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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 С XXV гл. начинается вторая (утешительная и отрадная) часть книги пророка Иезекииля, часть, первый отдел который заключает, - по примеру прежних пророков Исаии, Амоса, Иеремии, - речи против иноземных народов (XXV-XXXII гл.). Из этих народов пророк берет для своих пророчеств ближайших соседей Израиля, которые своею постоянною враждою к Израилю настолько мешали мирной жизни и правильному развитию его, что, для возможности в будущем такой жизни и развития, необходимо было совершенное устранение этих народов с мировой сцены. Отсюда и помещение этих речей пред пророчествами о будущем славном Израиле; отсюда и безусловное осуждение этих народов (за исключением впрочем египтян) на погибель без той надежды на лучшее будущее, какую подает некоторым народам Иеремия (XII:15; XLVI:26; XLVIII:47; ХLIX:6). Пророческое обозрение судьбы языческих народов, которых пророк берет в символическом количестве семи (ср. Втор VII:1; Ам I; Иер XLVII и д.), Иезекииль делает в географическом порядке, начиная с с.-в. Иудеи и описывая круг около нее: аммонитяне (XXV:1-7), моавитяне (8-11), идумеи (12-14), филистимляне (15-17), Тир (XXVI-XXVIII:19), Сидон (XXVIII:20-26) и самый далекий сосед Иудеи - Египет (XXIX-XXXII). Число 7, несомненное своим символизмом, может быть знаменует всю совокупность языческих народов; для составления этого числа Сидон поставлен отдельно от Тира, хотя ко времени Иезекииля он был уже давно подчинен Тиру и потерял значение. Наиболее места отводится Тиру и Египту по их тогдашнему мировому значению. Пророк не касается Вавилона (в противоположность Иеремии: L-LI гл.) может быть потому, что на него он смотрел как на орудие кары Божией Израилю, следовательно, как на неповинного в нанесенном им Израилю вреде (XXII:45) и потому что Вавилон по отдаленности своей не мог существенно влиять на будущие судьбы Израиля. Matthew Henry: Concise Commentary on the Whole Bible - 1706 Judgment began at the house of God, and therefore with them the prophets began, who were the judges; but it must not end there, and therefore they must not. Ezekiel had finished his testimony which related to the destruction of Jerusalem. As to that he was ordered to say no more, but stand upon his watch-tower and wait the issue; and yet he must not be silent; there are divers nations bordering upon the land of Israel, which he must prophesy against, as Isaiah and Jeremiah had done before; and must proclaim God's controversy with them, chiefly for the injuries and indignities which they had done to the people of God in the day of their calamity. In this chapter we have his prophecy, I. Against the Ammonites, ver. 1-7. II. Against the Moabites, ver. 8-11. III. Against the Edomites, ver. 11-14. IV. Against the Philistines, ver. 15-17. That which is laid to the charge of each of them is their barbarous and insolent conduct towards God's Israel, for which God threatens to put the same cup of trembling into their hand. God's resenting it thus would be an encouragement to Israel to believe that though he had dealt thus severely with them yet he had not cast them off, but would still own them and plead their cause. Adam Clarke: Commentary on the Bible - 1831 This chapter contains threatenings of the heavy judgments of God against the Ammonites, Eze 25:1-7; Moabites, Eze 25:8-11; Edomites, Eze 25:12-14; and Philistines, Eze 25:15-17; on account of their hatred to his people, and their insulting them in the time of their distress. These prophecies were fulfilled by the instrumentality of Nebuchadnezzar, about five years after the destruction of Jerusalem. The same events were predicted by several of the other prophets, as may be seen from the citation of parallel texts in the margin. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Eze 25:1, God's vengeance, for their insolency against the Jews, upon the Ammonites; Eze 25:8, upon Moab and Seir; Eze 25:12, upon Edom; Eze 25:15, and upon the Philistines. Carl Friedrich Keil and Franz Delitzsch Predictions of Judgment upon the Heathen Nations - Ezekiel 25-32 While the prophet's mouth was to be mute to Israel, the Lord directed him to speak against the heathen nations, and to foretell to them the judgment of destruction, that they might not be lifted up by the fall of the people and kingdom of God, but might recognise in the judgment upon Israel a work of the omnipotence and righteousness of the Lord, the Judge of the whole earth. There are seven heathen nations whose destruction Ezekiel foretells in this section of his book, viz., (1) Ammon; (2) Moab; (3) Edom; (4) The Philistines (Ezekiel 25); (5) Tyre, (6) Sidon (Ezekiel 26-28); and (7) Egypt (Ezekiel 29-32). These prophecies are divided into thirteen words of God by the introductory formula, "The word of Jehovah came to me," the utterances against Ammon, Moab, Edom, and the Philistines, being all comprehended in one word of God; whereas there are four separate words of God directed against Tyre, one against Sidon, and seven against Egypt. In the seven nations and the seven words of God directed against Egypt we cannot fail to discover an allusion to the symbolical significance of the number. Sidon, which had lost its commanding position and become dependent upon Tyre long before the time of Ezekiel, is evidently selected for a special word of God only for the purpose of making up the number seven. And in order to make it the more apparent that the number has been chosen on account of its significance, Ezekiel divides his announcement of the judgment upon the seventh people into seven words of God. On the basis of Gen 1, seven is the number denoting the completion of the works of God. When, therefore, Ezekiel selects seven nations and utters seven words of God concerning the principal nation, namely Egypt, he evidently intends to indicate thereby that the judgment predicted will be executed and completed upon the heathen world and its peoples through the word and acts of God. - The predictions of judgment upon these seven heathen nations are divisible, accordingly, into two groups. Ammon, Moab, Edom, Philistia, Tyre, and Sidon form one group, while the second treats of Egypt alone. This is certainly the way in which the cycle of these prophecies is to be divided rather than the plan ordinarily adopted, according to which the nations included in Ezekiel 25, as representatives of the one phase of the world-power, are placed in contrast with the other phase of heathenism represented by Tyre, Sidon, and Egypt. The latter is the opinion entertained by Hvernick, for example, with regard to the "beautiful and symmetrical arrangement" of these prophecies. "First of all," says he, "the prophet shows in one series of nations how the idea of the judgment of God was realized in the case of those nations which rose up in direct and open hostility to the theocracy, and thereby represented the might of heathenism as turned away from God and engaged in downright rebellion against Him (Ezekiel 25). The prophecies concerning Tyre and Sidon contemplate heathenism in a second aspect (Ezekiel 26-28). In Tyre we have an exhibition of pride or carnal security, which looks away from god, and plunges deeper and deeper into the sin and worthlessness of the natural life. Both aspects are then finally combined in Egypt, that ancient fore of the covenant nation, which had grown into a world-power, and while displaying in this capacity unbending arrogance and pride, was now, like all the rest, about to be hurled down from the summit of its ancient glory into a bottomless deep." But this interpretation is, in more than one respect, manifestly at variance with the substance of the prophecies. This applies, in the first place, to the antithesis which is said to exist between the nations threatened in Ezekiel 25 on the one hand, and Tyre and Sidon on the other. In the case of Ammon, Moab, Edom, and the Philistines, for example, the sins mentioned as those for which they would be overthrown by the judgment are their malicious delight at the fall of Israel, and their revengeful, hostile behaviour towards the covenant nation (Ezek 25:3, Ezek 25:8,Ezek 25:12, Ezek 25:15). And in the same way, according to Ezek 26:2, Tyre had involved itself in guilt by giving utterance to its delight at the destruction of Jerusalem, which inspired the hope that everything would now flow into its own store. On the other hand, nothing more is said in the case of Pharaoh and Egypt about malicious pleasure, or hostility, or enmity towards Israel or the kingdom of God; but Pharaoh has rendered himself guilty by saying: the Nile is mine, I have made it for myself; and by the fact that Egypt had become a staff of reed to the house of Israel, which broke when they sought to lean upon it (Ezek 29:3, Ezek 29:6-7). According to these obvious explanations, Ezekiel reckoned Tyre and Sidon among the nations that were inimically disposed towards Israel, even though the hostile attitude of the Phoenicians was dictated by different motives from those of Edom and the other nations mentioned in Ezekiel 25; and the heathen nations are arranged in two groups, and not in three. This is established beyond all doubt, when we observe that each of these two groups terminates with a promise for Israel. To the threat of judgment uttered against Sidon there is appended the promise: and there shall be no more for Israel a malicious briar and smarting thorn from all that are round about them who despise them; and when the Lord shall gather Israel from its dispersion, then will He cause it to dwell safely and prosperously in His land, inasmuch as He will execute judgment upon all round about them who despise them (Ezek 28:24-26). And the prediction of judgment upon Egypt in the last prophecy uttered concerning this land, in the twenty-seventh year of the captivity (Ezek 29:17), closes in a similar manner, with the promise that at the time when the Lord gives Egypt as spoil to the king of Babylon, He will cause a horn to grow to the house of Israel (Ezek 29:21). The fact that these two prophecies correspond to each other would not have been overlooked by the commentators if the prophecy concerning Egypt, which was really the last in order of time, had been placed in its proper chronological position in the book of Ezekiel, namely, at the close of the words of God directed against that land. The date of the great mass of these prophecies falls within the period of the last siege of Jerusalem by the Chaldeans, that is to say, in the interval between Ezekiel 24 and Ezekiel 33, as the chronological data in the headings plainly affirm. The first word concerning Tyre is from the eleventh year of the captivity of Jehoiachin (Ezek 26:1). Of the prophecies against Egypt, the one in Ezekiel 29:1-16 dates from the tenth month of the tenth year; that in Ezek 30:20-26, from the first month of the eleventh year; that in Ezekiel 31, from the third month of the same year; the two in Ezek 32:1. and 17ff., from the twelfth month of the twelfth year; and lastly, the brief utterance in Ezek 29:17-21, from the twenty-seventh year of the captivity. There are no chronological data attached to the others. But the short, threatening words against the Ammonites, Moabites, Edomites, and Philistines in Ezekiel 25 belong to the time immediately succeeding the fall of Jerusalem, since they presuppose its having occurred. The second and third utterances concerning Tyre in Ezekiel 27 and Ezekiel 28:1-19, as well as that concerning Sidon in Ezek 28:20., are closely connected, so far as their contents are concerned, with the first word of God against Tyre belonging to the eleventh year of the captivity. And lastly, the threatening word concerning Egypt in Ezekiel 30:1-19, to which no definite chronological data are attached, appears to stand nearer in point of time to Ezekiel 29:1-16 than to Ezek 29:17-21. - Consequently the arrangement is based upon the subject-matter of the prophecies, and the chronological sequence is kept subordinate to this, or rather to the comparative importance of the several nations in relation to the theocracy. These prophecies evidently rest upon the predictions of the earlier prophets against the same nations, so far as their contents are concerned; and in the threats directed against Tyre and Egypt, more especially, many of the thoughts contained in the prophecies of Isaiah (Isa 23 and 19) are reproduced and expanded. But notwithstanding this resting upon the utterances of earlier prophets, Ezekiel's prophecy against the heathen nations is distinguished in a characteristic manner from that of the other prophets, by the fact that he does not say a word about the prospect of these nations being ultimately pardoned, or of the remnant of them being converted to the Lord, but stops with the announcement of the utter destruction of the earthly and temporal condition of all these kingdoms and nations. The prophecy concerning Egypt in Ezek 29:13-16, to the effect that after forty years of chastisement God will turn its captivity, and gather it together again, is only an apparent and not a real exception to this; for this turning of the judgment is not to bring about a restoration of Egypt to its former might and greatness or its glorification in the future; but, according to Ezek 24:14., is simply to restore a lowly and impotent kingdom, which will offer no inducement to Israel to rely upon its strength. Through this promise, therefore, the threat of complete destruction is only somewhat modified, but by no means withdrawn. The only thing which Ezekiel positively holds out to view before the seven heathen nations is, that in consequence of the judgment falling upon them, they will learn that God is Jehovah, or the Lord. This formula regularly returns in the case of all the nations (vid., Ezek 25:5, Ezek 25:7,Ezek 25:11, Ezek 25:17; Ezek 26:6; Ezek 28:22-23; Ezek 29:6, Ezek 29:9; Ezek 30:8, Ezek 30:19, Ezek 30:25-26; Ezek 32:15); and we might take it to mean, that through the judgment of their destruction in a temporal respect, these nations will come to the knowledge of the God of salvation. And with this interpretation it would contain a slight allusion to the salvation, which will flourish in consequence of and after the judgment, in the case of those who have escaped destruction. If, however, we consider, on the one hand, that in the case of Edom (Ezek 25:14) the formula takes a harsher form, namely, not that they shall know Jehovah, but that they shall experience His vengeance; and, on the other hand, that the mighty Tyre is repeatedly threatened with destruction, even eternal extinction (Ezek 26:20-21; Ezek 27:36; Ezek 28:19), and that the whole cycle of these prophecies closes with a funeral-dirge on the descent of all the heathen nations into Sheol (Ezekiel 32:17-32), - we shall see that the formula in question cannot be taken in the sense indicated above, as Kliefoth maintains, but must be understood as signifying that these nations will discern in their destruction the punitive righteousness of God, so that it presents no prospect of future salvation, but simply increases the force of the threat. There is nothing in this distinction, however, to establish a discrepancy between Ezekiel and the earlier prophets; for Ezekiel simply fixes his eye upon the judgment, which will fall upon the heathen nations, partly on account of their hostile attitude towards the kingdom of God, and partly on account of their deification of their own might, and is silent as to the salvation which will accrue even to them out of the judgment itself, but without in the least degree denying it. The reason for his doing this is not that the contemplation of the particular features, which form the details of the immediate fulfilment, has led him to avert his eye from the more comprehensive survey of the entire future; (Note: Drechsler (in his commentary on BIBLE:Isaiah 23) has given the following explanation of the distinction to be observed between the prophecies of Isaiah and those of Ezekiel concerning Tyre, - namely, that in the case of Isaiah the spirit of prophecy invests its utterances with the character of totality, in accordance with the position assigned to this prophet at the entrance upon a new era of the world, embracing the entire future even to the remotest times, and sketching with grand simplicity the ground-plan and outline of the whole; whereas in the case of the later prophets, such as Jeremiah and Ezekiel, who were living in the midst of the historical execution, the survey of the whole gives place to the contemplation of particular features belonging to the details of the immediate fulfilment. But this explanation is not satisfactory, inasmuch as Jeremiah, notwithstanding the fact that he lived in the midst of the execution of the judgment, foretold the turning of judgment into salvation at least in the case of some of the heathen nations. For example, in Isa. 48:47 he prophesies to the Moabites, and in Is 49:6 to the Ammonites, that in the future time Jehovah will turn their captivity; and in Is 46:1-13 :26 he says, concerning Egypt, that after the judgment it will be inhabited as in the days of old.) but that the proclamation of the spread of salvation among the heathen lay outside the limits of the calling which he had received from the Spirit of God. The prophetic mission of Ezekiel was restricted to the remnant of the covenant nation, which was carried into exile, and scattered among the heathen. To this remnant he was to foretell the destruction of the kingdom of Judah, and after the occurrence of that catastrophe the preservation and eventual restoration of the kingdom of God in a renewed and glorified form. With this commission, which he had received from the Lord, there was associated, it is true, the announcement of judgment upon the heathen, inasmuch as such an announcement was well fitted to preserve from despair the Israelites, who were pining under the oppression of the heathen, and to revive the hope of the fulfilment of the promise held out before the penitent of their future redemption from their state of misery and restoration to the position of the people of God. But this would not apply to the prophecies of the reception of the heathen into the renovated kingdom of God, as they contained no special element of consolation to the covenant people in their depression. In connection with this we have the equally striking circumstance, that Ezekiel does not mention Babylon among the heathen nations. This may also be explained, not merely from the predominance of the idea of the judgment upon Israel and Jerusalem, which the Chaldeans were to execute as "righteous men" (Ezek 23:45), so that they only came before him as such righteous men, and not as a world-power also (Kliefoth), but chiefly from the fact that, for the reason described above, Ezekiel's prophecy of the judgment upon the heathen is restricted to those nations which had hitherto cherished and displayed either enmity or false friendship toward Israel, and the Chaldeans were not then reckoned among the number. - For the further development of the prophecy concerning the future of the whole heathen world, the Lord had called the prophet Daniel at the same time as Ezekiel, and assigned him his post at the seat of the existing heathen imperial power. John Gill INTRODUCTION TO EZEKIEL 25 In this chapter the prophet foretells the judgments of God upon the Ammonites, Moabites, Edomites, and Philistines, for their ill usage of the Jews; on the Ammonites, Ezek 25:1, on the Moabites, Ezek 25:8, on the Edomites, Ezek 25:12, on the Philistines, Ezek 25:15.
