցեալն էր զպճղնաւորն, եւ ունէր զկամարն ընդ մէջ իւր, պատասխանի ետ եւ ասէ. Արարի՛ որպէս եւ հրամայեցեր ինձ։
11 Եւ ահա այն մարդը, որ սքեմ էր հագել ու մէջքին գօտի ունէր, պատասխանեց ու ասաց. «Արեցի, ինչպէս որ հրամայել էիր ինձ»:
11 Ահա կտաւէ զգեստ հագած ու մէջքը կաղամար ունեցող մարդը լուր բերաւ ու ըսաւ. «Ինծի հրամայածիդ պէս ըրի»։
zohrab-1805▾ eastern-1994▾ western am▾
9:119:11 И вот человек, одетый в льняную одежду, у которого при поясе прибор писца, дал ответ и сказал: я сделал, как Ты повелел мне.
9:11 καὶ και and; even ἰδοὺ ιδου see!; here I am ὁ ο the ἀνὴρ ανηρ man; husband ὁ ο the ἐνδεδυκὼς ενδυω dress in; wear τὸν ο the ποδήρη ποδηρης feet καὶ και and; even ἐζωσμένος ζωννυμι gird τῇ ο the ζώνῃ ζωνη belt; sash τὴν ο the ὀσφὺν οσφυς loins; waist αὐτοῦ αυτος he; him καὶ και and; even ἀπεκρίνατο αποκρινομαι respond λέγων λεγω tell; declare πεποίηκα ποιεω do; make καθὼς καθως just as / like ἐνετείλω εντελλομαι direct; enjoin μοι μοι me
9:11 וְ wᵊ וְ and הִנֵּ֞ה hinnˈē הִנֵּה behold הָ hā הַ the אִ֣ישׁ׀ ʔˈîš אִישׁ man לְבֻ֣שׁ lᵊvˈuš לָבוּשׁ clad הַ ha הַ the בַּדִּ֗ים bbaddˈîm בַּד linen, part, stave אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] הַ ha הַ the קֶּ֨סֶת֙ qqˈeseṯ קֶסֶת writing-case בְּ bᵊ בְּ in מָתְנָ֔יו moṯnˈāʸw מָתְנַיִם hips מֵשִׁ֥יב mēšˌîv שׁוב return דָּבָ֖ר dāvˌār דָּבָר word לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say עָשִׂ֕יתִי ʕāśˈîṯî עשׂה make כְּכ *kᵊ כְּ as כֹ֖ל† *ḵˌōl כֹּל whole אֲשֶׁ֥ראשׁר *ʔᵃšˌer אֲשֶׁר [relative] צִוִּיתָֽנִי׃ ס ṣiwwîṯˈānî . s צוה command
9:11. et ecce vir qui indutus erat lineis qui habebat atramentarium in dorso suo respondit verbum dicens feci sicut praecepisti mihiAnd behold the man that was clothed with linen, that had the inkhorn at his back, returned the word, saying: I have done as thou hast commanded me.
11. And behold, the man clothed in linen, which had the inkhorn by his side, reported the matter, saying, I have done as thou hast commanded me.
And, behold, the man clothed with linen, which [had] the inkhorn by his side, reported the matter, saying, I have done as thou hast commanded me:

9:11 И вот человек, одетый в льняную одежду, у которого при поясе прибор писца, дал ответ и сказал: я сделал, как Ты повелел мне.
