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jg▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 Готовясь (в XVI гл.) дать подробное обозрение прошлого Израиля, чтобы всю историю его представить длинной цепью нечестия и идолопоклонства, а настоящую гибель народа - необходимым следствием ужасного прошлого, пророк предпосылает этому большому историческому очерку краткую характеристику самого народа со стороны его природных задатков и, пользуясь старым сравнением Израиля с виноградной лозой, доказывает, что избранный народ не только не лучше, но хуже других народов, как виноградное дерево, взятое помимо его плодов, хуже других родов дерева. Идеалом пророка было вовсе не то развитие (культура), которого достиг Израиль в Ханаане и которым он так гордился. С некоторым правом новейшие толкователи видят в настоящей главе полное отречение Иезекииля от надежды, что Израиль когда-либо, по крайней мере в близком будущем, станет политической величиной. Призвание Израиля по взгляду пророка другое. Matthew Henry: Concise Commentary on the Whole Bible - 1706 Ezekiel has again and again, in God's name, foretold the utter ruin of Jerusalem; but, it should seem, he finds it hard to reconcile himself to it, and to acquiesce in the will of God in this severe dispensation; and therefore God takes various methods to satisfy him not only that it shall be so, but that there is no remedy: it must be so; it is fit that it should be so. Here, in this short chapter, he shows him (probably with design that he should tell the people) that it was as requisite Jerusalem should be destroyed as that the dead and withered branches of a vine should be cut off and thrown into the fire. I. The similitude is very elegant (ver. 1-5), but, II. The explanation of the similitude is very dreadful, ver. 6-8. Adam Clarke: Commentary on the Bible - 1831 The Jewish nation, about to be destroyed by the Chaldeans, compared to a barren vine which is fit for nothing but to be cast into the fire, Eze 15:1-8. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Eze 15:1, By the unfitness of the vine branch for any work, Eze 15:6, is shewn the rejection of Jerusalem. Carl Friedrich Keil and Franz Delitzsch Jerusalem, the Useless Wood of a Wild Vine As certainly as God will not spare Jerusalem for the sake of the righteousness of the few righteous men therein, so certain is it that Israel has no superiority over other nations, which could secure Jerusalem against destruction. As the previous word of God overthrows false confidence in the righteousness of the godly, what follows in this chapter is directed against the fancy that Israel cannot be rejected and punished by the overthrow of the kingdom, because of its election to be the people of God. John Gill INTRODUCTION TO EZEKIEL 15 The destruction of Jerusalem is again prophesied of in this chapter, and is set forth under the simile of a vine tree, which, for its uselessness, is committed to the fire. The simile is in Ezek 15:1; the application of it in Ezek 15:6.
15:015:1: Վասն փայտի՛ որթուն[12490]։ [12490] Ոսկան. Վասն փայտի որթոյն։ 1 Որթատունկի փայտի մասին Վասն փայտի որթուն: 15:1: Վասն փայտի՛ որթուն[12490]։ [12490] Ոսկան. Վասն փայտի որթոյն։ 1 Որթատունկի փայտի մասին zohrab-1805▾ eastern-1994▾ western am▾	15:0 15:1 καὶ και and; even ἐγένετο γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master πρός προς to; toward με με me λέγων λεγω tell; declare 15:1 וַ wa וְ and יְהִ֥י yᵊhˌî היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֵלַ֥י ʔēlˌay אֶל to לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say 15:1. et factus est sermo Domini ad me dicensAnd the word of the Lord came to me, saying: 15:1. And the word of the Lord came to me, saying: 15:1. And the word of the LORD came unto me, saying, 1. And the word of the LORD came unto me, saying, 15:0 missing verse: 15:1 καὶ και and; even ἐγένετο γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master πρός προς to; toward με με me λέγων λεγω tell; declare 15:1 וַ wa וְ and יְהִ֥י yᵊhˌî היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֵלַ֥י ʔēlˌay אֶל to לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say 15:1. et factus est sermo Domini ad me dicens And the word of the Lord came to me, saying: 15:1. And the word of the Lord came to me, saying: 15:1. And the word of the LORD came unto me, saying, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ all ▾ Carl Friedrich Keil and Franz Delitzsch 15:1 And the word of Jehovah came to me, saying, Ezek 15:2. Son of man, what advantage has the wood of the vine over every wood, the vine-branch, which was among the trees of the forest? Ezek 15:3. Is wood taken from it to use for any work? or do men take a peg from it to hang all kinds of vessels upon? Ezek 15:4. Behold, it is given to the fire to consume. If the fire has consumed its two ends, and the middle of it is scorched, will it then be fit for any work? Ezek 15:5. Behold, when it is uninjured, it is not used for any work: how much less when the fire has consumed it and scorched it can it be still used for work? Ezek 15:6. Therefore thus saith the Lord Jehovah, As the wood of the vine among the wood of the forest, which I give to the fire to consume, so do I give up the inhabitants of Jerusalem, Ezek 15:7. And direct my face against them. They have gone out of the fire, and the fire will consume them; that ye may learn that I am Jehovah, when I set my face against them. Ezek 15:8. And I make the land a desert, because they committed treachery, is the saying of the Lord Jehovah. - Israel is like the wood of the wild vine, which is put into the fire to burn, because it is good for nothing. From Deut 32:32-33 onwards, Israel is frequently compared to a vine or a vineyard (cf. Ps 80:9.; Isa 5; Hos 10:1; Jer 2:21), and always, with the exception of Ps 80, to point out its degeneracy. This comparison lies at the foundation of the figure employed, in Ezek 15:2-5, of the wood of the wild vine. This wood has no superiority over any other kind of wood. It cannot be used, like other timber, for any useful purposes; but is only fit to be burned, so that it is really inferior to all other wood (Ezek 15:2 and Ezek 15:3). And if, in its perfect state, it cannot be used for anything, how much less when it is partially scorched and consumed (Ezek 15:4 and Ezek 15:5)! מה־יּהיה, followed by מן, means, what is it above (מן, comparative)? - i.e., what superiority has it to כּל־עץ, all kinds of wood? i.e., any other wood. 'הזמורה אשׁר וגו is in apposition to עץ הנּפן, and is not to be connected with מכּל־עץ, as it has been by the lxx and Vulgate, - notwithstanding the Masoretic accentuation, - so as to mean every kind of fagot; for זמורה does not mean a fagot, but the tendril or branch of the vine (cf. Ezek 8:17), which is still further defined by the following relative clause: to be a wood-vine, i.e., a wild vine, which bears only sour, uneatable grapes. The preterite היה (which was; not, "is") may be explained from the idea that the vine had been fetched from the forest in order that its wood might be used. The answer given in Ezek 15:3 is, that this vine-wood cannot be used for any purpose whatever, not even as a peg for hanging any kind of domestic utensils upon (see comm. on Zech 10:4). It is too weak even for this. The object has to be supplied to לעשׂות למלאכה: to make, or apply it, for any work. Because it cannot be used as timber, it is burned. A fresh thought is introduced in Ezek 15:4 by the words 'את שׁני ק. The two clauses in Ezek 15:4 are to be connected together. The first supposes a case, from which the second is deduced as a conclusion. The question, "Is it fit for any work?" is determined in Ezek 15:5 in the negative. אף כּי: as in Ezek 14:21. נחר: perfect; and יחר: imperfect, Niphal, of חרר, in the sense of, to be burned or scorched. The subject to waויּחר is no doubt the wood, to which the suffix in אכלתהוּ refers. At the same time, the two clauses are to be understood, in accordance with Ezek 15:4, as relating to the burning of the ends and the scorching of the middle. - Ezek 15:6-8. In the application of the parable, the only thing to which prominence is given, is the fact that God will deal with the inhabitants of Jerusalem in the same manner as with the vine-wood, which cannot be used for any kind of work. This implies that Israel resembles the wood of a forest-vine. As this possesses no superiority to other wood, but, on the contrary, is utterly useless, so Israel has no superiority to other nations, but is even worse than they, and therefore is given up to the fire. This is accounted for in Ezek 15:7 : "They have come out of the fire, and the fire will consume them" (the inhabitants of Jerusalem). These words are not to be interpreted proverbially, as meaning, "he who escapes one judgment falls into another" (Hvernick), but show the application of Ezek 15:4 and Ezek 15:5 to the inhabitants of Jerusalem. Out of a fire one must come either burned or scorched. Israel has been in the fire already. It resembles a wild vine which has been consumed at both ends by the fire, while the middle has been scorched, and which is now about to be given up altogether to the fire. We must not restrict the fire, however, out of which it has come half consumed, to the capture of Jerusalem in the time of Jehoiachin, as Hitzig does, but must extend it to all the judgments which fell upon the covenant nation, from the destruction of the kingdom of the ten tribes to the catastrophe in the reign of Jehoiachin, and in consequence of which Israel now resembled a vine burned at both ends and scorched in the middle. The threat closes in the same manner as the previous one. Compare Ezek 15:7 with Ezek 14:8, and Ezek 15:8 with Ezek 14:15 and Ezek 14:13. John Gill 15:1 And the word of the Lord came unto me, saying. The destruction of Jerusalem had been represented under various types and similes before, as of a siege, and a sharp razor; and here of a fruitless and useless vine, only fit for the fire; which was delivered out by a spirit of prophecy. The Targum calls it the word of prophecy, as usual.