25:025:0: ՚Ի վերայ որդւոցն Ամովնայ։ Ի վերայ որդւոցն Ամոնայ: 25:0: ՚Ի վերայ որդւոցն Ամովնայ։ zohrab-1805▾ eastern-1994▾ western am▾	25:0 25:1 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 25:1 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 25:1. et factus est sermo Domini ad me dicensAnd the word of the Lord came to me, saying: 25:1. And the word of the Lord came to me, saying: 25:1. The word of the LORD came again unto me, saying, 1. And the word of the LORD came unto me, saying, 25:0 ^[566] missing verse: 25:1 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 25:1 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 25:1. et factus est sermo Domini ad me dicens And the word of the Lord came to me, saying: 25:1. And the word of the Lord came to me, saying: 25:1. The word of the LORD came again unto me, saying, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1. Нет даты, которая здесь, в начале нового ряда речей и новой части книги, так ожидается, - вероятно потому, что эта речь написана позднее речи XXVI и дальнейших глав (она, несомненно, написана по падении Иерусалима: ст, 3, 8, 12, 15, как-то полагал и блаж. Иероним, следовательно, не ранее 12: года плена Иехонии XXXIII:21), а поставлена здесь по требованиям систематизации, и дата ее нарушала бы строго хронологический порядок тех дат в книге (исключая, впрочем, дату XXIX:17; ср. ст. 1: и XXXI:1). Adam Clarke: Commentary on the Bible - 1831 25:1: The word of the Lord - The chronological order of this chapter is after Eze 33:21, etc. See Abp. Newcome. Albert Barnes: Notes on the Bible - 1834 25:1: It was a distinct part of scriptural prophecy to address pagan nations. In Isaiah isa 13-19, Jeremiah jer 46-51, and here Ezek. 25-32, one section is specially devoted to a collection of such prophecies. Every such prediction had the general purpose of exhibiting the conflict ever waging between the servants of God and the powers of the world, the struggle in which the Church of Christ has still to wrestle against her foes Eph 6:12, but in which she will surely pRev_ail. It was a distinct part of scriptural prophecy to address pagan nations. In Isaiah isa 13-19, Jeremiah jer 46-51, and here Ezek. 25-32, one section is specially devoted to a collection of such prophecies. Every such prediction had the general purpose of exhibiting the conflict ever waging between the servants of God and the powers of the world, the struggle in which the Church of Christ has still to wrestle against her foes Eph 6:12, but in which she will surely pRev_ail. This series of prophecies, with one exception, was delivered at the time of the fall of Jerusalem; some shortly before, and some shortly after, the capture of the city. They were collected together to illustrate their original purpose of warning the nations not to exult in their neighbor's fall. Seven nations are addressed, which have had most contact with the children of Israel - on their eastern borders Moab and Ammon, to the south, Edom, on the south-west Philistia, northward Tyre (the merchant city) and the more ancient Sidon, and lastly Egypt, alternately the scourge and the false stay of the chosen people. The number "seven" is symbolic of completeness. "Seven" prophecies against Egypt the chief of "seven" nations, denote the completeness of the overthrow of the pagan power, the antagonist of the kingdom of God. While other prophets hold out to these pagan nations some prospect of future mercy (e. g., Isa 16:14; Jer 49:6, Jer 49:11), Ezekiel speaks of their complete ruin. He was contemplating "national" ruin. In the case of Jerusalem there would be national restoration, but in the case of the pagan no such recovery. The "national" ruin was irretrievable; the remnant to whom the other prophets hold out hopes of mercy were to find it as individuals gathered into God's Church, not as nations to be again set up. Ezekiel does not, like other prophets, prophesy against Babylon; it was his mission to show that for the moment, Babylon was the righteous instrument of the divine wrath, doing God's work in punishing His foes. In prophesying against foreign nations, Ezekiel often adopts the language of those who preceded him. In Ezek. 25, the four nations most closely connected with one another by geographical position and by contact, are addressed in a few brief sentences concluding with the same refrain - "Ye shall know that I am the Lord" (e. g. Eze 25:5). This prophecy was delivered immediately after the capture of the city by Nebuchadnezzar, and so is later, in point of time, than some of the prophecies that follow it. The Ammonites were inveterate foes of the descendants of Abraham. Carl Friedrich Keil and Franz Delitzsch 25:1 Against the Ammonites Ezek 25:1. And the word of Jehovah came to me, saying, Ezek 25:2. Son of man, direct thy face towards the sons of Ammon, and prophesy against them, Ezek 25:3. And say to the sons of Ammon, Hear ye the word of the Lord Jehovah! Thus saith the Lord Jehovah, Because thou sayest, Aha! concerning my sanctuary, that it is profaned; and concerning the land of Israel, that it is laid waste; and concerning the house of Judah, that they have gone into captivity; Ezek 25:4. Therefore, behold, I will give thee to the sons of the east for a possession, that they may pitch their tent-villages in thee, and erect their dwellings in thee; they shall eat thy fruits, and they shall drink thy milk. Ezek 25:5. And Rabbah will I make a camel-ground, and the sons of Ammon a resting-place for flocks; and ye shall know that I am Jehovah. Ezek 25:6. For thus saith the Lord Jehovah, Because thou hast clapped thy hand, and stamped with thy foot, and hast rejoiced in soul with all thy contempt concerning the house of Israel, Ezek 25:7. Therefore, behold, I will stretch out my hand against thee, and give thee to the nations for booty, and cut thee off from the peoples, and exterminate thee from the lands; I will destroy thee, that thou mayst learn that I am Jehovah. - In Ezek 21:28., when predicting the expedition of Nebuchadnezzar against Jerusalem, Ezekiel had already foretold the destruction of the Ammonites, so that these verses are simply a resumption and confirmation of the earlier prophecy. In the passage referred to, Ezekiel, like Zephaniah before him (Zeph 2:8, Zeph 2:10), mentions their reviling of the people of God as the sin for which they are to be punished with destruction. This reviling, in which their hatred of the divine calling of Israel found vent, was the radical sin of Ammon. On the occasion of Judah's fall, it rose even to contemptuous and malicious joy at the profanation of the sanctuary of Jehovah by the destruction of the temple (a comparison with Ezek 24:21 will show that this is the sense in which נחל is to be understood), at the devastation of the land of Israel, and at the captivity of Judah, - in other words, at the destruction of the religious and political existence of Israel as the people of God. The profanation of the sanctuary is mentioned first, to intimate that the hostility to Israel, manifested by the Ammonites on every occasion that presented itself (for proofs, see the comm. on Zeph 2:8), had its roots not so much in national antipathies, as in antagonism to the sacred calling of Israel. As a punishment for this, they are not only to lose their land (Ezek 25:4 and Ezek 25:5), but to be cut off from the number of the nations (Ezek 25:6 and Ezek 25:7). The Lord will give up their land, with its productions, for a possession to the sons of the east, i.e., according to Gen 25:13-18, to the Arabs, the Bedouins (for בּני קדם, see the comm. on Judg 6:3 and Job 1:3). The Piel ישּׁבוּ, although only occurring here, is not to be rejected as critically suspicious, and to be changed into Kal, as Hitzig proposes. The Kal would be unsuitable, because the subject of the sentence can only be בּני קדם, and not טירותיהם; and ישׁב in the Kal has an intransitive sense. For טירות, tent-villages of nomads, see the comm. on Gen 25:16. משׁכּנים, dwellings, are the separate tents of the shepherds. In the last clauses of Ezek 25:4, המּה is repeated for the sake of emphasis; and Hitzig's opinion, that the first המּה corresponds to the subject in the clause 'וישּׁבוּ וגו, the second to that in ונתנוּ, is to be rejected as a marvellous flight of imagination, which approaches absurdity in the assertion that פּרי הארץ signifies the folds, i.e., the animals, of the land. Along with the fruit of the land, i.e., the produce of the soil, milk is also mentioned as a production of pastoral life, and the principal food of nomads. On the wealth of the Ammonites in flocks and herds, see Judg 6:5. The words are addressed to Ammon, as a land or kingdom, and hence the feminine suffix. The capital will also share the fate of the land. Rabbah (see the comm. on Deut 3:11) will become a camel-ground, a waste spot where camels lie down and feed. This has been almost literally fulfilled. The ruins of Ammn are deserted by men, and Seetzen found Arabs with their camels not far off (vid., von Raumer, Palestine, p. 268). In the parallel clause, the sons of Ammon, i.e., the Ammonites, are mentioned instead of their land. In Ezek 25:6 and Ezek 25:7, the Lord announces to the nation of the Ammonites the destruction that awaits them, and reiterates with still stronger emphasis the sin which occasioned it, namely, the malicious delight they had manifested at Israel's fall. בּכל־שׁאטך is strengthened by בּנפשׁ: with all thy contempt in the soul, i.e., with all the contempt which thy soul could cherish. In Ezek 25:7 the ἁπ λεγ.. לבג occasions some difficulty. The Keri has substituted לבז, for booty for the nations (cf. Ezek 26:5); and all the ancient versions have adopted this. Consequently בּג might be a copyist's error for בּז; and in support of this the circumstance might be adduced, that in Ezek 47:13, where גּה stands for זה, we have unquestionably a substitution of ג for ז. But if the Chetib בז be correct, the word is to be explained - as it has been by Benfey (Die Montasnamen, p. 194) and Gildemeister (in Lassen's Zeitschrift fr die Kunde des Morgenlandes, iv. 1, p. 213ff.) - from the Sanscrit bha=ga, pars, portio, and has passed into the Semitic languages from the Aryan, like the Syriac bagaa', esca, which P. Boetticher (Horae aram. p. 21) has correctly traced to the Sanscrit bhaj, conquere. - The executors of the judgment are not named; for the threat that God will give up the land of the Ammonites to the Bedouins for their possession, does not imply that they are to exterminate the Ammonites. On the contrary, a comparison of this passage with Amos 1:13-15 and Jer 49:1-5, where the Ammonites are threatened not only with the devastation of their land, but also with transportation into exile, will show that the Chaldeans are to be thought of as executing the judgment. (See the comm. on Ezek 25:11.) John Gill 25:1 The word of the Lord came unto me,.... After he had done prophesying to the Jews, he is bid to prophesy against the Gentiles, the nations that lay nearest the Jews: saying; as follows:
25:125:1: Եւ եղեւ բա՛ն Տեառն առ իս՝ եւ ասէ. 1 Տէրը խօսեց ինձ հետ ու ասաց. 25 Դարձեալ Տէրոջը խօսքը ինծի եղաւ՝ ըսելով. Եւ եղեւ բան Տեառն առ իս եւ ասէ: 25:1: Եւ եղեւ բա՛ն Տեառն առ իս՝ եւ ասէ. 1 Տէրը խօսեց ինձ հետ ու ասաց. 25 Դարձեալ Տէրոջը խօսքը ինծի եղաւ՝ ըսելով. zohrab-1805▾ eastern-1994▾ western am▾	25:125:1 И было ко мне слово Господне: 25:2 υἱὲ υιος son ἀνθρώπου ανθρωπος person; human στήρισον στηριζω steady; steadfast τὸ ο the πρόσωπόν προσωπον face; ahead of σου σου of you; your ἐπὶ επι in; on τοὺς ο the υἱοὺς υιος son Αμμων αμμων and; even προφήτευσον προφητευω prophesy ἐπ᾿ επι in; on αὐτοὺς αυτος he; him 25:2 בֶּן־ ben- בֵּן son אָדָ֕ם ʔāḏˈām אָדָם human, mankind שִׂ֥ים śˌîm שׂים put פָּנֶ֖יךָ pānˌeʸḵā פָּנֶה face אֶל־ ʔel- אֶל to בְּנֵ֣י bᵊnˈê בֵּן son עַמֹּ֑ון ʕammˈôn עַמֹּון Ammon וְ wᵊ וְ and הִנָּבֵ֖א hinnāvˌē נבא speak as prophet עֲלֵיהֶֽם׃ ʕᵃlêhˈem עַל upon 25:2. fili hominis pone faciem tuam contra filios Ammon et prophetabis de eisSon of man, set thy face against the children of Ammon, and thou shalt prophesy of them. 25:2. “Son of man, set your face against the sons of Ammon, and you shall prophesy about them. 25:2. Son of man, set thy face against the Ammonites, and prophesy against them; 2. Son of man, set thy face toward the children of Ammon, and prophesy against them: 25:1 The word of the LORD came again unto me, saying: 25:1 И было ко мне слово Господне: 25:2 υἱὲ υιος son ἀνθρώπου ανθρωπος person; human στήρισον στηριζω steady; steadfast τὸ ο the πρόσωπόν προσωπον face; ahead of σου σου of you; your ἐπὶ επι in; on τοὺς ο the υἱοὺς υιος son Αμμων αμμων and; even προφήτευσον προφητευω prophesy ἐπ᾿ επι in; on αὐτοὺς αυτος he; him 25:2 בֶּן־ ben- בֵּן son אָדָ֕ם ʔāḏˈām אָדָם human, mankind שִׂ֥ים śˌîm שׂים put פָּנֶ֖יךָ pānˌeʸḵā פָּנֶה face אֶל־ ʔel- אֶל to בְּנֵ֣י bᵊnˈê בֵּן son עַמֹּ֑ון ʕammˈôn עַמֹּון Ammon וְ wᵊ וְ and הִנָּבֵ֖א hinnāvˌē נבא speak as prophet עֲלֵיהֶֽם׃ ʕᵃlêhˈem עַל upon 25:2. fili hominis pone faciem tuam contra filios Ammon et prophetabis de eis Son of man, set thy face against the children of Ammon, and thou shalt prophesy of them. 25:2. “Son of man, set your face against the sons of Ammon, and you shall prophesy about them. 25:2. Son of man, set thy face against the Ammonites, and prophesy against them; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 2. Аммонитяне, несмотря на свое родство с Израилем, были постоянными врагами его, - с начала его существования: во время и судей (XI:1: и д.), и царей - Саула (1: Цар XI), Давида (2: Цар VIII:12; X), до конца (1: Мак V:6: и д.). При Навуходоносоре они сначала в союзе с ним воюют, против Иудеи (4: Цар XXIV:2), потом подстрекают Седекию против Вавилона (Иер XXVII:1), может быть, являясь и виновниками отложения Седекии от Навуходоносора (Иер XXI:23: и д.); по падении же Иудеи присоединяют к себе ее область (Иер XLIX:1); тогдашний царь их Ваалис является и главным организатором в убийстве вавилонского наместника Иудеи Годолии (Иер ХL:14; XLI:10, 15). Но Иезекииль упрекает аммонитян только в злорадстве по поводу разрушения царства Иудейского. Это злорадство тем непростительнее, что они сами едва избежали (XXI:19), и то пока только (ст. 28: и д.), меча Навуходоносора. Если Иосиф (Antiqu. X, 9, 7) рассказывает, о подчинении Навуходоносором Моава и Аммона в 5: году по разрушении Иерусалима, то, вероятно, оба народа немного потерпели при этом, раз Иезекииль грозит им еще “сынами востока” (ст. 10). Против Аммона пророчествовали еще Амос (I:13: и д.), Софония (II:18: и д.), Иеремия (XLIX:1) и Иезекииль по особому поводу (XXI:28). Matthew Henry: Concise Commentary on the Whole Bible - 1706 1 The word of the LORD came again unto me, saying, 2 Son of man, set thy face against the Ammonites, and prophesy against them; 3 And say unto the Ammonites, Hear the word of the Lord GOD; Thus saith the Lord GOD; Because thou saidst, Aha, against my sanctuary, when it was profaned; and against the land of Israel, when it was desolate; and against the house of Judah, when they went into captivity; 4 Behold, therefore I will deliver thee to the men of the east for a possession, and they shall set their palaces in thee, and make their dwellings in thee: they shall eat thy fruit, and they shall drink thy milk. 5 And I will make Rabbah a stable for camels, and the Ammonites a couching-place for flocks: and ye shall know that I am the LORD. 6 For thus saith the Lord GOD; Because thou hast clapped thine hands, and stamped with the feet, and rejoiced in heart with all thy despite against the land of Israel; 7 Behold, therefore I will stretch out mine hand upon thee, and will deliver thee for a spoil to the heathen; and I will cut thee off from the people, and I will cause thee to perish out of the countries: I will destroy thee; and thou shalt know that I am the LORD. Here, I. The prophet is ordered to address himself to the Ammonites, in the name of the Lord Jehovah the God of Israel, who is also the God of the whole earth. But what can Chemosh, the god of the children of Ammon, say, in answer to it? He is bidden to set his face against the Ammonites, for he is God's representative as a prophet, and thus he must signify that God set his face against them, for the face of the Lord is against those that do evil, Ps. xxxiv. 16. He must speak with boldness and assurance, as one that knew whose errand he went upon, and that he should be borne out in delivering it. He must therefore set his face as a flint, Isa. i. 7. He must show his displeasure against these proud enemies of Israel, and face them down, though they were very impudent, and thus must show that, though he had prophesied so much and so long against Israel, yet still he was for Israel, and, while he witnessed against their corruptions, he adhered to and gloried in God's covenant with them. Note, Those are miserable that have the preaching and praying of God's prophets against them, against whom their faces are set. II. He is directed what to say to them. Ezekiel is now a captive in Babylon, and has been so many years, and knows little of the state of his own nation, much less of the nations that were about it; but God tells him both what they were doing and what he was about to do with them. And thus by the spirit of prophecy he is enabled to speak as pertinently to their case as if he had been among them. 1. He must upbraid the Ammonites with their insolent and barbarous triumphs over the people of Israel in their calamities, v. 3. The Ammonites said, when all went against the Jews, Aha! so would we have it. They were glad to see, (1.) The temple burned, the sanctuary profaned by the victorious Chaldeans. This is put first, to intimate what was the cause of the controversy; they had an enmity to the Jews for the sake of their religion, though it was only some poor remains of the profession of it that were to be found among them. (2.) The nation ruined. They rejoiced when the land of Israel was made desolate, the cities burnt, the country wasted, and both depopulated, and when the house of Judah went into captivity. When they had not power to oppress God's Israel themselves they were pleased to see the Chaldeans oppress them, partly because they envied their wealth and the good land they enjoyed, partly because they feared their growing power, and partly because they hated their religion and the divine oracles they were favoured with. It is repeated again (v. 6): They clapped with their hands, to irritate the rage of the Chaldeans, and to set them on as dogs upon the game; or they clapped their hands in triumph, attended this tragedy with their Plaudite--Give us your applause, thinking it well acted; never was there any thing more diverting or entertaining to them. They stamped with their feet, ready to leap and dance for joy upon this occasion; they not only rejoiced in heart, but they could not forbear showing it, though every one that had any sense of honour and humanity would cry shame upon them for it, especially considering that they rejoiced thus, not for any thing they got by Israel's fall (if so, they would have been the more excusable: most people are for themselves); but this as purely from a principle of malice and enmity: Thou hast rejoiced in heart with all thy despite (which signifies both scorn and hatred) against the land of Israel. Note, The people of God have always had a great deal of ill-will borne them by this wicked world; and their calamities have been their neighbours' entertainments. See to what unnatural instances of malice the enmity that is in the seed of the serpent against the seed of the woman will carry them. The Ammonites, of all people, should not have rejoiced in Jerusalem's ruin, but should rather have trembled, because they themselves had such a narrow escape at the same time; it was but "cross or pile" [the toss of a halfpenny] which should be besieged first, Rabbath or Jerusalem, ch. xxi. 20. And they had reason to think that the king of Babylon would set upon them next. But thus were their hearts hardened to their ruin, and their insolence against Jerusalem was to them an evident token of perdition, Phil. i. 28. It is a very wicked thing to be glad at the calamities of any, especially of God's people, and a sin that God will surely reckon for; such delight has God in showing mercy, and so backward is he to punish, that nothing is more pleasing to him than to be stopped in the ways of his judgments by intercessions, not any thing more provoking than to help forward the affliction when he is but a little displeased, Zech. i. 15. 2. He must threaten the Ammonites with utter ruin for this insolence which they were guilty of. God turns away his wrath from Israel against them, as is said, Prov. xxiv. 17, 18. God is jealous for his people's honour, because his own is so nearly interested in it. And therefore those that touch that shall be made to know that they touch the apple of his eye. He had before predicted the destruction of the Ammonites, ch. xxi. 28. Had they repented, that would have been revoked; but now it is ratified. (1.) A destroying enemy is brought against them: I will deliver thee to the men of the east, first to the Chaldeans, who came from the north-east, and whose army, under the command of Nebuchadnezzar, destroyed the country of the Ammonites, about five years after the destruction of Jerusalem (as Josephus relates, Antiq. 10.181), and then to the Arabians, who were properly the children of the east, who, when the Chaldeans had made the country desolate, and quitted it, came and took possession of it for themselves, probably with the consent of the conquerors. Shepherds' tents were their palaces; these they set up in the country of the Ammonites; there they made their dwellings, v. 4. They enjoyed the products of the country: They shall eat thy fruit and drink thy milk; and the milk from the cattle is the fruit of the ground at second-hand. They made use even of the royal city for their cattle (v. 5): I will make Rabbath, that was a nice and splendid city, to be a stable for camels; for its new masters, whose wealth lies all in cattle, will not think they can put the palaces of Rabbath to a better use. Rabbath had been a habitation of brutish men; justly therefore is it now made a stable for camels and the country a couching-lace for flocks, more innocent beasts than those with which it had been before replenished. (2.) God himself acts as an enemy to them (v. 7): I will stretch out my hand upon thee, a hand that will reach far and strike home, which there is no resisting the blow of, for it is a mighty hand, nor bearing the weight of, for it is a heavy hand. God's hand stretched out against the Ammonites will not only deliver them for a spoil to the heathen, so that all their neighbours shall prey upon them, but will cut them off from the people and made them perish out of the countries, so that there shall be no remains of them in that place. Compare with this, Jer. xlix. 1, &c. What can sound more terrible than that resolution (v. 7), I will destroy thee? For the almighty God is able both to save and to destroy, and it is a fearful thing to fall into his hands. Both the threatenings here (v. 5 and v. 7) conclude with this, You shall know that I am the Lord. For, [1.] Thus God will maintain his own honour, and will make it appear that he is the God of Israel, though he suffers them for a time to be captives in Babylon. [2.] Thus he will bring those that were strangers to him into an acquaintance with him, and it will be a blessed effect of their calamities. Better know God and be poor than be rich and ignorant of him. Adam Clarke: Commentary on the Bible - 1831 25:2: Set thy face against the Ammonites - We have already seen, Eze 21:19, etc., that when Nebuchadnezzar left Babylon he was in doubt whether he should besiege Riblath, the capital of the Ammonites, or Jerusalem, the capital of the Jews, first: and having used his divination. he was determined, by the result, to attack Jerusalem the first. He did so and the Ammonites, seeing the success of his arms, made friends with him, and exulted in the ruin of the Jews. God resents this, and predicts their downfall with that of Edom, Moab, and the Philistines. The fulfillment of this prediction is not noted in Scripture: but Josephus tells us, that about five years after the taking of Jerusalem, Nebuchadnezzar turned his arms against the Ammonites and Moabites, and afterwards against Egypt; and having subdued those nations, he returned to Babylon. Joseph. Antiq., 50 x., c. 2. Berosus states, as quoted by Josephus, contra App., that Nebuchadnezzar subdued Syria, Arabia, Phoenicia, and Egypt: and consequently, that he had brought under his dominion the Ammonites, Moabites, and Idumeans, who were included among the Philistines. See Calmet. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:2: thy face: Eze 6:2, Eze 20:46, Eze 21:2, Eze 35:2 the Ammonites: Eze 21:28-32; Gen 19:38; Jer 9:25, Jer 9:26, Jer 25:21, Jer 27:3, Jer 49:1-6; Amo 1:13-15; Zep 2:8-11 John Gill 25:2 Son of man, set thy face against the Ammonites,.... Who were of the posterity of Lot, implacable enemies of the Jews; who hated their religion, and envied their wealth and happiness; against these the prophet is bid to "set his face"; to look that way where they lived, and to put on a frowning countenance, and a menacing aspect: "strengthen thy face", as the Septuagint and Arabic versions render it; look boldly at them: and prophesy against them; deliver out the following prophecy concerning them.