9:11
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ὁ ο the
ἀνὴρ ανηρ man; husband
ὁ ο the
ἐνδεδυκὼς ενδυω dress in; wear
τὸν ο the
ποδήρη ποδηρης feet
καὶ και and; even
ἐζωσμένος ζωννυμι gird
τῇ ο the
ζώνῃ ζωνη belt; sash
τὴν ο the
ὀσφὺν οσφυς loins; waist
αὐτοῦ αυτος he; him
καὶ και and; even
ἀπεκρίνατο αποκρινομαι respond
λέγων λεγω tell; declare
πεποίηκα ποιεω do; make
καθὼς καθως just as / like
ἐνετείλω εντελλομαι direct; enjoin
μοι μοι me
9:11
וְ wᵊ וְ and
הִנֵּ֞ה hinnˈē הִנֵּה behold
הָ hā הַ the
אִ֣ישׁ׀ ʔˈîš אִישׁ man
לְבֻ֣שׁ lᵊvˈuš לָבוּשׁ clad
הַ ha הַ the
בַּדִּ֗ים bbaddˈîm בַּד linen, part, stave
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
הַ ha הַ the
קֶּ֨סֶת֙ qqˈeseṯ קֶסֶת writing-case
בְּ bᵊ בְּ in
מָתְנָ֔יו moṯnˈāʸw מָתְנַיִם hips
מֵשִׁ֥יב mēšˌîv שׁוב return
דָּבָ֖ר dāvˌār דָּבָר word
לֵ lē לְ to
אמֹ֑ר ʔmˈōr אמר say
עָשִׂ֕יתִי ʕāśˈîṯî עשׂה make
כְּכ
*kᵊ כְּ as
כֹ֖ל†
*ḵˌōl כֹּל whole
אֲשֶׁ֥ראשׁר
*ʔᵃšˌer אֲשֶׁר [relative]
צִוִּיתָֽנִי׃ ס ṣiwwîṯˈānî . s צוה command
9:11. et ecce vir qui indutus erat lineis qui habebat atramentarium in dorso suo respondit verbum dicens feci sicut praecepisti mihi
And behold the man that was clothed with linen, that had the inkhorn at his back, returned the word, saying: I have done as thou hast commanded me.
11. And behold, the man clothed in linen, which had the inkhorn by his side, reported the matter, saying, I have done as thou hast commanded me.
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jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. Еще ангелы-каратели продолжали свою ужасную работу, как ангел-защитник вернулся: ему немного было дела в нечестивом городе. Но к исполнению и всего повеления Божия требовалось не больше времени, чем для его объявления; посему высший ангел мог, как начальник отряда (ср. Нав V:1-4), явиться к Верховному Распорядителю с донесением об исполнении всем отрядом поручения. Он один возвращается, и потому что только он один находит дальнейшее применение (сожжет город). “Кровавое дело очень искусно переносится за сцену, но читатель из божественного диалога имеет о нем полное представление” (Берт.).
Adam Clarke: Commentary on the Bible - 1831
9:11: I have done as thou hast commanded me - Angels and men must all give account of their conduct to God; for although he is every where, and his eye sees all things, yet they must personally account for all that they have done. I have done as thou hast commanded me. The penitents are all signed; the penitents are all safe. This is good news for them that mourn.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:11: reported the matter: Heb. returned the word
I have: Psa 103:20; Isa 46:10, Isa 46:11; Zac 1:10, Zac 1:11, Zac 6:7, Zac 6:8; Rev 16:2, Rev 16:17
John Gill
9:11 And, behold, the man clothed with linen, which had the inkhorn by his side,.... Ezek 9:2; to whom the orders were given to mark the mourners in the city, Ezek 9:4. The Syriac version is, "then I saw the man", &c. which must direct him to observe and call to mind the distinguishing goodness of God to his own people:
reported the matter, saying, I have done as thou hast commanded me; meaning that the righteous were marked, and had been preserved, while the others were slain. Christ, as man and Mediator, sustains the character of a servant; as such he has commands enjoined him, which he has obeyed; he has done all he was to do; he has fulfilled the whole will of God, and wrought out the complete salvation of his people; a report of which he made when here on earth, Jn 17:4; and will do again at the last day; when all his people will be gathered in, and he shall deliver the kingdom to the Father, and present them all to him, having been kept by his power, saying, "lo, I and the children thou hast given me", Is 8:18; when all will be done as was commanded, and he undertook, and the report made accordingly. Ben Melech observes, that the "Keri", or marginal reading is,
"according to all which thou hast commanded me;''
as if he should say, there is nothing wanting of all that was commanded.
Robert Jamieson, A. R. Fausset and David Brown
9:11 I have done as thou hast commanded--The characteristic of Messiah (Jn 17:4). So the angels (Ps 103:21); and the apostles report their fulfilment of their orders (Mk 6:30).