15:115:1: Եւ եղեւ բան Տեառն առ իս՝ եւ ասէ. 1 Տէրը խօսեց ինձ հետ ու ասաց. 15 Տէրոջը խօսքը ինծի եղաւ՝ ըսելով. Եւ եղեւ բան Տեառն առ իս եւ ասէ: 15:1: Եւ եղեւ բան Տեառն առ իս՝ եւ ասէ. 1 Տէրը խօսեց ինձ հետ ու ասաց. 15 Տէրոջը խօսքը ինծի եղաւ՝ ըսելով. zohrab-1805▾ eastern-1994▾ western am▾	15:115:1 И было ко мне слово Господне: 15:2 καὶ και and; even σύ συ you υἱὲ υιος son ἀνθρώπου ανθρωπος person; human τί τις.1 who?; what? ἂν αν perhaps; ever γένοιτο γινομαι happen; become τὸ ο the ξύλον ξυλον wood; timber τῆς ο the ἀμπέλου αμπελος vine ἐκ εκ from; out of πάντων πας all; every τῶν ο the ξύλων ξυλον wood; timber τῶν ο the κλημάτων κλημα branch τῶν ο the ὄντων ειμι be ἐν εν in τοῖς ο the ξύλοις ξυλον wood; timber τοῦ ο the δρυμοῦ δρυμος thicket 15:2 בֶּן־ ben- בֵּן son אָדָ֕ם ʔāḏˈām אָדָם human, mankind מַה־ mah- מָה what יִּֽהְיֶ֥ה yyˈihyˌeh היה be עֵץ־ ʕēṣ- עֵץ tree הַ ha הַ the גֶּ֖פֶן ggˌefen גֶּפֶן vine מִ mi מִן from כָּל־ kkol- כֹּל whole עֵ֑ץ ʕˈēṣ עֵץ tree הַ ha הַ the זְּמֹורָ֕ה zzᵊmôrˈā זְמֹורָה shoot אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הָיָ֖ה hāyˌā היה be בַּ ba בְּ in עֲצֵ֥י ʕᵃṣˌê עֵץ tree הַ ha הַ the יָּֽעַר׃ yyˈāʕar יַעַר wood 15:2. fili hominis quid fiet ligno vitis ex omnibus lignis nemorum quae sunt inter ligna silvarumSon of man, what shall be made of the wood of the vine, out of all the trees of the woods that are among the trees of the forests? 15:2. “Son of man, what can be made from the stalk of a vine, compared to all the plants of the woods that are among the trees of the forests? 15:2. Son of man, What is the vine tree more than any tree, [or than] a branch which is among the trees of the forest? 2. Son of man, What is the vine tree more than any tree, the vine branch which is among the trees of the forest? 15:1 And the word of the LORD came unto me, saying: 15:1 И было ко мне слово Господне: 15:2 καὶ και and; even σύ συ you υἱὲ υιος son ἀνθρώπου ανθρωπος person; human τί τις.1 who?; what? ἂν αν perhaps; ever γένοιτο γινομαι happen; become τὸ ο the ξύλον ξυλον wood; timber τῆς ο the ἀμπέλου αμπελος vine ἐκ εκ from; out of πάντων πας all; every τῶν ο the ξύλων ξυλον wood; timber τῶν ο the κλημάτων κλημα branch τῶν ο the ὄντων ειμι be ἐν εν in τοῖς ο the ξύλοις ξυλον wood; timber τοῦ ο the δρυμοῦ δρυμος thicket 15:2 בֶּן־ ben- בֵּן son אָדָ֕ם ʔāḏˈām אָדָם human, mankind מַה־ mah- מָה what יִּֽהְיֶ֥ה yyˈihyˌeh היה be עֵץ־ ʕēṣ- עֵץ tree הַ ha הַ the גֶּ֖פֶן ggˌefen גֶּפֶן vine מִ mi מִן from כָּל־ kkol- כֹּל whole עֵ֑ץ ʕˈēṣ עֵץ tree הַ ha הַ the זְּמֹורָ֕ה zzᵊmôrˈā זְמֹורָה shoot אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הָיָ֖ה hāyˌā היה be בַּ ba בְּ in עֲצֵ֥י ʕᵃṣˌê עֵץ tree הַ ha הַ the יָּֽעַר׃ yyˈāʕar יַעַר wood 15:2. fili hominis quid fiet ligno vitis ex omnibus lignis nemorum quae sunt inter ligna silvarum Son of man, what shall be made of the wood of the vine, out of all the trees of the woods that are among the trees of the forests? 15:2. “Son of man, what can be made from the stalk of a vine, compared to all the plants of the woods that are among the trees of the forests? 15:2. Son of man, What is the vine tree more than any tree, [or than] a branch which is among the trees of the forest? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 2. Сравнение Израиля с виноградной лозой, этим благороднейшим произведением Ханаана, было естественно (ср. Мф XXI:33) и старо. Народные певцы могли изобрести его для восхваления нации (храм Ирода был украшен этим символом Израиля. И. Флавий, De bello jud. V, 5, 4). Писатели-пророки, сначала Осия (X:1), затем Иеремия (II:21), а также Исаия, (V:1: и д.) должно быть переняли его и обратили в плохую сторону: Израиль, подобен благородной виноградной ветви, ставшей дикою. Пророк Иезекииль развивает это сравнение тоже в плохую сторону, но совершенно в другом отношении. Израиль вне заветных отношений к Иегове ниже других народов во всех отношениях - по протяжению страны, по богатству, военному могуществу, искусствам. Притча искусно развивается в ряде вопросов, которые все требуют отрицательного ответа, причем каждый следующий указывает худшее предыдущего качество. Matthew Henry: Concise Commentary on the Whole Bible - 1706 1 And the word of the LORD came unto me, saying, 2 Son of man, What is the vine tree more than any tree, or than a branch which is among the trees of the forest? 3 Shall wood be taken thereof to do any work? or will men take a pin of it to hang any vessel thereon? 4 Behold, it is cast into the fire for fuel; the fire devoureth both the ends of it, and the midst of it is burned. Is it meet for any work? 5 Behold, when it was whole, it was meet for no work: how much less shall it be meet yet for any work, when the fire hath devoured it, and it is burned? 6 Therefore thus saith the Lord GOD; As the vine tree among the trees of the forest, which I have given to the fire for fuel, so will I give the inhabitants of Jerusalem. 7 And I will set my face against them; they shall go out from one fire, and another fire shall devour them; and ye shall know that I am the LORD, when I set my face against them. 8 And I will make the land desolate, because they have committed a trespass, saith the Lord GOD. The prophet, we may suppose, was thinking what a glorious city Jerusalem was, above any city in the world; it was the crown and joy of the whole earth; and therefore what a pity it was that it should be destroyed; it was a noble structure, the city of God, and the city of Israel's solemnities. But, if these were the thoughts of his heart, God here returns an answer to them by comparing Jerusalem to a vine. 1. It is true, if a vine be fruitful, it is a most valuable tree, none more so; it was one of those that were courted to have dominion over the trees, and the fruit of it is such as cheers God and man (Judg. ix. 12, 13); it makes glad the heart, Ps. civ. 15. So Jerusalem was planted a choice and noble vine, wholly a right seed (Jer. ii. 21); and, if it had brought forth fruit suitable to its character as a holy city, it would have been the glory both of God and Israel. It was a vine which God's right hand had planted, a branch out of a dry ground, which, though its original was mean and despicable, God had made strong for himself (Ps. lxxx. 15), to be to him for a name and for a praise. 2. But, if it be not fruitful, it is good for nothing, it is as worthless and useless a production of the earth as even thorns and briers are: What is the vine-tree, if you take the tree by itself, without consideration of the fruit? What is it more than any tree, that it should have so much care taken of it and so much cost laid out upon it? What is a branch of the vine, though it spread more than a branch which is among the trees of the forest, where it grows neglected and exposed? Or, as some read it, What is the vine more than any tree if the branch of it be as the trees of the forest; that is, if it bear no fruit, as forest-trees seldom do, being designed for timber-trees, not fruit-trees? Now there are some fruit-trees which, if they do not bear, are nevertheless of good use, as the wood of them may be made to turn to a good account; but the vine is not of this sort: if that do not answer its end as a fruit-tree, it is worth nothing as a timber-tree. Observe, I. How this similitude is expressed here. The wild vine, that is among the trees of the forest, or the empty vine (which Israel is compared to, Hos. x. 1), that bears no more fruit than a forest-tree, is good for nothing; it is as useless as a brier, and more so, for that will add some sharpness to the thorny hedge, which the vine-branch will not do. He shows, 1. That it is fit for no use. The wood of it is not taken to do any work; one cannot so much as make a pin of it to hand a vessel upon, v. 3. See how variously the gifts of nature are dispensed for the service of man. Among the plants, the roots of some, the seeds or fruits of others, the leaves of others, and of some the stalks, are most serviceable to us; so, among trees, some are strong and not fruitful, as the oaks and cedars; others are weak but very fruitful, as the vine, which is unsightly, low, and depending, yet of great use. Rachel is comely but barren, Leah homely but fruitful. 2. That therefore it is made use of for fuel; it will serve to heat the oven with. Because it is not meet for any work, it is cast into the fire, v. 4. When it is good for nothing else it is useful this way, and answers a very needful intention, for fuel is a thing we must have, and to burn any thing for fuel which is good for other work is bad husbandry. To what purpose is this waste? The unfruitful vine is disposed of in the same way with the briers and thorns, which are rejected, and whose end is to be burnt, Heb. vi. 8. And what care is taken of it then? If a piece of solid timber be kindled, somebody perhaps may snatch it as a brand out of the burning, and say, "It is a pity to burn it, for it may be put to some better use;" but if the branch of a vine be on fire, and, as usual, both the ends of it and the middle be kindled together, nobody goes about to save it. When it was whole it was meet for no work, much less when the fire has devoured it (v. 5); even the ashes of it are not worth saving. II. How this similitude is applied to Jerusalem. 1. That holy city had become unprofitable and good for nothing. It had been as the vine-tree among the trees of the vineyard, abounding in the fruits of righteousness to the glory of God. When religion flourished there, and the pure worship of God was kept up, many a joyful vintage was then gathered in from it; and, while it continued so, God made a hedge about it; it was his pleasant plant (Isa. v. 7); he watered it every moment and kept it night and day (Isa. xxvii. 