25:225:2: Որդի՛ մարդոյ՝ հաստատեա՛ զերեսս քո ՚ի վերայ որդւոցն Ամովնայ. մարգարէա՛ց ՚ի վերայ նոցա, 2 «Մարդո՛ւ որդի, դարձրո՛ւ երեսդ ամոնացիների դէմ, մարգարէացի՛ր նրանց մասին ու ասա՛ ամոնացիներին. 2 «Որդի՛ մարդոյ, երեսդ Ամմոնի որդիներուն դարձուր ու անոնց վրայ մարգարէութիւն ըրէ՛ Որդի մարդոյ, հաստատեա զերեսս քո ի վերայ որդւոցն Ամոնայ եւ մարգարեաց ի վերայ նոցա: 25:2: Որդի՛ մարդոյ՝ հաստատեա՛ զերեսս քո ՚ի վերայ որդւոցն Ամովնայ. մարգարէա՛ց ՚ի վերայ նոցա, 2 «Մարդո՛ւ որդի, դարձրո՛ւ երեսդ ամոնացիների դէմ, մարգարէացի՛ր նրանց մասին ու ասա՛ ամոնացիներին. 2 «Որդի՛ մարդոյ, երեսդ Ամմոնի որդիներուն դարձուր ու անոնց վրայ մարգարէութիւն ըրէ՛ zohrab-1805▾ eastern-1994▾ western am▾	25:225:2 сын человеческий! обрати лице твое к сынам Аммоновым и изреки на них пророчество, 25:3 καὶ και and; even ἐρεῖς ερεω.1 state; mentioned τοῖς ο the υἱοῖς υιος son Αμμων αμμων hear λόγον λογος word; log κυρίου κυριος lord; master τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἀνθ᾿ αντι against; instead of ὧν ος who; what ἐπεχάρητε επιχαιρω in; on τὰ ο the ἅγιά αγιος holy μου μου of me; mine ὅτι οτι since; that ἐβεβηλώθη βεβηλοω profane καὶ και and; even ἐπὶ επι in; on τὴν ο the γῆν γη earth; land τοῦ ο the Ισραηλ ισραηλ.1 Israel ὅτι οτι since; that ἠφανίσθη αφανιζω obscure; hide καὶ και and; even ἐπὶ επι in; on τὸν ο the οἶκον οικος home; household τοῦ ο the Ιουδα ιουδα Iouda; Iutha ὅτι οτι since; that ἐπορεύθησαν πορευομαι travel; go ἐν εν in αἰχμαλωσίᾳ αιχμαλωσια captivity 25:3 וְ wᵊ וְ and אָֽמַרְתָּ֙ ʔˈāmartā אמר say לִ li לְ to בְנֵ֣י vᵊnˈê בֵּן son עַמֹּ֔ון ʕammˈôn עַמֹּון Ammon שִׁמְע֖וּ šimʕˌû שׁמע hear דְּבַר־ dᵊvar- דָּבָר word אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֑ה [yᵊhwˈih] יְהוָה YHWH כֹּה־ kō- כֹּה thus אָמַ֣ר ʔāmˈar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֡ה [yᵊhwˈih] יְהוָה YHWH יַעַן֩ yaʕˌan יַעַן motive אָמְרֵ֨ךְ ʔomrˌēḵ אמר say הֶאָ֜ח heʔˈāḥ הֶאָח aha אֶל־ ʔel- אֶל to מִקְדָּשִׁ֣י miqdāšˈî מִקְדָּשׁ sanctuary כִֽי־ ḵˈî- כִּי that נִחָ֗ל niḥˈāl חלל defile וְ wᵊ וְ and אֶל־ ʔel- אֶל to אַדְמַ֤ת ʔaḏmˈaṯ אֲדָמָה soil יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel כִּ֣י kˈî כִּי that נָשַׁ֔מָּה nāšˈammā שׁמם be desolate וְ wᵊ וְ and אֶל־ ʔel- אֶל to בֵּ֣ית bˈêṯ בַּיִת house יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah כִּ֥י kˌî כִּי that הָלְכ֖וּ hālᵊḵˌû הלך walk בַּ ba בְּ in † הַ the גֹּולָֽה׃ ggôlˈā גֹּולָה exile 25:3. et dices filiis Ammon audite verbum Domini Dei haec dicit Dominus Deus pro eo quod dixisti euge euge super sanctuarium meum quia pollutum est et super terram Israhel quoniam desolata est et super domum Iuda quoniam ducti sunt in captivitatemAnd thou shalt say to the children of Ammon: Hear ye the word of the Lord God: Thus saith the Lord God: Because thou hast said: Ha, ha, upon my sanctuary, because it was profaned: and upon the land of Israel, because it was laid waste: and upon the house of Juda, because they are led into captivity: 25:3. And you shall say to the sons of Ammon: Listen to the word of the Lord God: Thus says the Lord God: Because you have said, ‘Well, well!’ over my sanctuary, when it was profaned, and over the land of Israel, when it was desolated, and over the house of Judah, when they were led into captivity, 25:3. And say unto the Ammonites, Hear the word of the Lord GOD; Thus saith the Lord GOD; Because thou saidst, Aha, against my sanctuary, when it was profaned; and against the land of Israel, when it was desolate; and against the house of Judah, when they went into captivity; 3. and say unto the children of Ammon, Hear the word of the Lord GOD; Thus saith the Lord GOD: Because thou saidst, Aha, against my sanctuary, when it was profaned; and against the land of Israel, when it was made desolate; and against the house of Judah, when they went into captivity: 25:2 Son of man, set thy face against the Ammonites, and prophesy against them: 25:2 сын человеческий! обрати лице твое к сынам Аммоновым и изреки на них пророчество, 25:3 καὶ και and; even ἐρεῖς ερεω.1 state; mentioned τοῖς ο the υἱοῖς υιος son Αμμων αμμων hear λόγον λογος word; log κυρίου κυριος lord; master τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἀνθ᾿ αντι against; instead of ὧν ος who; what ἐπεχάρητε επιχαιρω in; on τὰ ο the ἅγιά αγιος holy μου μου of me; mine ὅτι οτι since; that ἐβεβηλώθη βεβηλοω profane καὶ και and; even ἐπὶ επι in; on τὴν ο the γῆν γη earth; land τοῦ ο the Ισραηλ ισραηλ.1 Israel ὅτι οτι since; that ἠφανίσθη αφανιζω obscure; hide καὶ και and; even ἐπὶ επι in; on τὸν ο the οἶκον οικος home; household τοῦ ο the Ιουδα ιουδα Iouda; Iutha ὅτι οτι since; that ἐπορεύθησαν πορευομαι travel; go ἐν εν in αἰχμαλωσίᾳ αιχμαλωσια captivity 25:3 וְ wᵊ וְ and אָֽמַרְתָּ֙ ʔˈāmartā אמר say לִ li לְ to בְנֵ֣י vᵊnˈê בֵּן son עַמֹּ֔ון ʕammˈôn עַמֹּון Ammon שִׁמְע֖וּ šimʕˌû שׁמע hear דְּבַר־ dᵊvar- דָּבָר word אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֑ה [yᵊhwˈih] יְהוָה YHWH כֹּה־ kō- כֹּה thus אָמַ֣ר ʔāmˈar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֡ה [yᵊhwˈih] יְהוָה YHWH יַעַן֩ yaʕˌan יַעַן motive אָמְרֵ֨ךְ ʔomrˌēḵ אמר say הֶאָ֜ח heʔˈāḥ הֶאָח aha אֶל־ ʔel- אֶל to מִקְדָּשִׁ֣י miqdāšˈî מִקְדָּשׁ sanctuary כִֽי־ ḵˈî- כִּי that נִחָ֗ל niḥˈāl חלל defile וְ wᵊ וְ and אֶל־ ʔel- אֶל to אַדְמַ֤ת ʔaḏmˈaṯ אֲדָמָה soil יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel כִּ֣י kˈî כִּי that נָשַׁ֔מָּה nāšˈammā שׁמם be desolate וְ wᵊ וְ and אֶל־ ʔel- אֶל to בֵּ֣ית bˈêṯ בַּיִת house יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah כִּ֥י kˌî כִּי that הָלְכ֖וּ hālᵊḵˌû הלך walk בַּ ba בְּ in † הַ the גֹּולָֽה׃ ggôlˈā גֹּולָה exile 25:3. et dices filiis Ammon audite verbum Domini Dei haec dicit Dominus Deus pro eo quod dixisti euge euge super sanctuarium meum quia pollutum est et super terram Israhel quoniam desolata est et super domum Iuda quoniam ducti sunt in captivitatem And thou shalt say to the children of Ammon: Hear ye the word of the Lord God: Thus saith the Lord God: Because thou hast said: Ha, ha, upon my sanctuary, because it was profaned: and upon the land of Israel, because it was laid waste: and upon the house of Juda, because they are led into captivity: 25:3. And you shall say to the sons of Ammon: Listen to the word of the Lord God: Thus says the Lord God: Because you have said, ‘Well, well!’ over my sanctuary, when it was profaned, and over the land of Israel, when it was desolated, and over the house of Judah, when they were led into captivity, 25:3. And say unto the Ammonites, Hear the word of the Lord GOD; Thus saith the Lord GOD; Because thou saidst, Aha, against my sanctuary, when it was profaned; and against the land of Israel, when it was desolate; and against the house of Judah, when they went into captivity; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 3. “О святилище Моем”. Насмешка, конечно, легко могла принимать и такое направление: XXXV:13; XXXVI:20; Иер XLVIII:7; XLIX:3. - “А! а!” евр. rear - междометие злорадства; у LXX здесь перифраз: “понеже порадовастеся о святых Моих”, но в XXVI:2: и XXVI:2: (???): eqge - “благоже”. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:3: thou saidst: Eze 25:6, Eze 25:8, Eze 26:2-21, Eze 35:10-15, Eze 36:2; Psa 70:2, Psa 70:3; Pro 17:5, Pro 24:17, Pro 24:18; Lam 2:21, Lam 2:22, Lam 4:21; Mic 7:8 Geneva 1599 25:3 And say to the Ammonites, Hear the word of the Lord GOD; Thus saith the Lord GOD; Because thou saidst, (a) Aha, against my sanctuary, when it was profaned; and against the land of Israel, when it was desolate; and against the house of Judah, when they went into captivity; (a) Because you rejoiced when the enemy destroyed my city and temple. John Gill 25:3 And say unto the Ammonites,.... Either to their ambassadors at Babylon, or merchants there; or by letters to them, the prophet being in Chaldea, at a distance from them: hear the word of the Lord God; not Chemosh their idol, nor their lying oracles, but the word of the true and living God; which is always accomplished, and is never frustrated: thus saith the Lord God, because thou saidst, aha, against my sanctuary, when it was profaned; that is, expressed joy, as the Targum paraphrases it, at the destruction of the temple, when it was burnt by Nebuchadnezzar; it was foreknown by the Lord that they would do so, and are here threatened before hand; for as yet the temple was not destroyed; a proof this of God's prescience of future contingencies: and against the land of when it was desolate; the country of the ten tribes, which had been desolate from the sixth year of Hezekiah, when the people of it were carried captive by Shalmaneser king of Assyria; this also was matter of joy to the Ammonites: and against the house of Judah, when they went into captivity; the two tribes of Judah and Benjamin, who were carried captive by Nebuchadnezzar; part of which had already been carried captive under Jeconiah, and the rest would be, and were, under Zedekiah; which completed the destruction of Israel and Judah, and gave the utmost pleasure to their enemies the Ammonites; who were so impious as to rejoice at the destruction of their temple, the place of their religious worship, which they abhorred; and so inhuman as to express the delight and satisfaction they had in the ruin of their fellow creatures and neighbours, and who were originally related to them; this brutish and barbarous behaviour of theirs is resented by the Lord. John Wesley 25:3 Aha - When thou shouldest have pitied, thou didst proudly insult over my people. Robert Jamieson, A. R. Fausset and David Brown 25:3 APPROPRIATELY IN THE INTERVAL OF SILENCE AS TO THE JEWS IN THE EIGHT CHAPTERS, (TWENTY-FIFTH THROUGH THIRTY-SECOND) EZEKIEL DENOUNCES JUDGMENTS ON THE HEATHEN WORLD KINGDOMS. (Eze. 25:1-17) (Jer 49:1). when . . . profaned; . . . when . . . desolate; . . . when . . . captivity--rather, "for . . . for . . . for": the cause of the insolent exultation of Ammon over Jerusalem. They triumphed especially over the fall of the "sanctuary," as the triumph of heathenism over the rival claims of Jehovah. In Jehoshaphat's time, when the eighty-third Psalm was written (Ps 83:4, Ps 83:7-8, Ps 83:12, "Ammon . . . holpen the children of Lot," who were, therefore, the leaders of the unholy conspiracy, "Let us take to ourselves the houses of God in possession"), we see the same profane spirit. Now at last their wicked wish seems accomplished in the fall of Jerusalem. Ammon, descended from Lot, held the region east of Jordan, separated from the Amorites on the north by the river Jabbok, and from Moab on the south by the Arnon. They were auxiliaries to Babylon in the destruction of Jerusalem (4Kings 24:2).