3); but it had now become the degenerate plant of a strange vine, of a wild vine (such as we read of 2 Kings iv. 39), a vine-tree among the trees of the wild grapes (Isa. v. 4), which are not only of no use, but are nauseous and noxious (Deut. xxxii. 32), their grapes are grapes of gall, and their clusters are bitter. It is explained (v. 8): "They have trespassed a trespass, that is, they have treacherously prevaricated with God and perfidiously apostatized from him;" for so the word signifies. Note, Professors of religion, if they do not live up to their profession, but contradict it, if they degenerate and depart from it, are the most unprofitable creatures in the world, like the salt that has lost its savour and is thenceforth good for nothing, Mark ix. 50. Other nations were famed for valour or politics, some for war, others for trade, and retained their credit; but the Jewish nation, being famous as a holy people, when they lost their holiness, and became wicked, were thenceforth good for nothing; with that they lost all their credit and usefulness, and became the most base and despicable people under the sun, trodden under foot of the Gentiles. Daniel, and other pious Jews, were of great use in their generation; but the idolatrous Jews then, and the unbelieving Jews now since the preaching of the gospel, have been, and are, of no common service, not fit for any work. 2. Being so, it is given to the fire for fuel, v. 6. Note, Those who are not fruitful to the glory of God's grace will be fuel to the fire of his wrath; and thus, if they give not honour to him, he will get himself honour upon them, honour that will shine brightly in that flaming fire by which impenitent sinners will be for ever consumed. He will not be a loser at last by any of his creatures. The Lord has made all things for himself, yea, even the wicked, that would not otherwise be for him, for the day of evil (Prov. xvi. 4); and in those who would not glorify him as the God to whom duty belongs he will be glorified as the God to whom vengeance belongs. The fire of God's wrath had before devoured both the ends of the Jewish nation (v. 4), Samaria and the cities of Judah; and now Jerusalem, that was the midst of it, was thrown into the fire, to be burnt too, for it is meet for no work; it will not be wrought upon, by any of the methods God has taken, to be serviceable to him. The inhabitants of Jerusalem were like a vine-branch, rotten and awkward; and therefore (v. 7), "I will set my face against them, to thwart all their counsels," as they set their faces against God, to contradict his word and defeat all his designs. It is decreed; the consumption is determined: I will make the land quite desolate, and therefore, when they go out from one fire, another fire shall devour them (v. 7); the end of one judgment shall be the beginning of another, and their escape from one only a reprieve till another comes; they shall go from misery in their own country to misery in Babylon. Those who kept out of the way of the sword perished by famine or pestilence. When one descent of the Chaldean forces upon them was over, and they thought, Surely the bitterness of death is past, yet soon after they returned again with double violence, till they had made a full end. Thus they shall know that I am the Lord, a God of almighty power, when I set my face against them. Note, God shows himself to be the Lord, by perfecting the destruction of his implacable enemies as well as the deliverances of his obedient people. Those whom God sets his face, though they may come out of one trouble little hurt, will fall into another; though they come out of the pit, they will be taken in the snare (Isa. xxiv. 18); though they escape the sword of Hazael, they will fall by that of Jehu (1 Kings xix. 17); for evil pursues sinners. Nay, though they go out from the fire of temporal judgments, and seem to die in peace, yet there is an everlasting fire that will devour them; for, when God judges, first or last he will overcome, and he will be known by the judgments which he executes. See Matt. iii. 10; John xv. 6. Adam Clarke: Commentary on the Bible - 1831 15:2: What is the vine tree more than any tree - It is certain that the vine is esteemed only on account of its fruit. In some countries, it is true, it grows to a considerable size and thickness: but, even then, it is not of a sufficient density to work into furniture. But whatever may be said of the stock of the vine, it is the branch that the prophet speaks of here; and I scarcely know the branch of any tree in the forest more useless than is the branch of the vine. Out of it who can even make a pin to drive into a mud wall, or hang any vessel on? A vine would never be cultivated for the sake of its wood; it is really worthless but as it bears fruit. What is Israel? Good for nothing, but as God influenced them to bring forth fruit to his glory. But now that they have ceased to be fruitful, they are good for nothing, but, like a withered branch of the vine, to be burnt. Albert Barnes: Notes on the Bible - 1834 15:2: The vine ... - The image is grounded on a well-known figure Psa 80:8; isa 5. The comparison is not between the vine and other trees, but between the wood of the vine and the wood of other trees. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 15:2: What: The vine is only noble and useful while producing fruit: for, when cut down, its wood is fit only for fuel. So Israel, having ceased to be fruitful, they are good for nothing, but, like a withered branch of a vine, to be burnt. Deu 32:32, Deu 32:33; Psa 80:8-16; Sol 2:13, Sol 2:15, Sol 6:11, Sol 7:12, Sol 8:11, Sol 8:12; Isa 5:1-7; Jer 2:21; Hos 10:1; Mat 21:33-41; Mar 12:1-9; Luk 20:9-16; Joh 15:1-6 among: Isa 44:23; Mic 3:12; Zac 11:2 Geneva 1599 15:2 Son of man, What is the vine tree more than any tree, [or than] a branch which is among the (a) trees of the forest? (a) Which brings forth no fruit, no more than the other trees of the forest do: meaning that if Jerusalem, which bore the name of his Church, did not bring forth fruit it would be utterly destroyed. John Gill 15:2 Son of man, what is the vine tree more than any tree,.... Or, "the wood of the vine than any wood" (b); it is not better than other wood; it is not so good as any other wood; nay, it is good for nothing. The fruit of the vine tree is good, but its wood is of no use: a vine tree, if it bears fruit, is valuable; but if it does not, it is of no account. The people of the Jews are often compared to a vine, who, while they brought forth good fruit, were in esteem; but, when they became like an empty and fruitless vine, were rejected as good for nothing, Ps 80:8; they were originally no better than others; what they had were owing to the grace and goodness of God; and when they degenerated, they were the worst of all people: or than a branch which is among the trees of the forest? a vine tree that bears fruit is better than a tree of the forest, or than a branch of one that is unfruitful; but a vine tree that does not bear fruit is not so good; because the wood of the one may be useful when the other is not; though the words may be better rendered, even "the branch of a wild vine which is among the trees of the forest" (c); and so it explains what vine tree is spoken of; not a fruitful one in the vineyards, but a wild and barren one in the forest. So Jarchi paraphrases the words, "not of the vine in the vineyards, which bears fruit, speak I unto thee; but of the branch of the vine which grows in the forests;'' and so Kimchi, "I do not ask thee of the vine tree which beareth fruit, for that is valuable; but of the branch (of the wild vine) which is among the trees of the forest, and is as they that do not bear fruit, concerning that I ask thee; for even it is not as the trees of the forest; for the trees of the forest, though they do not bear fruit, they are fit to do work of them, to make vessels of them, and to floor houses with them; but the wood of this vine is not so.'' (b) "lignum vitis prae omni ligno", Montanus, Junius & Tremellius, Polanus, Starckius. (c) "surculus", Cocceius; "surculus vitis", Starckius; "vitis sylvestris", Munster. So Ben Melech interprets the branch, of a vine. John Wesley 15:2 The vine - tree - Israel is here compared to a vine, which, when fruitless, is utterly unprofitable. This the prophet minds them of to humble them, and awaken them to fruitfulness. A branch - One branch of a tree in the forest is of more use than the whole vine - tree is, except for its fruit. Robert Jamieson, A. R. Fausset and David Brown 15:2 THE WORTHLESSNESS OF THE VINE AS WOOD ESPECIALLY WHEN BURNT, IS THE IMAGE OF THE WORTHLESSNESS AND GUILT OF THE JEWS, WHO SHALL PASS FROM ONE FIRE TO ANOTHER. (Ezek 15:1-8) What has the vine-wood to make it pre-eminent above other forest-wood? Nothing. Nay, the reverse. Other trees yield useful timber, but vine-wood is soft, brittle, crooked, and seldom large; not so much as a "pin" (the large wooden peg used inside houses in the East to hang household articles on, Is 22:23-25) can be made of it. Its sole excellency is that it should bear fruit; when it does not bear fruit, it is not only not better, but inferior to other trees: so if God's people lose their distinctive excellency by not bearing fruits of righteousness, they are more unprofitable than the worldly (Deut 32:32), for they are the vine; the sole end of their being is to bear fruit to His glory (Ps 80:8-9; Is 5:1, &c.; Jer 2:21; Hos 10:1; Mt 21:33). In all respects, except in their being planted by God, the Jews were inferior to other nations, as Egypt, Babylon, &c., for example, in antiquity, extent of territory, resources, military power, attainments in arts and sciences. or than a branch--rather, in apposition with "the vine tree." Omit "or than." What superiority has the vine if it be but a branch among the trees of the forest, that is, if, as having no fruit, it lies cut down among other woods of trees?