25:325:3: եւ ասասցես ցորդիսն Ամովնայ. Լուարո՛ւք զպատգամս Ադովնայի Տեառն. Ա՛յսպէս ասէ Ադովնայի Տէր. Փոխանակ զի ոտնհա՛ր եղերուք ՚ի վերայ սրբութեանց իմոց որ պղծեցան, եւ ՚ի վերայ երկրին Իսրայէլի որ ապականեցաւ, եւ ՚ի վերայ տանն Յուդայ որ գնաց ՚ի գերութիւն։ 3 “Լսեցէ՛ք Ամենակալ Տիրոջ պատգամները: Այսպէս է ասում Ամենակալ Տէրը. այն բանի համար, որ չարախնդացիք պղծուած սրբարանիս, ապականուած Իսրայէլի երկրի, գերութեան գնացած Յուդայի տան վրայ, - 3 Եւ Ամմոնի որդիներուն ըսէ, Տէր Եհովային խօսքը լսեցէք. Տէր Եհովան այսպէս կ’ըսէ. ‘Որովհետեւ դուն «Վա՜շ» ըսիր իմ սրբարանիս համար՝ երբ պղծուեցաւ ու Իսրայէլի երկրին համար՝ երբ աւերակ եղաւ եւ Յուդայի տանը համար՝ երբ գերութեան գնաց. եւ ասասցես ցորդիսն Ամոնայ. Լուարուք զպատգամս Ադոնայի Տեառն. այսպէս ասէ Ադոնայի Տէր. Փոխանակ զի ոտնհար եղերուք ի վերայ սրբութեանց իմոց որ պղծեցան, եւ ի վերայ երկրին Իսրայելի որ ապականեցաւ, եւ ի վերայ տանն Յուդայ որ գնաց ի գերութիւն: 25:3: եւ ասասցես ցորդիսն Ամովնայ. Լուարո՛ւք զպատգամս Ադովնայի Տեառն. Ա՛յսպէս ասէ Ադովնայի Տէր. Փոխանակ զի ոտնհա՛ր եղերուք ՚ի վերայ սրբութեանց իմոց որ պղծեցան, եւ ՚ի վերայ երկրին Իսրայէլի որ ապականեցաւ, եւ ՚ի վերայ տանն Յուդայ որ գնաց ՚ի գերութիւն։ 3 “Լսեցէ՛ք Ամենակալ Տիրոջ պատգամները: Այսպէս է ասում Ամենակալ Տէրը. այն բանի համար, որ չարախնդացիք պղծուած սրբարանիս, ապականուած Իսրայէլի երկրի, գերութեան գնացած Յուդայի տան վրայ, - 3 Եւ Ամմոնի որդիներուն ըսէ, Տէր Եհովային խօսքը լսեցէք. Տէր Եհովան այսպէս կ’ըսէ. ‘Որովհետեւ դուն «Վա՜շ» ըսիր իմ սրբարանիս համար՝ երբ պղծուեցաւ ու Իսրայէլի երկրին համար՝ երբ աւերակ եղաւ եւ Յուդայի տանը համար՝ երբ գերութեան գնաց. zohrab-1805▾ eastern-1994▾ western am▾	25:325:3 и скажи сынам Аммоновым: слушайте слово Господа Бога: так говорит Господь Бог: за то, что ты о святилище Моем говоришь: >, потому что оно поругано, и о земле Израилевой, потому что она опустошена, и о доме Иудином, потому что они пошли в плен, 25:4 διὰ δια through; because of τοῦτο ουτος this; he ἰδοὺ ιδου see!; here I am ἐγὼ εγω I παραδίδωμι παραδιδωμι betray; give over ὑμᾶς υμας you τοῖς ο the υἱοῖς υιος son Κεδεμ κεδεμ into; for κληρονομίαν κληρονομια inheritance καὶ και and; even κατασκηνώσουσιν κατασκηνοω nest; camp ἐν εν in τῇ ο the ἀπαρτίᾳ απαρτια he; him ἐν εν in σοὶ σοι you καὶ και and; even δώσουσιν διδωμι give; deposit ἐν εν in σοὶ σοι you τὰ ο the σκηνώματα σκηνωμα camp; tent αὐτῶν αυτος he; him αὐτοὶ αυτος he; him φάγονται φαγω swallow; eat τοὺς ο the καρπούς καρπος.1 fruit σου σου of you; your καὶ και and; even αὐτοὶ αυτος he; him πίονται πινω drink τὴν ο the πιότητά πιοτης fatness σου σου of you; your 25:4 לָכֵ֡ן lāḵˈēn לָכֵן therefore הִנְנִי֩ hinnˌî הִנֵּה behold נֹתְנָ֨ךְ nōṯᵊnˌāḵ נתן give לִ li לְ to בְנֵי־ vᵊnê- בֵּן son קֶ֜דֶם qˈeḏem קֶדֶם front לְ lᵊ לְ to מֹֽורָשָׁ֗ה mˈôrāšˈā מֹורָשָׁה possession וְ wᵊ וְ and יִשְּׁב֤וּ yiššᵊvˈû ישׁב sit טִירֹֽותֵיהֶם֙ ṭîrˈôṯêhem טִירָה encampment בָּ֔ךְ bˈāḵ בְּ in וְ wᵊ וְ and נָ֥תְנוּ nˌāṯᵊnû נתן give בָ֖ךְ vˌāḵ בְּ in מִשְׁכְּנֵיהֶ֑ם miškᵊnêhˈem מִשְׁכָּן dwelling-place הֵ֚מָּה ˈhēmmā הֵמָּה they יֹאכְל֣וּ yōḵᵊlˈû אכל eat פִרְיֵ֔ךְ firyˈēḵ פְּרִי fruit וְ wᵊ וְ and הֵ֖מָּה hˌēmmā הֵמָּה they יִשְׁתּ֥וּ yištˌû שׁתה drink חֲלָבֵֽךְ׃ ḥᵃlāvˈēḵ חָלָב milk 25:4. idcirco ego tradam te filiis orientalibus in hereditatem et conlocabunt caulas suas in te et ponent in te tentoria sua ipsi comedent fruges tuas et ipsi bibent lac tuumTherefore will I deliver thee to the men of the east for an inheritance, and they shall place their sheepcotes in thee, and shall set up their tents in thee: they shall eat thy fruits: and they shall drink thy milk. 25:4. therefore, I will deliver you to the sons of the East, as an inheritance. And they will arrange their fences within you, and they will place their tents within you. They will eat your crops, and they will drink your milk. 25:4. Behold, therefore I will deliver thee to the men of the east for a possession, and they shall set their palaces in thee, and make their dwellings in thee: they shall eat thy fruit, and they shall drink thy milk. 4. therefore behold, I will deliver thee to the children of the east for a possession, and they shall set their encampments in thee, and make their dwellings in thee; they shall eat thy fruit, and they shall drink thy milk. 25:3 And say unto the Ammonites, Hear the word of the Lord GOD; Thus saith the Lord GOD; Because thou saidst, Aha, against my sanctuary, when it was profaned; and against the land of Israel, when it was desolate; and against the house of Judah, when they went into captivity: 25:3 и скажи сынам Аммоновым: слушайте слово Господа Бога: так говорит Господь Бог: за то, что ты о святилище Моем говоришь: <<а! а!>>, потому что оно поругано, и о земле Израилевой, потому что она опустошена, и о доме Иудином, потому что они пошли в плен, 25:4 διὰ δια through; because of τοῦτο ουτος this; he ἰδοὺ ιδου see!; here I am ἐγὼ εγω I παραδίδωμι παραδιδωμι betray; give over ὑμᾶς υμας you τοῖς ο the υἱοῖς υιος son Κεδεμ κεδεμ into; for κληρονομίαν κληρονομια inheritance καὶ και and; even κατασκηνώσουσιν κατασκηνοω nest; camp ἐν εν in τῇ ο the ἀπαρτίᾳ απαρτια he; him ἐν εν in σοὶ σοι you καὶ και and; even δώσουσιν διδωμι give; deposit ἐν εν in σοὶ σοι you τὰ ο the σκηνώματα σκηνωμα camp; tent αὐτῶν αυτος he; him αὐτοὶ αυτος he; him φάγονται φαγω swallow; eat τοὺς ο the καρπούς καρπος.1 fruit σου σου of you; your καὶ και and; even αὐτοὶ αυτος he; him πίονται πινω drink τὴν ο the πιότητά πιοτης fatness σου σου of you; your 25:4 לָכֵ֡ן lāḵˈēn לָכֵן therefore הִנְנִי֩ hinnˌî הִנֵּה behold נֹתְנָ֨ךְ nōṯᵊnˌāḵ נתן give לִ li לְ to בְנֵי־ vᵊnê- בֵּן son קֶ֜דֶם qˈeḏem קֶדֶם front לְ lᵊ לְ to מֹֽורָשָׁ֗ה mˈôrāšˈā מֹורָשָׁה possession וְ wᵊ וְ and יִשְּׁב֤וּ yiššᵊvˈû ישׁב sit טִירֹֽותֵיהֶם֙ ṭîrˈôṯêhem טִירָה encampment בָּ֔ךְ bˈāḵ בְּ in וְ wᵊ וְ and נָ֥תְנוּ nˌāṯᵊnû נתן give בָ֖ךְ vˌāḵ בְּ in מִשְׁכְּנֵיהֶ֑ם miškᵊnêhˈem מִשְׁכָּן dwelling-place הֵ֚מָּה ˈhēmmā הֵמָּה they יֹאכְל֣וּ yōḵᵊlˈû אכל eat פִרְיֵ֔ךְ firyˈēḵ פְּרִי fruit וְ wᵊ וְ and הֵ֖מָּה hˌēmmā הֵמָּה they יִשְׁתּ֥וּ yištˌû שׁתה drink חֲלָבֵֽךְ׃ ḥᵃlāvˈēḵ חָלָב milk 25:4. idcirco ego tradam te filiis orientalibus in hereditatem et conlocabunt caulas suas in te et ponent in te tentoria sua ipsi comedent fruges tuas et ipsi bibent lac tuum Therefore will I deliver thee to the men of the east for an inheritance, and they shall place their sheepcotes in thee, and shall set up their tents in thee: they shall eat thy fruits: and they shall drink thy milk. 25:4. therefore, I will deliver you to the sons of the East, as an inheritance. And they will arrange their fences within you, and they will place their tents within you. They will eat your crops, and they will drink your milk. 25:4. Behold, therefore I will deliver thee to the men of the east for a possession, and they shall set their palaces in thee, and make their dwellings in thee: they shall eat thy fruit, and they shall drink thy milk. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 4. “Сыны востока” - не вавилоняне (как думали некоторые старые толкователи), которые и нигде так не называются, - а разбойнические племена арабов, бедуинов сирийско-арабской пустыни (Быт XXV:12-18; Иер XLIX:28; Иов I:3), которые и тогда делали нападения на окраинные культурные земли таким же способом, как в Суд VI гл. У LXX транскрипция: “сынм Кедмлим” (евр. бене-кедем). Сами аммонитяне прежде были такими кочевыми хищниками, да и навсегда они остались лишь полуоседлым народом. Они подвергнутся той же участи, какой сами подвергли аборигенов заиорданской области. - “Овчарни” - перевод по Вульгате (caulas) евр. тира соб. “круг”, затем “забор” (XVIII:2; сродно с сирийск. “навоз”), которое здесь скорее обозначает окруженный кусками камней, круглый лагерь бедуинов, в середине которого разбиты их палатки, но в котором есть и хлевы. Слав. “и вселятся с имением своим в тебе”. - “И будут есть плоды твои и пить молоко твое”. Доселе пища этих кочевников состояла из диких плодов и молока диких коз; но они охотно променяют эту пищу на нежные плоды садов и молоко домашнего скота. Adam Clarke: Commentary on the Bible - 1831 25:4: Will deliver thee to the men of the east - Probably the Scenite Arabs, Ishmaelites, and people of Kedar, who seized upon the provinces of the vanquished Ammonites, etc. The following description suits this people only, living on fruits, the milk of their flocks, using camels, etc. Some think the people of the east mean the Chaldeans. Albert Barnes: Notes on the Bible - 1834 25:4 Men of the east - The wild wandering Arabs who should come in afterward upon the ruined land. The name was a common term for the nomadic tribes of the desert. Compare Isa 13:20. Palaces - encampments. The tents and folds of nomadic tribes. After subjugation by Nebuchadnezzar Eze 21:28, the land was subjected to various masters. The Graeco-Egyptian kings founded a city on the site of Rabbah Eze 25:5, called Philadelphia, from Ptolemy Philadelphus. In later times, Arabs from the east have completed the doom pronounced against Rabbah. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:4: men: Heb. children, Jdg 6:3, Jdg 6:33, Jdg 7:12, Jdg 8:10; Kg1 4:30. Josephus expressly states, that five years after the destruction of Jerusalem, Nebuchadnezzar turned his arms against the Ammonites and Moabites, and entirely subjugated them; and it is probable, that the Arabs, and other nations east of Judah, then took possession of their cities, and enjoyed the fruits of their land. The country of Moab and Ammon is now inhabited by the Bedouin Arabs; where they pasture their flocks, and, no doubt, make the ruins of Rabbah, their one proud capital, "a stable for camels," and other cattle. See note on Sa2 12:26. of the east: Gen 29:1; Num 23:7; Isa 41:2 they shall eat: Lev 26:16; Deu 28:33, Deu 28:51; Jdg 6:3-6; Isa 1:7, Isa 32:8, Isa 32:9, Isa 65:22 Geneva 1599 25:4 Behold, therefore I will deliver thee to the (b) men of the east for a possession, and they shall set their (c) palaces in thee, and make their dwellings in thee: they shall eat thy fruit, and they shall drink thy milk. (b) That is, to the Babylonians. (c) They will chase you away, and take your gorgeous houses to dwell in. John Gill 25:4 Behold, therefore, I will deliver thee to the men of the east for a possession,.... The Chaldeans and Syrians, which were on the east side, as Jarchi; or the Medes and Persians, as Kimchi, which lay more eastward; or it may be the Arabians, who are commonly called the men of the east; who were a part of Nebuchadnezzar's army, and whom he might reward with this country, when taken by him; for this prophecy, according to Josephus (q), was fulfilled five years after the destruction of Jerusalem: and they shall set their palaces in thee, and make their dwellings in thee; or, "their camps and their tents" (r); and so the Syriac version renders it, their armies and their tents; who should subdue them, and take possession of their cities and fields, and enjoy what they found there: they shall eat thy fruit, and drink thy milk; the fruit of their land, their vineyards and fields, and the milk of their flocks and herds, which was commonly drank in those countries; these are put for the whole of their substance. So the Targum, "they shall eat the good of thy land, and spoil thy substance.'' (q) Antiqu. l. 16. c. 9. sect. 7. (r) "arces suas", Junius & Tremellius, Piscator, Polanus, Coeccius. "tentoria sua", V. L. "tabernacala sus", Junius & Tremellius, Piscator, Polanus, Cocceius, Starckius. John Wesley 25:4 The men of the east - The Arabians, associates of Nebuchadnezzar, who recompensed their service, with giving them this country when it was conquered, as it was five years after the desolation of Jerusalem. Robert Jamieson, A. R. Fausset and David Brown 25:4 men of . . . east--literally, "children of the East," the nomad tribes of Arabia-Deserta, east of the Jordan and the Dead Sea. palaces--their nomadic encampments or folds, surrounded with mud walls, are so called in irony. Where thy "palaces" once stood, there shall their very different "palaces" stand. Fulfilled after the ravaging of their region by Nebuchadnezzar, shortly after the destruction of Jerusalem (compare Ezek 21:22; Jer. 49:1-28).
25:425:4: Վասն այնորիկ ահաւադիկ ե՛ս մատնեմ զձեզ որդւոցն Կեդեմայ ՚ի ժառանգութիւն, եւ բնակեսցեն մեղօքն իւրեանց ՚ի քեզ, եւ կանգնեսցեն զխորանս իւրեանց ՚ի քեզ. նոքա կերիցեն զպտուղ քո, եւ նոքա արբցեն զպարարտութիւն քո[12685]։ [12685] Ոմանք. Ահաւասիկ ես։ Բազումք. Որդւոցն Կեդամայ... մեղաւորք իւրեանց ՚ի քեզ։ 4 այդ պատճառով ահա ես ձեզ մատնում եմ Կեդէմի[37] զաւակների ձեռքը որպէս ժառանգութիւն: Իրենց մեղքերով բնակուելու են քո մէջ, իրենց վրանները կանգնեցնելու են քո մէջ. նրանք ուտելու են քո միրգը, խմելու քո պարարտ հիւթը:[37] 37. Արեւելքի: 4 Անոր համար ահա ես քեզ արեւելքի բնակիչներուն ժառանգութիւն պիտի տամ ու քու մէջդ իրենց գիւղերը պիտի հաստատեն ու քու մէջդ իրենց վրանները պիտի բանան, քու պտուղներդ պիտի ուտեն եւ քու կաթդ պիտի խմեն։ վասն այնորիկ ահաւադիկ ես մատնեմ զձեզ որդւոցն ^[553]Կեդեմայ ի ժառանգութիւն, եւ ^[554]բնակեսցեն մեղօքն` իւրեանց ի քեզ, եւ կանգնեսցեն զխորանս իւրեանց ի քեզ. նոքա կերիցեն զպտուղ քո, եւ նոքա արբցեն ^[555]զպարարտութիւն քո: 25:4: Վասն այնորիկ ահաւադիկ ե՛ս մատնեմ զձեզ որդւոցն Կեդեմայ ՚ի ժառանգութիւն, եւ բնակեսցեն մեղօքն իւրեանց ՚ի քեզ, եւ կանգնեսցեն զխորանս իւրեանց ՚ի քեզ. նոքա կերիցեն զպտուղ քո, եւ նոքա արբցեն զպարարտութիւն քո[12685]։ [12685] Ոմանք. Ահաւասիկ ես։ Բազումք. Որդւոցն Կեդամայ... մեղաւորք իւրեանց ՚ի քեզ։ 4 այդ պատճառով ահա ես ձեզ մատնում եմ Կեդէմի[37] զաւակների ձեռքը որպէս ժառանգութիւն: Իրենց մեղքերով բնակուելու են քո մէջ, իրենց վրանները կանգնեցնելու են քո մէջ. նրանք ուտելու են քո միրգը, խմելու քո պարարտ հիւթը: [37] 37. Արեւելքի: 4 Անոր համար ահա ես քեզ արեւելքի բնակիչներուն ժառանգութիւն պիտի տամ ու քու մէջդ իրենց գիւղերը պիտի հաստատեն ու քու մէջդ իրենց վրանները պիտի բանան, քու պտուղներդ պիտի ուտեն եւ քու կաթդ պիտի խմեն։ zohrab-1805▾ eastern-1994▾ western am▾	25:425:4 за то вот, Я отдам тебя в наследие сынам востока, и построят у тебя овчарни свои, и поставят у тебя шатры свои, и будут есть плоды твои и пить молоко твое. 25:5 καὶ και and; even δώσω διδωμι give; deposit τὴν ο the πόλιν πολις city τοῦ ο the Αμμων αμμων into; for νομὰς νομη grazing; spreading καμήλων καμηλος camel καὶ και and; even τοὺς ο the υἱοὺς υιος son Αμμων αμμων into; for νομὴν νομη grazing; spreading προβάτων προβατον sheep καὶ και and; even ἐπιγνώσεσθε επιγινωσκω recognize; find out διότι διοτι because; that ἐγὼ εγω I κύριος κυριος lord; master 25:5 וְ wᵊ וְ and נָתַתִּ֤י nāṯattˈî נתן give אֶת־ ʔeṯ- אֵת [object marker] רַבָּה֙ rabbˌā רַבָּה Rabbah לִ li לְ to נְוֵ֣ה nᵊwˈē נָוֶה pasture גְמַלִּ֔ים ḡᵊmallˈîm גָּמָל camel וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בְּנֵ֥י bᵊnˌê בֵּן son עַמֹּ֖ון ʕammˌôn עַמֹּון Ammon לְ lᵊ לְ to מִרְבַּץ־ mirbaṣ- מִרְבָּץ resting place צֹ֑אן ṣˈōn צֹאן cattle וִֽ wˈi וְ and ידַעְתֶּ֖ם yḏaʕtˌem ידע know כִּֽי־ kˈî- כִּי that אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH 25:5. daboque Rabbath in habitaculum camelorum et filios Ammon in cubile pecorum et scietis quia ego DominusAnd I will make Rabbath a stable for camels, and the children of Ammon a couching place for flocks: and you shall know that I am the Lord. 25:5. And I will make Rabbah into the habitation of camels, and the sons of Ammon into the resting place of cattle. And you shall know that I am the Lord. 25:5. And I will make Rabbah a stable for camels, and the Ammonites a couchingplace for flocks: and ye shall know that I [am] the LORD. 5. And I will make Rabbah a stable for camels, and the children of Ammon a couching place for flocks: and ye shall know that I am the LORD. 25:4 Behold, therefore I will deliver thee to the men of the east for a possession, and they shall set their palaces in thee, and make their dwellings in thee: they shall eat thy fruit, and they shall drink thy milk: 25:4 за то вот, Я отдам тебя в наследие сынам востока, и построят у тебя овчарни свои, и поставят у тебя шатры свои, и будут есть плоды твои и пить молоко твое. 25:5 καὶ και and; even δώσω διδωμι give; deposit τὴν ο the πόλιν πολις city τοῦ ο the Αμμων αμμων into; for νομὰς νομη grazing; spreading καμήλων καμηλος camel καὶ και and; even τοὺς ο the υἱοὺς υιος son Αμμων αμμων into; for νομὴν νομη grazing; spreading προβάτων προβατον sheep καὶ και and; even ἐπιγνώσεσθε επιγινωσκω recognize; find out διότι διοτι because; that ἐγὼ εγω I κύριος κυριος lord; master 25:5 וְ wᵊ וְ and נָתַתִּ֤י nāṯattˈî נתן give אֶת־ ʔeṯ- אֵת [object marker] רַבָּה֙ rabbˌā רַבָּה Rabbah לִ li לְ to נְוֵ֣ה nᵊwˈē נָוֶה pasture גְמַלִּ֔ים ḡᵊmallˈîm גָּמָל camel וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בְּנֵ֥י bᵊnˌê בֵּן son עַמֹּ֖ון ʕammˌôn עַמֹּון Ammon לְ lᵊ לְ to מִרְבַּץ־ mirbaṣ- מִרְבָּץ resting place צֹ֑אן ṣˈōn צֹאן cattle וִֽ wˈi וְ and ידַעְתֶּ֖ם yḏaʕtˌem ידע know כִּֽי־ kˈî- כִּי that אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH 25:5. daboque Rabbath in habitaculum camelorum et filios Ammon in cubile pecorum et scietis quia ego Dominus And I will make Rabbath a stable for camels, and the children of Ammon a couching place for flocks: and you shall know that I am the Lord. 25:5. And I will make Rabbah into the habitation of camels, and the sons of Ammon into the resting place of cattle. And you shall know that I am the Lord. 25:5. And I will make Rabbah a stable for camels, and the Ammonites a couchingplace for flocks: and ye shall know that I [am] the LORD. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 5. Культура страны вернется на низшую ступень номадической культуры. - “Равву” - см. объясн. XXI:20. - “Верблюдов”, которых арабы имеют в громадном количестве, и, в частности, арабы, живущие неподалеку от развалин Раввы, нынеш. Равват-Аммона (Raumer Patestine, р. 268). После поражения Навуходоносором, аммонитская территория принадлежала различным владетелям. Египетские цари основали и город на месте Раввы, названный по имени Птоломея Филадельфа Филадельфией, который существовал под этим именем еще во время блаж. Иеронима; в развалинах этого города, окончательно разрушенного мусульманами, находят остатки театров, храмов, форума и т. п.; но все это возникло, когда аммонитян уже почти не существовало. Пустыня и разорение - главный характер теперь этой некогда богатой страны. - “Сынов Аммоновых - пастухами овец”, букв. “пастбищем для овец” (слав.: “сыны Аммони на паству овец”); “сыны Аммоновы” вместо “страну их”. Сильное выражение. - “И узнаете, что Я Господь” - выражение, частое в речах против языческих народов, но едва ли означающее обращение их к Господу (о чем у Иезекииля вообще нет речи), а только признание могущества Иеговы. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:5: Rabbah: Eze 21:20, Rabbath, Sa2 12:26 a stable: Isa 17:2, Isa 32:14; Zep 2:14, Zep 2:15 and ye: Eze 25:8, Eze 24:24, Eze 26:6, Eze 30:8, Eze 35:9, Eze 38:23; Psa 83:18; Isa 37:20 Geneva 1599 25:5 And I will make (d) Rabbah a stable for camels, and the Ammonites a couchingplace for flocks: and ye shall know that I [am] the LORD. (d) Called also Philadelphin, which was the chief city of the Ammonites and full of conveniences, (2Kings 12:27). John Gill 25:5 And I will make Rabbath a stable for camels,.... Creatures much used by the eastern nations, especially the Arabians; who pitching their tents about Rabbath, the royal city, the metropolis of the children of Ammon, would convert the houses, and even palaces in it, into stables for their camels. This city, in Jerom's time, as he says, was called Philadelphia, from Ptolemy Philadelphus, who rebuilt it. And the Ammonites a couching place for flocks; that is, the land of the Ammonites should be made a place for flocks of sheep to lie down in, which the Arabians would bring and feed upon it: and ye shall know that I am the Lord; omniscient, and sees and observes all your insults upon the children of Israel and Judah; and omnipotent, able to perform all that is threatened; and immutable, bringing about all that is here prophesied of. John Wesley 25:5 Rabbah - The royal city, called since Philadelphia from the king of Egypt who built it. The Ammonites - The land they dwelt in. Robert Jamieson, A. R. Fausset and David Brown 25:5 Rabbah--meaning "the Great," Ammon's metropolis. Under the Ptolemies it was rebuilt under the name Philadelphia; the ruins are called Amman now, but there is no dwelling inhabited. Ammonites--that is the Ammonite region is to be a "couching place for flocks," namely of the Arabs. The "camels," being the chief beast of burden of the Chaldeans, are put first, as their invasion was to prepare the Ammonite land for the Arab "flocks." Instead of busy men, there shall be "still and couching flocks."