15:215:2: Որդի մարդոյ, զի՞նչ լինիցի փայտ որթուն՝ յամենայն փայտից ոստոց որ են ՚ի փայտս անտառի[12491]։ [12491] Ոսկան. Փայտ որթոյն յամենայն փայտից ոստից։ 2 «Մարդո՛ւ որդի, ինչի՞ կը ծառայի որթատունկի փայտը այն բոլոր ծառերի ու ճիւղերի մէջ, որ կան անտառում: 2 «Որդի՛ մարդոյ, որթատունկին փայտը ի՞նչ առաւելութիւն ունի ուրիշ փայտերէ, Այսինքն այնպիսի ճիւղ մը, որ անտառի ծառերուն մէջ է։ Որդի մարդոյ, զի՞նչ լինիցի փայտ որթուն յամենայն ^[259]փայտից ոստոց որ են`` ի փայտս անտառի: 15:2: Որդի մարդոյ, զի՞նչ լինիցի փայտ որթուն՝ յամենայն փայտից ոստոց որ են ՚ի փայտս անտառի[12491]։ [12491] Ոսկան. Փայտ որթոյն յամենայն փայտից ոստից։ 2 «Մարդո՛ւ որդի, ինչի՞ կը ծառայի որթատունկի փայտը այն բոլոր ծառերի ու ճիւղերի մէջ, որ կան անտառում: 2 «Որդի՛ մարդոյ, որթատունկին փայտը ի՞նչ առաւելութիւն ունի ուրիշ փայտերէ, Այսինքն այնպիսի ճիւղ մը, որ անտառի ծառերուն մէջ է։ zohrab-1805▾ eastern-1994▾ western am▾	15:215:2 сын человеческий! какое преимущество имеет дерево виноградной лозы перед всяким другим деревом и ветви виноградной лозы между деревами в лесу? 15:3 εἰ ει if; whether λήμψονται λαμβανω take; get ἐξ εκ from; out of αὐτῆς αυτος he; him ξύλον ξυλον wood; timber τοῦ ο the ποιῆσαι ποιεω do; make εἰς εις into; for ἐργασίαν εργασια occupation; effort εἰ ει if; whether λήμψονται λαμβανω take; get ἐξ εκ from; out of αὐτῆς αυτος he; him πάσσαλον πασσαλος the κρεμάσαι κρεμαννυμι hang ἐπ᾿ επι in; on αὐτὸν αυτος he; him πᾶν πας all; every σκεῦος σκευος vessel; jar 15:3 הֲ hᵃ הֲ [interrogative] יֻקַּ֤ח yuqqˈaḥ לקח take מִמֶּ֨נּוּ֙ mimmˈennû מִן from עֵ֔ץ ʕˈēṣ עֵץ tree לַ la לְ to עֲשֹׂ֖ות ʕᵃśˌôṯ עשׂה make לִ li לְ to מְלָאכָ֑ה mᵊlāḵˈā מְלָאכָה work אִם־ ʔim- אִם if יִקְח֤וּ yiqḥˈû לקח take מִמֶּ֨נּוּ֙ mimmˈennû מִן from יָתֵ֔ד yāṯˈēḏ יָתֵד peg לִ li לְ to תְלֹ֥ות ṯᵊlˌôṯ תלה hang עָלָ֖יו ʕālˌāʸw עַל upon כָּל־ kol- כֹּל whole כֶּֽלִי׃ kˈelî כְּלִי tool 15:3. numquid tolletur de ea lignum ut fiat opus aut fabricabitur de ea paxillus ut dependeat in eo quodcumque vasShall wood be taken of it, to do any work, or shall a pin be made of it for any vessel to hang thereon? 15:3. Can any wood be taken from it, so that it may be made into a work, or formed into a peg so as to hang some kind of vessel upon it? 15:3. Shall wood be taken thereof to do any work? or will [men] take a pin of it to hang any vessel thereon? 3. Shall wood be taken thereof to make any work? or will men take a pin of it to hang any vessel thereon? 15:2 Son of man, What is the vine tree more than any tree, [or than] a branch which is among the trees of the forest: 15:2 сын человеческий! какое преимущество имеет дерево виноградной лозы перед всяким другим деревом и ветви виноградной лозы между деревами в лесу? 15:3 εἰ ει if; whether λήμψονται λαμβανω take; get ἐξ εκ from; out of αὐτῆς αυτος he; him ξύλον ξυλον wood; timber τοῦ ο the ποιῆσαι ποιεω do; make εἰς εις into; for ἐργασίαν εργασια occupation; effort εἰ ει if; whether λήμψονται λαμβανω take; get ἐξ εκ from; out of αὐτῆς αυτος he; him πάσσαλον πασσαλος the κρεμάσαι κρεμαννυμι hang ἐπ᾿ επι in; on αὐτὸν αυτος he; him πᾶν πας all; every σκεῦος σκευος vessel; jar 15:3 הֲ hᵃ הֲ [interrogative] יֻקַּ֤ח yuqqˈaḥ לקח take מִמֶּ֨נּוּ֙ mimmˈennû מִן from עֵ֔ץ ʕˈēṣ עֵץ tree לַ la לְ to עֲשֹׂ֖ות ʕᵃśˌôṯ עשׂה make לִ li לְ to מְלָאכָ֑ה mᵊlāḵˈā מְלָאכָה work אִם־ ʔim- אִם if יִקְח֤וּ yiqḥˈû לקח take מִמֶּ֨נּוּ֙ mimmˈennû מִן from יָתֵ֔ד yāṯˈēḏ יָתֵד peg לִ li לְ to תְלֹ֥ות ṯᵊlˌôṯ תלה hang עָלָ֖יו ʕālˌāʸw עַל upon כָּל־ kol- כֹּל whole כֶּֽלִי׃ kˈelî כְּלִי tool 15:3. numquid tolletur de ea lignum ut fiat opus aut fabricabitur de ea paxillus ut dependeat in eo quodcumque vas Shall wood be taken of it, to do any work, or shall a pin be made of it for any vessel to hang thereon? 15:3. Can any wood be taken from it, so that it may be made into a work, or formed into a peg so as to hang some kind of vessel upon it? 15:3. Shall wood be taken thereof to do any work? or will [men] take a pin of it to hang any vessel thereon? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 3. Даже такой ничтожной вещи, как гвоздя, нельзя сделать из виноградного дерева: оно недостаточно для этого крепко. Ср. Плиний, Hist. nat, XIV, 1, 2. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 15:3: Jer 24:8; Mat 5:13; Mar 9:50; Luk 14:34, Luk 14:35 John Gill 15:3 Shall wood be taken thereof to do any work?.... The carpenter and joiner, the house or ship builder, are employed in; as to build houses of, make beams, rafters, floors, &c. build ships with, make masts of, &c. or any vessel or utensil for the use of man? it never is; it is not fit for any such purpose. Pliny (d) speaks of some rarities made of the wood of vines, but not things of common use; and these not of any vines, but of some peculiar ones, favoured by the air and soil or will men take a pin of it to hang any vessel thereon? it is not fit to make a peg of to hang a hat on; and much less for anything that requires more strength. (d) Nat. Hist. l. 14. c. 1. John Wesley 15:3 A pin - Will it afford even a pin to drive into a wall or post, on which you may safely fasten any weight.
15:315:3: Միթէ առնուցո՞ւն ՚ի նմանէ փայտ մի առնել գործի ինչ, կամ առնուցո՞ւն ՚ի նմանէ ցի՛ց մի կախել զնմանէ անօթ ինչ։ 3 Միթէ նրանից մի փայտ կ’առնե՞ն՝ որեւէ գործիք սարքելու համար, կամ նրանից մի ցից կ’առնե՞ն՝ դրանից մի աման կախելու համար: 3 Միթէ ան իբր փայտ կ’առնուի՞, բանի մը գործածելու համար. Կամ թէ անկէ ցից մը կը շինուի՞ անկէ աման մը կախելու համար։ Միթէ առնուցո՞ւն ի նմանէ փայտ մի` առնել գործի ինչ, կամ առնուցո՞ւն ի նմանէ ցից մի կախել զնմանէ անօթ ինչ: 15:3: Միթէ առնուցո՞ւն ՚ի նմանէ փայտ մի առնել գործի ինչ, կամ առնուցո՞ւն ՚ի նմանէ ցի՛ց մի կախել զնմանէ անօթ ինչ։ 3 Միթէ նրանից մի փայտ կ’առնե՞ն՝ որեւէ գործիք սարքելու համար, կամ նրանից մի ցից կ’առնե՞ն՝ դրանից մի աման կախելու համար: 3 Միթէ ան իբր փայտ կ’առնուի՞, բանի մը գործածելու համար. Կամ թէ անկէ ցից մը կը շինուի՞ անկէ աման մը կախելու համար։ zohrab-1805▾ eastern-1994▾ western am▾	15:315:3 Берут ли от него кусок на какое-либо изделие? Берут ли от него хотя на гвоздь, чтобы вешать на нем какую-либо вещь? 15:4 πάρεξ παρεξ fire δέδοται διδωμι give; deposit εἰς εις into; for ἀνάλωσιν αναλωσις the κατ᾿ κατα down; by ἐνιαυτὸν ενιαυτος cycle; period κάθαρσιν καθαρσις from; away αὐτῆς αυτος he; him ἀναλίσκει αναλισκω waste; consume τὸ ο the πῦρ πυρ fire καὶ και and; even ἐκλείπει εκλειπω leave off; cease εἰς εις into; for τέλος τελος completion; sales tax μὴ μη not χρήσιμον χρησιμος serviceable; useful ἔσται ειμι be εἰς εις into; for ἐργασίαν εργασια occupation; effort 15:4 הִנֵּ֥ה hinnˌē הִנֵּה behold לָ lā לְ to † הַ the אֵ֖שׁ ʔˌēš אֵשׁ fire נִתַּ֣ן nittˈan נתן give לְ lᵊ לְ to אָכְלָ֑ה ʔoḵlˈā אָכְלָה food אֵת֩ ʔˌēṯ אֵת [object marker] שְׁנֵ֨י šᵊnˌê שְׁנַיִם two קְצֹותָ֜יו qᵊṣôṯˈāʸw קָצָה end אָכְלָ֤ה ʔāḵᵊlˈā אכל eat הָ hā הַ the אֵשׁ֙ ʔˌēš אֵשׁ fire וְ wᵊ וְ and תֹוכֹ֣ו ṯôḵˈô תָּוֶךְ midst נָחָ֔ר nāḥˈār חרר be hot הֲ hᵃ הֲ [interrogative] יִצְלַ֖ח yiṣlˌaḥ צלח be strong לִ li לְ to מְלָאכָֽה׃ mᵊlāḵˈā מְלָאכָה work 15:4. ecce igni datum est in escam utramque partem eius consumpsit ignis et medietas eius redacta est in favillam numquid utile erit ad opusBehold it is cast into the fire for fuel: the fire hath consumed both ends thereof, and the midst thereof is reduced to ashes: shall it be useful for any work? 15:4. Behold, it is used in the fire as fuel. The fire consumes both its ends; and its middle is reduced to ashes. So how can it be useful for any work? 15:4. Behold, it is cast into the fire for fuel; the fire devoureth both the ends of it, and the midst of it is burned. Is it meet for [any] work? 4. Behold, it is cast into the fire for fuel: the fire hath devoured both the ends of it, and the midst of it is burned; is it profitable for any work? 15:3 Shall wood be taken thereof to do any work? or will [men] take a pin of it to hang any vessel thereon: 15:3 Берут ли от него кусок на какое-либо изделие? Берут ли от него хотя на гвоздь, чтобы вешать на нем какую-либо вещь? 15:4 πάρεξ παρεξ fire δέδοται διδωμι give; deposit εἰς εις into; for ἀνάλωσιν αναλωσις the κατ᾿ κατα down; by ἐνιαυτὸν ενιαυτος cycle; period κάθαρσιν καθαρσις from; away αὐτῆς αυτος he; him ἀναλίσκει αναλισκω waste; consume τὸ ο the πῦρ πυρ fire καὶ και and; even ἐκλείπει εκλειπω leave off; cease εἰς εις into; for τέλος τελος completion; sales tax μὴ μη not χρήσιμον χρησιμος serviceable; useful ἔσται ειμι be εἰς εις into; for ἐργασίαν εργασια occupation; effort 15:4 הִנֵּ֥ה hinnˌē הִנֵּה behold לָ lā לְ to † הַ the אֵ֖שׁ ʔˌēš אֵשׁ fire נִתַּ֣ן nittˈan נתן give לְ lᵊ לְ to אָכְלָ֑ה ʔoḵlˈā אָכְלָה food אֵת֩ ʔˌēṯ אֵת [object marker] שְׁנֵ֨י šᵊnˌê שְׁנַיִם two קְצֹותָ֜יו qᵊṣôṯˈāʸw קָצָה end אָכְלָ֤ה ʔāḵᵊlˈā אכל eat הָ hā הַ the אֵשׁ֙ ʔˌēš אֵשׁ fire וְ wᵊ וְ and תֹוכֹ֣ו ṯôḵˈô תָּוֶךְ midst נָחָ֔ר nāḥˈār חרר be hot הֲ hᵃ הֲ [interrogative] יִצְלַ֖ח yiṣlˌaḥ צלח be strong לִ li לְ to מְלָאכָֽה׃ mᵊlāḵˈā מְלָאכָה work 15:4. ecce igni datum est in escam utramque partem eius consumpsit ignis et medietas eius redacta est in favillam numquid utile erit ad opus Behold it is cast into the fire for fuel: the fire hath consumed both ends thereof, and the midst thereof is reduced to ashes: shall it be useful for any work? 15:4. Behold, it is used in the fire as fuel. The fire consumes both its ends; and its middle is reduced to ashes. So how can it be useful for any work? 15:4. Behold, it is cast into the fire for fuel; the fire devoureth both the ends of it, and the midst of it is burned. Is it meet for [any] work? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 4. Теперь это дерево еще негодное, так как оно пострадало от огня. Два обгоревшие конца - разрушенное в 722: г. Израильское царство и начавшееся с плена Иехонии разрушение Иудейского царства; обгорелая середина - Иерусалим накануне осады. Adam Clarke: Commentary on the Bible - 1831 15:4: The fire devoureth both the ends of it, and the midst of it is burned - Judea is like a vine branch thrown into the fire, which seizes on both the ends, and scorches the middle: so both the extremities of the land is wasted; and the middle, Jerusalem, is now threatened with a siege, and by and by will be totally destroyed. Albert Barnes: Notes on the Bible - 1834 15:4: Behold, it is cast into the fire - The wood is in itself useless for any purpose; but what if it have been cast into the fire, and half burned, what of it then? R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 15:4: it is cast: Psa 80:16; Isa 27:11; Joh 15:6; Heb 6:8 the fire: Isa 1:31; Amo 4:11; Mal 4:1; Mat 3:12; Heb 12:29 Is it meet: Heb. Will it prosper John Gill 15:4 Behold, it is cast into the fire for fuel, That is; a vine tree when cut down, or a branch when cut off, it is good for nothing else; and that is the use it is generally put to; see Jn 15:6; and this, it is suggested, would be the end of the Jewish nation; who were become by their sins like a wild vine, and were fit fuel for the fire of divine wrath: the fire devoureth both the ends of it; the branch cast into it, and so is quickly consumed. Kimchi explains this by Is 9:12; "the Syrians before, and the Philistines behind, and they devour Israel with open mouth"; and Abendana of the ten tribes; but it seems only to design how soon the fire takes it; and how inevitable the consumption is when it is fired at both ends: and the midst of it is burnt: presently; it being dried, and reduced to a brand by the heat of the fire at both ends: this Kimchi interprets of the city of Jerusalem, which was in the midst of the land: is it meet for any work? no; for if it was not fit for any work when cut down, or cut off, much less when burnt in the fire. John Wesley 15:4 For fuel - When for its barrenness it is cut down, it is fit only to burn. Robert Jamieson, A. R. Fausset and David Brown 15:4 cast into . . . fire-- (Jn 15:6). both the ends--the north kingdom having been already overturned by Assyria under Tiglath-pileser; the south being pressed on by Egypt (4Kings 23:29-35). midst of it is burned--rather, "is on flame"; namely, Jerusalem, which had now caught the flame by the attack of Nebuchadnezzar. Is it meet for any work--"it," that is, the scorched part still remaining.
15:415:4: Բայց զի ՚ի հրո՛յ ծախս տուեալ է. զի ամ ՚ի յամէ զյա՛ւտ նորա ծախէ հուր, եւ պակասէ ՚ի սպառ. միթէ պիտանացո՞ւ ինչ իցէ ՚ի գործ[12492]. [12492] Երկու նոր օրինակք համեմատք իրերաց՝ ընդ Ոսկանայ գրեն. Զի ամ յամէ զհօտ նորա ծախէ. այլ բազումք ունին համաձայն մերումս։ Իսկ նորագիր օրինակ մի. Զի ամի յամէ զոստս զօտ նորա ծախէ։ Ոմանք. Պիտանացո՞ւ ինչ է։ 4 Բայց քանի որ այն հրոյ ճարակ է դառնում, քանի որ տարէցտարի կրակը նրա արգատն սպառում է, եւ որթատունկն իսպառ վերանում է, - մի՞թէ այն որեւէ գործի համար պիտանի կը լինի: 4 Ահա կրակի մէջ կը նետուի, անոր կերակուր ըլլալու համար։Կրակը անոր երկու ծայրերը կ’ուտէ Ու մէջը կ’այրէ։Միթէ անիկա բանի մը օգտակար կ’ըլլա՞յ։ Բայց զի ի հրոյ ծախս տուեալ է. զի ^[260]ամ ի յամէ զյօտ`` նորա ծախէ հուր, եւ ^[261]պակասէ ի սպառ``. միթէ պիտանացո՞ւ ինչ իցէ ի գործ: 15:4: Բայց զի ՚ի հրո՛յ ծախս տուեալ է. զի ամ ՚ի յամէ զյա՛ւտ նորա ծախէ հուր, եւ պակասէ ՚ի սպառ. միթէ պիտանացո՞ւ ինչ իցէ ՚ի գործ[12492]. [12492] Երկու նոր օրինակք համեմատք իրերաց՝ ընդ Ոսկանայ գրեն. Զի ամ յամէ զհօտ նորա ծախէ. այլ բազումք ունին համաձայն մերումս։ Իսկ նորագիր օրինակ մի. Զի ամի յամէ զոստս զօտ նորա ծախէ։ Ոմանք. Պիտանացո՞ւ ինչ է։ 4 Բայց քանի որ այն հրոյ ճարակ է դառնում, քանի որ տարէցտարի կրակը նրա արգատն սպառում է, եւ որթատունկն իսպառ վերանում է, - մի՞թէ այն որեւէ գործի համար պիտանի կը լինի: 4 Ահա կրակի մէջ կը նետուի, անոր կերակուր ըլլալու համար։Կրակը անոր երկու ծայրերը կ’ուտէ Ու մէջը կ’այրէ։Միթէ անիկա բանի մը օգտակար կ’ըլլա՞յ։ zohrab-1805▾ eastern-1994▾ western am▾	15:415:4 Вот, оно отдается огню на съедение; оба конца его огонь поел, и обгорела середина его: годится ли оно на какое-нибудь изделие? 15:5 οὐδὲ ουδε not even; neither ἔτι ετι yet; still αὐτοῦ αυτος he; him ὄντος ειμι be ὁλοκλήρου ολοκληρος intact οὐκ ου not ἔσται ειμι be εἰς εις into; for ἐργασίαν εργασια occupation; effort μὴ μη not ὅτι οτι since; that ἐὰν εαν and if; unless καὶ και and; even πῦρ πυρ fire αὐτὸ αυτος he; him ἀναλώσῃ αναλισκω waste; consume εἰς εις into; for τέλος τελος completion; sales tax εἰ ει if; whether ἔσται ειμι be ἔτι ετι yet; still εἰς εις into; for ἐργασίαν εργασια occupation; effort 15:5 הִנֵּה֙ hinnˌē הִנֵּה behold בִּֽ bˈi בְּ in הְיֹותֹ֣ו hᵊyôṯˈô היה be תָמִ֔ים ṯāmˈîm תָּמִים complete לֹ֥א lˌō לֹא not יֵֽעָשֶׂ֖ה yˈēʕāśˌeh עשׂה make לִ li לְ to מְלָאכָ֑ה mᵊlāḵˈā מְלָאכָה work אַ֣ף ʔˈaf אַף even כִּי־ kî- כִּי that אֵ֤שׁ ʔˈēš אֵשׁ fire אֲכָלַ֨תְהוּ֙ ʔᵃḵālˈaṯhû אכל eat וַ wa וְ and יֵּחָ֔ר yyēḥˈār חרר be hot וְ wᵊ וְ and נַעֲשָׂ֥ה naʕᵃśˌā עשׂה make עֹ֖וד ʕˌôḏ עֹוד duration לִ li לְ to מְלָאכָֽה׃ ס mᵊlāḵˈā . s מְלָאכָה work 15:5. etiam cum esset integrum non erat aptum ad opus quanto magis cum ignis illud devoraverit et conbuserit nihil ex eo fiet operisEven when it was whole it was not fit for work: how much less, when the fire hath devoured and consumed it, shall any work be made of it? 15:5. Even when it was whole, it was unsuitable for a work. How much more so, when fire has devoured it and burned it up, will nothing of it be useful? 15:5. Behold, when it was whole, it was meet for no work: how much less shall it be meet yet for [any] work, when the fire hath devoured it, and it is burned? 5. Behold, when it was whole, it was meet for no work: how much less, when the fire hath devoured it, and it is burned, shall it yet be meet for any work? 15:4 Behold, it is cast into the fire for fuel; the fire devoureth both the ends of it, and the midst of it is burned. Is it meet for [any] work: 15:4 Вот, оно отдается огню на съедение; оба конца его огонь поел, и обгорела середина его: годится ли оно на какое-нибудь изделие? 15:5 οὐδὲ ουδε not even; neither ἔτι ετι yet; still αὐτοῦ αυτος he; him ὄντος ειμι be ὁλοκλήρου ολοκληρος intact οὐκ ου not ἔσται ειμι be εἰς εις into; for ἐργασίαν εργασια occupation; effort μὴ μη not ὅτι οτι since; that ἐὰν εαν and if; unless καὶ και and; even πῦρ πυρ fire αὐτὸ αυτος he; him ἀναλώσῃ αναλισκω waste; consume εἰς εις into; for τέλος τελος completion; sales tax εἰ ει if; whether ἔσται ειμι be ἔτι ετι yet; still εἰς εις into; for ἐργασίαν εργασια occupation; effort 15:5 הִנֵּה֙ hinnˌē הִנֵּה behold בִּֽ bˈi בְּ in הְיֹותֹ֣ו hᵊyôṯˈô היה be תָמִ֔ים ṯāmˈîm תָּמִים complete לֹ֥א lˌō לֹא not יֵֽעָשֶׂ֖ה yˈēʕāśˌeh עשׂה make לִ li לְ to מְלָאכָ֑ה mᵊlāḵˈā מְלָאכָה work אַ֣ף ʔˈaf אַף even כִּי־ kî- כִּי that אֵ֤שׁ ʔˈēš אֵשׁ fire אֲכָלַ֨תְהוּ֙ ʔᵃḵālˈaṯhû אכל eat וַ wa וְ and יֵּחָ֔ר yyēḥˈār חרר be hot וְ wᵊ וְ and נַעֲשָׂ֥ה naʕᵃśˌā עשׂה make עֹ֖וד ʕˌôḏ עֹוד duration לִ li לְ to מְלָאכָֽה׃ ס mᵊlāḵˈā . s מְלָאכָה work 15:5. etiam cum esset integrum non erat aptum ad opus quanto magis cum ignis illud devoraverit et conbuserit nihil ex eo fiet operis Even when it was whole it was not fit for work: how much less, when the fire hath devoured and consumed it, shall any work be made of it? 15:5. Even when it was whole, it was unsuitable for a work. How much more so, when fire has devoured it and burned it up, will nothing of it be useful? 15:5. Behold, when it was whole, it was meet for no work: how much less shall it be meet yet for [any] work, when the fire hath devoured it, and it is burned? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 5. И вообще-то Израиль никогда не был в силах стать царством, подобным другим большим монархиям (в другом духе XIX:2: и д. 10: и д.); а теперь было бы двойным безрассудством надеяться на его будущее, когда большая половина уничтожена. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 15:5: meet: Heb. made fit, Jer 3:16 *marg. John Gill 15:5 Behold, when it was whole it was meet for no work,.... Before it was cut into pieces, and east into the fire, it was not fit to make so much as a pin of to hang anything on; so Israel, when all together, before the ten tribes were carried captive, or the Jews before the captivity of Jeconiah, were useless and unfruitful, and to every good work reprobate: how much less shall it be meet yet for any work when the fire hath devoured it, and it is burned? as its wood is good for nothing before it is burned, its ashes are useless after. Robert Jamieson, A. R. Fausset and David Brown 15:5 If useless before, much more so when almost wholly burnt.
15:515:5: թէպէտ եւ նոյնպէս ողջոյն հատանիցէ, չէ ինչ պիտոյ ՚ի գործ. բայց թէ հրո՛յ ճարակ լինիցի ՚ի սպառ. եւ ո՛չ ինչ ամենեւին պիտանացու ՚ի գործ[12493]։ [12493] Ոսկան. Նոյնպէս ողջոյն հանիցի։ Ոմանք. Ապա թէ հրոյ ճարակ։ 5 Թէկուզ եթէ որթատունկը ձեռք չտուած՝ ամբողջական լինի, դարձեալ ոչ մի բանի պիտանի չէ, ուր մնաց երբ իսպառ հրոյ ճարակ է դառնում. բոլորովին ոչ մի բանի պիտանի չէ: 5 Ահա անիկա ողջ եղած ատենը բանի մը չի ծառայեր. Ալ ո՞ւր մնաց որ անիկա բանի մը օգտակար ըլլայ, Երբ կրակը զանիկա սպառէ եւ հատցնէ։ ^[262]թէպէտ եւ նոյնպէս ողջոյն հատանիցի``, չ է ինչ պիտոյ ի գործ. ^[263]բայց թէ հրոյ ճարակ լինիցի ի սպառ, եւ ոչ ինչ ամենեւին`` պիտանացու ի գործ: 15:5: թէպէտ եւ նոյնպէս ողջոյն հատանիցէ, չէ ինչ պիտոյ ՚ի գործ. բայց թէ հրո՛յ ճարակ լինիցի ՚ի սպառ. եւ ո՛չ ինչ ամենեւին պիտանացու ՚ի գործ[12493]։ [12493] Ոսկան. Նոյնպէս ողջոյն հանիցի։ Ոմանք. Ապա թէ հրոյ ճարակ։ 5 Թէկուզ եթէ որթատունկը ձեռք չտուած՝ ամբողջական լինի, դարձեալ ոչ մի բանի պիտանի չէ, ուր մնաց երբ իսպառ հրոյ ճարակ է դառնում. բոլորովին ոչ մի բանի պիտանի չէ: 5 Ահա անիկա ողջ եղած ատենը բանի մը չի ծառայեր. Ալ ո՞ւր մնաց որ անիկա բանի մը օգտակար ըլլայ, Երբ կրակը զանիկա սպառէ եւ հատցնէ։ zohrab-1805▾ eastern-1994▾ western am▾	15:515:5 И тогда, как оно было цело, не годилось ни на какое изделие; тем паче, когда огонь поел его, и оно обгорело, годится ли оно на какое-нибудь изделие? 15:6 διὰ δια through; because of τοῦτο ουτος this; he εἰπόν επω say; speak τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὃν ος who; what τρόπον τροπος manner; by means τὸ ο the ξύλον ξυλον wood; timber τῆς ο the ἀμπέλου αμπελος vine ἐν εν in τοῖς ο the ξύλοις ξυλον wood; timber τοῦ ο the δρυμοῦ δρυμος who; what δέδωκα διδωμι give; deposit αὐτὸ αυτος he; him τῷ ο the πυρὶ πυρ fire εἰς εις into; for ἀνάλωσιν αναλωσις so; this way δέδωκα διδωμι give; deposit τοὺς ο the κατοικοῦντας κατοικεω settle Ιερουσαλημ ιερουσαλημ Jerusalem 15:6 לָכֵ֗ן lāḵˈēn לָכֵן therefore כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH כַּ ka כְּ as אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] עֵץ־ ʕēṣ- עֵץ tree הַ ha הַ the גֶּ֨פֶן֙ ggˈefen גֶּפֶן vine בְּ bᵊ בְּ in עֵ֣ץ ʕˈēṣ עֵץ tree הַ ha הַ the יַּ֔עַר yyˈaʕar יַעַר wood אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נְתַתִּ֥יו nᵊṯattˌiʸw נתן give לָ lā לְ to † הַ the אֵ֖שׁ ʔˌēš אֵשׁ fire לְ lᵊ לְ to אָכְלָ֑ה ʔoḵlˈā אָכְלָה food כֵּ֣ן kˈēn כֵּן thus נָתַ֔תִּי nāṯˈattî נתן give אֶת־ ʔeṯ- אֵת [object marker] יֹשְׁבֵ֖י yōšᵊvˌê ישׁב sit יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem 15:6. propterea haec dicit Dominus Deus quomodo lignum vitis inter ligna silvarum quod dedi igni ad devorandum sic tradidi habitatores HierusalemTherefore thus saith the Lord God: As the vine tree among the trees of the forests which I have given to the fire to be consumed, so will I deliver up the inhabitants of Jerusalem. 15:6. Therefore, thus says the Lord God: Like the stalk of the vine among the trees of the forests, which I have given to be devoured by fire, so will I deliver the inhabitants of Jerusalem. 15:6. Therefore thus saith the Lord GOD; As the vine tree among the trees of the forest, which I have given to the fire for fuel, so will I give the inhabitants of Jerusalem. 6. Therefore thus saith the Lord GOD: As the vine tree among the trees of the forest, which I have given to the fire for fuel, so will I give the inhabitants of Jerusalem. 15:5 Behold, when it was whole, it was meet for no work: how much less shall it be meet yet for [any] work, when the fire hath devoured it, and it is burned: 15:5 И тогда, как оно было цело, не годилось ни на какое изделие; тем паче, когда огонь поел его, и оно обгорело, годится ли оно на какое-нибудь изделие? 15:6 διὰ δια through; because of τοῦτο ουτος this; he εἰπόν επω say; speak τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὃν ος who; what τρόπον τροπος manner; by means τὸ ο the ξύλον ξυλον wood; timber τῆς ο the ἀμπέλου αμπελος vine ἐν εν in τοῖς ο the ξύλοις ξυλον wood; timber τοῦ ο the δρυμοῦ δρυμος who; what δέδωκα διδωμι give; deposit αὐτὸ αυτος he; him τῷ ο the πυρὶ πυρ fire εἰς εις into; for ἀνάλωσιν αναλωσις so; this way δέδωκα διδωμι give; deposit τοὺς ο the κατοικοῦντας κατοικεω settle Ιερουσαλημ ιερουσαλημ Jerusalem 15:6 לָכֵ֗ן lāḵˈēn לָכֵן therefore כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH כַּ ka כְּ as אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] עֵץ־ ʕēṣ- עֵץ tree הַ ha הַ the גֶּ֨פֶן֙ ggˈefen גֶּפֶן vine בְּ bᵊ בְּ in עֵ֣ץ ʕˈēṣ עֵץ tree הַ ha הַ the יַּ֔עַר yyˈaʕar יַעַר wood אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נְתַתִּ֥יו nᵊṯattˌiʸw נתן give לָ lā לְ to † הַ the אֵ֖שׁ ʔˌēš אֵשׁ fire לְ lᵊ לְ to אָכְלָ֑ה ʔoḵlˈā אָכְלָה food כֵּ֣ן kˈēn כֵּן thus נָתַ֔תִּי nāṯˈattî נתן give אֶת־ ʔeṯ- אֵת [object marker] יֹשְׁבֵ֖י yōšᵊvˌê ישׁב sit יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem 15:6. propterea haec dicit Dominus Deus quomodo lignum vitis inter ligna silvarum quod dedi igni ad devorandum sic tradidi habitatores Hierusalem Therefore thus saith the Lord God: As the vine tree among the trees of the forests which I have given to the fire to be consumed, so will I deliver up the inhabitants of Jerusalem. 15:6. Therefore, thus says the Lord God: Like the stalk of the vine among the trees of the forests, which I have given to be devoured by fire, so will I deliver the inhabitants of Jerusalem. 15:6. Therefore thus saith the Lord GOD; As the vine tree among the trees of the forest, which I have given to the fire for fuel, so will I give the inhabitants of Jerusalem. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 6. Бог в качестве Творца предназначил виноградное дерево не к другому чему, как к сожжению (ср. XLVII:11); так и Израиля! Adam Clarke: Commentary on the Bible - 1831 15:6: Therefore thus saith the Lord - As surely as I have allotted such a vine branch, or vine branches, for fuel; so surely have I appointed the inhabitants of Jerusalem to be consumed. The design of this parable is to abate the pride of the Jews; to show them that, in their best estate, they had nothing but what they had received, and therefore deserved nothing; and now, having fallen from all righteousness, they can have no expectation of any thing but judgment unmixed with mercy. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 15:6: Eze 15:2, Eze 17:3-10, Eze 20:47, Eze 20:48; Isa 5:1-6, Isa 5:24, Isa 5:25; Jer 4:7, Jer 7:20, Jer 21:7, Jer 24:8-10; Jer 25:9-11, Jer 25:18, Jer 44:21-27; Zac 1:6 John Gill 15:6 Therefore thus saith the Lord God,.... Now follows the application of the simile: as the vine tree among the trees of the forest, which I have given to the fire for fuel; to be burnt, as other trees of the forest are, and along with them: so will I give the inhabitants of Jerusalem; to be destroyed along with other nations by the Chaldeans; they being no better, but as bad, if not worse, like wild vines among forest trees; and therefore must fare no better: this was the decree and determination of the Lord. John Wesley 15:6 Given - Doomed for food to the fire. Robert Jamieson, A. R. Fausset and David Brown 15:6 So will I give the inhabitants of Jerusalem, as being utterly unprofitable (Mt 21:33-41; Mt 25:30; Mk 11:12-14; Lk 13:6-9) in answering God's design that they should be witnesses for Jehovah before the heathen (Mt 3:10; Mt 5:13).