25:525:5: Եւ տաց զքաղաքն Ամովնացւոց յարօտս ուղտուց, եւ զորդիսն Ամովնայ յարօտս հօտից, եւ ծանիցեն թէ ես եմ Տէր[12686]։ [12686] Բազումք. Եւ ծանիջիք թէ ես եմ Տէր։ 5 Ամոնացիների քաղաքը տալու եմ ուղտերին՝ արածելու, իսկ ամոնացիներին՝ արածող հօտերին: Պիտի իմանաք, որ ես եմ Տէրը: 5 Ռաբբան՝ ուղտերու փարախ եւ Ամմոնի որդիներուն երկիրը հօտերու մակաղատեղի պիտի ընեմ ու պիտի գիտնաք թէ ես եմ Տէրը’։ Եւ տաց զքաղաքն Ամոնացւոց`` յարօտս ուղտուց, եւ զորդիսն Ամոնայ յարօտս հօտից, եւ ծանիջիք թէ ես եմ Տէր: 25:5: Եւ տաց զքաղաքն Ամովնացւոց յարօտս ուղտուց, եւ զորդիսն Ամովնայ յարօտս հօտից, եւ ծանիցեն թէ ես եմ Տէր[12686]։ [12686] Բազումք. Եւ ծանիջիք թէ ես եմ Տէր։ 5 Ամոնացիների քաղաքը տալու եմ ուղտերին՝ արածելու, իսկ ամոնացիներին՝ արածող հօտերին: Պիտի իմանաք, որ ես եմ Տէրը: 5 Ռաբբան՝ ուղտերու փարախ եւ Ամմոնի որդիներուն երկիրը հօտերու մակաղատեղի պիտի ընեմ ու պիտի գիտնաք թէ ես եմ Տէրը’։ zohrab-1805▾ eastern-1994▾ western am▾	25:525:5 Я сделаю Равву стойлом для верблюдов, и сынов Аммоновых пастухами овец, и узнаете, что Я Господь. 25:6 διότι διοτι because; that τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἀνθ᾿ αντι against; instead of ὧν ος who; what ἐκρότησας κροτεω the χεῖρά χειρ hand σου σου of you; your καὶ και and; even ἐπεψόφησας επιψοφεω the ποδί πους foot; pace σου σου of you; your καὶ και and; even ἐπέχαρας επιχαιρω from; out of ψυχῆς ψυχη soul σου σου of you; your ἐπὶ επι in; on τὴν ο the γῆν γη earth; land τοῦ ο the Ισραηλ ισραηλ.1 Israel 25:6 כִּ֣י kˈî כִּי that כֹ֤ה ḵˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH יַ֚עַן ˈyaʕan יַעַן motive מַחְאֲךָ֣ maḥʔᵃḵˈā מחא clap יָ֔ד yˈāḏ יָד hand וְ wᵊ וְ and רַקְעֲךָ֖ raqʕᵃḵˌā רקע stamp בְּ bᵊ בְּ in רָ֑גֶל rˈāḡel רֶגֶל foot וַ wa וְ and תִּשְׂמַ֤ח ttiśmˈaḥ שׂמח rejoice בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole שָֽׁאטְךָ֙ šˈāṭᵊḵā שְׁאָט scorn בְּ bᵊ בְּ in נֶ֔פֶשׁ nˈefeš נֶפֶשׁ soul אֶל־ ʔel- אֶל to אַדְמַ֖ת ʔaḏmˌaṯ אֲדָמָה soil יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel 25:6. quia haec dicit Dominus Deus pro eo quod plausisti manu et percussisti pede et gavisa es ex toto affectu super terram IsrahelFor thus saith the Lord God: Because thou hast clapped thy hands and stamped with thy foot, and hast rejoiced with all thy heart against the land of Israel: 25:6. For thus says the Lord God: Because you have clapped your hands and stomped your foot, and have rejoiced with all your heart against the land of Israel, 25:6. For thus saith the Lord GOD; Because thou hast clapped [thine] hands, and stamped with the feet, and rejoiced in heart with all thy despite against the land of Israel; 6. For thus saith the Lord GOD: Because thou hast clapped thine hands, and stamped with the feet, and rejoiced with all the despite of thy soul against the land of Israel; 25:5 And I will make Rabbah a stable for camels, and the Ammonites a couchingplace for flocks: and ye shall know that I [am] the LORD: 25:5 Я сделаю Равву стойлом для верблюдов, и сынов Аммоновых пастухами овец, и узнаете, что Я Господь. 25:6 διότι διοτι because; that τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἀνθ᾿ αντι against; instead of ὧν ος who; what ἐκρότησας κροτεω the χεῖρά χειρ hand σου σου of you; your καὶ και and; even ἐπεψόφησας επιψοφεω the ποδί πους foot; pace σου σου of you; your καὶ και and; even ἐπέχαρας επιχαιρω from; out of ψυχῆς ψυχη soul σου σου of you; your ἐπὶ επι in; on τὴν ο the γῆν γη earth; land τοῦ ο the Ισραηλ ισραηλ.1 Israel 25:6 כִּ֣י kˈî כִּי that כֹ֤ה ḵˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH יַ֚עַן ˈyaʕan יַעַן motive מַחְאֲךָ֣ maḥʔᵃḵˈā מחא clap יָ֔ד yˈāḏ יָד hand וְ wᵊ וְ and רַקְעֲךָ֖ raqʕᵃḵˌā רקע stamp בְּ bᵊ בְּ in רָ֑גֶל rˈāḡel רֶגֶל foot וַ wa וְ and תִּשְׂמַ֤ח ttiśmˈaḥ שׂמח rejoice בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole שָֽׁאטְךָ֙ šˈāṭᵊḵā שְׁאָט scorn בְּ bᵊ בְּ in נֶ֔פֶשׁ nˈefeš נֶפֶשׁ soul אֶל־ ʔel- אֶל to אַדְמַ֖ת ʔaḏmˌaṯ אֲדָמָה soil יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel 25:6. quia haec dicit Dominus Deus pro eo quod plausisti manu et percussisti pede et gavisa es ex toto affectu super terram Israhel For thus saith the Lord God: Because thou hast clapped thy hands and stamped with thy foot, and hast rejoiced with all thy heart against the land of Israel: 25:6. For thus says the Lord God: Because you have clapped your hands and stomped your foot, and have rejoiced with all your heart against the land of Israel, 25:6. For thus saith the Lord GOD; Because thou hast clapped [thine] hands, and stamped with the feet, and rejoiced in heart with all thy despite against the land of Israel; 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 6-7. Тогда как до сих пор речь была о судьбе страны аммонитской, теперь пророк обращается к населению ее - “Рукоплескал и топал ногою” от злорадства; см. VI:11. - “Душевно” - не встречающееся более в Ветхом Завете выражение. “Простру руку Мою” - VI:14. - “На расхищение” - предположительный перевод непонятного евр. ap. leg - “И узнаете, что Я Господь” - ср. ст. 5: и 11; рефрен (см. I:17). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:6: thou hast: Job 27:23, Job 34:37; Jer 48:27; Lam 2:15; Nah 3:19; Zep 2:15 hands: Heb. hand stamped: Eze 6:11 feet: Heb. foot rejoiced: Eze 25:15, Eze 35:15, Eze 36:5; Neh 4:3, Neh 4:4 *marg. Pro 24:17; Oba 1:12; Zep 2:8, Zep 2:10 heart: Heb. soul John Gill 25:6 For thus saith the Lord God,.... Their sin and punishment are further enlarged upon: because thou hast clapped thine hands, and stamped with thy feet: gestures expressive of joy and gladness, Is 55:12, the Ammonites clapped their hands together, and leaped and skipped for joy, when they heard of the calamities of the Jews; who yet had more reason to be sorrowful, since they might expect their turn would be next; for the king of Babylon had a design against them, at the same time he came against Jerusalem, and was in doubt for a while which he should attack first; see Ezek 21:20, and rejoiced in heart with all thy despite against the land of Israel; they had a secret joy in their heart, which they expressed by gestures, in the most spiteful and scornful manner they were capable of; which showed the wretched malignity of their dispositions against the children of Israel; they hated them with a perfect hatred. Robert Jamieson, A. R. Fausset and David Brown 25:6 "Because thou hast clapped thine hands," exulting over the downfall of Jerusalem, "I also will stretch out Mine hand upon thee" (to which Ezek 21:17 also may refer, "I will smite Mine hands together"). hands . . . feet . . . heart--with the whole inward feeling, and with every outward indication. Stamping with the foot means dancing for joy.