15:615:6: Վասն այնորիկ ասա՛. Այսպէս ասէ Ադովնայի Տէր. Որպէս զփայտ որթուն ՚ի փայտս անտառի ետու ճարա՛կ հրոյ, ա՛յնպէս տաց զբնակիչսդ Երուսաղեմի[12494]. [12494] Ոմանք. Վասն այսորիկ ասա՛։ 6 Ուստի ասա՛. “Այսպէս է ասում Ամենակալ Տէրը. ինչպէս որ անտառի փայտերի միջից որթատունկի փայտը հրոյ ճարակ եմ դարձրել, այնպէս էլ Երուսաղէմի բնակիչներիդ հետ եմ վարուելու: 6 Անոր համար Տէր Եհովան այսպէս կ’ըսէ.‘Անտառին փայտերուն մէջ ինչպէս է որթատունկին փայտը, Որ կրակին տուի կերակուրի համար, Այնպէս ալ Երուսաղէմի բնակիչները տուի։ Վասն այնորիկ, այսպէս ասէ Ադոնայի Տէր. Որպէս զփայտ որթուն ի փայտս անտառի ետու ճարակ հրոյ, այնպէս տաց զբնակիչսդ Երուսաղեմի: 15:6: Վասն այնորիկ ասա՛. Այսպէս ասէ Ադովնայի Տէր. Որպէս զփայտ որթուն ՚ի փայտս անտառի ետու ճարա՛կ հրոյ, ա՛յնպէս տաց զբնակիչսդ Երուսաղեմի[12494]. [12494] Ոմանք. Վասն այսորիկ ասա՛։ 6 Ուստի ասա՛. “Այսպէս է ասում Ամենակալ Տէրը. ինչպէս որ անտառի փայտերի միջից որթատունկի փայտը հրոյ ճարակ եմ դարձրել, այնպէս էլ Երուսաղէմի բնակիչներիդ հետ եմ վարուելու: 6 Անոր համար Տէր Եհովան այսպէս կ’ըսէ.‘Անտառին փայտերուն մէջ ինչպէս է որթատունկին փայտը, Որ կրակին տուի կերակուրի համար, Այնպէս ալ Երուսաղէմի բնակիչները տուի։ zohrab-1805▾ eastern-1994▾ western am▾	15:615:6 Посему так говорит Господь Бог: как дерево виноградной лозы между деревами лесными Я отдал огню на съедение, так отдам ему и жителей Иерусалима. 15:7 καὶ και and; even δώσω διδωμι give; deposit τὸ ο the πρόσωπόν προσωπον face; ahead of μου μου of me; mine ἐπ᾿ επι in; on αὐτούς αυτος he; him ἐκ εκ from; out of τοῦ ο the πυρὸς πυρ fire ἐξελεύσονται εξερχομαι come out; go out καὶ και and; even πῦρ πυρ fire αὐτοὺς αυτος he; him καταφάγεται κατεσθιω consume; eat up καὶ και and; even ἐπιγνώσονται επιγινωσκω recognize; find out ὅτι οτι since; that ἐγὼ εγω I κύριος κυριος lord; master ἐν εν in τῷ ο the στηρίσαι στηριζω steady; steadfast με με me τὸ ο the πρόσωπόν προσωπον face; ahead of μου μου of me; mine ἐπ᾿ επι in; on αὐτούς αυτος he; him 15:7 וְ wᵊ וְ and נָתַתִּ֤י nāṯattˈî נתן give אֶת־ ʔeṯ- אֵת [object marker] פָּנַי֙ pānˌay פָּנֶה face בָּהֶ֔ם bāhˈem בְּ in מֵ mē מִן from הָ hā הַ the אֵ֣שׁ ʔˈēš אֵשׁ fire יָצָ֔אוּ yāṣˈāʔû יצא go out וְ wᵊ וְ and הָ hā הַ the אֵ֖שׁ ʔˌēš אֵשׁ fire תֹּֽאכְלֵ֑ם tˈōḵᵊlˈēm אכל eat וִֽ wˈi וְ and ידַעְתֶּם֙ yḏaʕtˌem ידע know כִּֽי־ kˈî- כִּי that אֲנִ֣י ʔᵃnˈî אֲנִי i יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in שׂוּמִ֥י śûmˌî שׂים put אֶת־ ʔeṯ- אֵת [object marker] פָּנַ֖י pānˌay פָּנֶה face בָּהֶֽם׃ bāhˈem בְּ in 15:7. et ponam faciem meam in eos de igne egredientur et ignis consumet eos et scietis quia ego Dominus cum posuero faciem meam in eosAnd I will set my face against them: they shall go out from fire, and fire shall consume them: and you shall know that I am the Lord, when I shall have set my face against them. 15:7. And I will set my face against them. They will go away from fire, and yet fire will consume them. And you shall know that I am the Lord, when I will have set my face against them, 15:7. And I will set my face against them; they shall go out from [one] fire, and [another] fire shall devour them; and ye shall know that I [am] the LORD, when I set my face against them. 7. And I will set my face against them; they shall go forth from the fire, but the fire shall devour them; and ye shall know that I am the LORD, when I set my face against them. 15:6 Therefore thus saith the Lord GOD; As the vine tree among the trees of the forest, which I have given to the fire for fuel, so will I give the inhabitants of Jerusalem: 15:6 Посему так говорит Господь Бог: как дерево виноградной лозы между деревами лесными Я отдал огню на съедение, так отдам ему и жителей Иерусалима. 15:7 καὶ και and; even δώσω διδωμι give; deposit τὸ ο the πρόσωπόν προσωπον face; ahead of μου μου of me; mine ἐπ᾿ επι in; on αὐτούς αυτος he; him ἐκ εκ from; out of τοῦ ο the πυρὸς πυρ fire ἐξελεύσονται εξερχομαι come out; go out καὶ και and; even πῦρ πυρ fire αὐτοὺς αυτος he; him καταφάγεται κατεσθιω consume; eat up καὶ και and; even ἐπιγνώσονται επιγινωσκω recognize; find out ὅτι οτι since; that ἐγὼ εγω I κύριος κυριος lord; master ἐν εν in τῷ ο the στηρίσαι στηριζω steady; steadfast με με me τὸ ο the πρόσωπόν προσωπον face; ahead of μου μου of me; mine ἐπ᾿ επι in; on αὐτούς αυτος he; him 15:7 וְ wᵊ וְ and נָתַתִּ֤י nāṯattˈî נתן give אֶת־ ʔeṯ- אֵת [object marker] פָּנַי֙ pānˌay פָּנֶה face בָּהֶ֔ם bāhˈem בְּ in מֵ mē מִן from הָ hā הַ the אֵ֣שׁ ʔˈēš אֵשׁ fire יָצָ֔אוּ yāṣˈāʔû יצא go out וְ wᵊ וְ and הָ hā הַ the אֵ֖שׁ ʔˌēš אֵשׁ fire תֹּֽאכְלֵ֑ם tˈōḵᵊlˈēm אכל eat וִֽ wˈi וְ and ידַעְתֶּם֙ yḏaʕtˌem ידע know כִּֽי־ kˈî- כִּי that אֲנִ֣י ʔᵃnˈî אֲנִי i יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in שׂוּמִ֥י śûmˌî שׂים put אֶת־ ʔeṯ- אֵת [object marker] פָּנַ֖י pānˌay פָּנֶה face בָּהֶֽם׃ bāhˈem בְּ in 15:7. et ponam faciem meam in eos de igne egredientur et ignis consumet eos et scietis quia ego Dominus cum posuero faciem meam in eos And I will set my face against them: they shall go out from fire, and fire shall consume them: and you shall know that I am the Lord, when I shall have set my face against them. 15:7. And I will set my face against them. They will go away from fire, and yet fire will consume them. And you shall know that I am the Lord, when I will have set my face against them, 15:7. And I will set my face against them; they shall go out from [one] fire, and [another] fire shall devour them; and ye shall know that I [am] the LORD, when I set my face against them. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 7-8. “Из одного огня выйдут…” Под первым огненным судом может разуметься или совокупность всех прежних бедствий, которыми Бог хотел вразумить Израиля (царство Еврейское не раз находилось на краю гибели) или ближайшим образом плен Иехонии и аристократии; под вторым огнем - окончательное разрушение царства Навуходоносором, сопровождавшееся действительно обращением страны в пустыню без надежды и в будущем на прежнее могущество. - “Вероломно поступали”. Разумеется общее нарушение завета с Богом со стороны всего народа, к описанию какового пророк переходит в следующей главе, а не вероломство Седекии (XVII:20), в котором первое впрочем конкретно выразилось. Adam Clarke: Commentary on the Bible - 1831 15:7: They shall go out from one fire, and another fire shall devour them - If they escape the sword, they shall perish by the famine; if they escape the famine, they shall be led away captives. To escape will be impossible. It will be to them according to the proverb: - Incidit in Scyllam, cupiens vitare Charybdim. "Out of the scald, into the flame." Albert Barnes: Notes on the Bible - 1834 15:7: They shall go out ... - Rather, they have gone forth from the fire, and the fire shall devour them. The condition of the people is here depicted. The people of Israel - as a whole and as separate kingdoms - had become worthless. The branch torn from the living stem had truly been cast into the fire, which had devoured both ends of it; what remained was a brand plucked from the burning. Those who had escaped the general calamity were reserved for a like fate. Compare Joh 15:6. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 15:7: I will set: Eze 14:8; Lev 17:10, Lev 20:3-6, Lev 26:17; Psa 34:16; Jer 21:10 they shall: Kg1 19:17; Isa 24:18; Jer 48:43, Jer 48:44; Amo 5:19, Amo 9:1-4 and ye shall: Eze 6:7, Eze 7:4, Eze 11:10, Eze 20:38, Eze 20:42, Eze 20:44; Psa 9:16 Geneva 1599 15:7 And I will set my face against them; they shall go out from [one] (b) fire, and [another] fire shall devour them; and ye shall know that I [am] the LORD, when I set my face against them. (b) Though they escape one danger, yet another will take them. John Gill 15:7 And I will set my face against them,.... In wrath to destroy them; see Ezek 14:8; and they shall go out from one fire, and another fire shall devour them: from one calamity to another; those that escaped the famine and pestilence in the city fell by the sword; and those that escaped famine, sword, and pestilence, were carried into captivity, and there passed from one hardship and affliction to another. The Targum is, "I will execute my vengeance on them, because of the words of the law, which were given out of the midst of fire; they have transgressed, and people who are strong as fire shall consume them.'' Some, as Abendana observes, interpret the fire, out of which they went, of Sennacherib, out of whose hand the Lord delivered them; and the fire which devoured them, of Nebuchadnezzar king of Babylon; and it may be rendered, "they have gone out" (e), &c. and ye shall know that I am the Lord, when I set my face against them; he is known by his judgments to be the Lord God omnipotent, holy, just, and true. (e) "exiverunt", Cocceius, Starckius. Robert Jamieson, A. R. Fausset and David Brown 15:7 And I will set my face against them--(See on Lev 17:10). from one fire . . . another--(Compare Is 24:18). "Fire" means here every kind of calamity (Ps 66:12). The Jewish fugitives shall escape from the ruin of Jerusalem, only to fall into some other calamity.
15:715:7: եւ հաստատեցից զերեսս իմ ՚ի վերայ նոցա. ՚ի հրոյ ելցեն՝ եւ հուր կերիցէ զնոսա. եւ ծանիցեն թէ ես եմ Տէր։ ՚Ի հաստատել ինձ զերեսս իմ ՚ի վերայ նոցա, 7 Երեսս ուղղելու եմ նրանց դէմ: Կրակից դուրս են գալու, բայց ուրիշ կրակի ճարակ են դառնալու: Ու երբ երեսս ուղղեմ նրանց դէմ, պէտք է իմանան, որ ես եմ Տէրը: 7 Իմ երեսս անոնց վրայ պիտի հաստատեմ. Անոնք մէկ կրակէն պիտի ազատին, Բայց ուրիշ կրակ մը զանոնք պիտի ուտէ։Երբ իմ երեսս անոնց վրայ հաստատեմ, Պիտի գիտնաք թէ ես եմ Տէրը։ Եւ հաստատեցից զերեսս իմ ի վերայ նոցա, ի հրոյ ելցեն, եւ հուր կերիցէ զնոսա. եւ ծանիցեն թէ ես եմ Տէր` ի հաստատել ինձ զերեսս իմ ի վերայ նոցա: 15:7: եւ հաստատեցից զերեսս իմ ՚ի վերայ նոցա. ՚ի հրոյ ելցեն՝ եւ հուր կերիցէ զնոսա. եւ ծանիցեն թէ ես եմ Տէր։ ՚Ի հաստատել ինձ զերեսս իմ ՚ի վերայ նոցա, 7 Երեսս ուղղելու եմ նրանց դէմ: Կրակից դուրս են գալու, բայց ուրիշ կրակի ճարակ են դառնալու: Ու երբ երեսս ուղղեմ նրանց դէմ, պէտք է իմանան, որ ես եմ Տէրը: 7 Իմ երեսս անոնց վրայ պիտի հաստատեմ. Անոնք մէկ կրակէն պիտի ազատին, Բայց ուրիշ կրակ մը զանոնք պիտի ուտէ։Երբ իմ երեսս անոնց վրայ հաստատեմ, Պիտի գիտնաք թէ ես եմ Տէրը։ zohrab-1805▾ eastern-1994▾ western am▾	15:715:7 И обращу лице Мое против них; из одного огня выйдут, и другой огонь пожрет их, и узнаете, что Я Господь, когда обращу против них лице Мое. 15:8 καὶ και and; even δώσω διδωμι give; deposit τὴν ο the γῆν γη earth; land εἰς εις into; for ἀφανισμὸν αφανισμος obscurity ἀνθ᾿ αντι against; instead of ὧν ος who; what παρέπεσον παραπιπτω lapse; fall away παραπτώματι παραπτωμα lapse; setback λέγει λεγω tell; declare κύριος κυριος lord; master 15:8 וְ wᵊ וְ and נָתַתִּ֥י nāṯattˌî נתן give אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth שְׁמָמָ֑ה šᵊmāmˈā שְׁמָמָה desolation יַ֚עַן ˈyaʕan יַעַן motive מָ֣עֲלוּ mˈāʕᵃlû מעל be unfaithful מַ֔עַל mˈaʕal מַעַל unfaithfulness נְאֻ֖ם nᵊʔˌum נְאֻם speech אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִֽה׃ פ [yᵊhwˈih] . f יְהוָה YHWH 15:8. et dedero terram inviam et desolatam eo quod praevaricatores extiterint dicit Dominus DeusAnd I shall have made their land a wilderness, and desolate, because they have been transgressors, saith the Lord God. 15:8. and when I will have made their land impassable and desolate. For they have stood forth as transgressors, says the Lord God.” 15:8. And I will make the land desolate, because they have committed a trespass, saith the Lord GOD. 8. And I will make the land desolate, because they have committed a trespass, saith the Lord GOD. 15:7 And I will set my face against them; they shall go out from [one] fire, and [another] fire shall devour them; and ye shall know that I [am] the LORD, when I set my face against them: 15:7 И обращу лице Мое против них; из одного огня выйдут, и другой огонь пожрет их, и узнаете, что Я Господь, когда обращу против них лице Мое. 15:8 καὶ και and; even δώσω διδωμι give; deposit τὴν ο the γῆν γη earth; land εἰς εις into; for ἀφανισμὸν αφανισμος obscurity ἀνθ᾿ αντι against; instead of ὧν ος who; what παρέπεσον παραπιπτω lapse; fall away παραπτώματι παραπτωμα lapse; setback λέγει λεγω tell; declare κύριος κυριος lord; master 15:8 וְ wᵊ וְ and נָתַתִּ֥י nāṯattˌî נתן give אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth שְׁמָמָ֑ה šᵊmāmˈā שְׁמָמָה desolation יַ֚עַן ˈyaʕan יַעַן motive מָ֣עֲלוּ mˈāʕᵃlû מעל be unfaithful מַ֔עַל mˈaʕal מַעַל unfaithfulness נְאֻ֖ם nᵊʔˌum נְאֻם speech אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִֽה׃ פ [yᵊhwˈih] . f יְהוָה YHWH 15:8. et dedero terram inviam et desolatam eo quod praevaricatores extiterint dicit Dominus Deus And I shall have made their land a wilderness, and desolate, because they have been transgressors, saith the Lord God. 15:8. and when I will have made their land impassable and desolate. For they have stood forth as transgressors, says the Lord God.” 15:8. And I will make the land desolate, because they have committed a trespass, saith the Lord GOD. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 15:8: They have committed a trespass - They have prevaricated; they are the worst of sinners, and shall have the heaviest of punishments. Can men suppose that it is possible to hide even their dark hearts from God? R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 15:8: I will: Eze 6:14, Eze 14:13-21, Eze 33:29; Isa 6:11, Isa 24:3-12; Jer 25:10, Jer 25:11; Zep 1:18 committed a trespass: Heb. trespassed a trespass, Ch2 36:14-16 John Gill 15:8 And I will make the land desolate,.... The land of Judea uncultivated, men and beast being cut off; see Ezek 14:15; because they have committed a trespass, saith the Lord God; acted a treacherous and perfidious part; apostatized from God, having committed idolatry, which was the cause of their ruin; and therefore it was not without a cause that the Lord did what he did, in it; see Ezek 14:23. John Wesley 15:8 Because - They have been so perpetually trespassing, that it seems a continued act. Robert Jamieson, A. R. Fausset and David Brown 15:8 trespass--rather, "they have perversely fallen into perverse rebellion." The Jews were not merely sinners as the other nations, but revolters and apostates. It is one thing to neglect what we know not, but quite another thing to despise what we profess to worship [JEROME], as the Jews did towards God and the law. (1) Taken up by God's gratuitous favor from infancy (Ezek 16:1-7); (2) and, when grown up, joined to Him in spiritual marriage (Ezek 16:8-14); (3) her unfaithfulness, her sin (Eze. 16:15-34); (4) the judgment (Eze. 16:35-52); (5) her unlooked-for restoration (Ezek 16:53 to the close).
15:815:8: եւ տաց զերկիրն յապականութիւն, փոխանակ զի անկան ընդ յանցանօք՝ ասէ Ադովնայի Տէր։ 8 Եւ երկիրը կործանման եմ ենթարկելու այն բանի համար, որ յանցանքներ գործեցին”», - ասում է Ամենակալ Տէրը: 8 Եւ իրենց անհաւատարմութեան համար Երկիրը ամայի պիտի ընեմ’»։ Եւ տաց զերկիրն յապականութիւն, փոխանակ զի անկան ընդ յանցանօք, ասէ Ադոնայի Տէր: 15:8: եւ տաց զերկիրն յապականութիւն, փոխանակ զի անկան ընդ յանցանօք՝ ասէ Ադովնայի Տէր։ 8 Եւ երկիրը կործանման եմ ենթարկելու այն բանի համար, որ յանցանքներ գործեցին”», - ասում է Ամենակալ Տէրը: 8 Եւ իրենց անհաւատարմութեան համար Երկիրը ամայի պիտի ընեմ’»։ zohrab-1805▾ eastern-1994▾ western am▾	15:815:8 И сделаю эту землю пустынею за то, что они вероломно поступали, говорит Господь Бог.