25:625:6: Զի ա՛յսպէս ասէ Տէր Տէր. Փոխանակ զի կայթեցե՛ր դու ձեռամբ քով, եւ տոփեցեր ոտամբ քով, եւ ուրա՛խ եղեր անձամբ քով ՚ի վերայ երկրին Իսրայէլի[12687]. [12687] Այլք. Եւ դոփեցեր ոտամբ։ 6 Այսպէս է ասում Տէր Աստուած. “Այն բանի համար, որ ձեռքերովդ ծափ զարկիր ու ոտքերովդ դոփեցիր, հոգով ուրախացար Իսրայէլի երկրի վրայ, - 6 Վասն զի Տէր Եհովան այսպէս կ’ըսէ. ‘Որովհետեւ դուն ծափ զարկիր ու ոտքդ գետինը զարկիր ու Իսրայէլի երկրին վրայ քու հոգիիդ բոլոր արհամարհանքովը ուրախացար, Զի այսպէս ասէ Տէր Տէր. Փոխանակ զի կայթեցեր դու ձեռամբ քով, եւ դոփեցեր ոտամբ քով. եւ ուրախ ^[556]եղեր անձամբ քով ի վերայ երկրին Իսրայելի: 25:6: Զի ա՛յսպէս ասէ Տէր Տէր. Փոխանակ զի կայթեցե՛ր դու ձեռամբ քով, եւ տոփեցեր ոտամբ քով, եւ ուրա՛խ եղեր անձամբ քով ՚ի վերայ երկրին Իսրայէլի[12687]. [12687] Այլք. Եւ դոփեցեր ոտամբ։ 6 Այսպէս է ասում Տէր Աստուած. “Այն բանի համար, որ ձեռքերովդ ծափ զարկիր ու ոտքերովդ դոփեցիր, հոգով ուրախացար Իսրայէլի երկրի վրայ, - 6 Վասն զի Տէր Եհովան այսպէս կ’ըսէ. ‘Որովհետեւ դուն ծափ զարկիր ու ոտքդ գետինը զարկիր ու Իսրայէլի երկրին վրայ քու հոգիիդ բոլոր արհամարհանքովը ուրախացար, zohrab-1805▾ eastern-1994▾ western am▾	25:625:6 Ибо так говорит Господь Бог: за то, что ты рукоплескал и топал ногою, и со всем презрением к земле Израилевой душевно радовался, 25:7 διὰ δια through; because of τοῦτο ουτος this; he ἐκτενῶ εκτεινω extend τὴν ο the χεῖρά χειρ hand μου μου of me; mine ἐπὶ επι in; on σὲ σε.1 you καὶ και and; even δώσω διδωμι give; deposit σε σε.1 you εἰς εις into; for διαρπαγὴν διαρπαγη in τοῖς ο the ἔθνεσιν εθνος nation; caste καὶ και and; even ἐξολεθρεύσω εξολοθρευω utterly ruin σε σε.1 you ἐκ εκ from; out of τῶν ο the λαῶν λαος populace; population καὶ και and; even ἀπολῶ απολλυμι destroy; lose σε σε.1 you ἐκ εκ from; out of τῶν ο the χωρῶν χωρα territory; estate ἀπωλείᾳ απωλεια destruction; waste καὶ και and; even ἐπιγνώσῃ επιγινωσκω recognize; find out διότι διοτι because; that ἐγὼ εγω I κύριος κυριος lord; master 25:7 לָכֵ֡ן lāḵˈēn לָכֵן therefore הִנְנִי֩ hinnˌî הִנֵּה behold נָטִ֨יתִי nāṭˌîṯî נטה extend אֶת־ ʔeṯ- אֵת [object marker] יָדִ֜י yāḏˈî יָד hand עָלֶ֗יךָ ʕālˈeʸḵā עַל upon וּ û וְ and נְתַתִּ֤יךָ־ nᵊṯattˈîḵā- נתן give לְל lᵊ לְ to בַז֙בג vˌaz בַּז spoiling לַ la לְ to † הַ the גֹּויִ֔ם ggôyˈim גֹּוי people וְ wᵊ וְ and הִכְרַתִּ֨יךָ֙ hiḵrattˈîḵā כרת cut מִן־ min- מִן from הָ֣ hˈā הַ the עַמִּ֔ים ʕammˈîm עַם people וְ wᵊ וְ and הַאֲבַדְתִּ֖יךָ haʔᵃvaḏtˌîḵā אבד perish מִן־ min- מִן from הָ hā הַ the אֲרָצֹ֑ות ʔᵃrāṣˈôṯ אֶרֶץ earth אַשְׁמִ֣ידְךָ֔ ʔašmˈîḏᵊḵˈā שׁמד destroy וְ wᵊ וְ and יָדַעְתָּ֖ yāḏaʕtˌā ידע know כִּֽי־ kˈî- כִּי that אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH 25:7. idcirco ecce ego extendam manum meam super te et tradam te in direptionem gentium et interficiam te de populis et perdam de terris et conteram et scies quia ego DominusTherefore behold I will stretch forth my hand upon thee, and will deliver thee to be the spoil of nations, and will cut thee off from among the people, and destroy thee out of the lands, and break thee in pieces: and thou shalt know that I am the Lord. 25:7. therefore, behold, I will extend my hand over you, and I will deliver you as a spoil of the Gentiles. And I will destroy you from the peoples, and I will perish you from the lands, and I will crush you. And you shall know that I am the Lord. 25:7. Behold, therefore I will stretch out mine hand upon thee, and will deliver thee for a spoil to the heathen; and I will cut thee off from the people, and I will cause thee to perish out of the countries: I will destroy thee; and thou shalt know that I [am] the LORD. 7. therefore behold, I have stretched out mine hand upon thee, and will deliver thee for a spoil to the nations; and I will cut thee off from the peoples, and I will cause thee to perish out of the countries: I will destroy thee; and thou shalt know that I am the LORD. 25:6 For thus saith the Lord GOD; Because thou hast clapped [thine] hands, and stamped with the feet, and rejoiced in heart with all thy despite against the land of Israel: 25:6 Ибо так говорит Господь Бог: за то, что ты рукоплескал и топал ногою, и со всем презрением к земле Израилевой душевно радовался, 25:7 διὰ δια through; because of τοῦτο ουτος this; he ἐκτενῶ εκτεινω extend τὴν ο the χεῖρά χειρ hand μου μου of me; mine ἐπὶ επι in; on σὲ σε.1 you καὶ και and; even δώσω διδωμι give; deposit σε σε.1 you εἰς εις into; for διαρπαγὴν διαρπαγη in τοῖς ο the ἔθνεσιν εθνος nation; caste καὶ και and; even ἐξολεθρεύσω εξολοθρευω utterly ruin σε σε.1 you ἐκ εκ from; out of τῶν ο the λαῶν λαος populace; population καὶ και and; even ἀπολῶ απολλυμι destroy; lose σε σε.1 you ἐκ εκ from; out of τῶν ο the χωρῶν χωρα territory; estate ἀπωλείᾳ απωλεια destruction; waste καὶ και and; even ἐπιγνώσῃ επιγινωσκω recognize; find out διότι διοτι because; that ἐγὼ εγω I κύριος κυριος lord; master 25:7 לָכֵ֡ן lāḵˈēn לָכֵן therefore הִנְנִי֩ hinnˌî הִנֵּה behold נָטִ֨יתִי nāṭˌîṯî נטה extend אֶת־ ʔeṯ- אֵת [object marker] יָדִ֜י yāḏˈî יָד hand עָלֶ֗יךָ ʕālˈeʸḵā עַל upon וּ û וְ and נְתַתִּ֤יךָ־ nᵊṯattˈîḵā- נתן give לְל lᵊ לְ to בַז֙בג vˌaz בַּז spoiling לַ la לְ to † הַ the גֹּויִ֔ם ggôyˈim גֹּוי people וְ wᵊ וְ and הִכְרַתִּ֨יךָ֙ hiḵrattˈîḵā כרת cut מִן־ min- מִן from הָ֣ hˈā הַ the עַמִּ֔ים ʕammˈîm עַם people וְ wᵊ וְ and הַאֲבַדְתִּ֖יךָ haʔᵃvaḏtˌîḵā אבד perish מִן־ min- מִן from הָ hā הַ the אֲרָצֹ֑ות ʔᵃrāṣˈôṯ אֶרֶץ earth אַשְׁמִ֣ידְךָ֔ ʔašmˈîḏᵊḵˈā שׁמד destroy וְ wᵊ וְ and יָדַעְתָּ֖ yāḏaʕtˌā ידע know כִּֽי־ kˈî- כִּי that אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH 25:7. idcirco ecce ego extendam manum meam super te et tradam te in direptionem gentium et interficiam te de populis et perdam de terris et conteram et scies quia ego Dominus Therefore behold I will stretch forth my hand upon thee, and will deliver thee to be the spoil of nations, and will cut thee off from among the people, and destroy thee out of the lands, and break thee in pieces: and thou shalt know that I am the Lord. 25:7. therefore, behold, I will extend my hand over you, and I will deliver you as a spoil of the Gentiles. And I will destroy you from the peoples, and I will perish you from the lands, and I will crush you. And you shall know that I am the Lord. 25:7. Behold, therefore I will stretch out mine hand upon thee, and will deliver thee for a spoil to the heathen; and I will cut thee off from the people, and I will cause thee to perish out of the countries: I will destroy thee; and thou shalt know that I [am] the LORD. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 25:7: I will cause thee to perish - Except in history, the name of the Ammonites does not now exist. Albert Barnes: Notes on the Bible - 1834 25:7 For a spoil - Or, for a portion. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:7: I will stretch: Eze 25:13, Eze 25:16, Eze 14:9, Eze 35:3; Zep 1:4 and will: Jer 49:2; Amo 1:14 a spoil: or, meat John Gill 25:7 Behold, therefore, I will stretch out mine hand upon thee,.... In just retaliation for clapping their hands against his people; and which hand of the Lord they would find to be a heavy one, and which they would not be able either to resist or bear. The Targum is, "I will lift up the stroke of my power upon thee:'' and will deliver thee for a spoil to the Heathen; to the Chaldeans first, and then to the Arabians, to be spoiled and plundered by them of their wealth and substance: some render it, "for meat" (s) unto them; to be devoured and consumed by them: and I will cut thee off from the people, and I will cause thee to perish out of the countries; so as to be no more a people and a country; or be reckoned among the people and countries; or have any alliance with them, or help from them: I will destroy thee, and thou shalt know that I am the Lord; who has said and done all this; See Gill on Ezek 25:5. (s) "in cibum", Montanus, Gussetius. This is the Cetib or textual writing; but the Keri or marginal reading is "in direptionem", Pagninus, Cocceius; "in praedam", Junius & Tremeilius, Piscator. Both come to much one and the same sense, as Ben Melech observes, for food was of the spoil; and one word answers to another by "athbash", which is a certain form of placing the alphabet; See Gill on John Wesley 25:7 Know - Thus God will bring those that were strangers to him into an acquaintance with him, and it will be a blessed effect of their calamities. How much better is it, to be poor and know God, than to be rich, and ignorant of him? Robert Jamieson, A. R. Fausset and David Brown 25:7 a spoil--so the Hebrew Margin, or Keri, for the text or Chetib, "meat" (so Ezek 26:5; Ezek 34:28). Their goods were to be a "spoil to the foe"; their state was to be "cut off," so as to be no more a "people"; and they were as individuals, for the most part, to be "destroyed."
25:725:7: վասն այնորիկ ահաւադիկ ե՛ս ձգեցից զձեռն իմ ՚ի վերայ քո, եւ տաց զքեզ ՚ի յափշտակութիւն ՚ի մէջ ազգաց, եւ սատակեցի՛ց զքեզ ՚ի ժողովրդոց, եւ կորուսից զքեզ ՚ի գաւառաց կորստեամբ. եւ ծանիցես թէ ե՛ս եմ Տէր[12688]։ [12688] Ոմանք. Ահաւասիկ ես ձգե՛՛... եւ ծանիջիք թէ ես եմ։ Ոսկան. ՚Ի յափշտակութիւն ազգաց։ 7 այդ պատճառով ահա ես ձեռքս գցելու եմ քեզ վրայ ու տալու եմ քեզ տարբեր ազգերի, որ քեզ յափշտակեն, ոչնչացնելու եմ քեզ ժողովուրդների միջից, կորստեան եմ մատնելու քեզ երկրների միջից: Ու պէտք է իմանաս, որ ես եմ Տէրը”»: 7 Անոր համար ահա ես իմ ձեռքս քու վրադ պիտի երկնցնեմ եւ քեզ ժողովուրդներէն պիտի կտրեմ ու քեզ երկիրներուն մէջէն պիտի կորսնցնեմ. քեզ բնաջինջ պիտի ընեմ’։ Ու պիտի գիտնաս թէ ես եմ Տէրը»։ վասն այնորիկ ահաւադիկ ես ձգեցից զձեռն իմ ի վերայ քո, եւ տաց զքեզ ի յափշտակութիւն ի մէջ ազգաց, եւ սատակեցից զքեզ ի ժողովրդոց, եւ կորուսից զքեզ ի գաւառաց կորստեամբ, եւ ծանիցես թէ ես եմ Տէր: ^[557]Ի վերայ Մովաբու: 25:7: վասն այնորիկ ահաւադիկ ե՛ս ձգեցից զձեռն իմ ՚ի վերայ քո, եւ տաց զքեզ ՚ի յափշտակութիւն ՚ի մէջ ազգաց, եւ սատակեցի՛ց զքեզ ՚ի ժողովրդոց, եւ կորուսից զքեզ ՚ի գաւառաց կորստեամբ. եւ ծանիցես թէ ե՛ս եմ Տէր[12688]։ [12688] Ոմանք. Ահաւասիկ ես ձգե՛՛... եւ ծանիջիք թէ ես եմ։ Ոսկան. ՚Ի յափշտակութիւն ազգաց։ 7 այդ պատճառով ահա ես ձեռքս գցելու եմ քեզ վրայ ու տալու եմ քեզ տարբեր ազգերի, որ քեզ յափշտակեն, ոչնչացնելու եմ քեզ ժողովուրդների միջից, կորստեան եմ մատնելու քեզ երկրների միջից: Ու պէտք է իմանաս, որ ես եմ Տէրը”»: 7 Անոր համար ահա ես իմ ձեռքս քու վրադ պիտի երկնցնեմ եւ քեզ ժողովուրդներէն պիտի կտրեմ ու քեզ երկիրներուն մէջէն պիտի կորսնցնեմ. քեզ բնաջինջ պիտի ընեմ’։ Ու պիտի գիտնաս թէ ես եմ Տէրը»։ zohrab-1805▾ eastern-1994▾ western am▾	25:725:7 за то вот, Я простру руку Мою на тебя и отдам тебя на расхищение народам, и истреблю тебя из числа народов, и изглажу тебя из числа земель; сокрушу тебя, и узнаешь, что Я Господь. 25:8 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἀνθ᾿ αντι against; instead of ὧν ος who; what εἶπεν επω say; speak Μωαβ μωαβ see!; here I am ὃν ος who; what τρόπον τροπος manner; by means πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste οἶκος οικος home; household Ισραηλ ισραηλ.1 Israel καὶ και and; even Ιουδα ιουδα Iouda; Iutha 25:8 כֹּ֥ה kˌō כֹּה thus אָמַ֖ר ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֑ה [yᵊhwˈih] יְהוָה YHWH יַ֗עַן yˈaʕan יַעַן motive אֲמֹ֤ר ʔᵃmˈōr אמר say מֹואָב֙ môʔˌāv מֹואָב Moab וְ wᵊ וְ and שֵׂעִ֔יר śēʕˈîr שֵׂעִיר Seir הִנֵּ֥ה hinnˌē הִנֵּה behold כְּ kᵊ כְּ as כָֽל־ ḵˈol- כֹּל whole הַ ha הַ the גֹּויִ֖ם ggôyˌim גֹּוי people בֵּ֥ית bˌêṯ בַּיִת house יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah 25:8. haec dicit Dominus Deus pro eo quod dixerunt Moab et Seir ecce sicut omnes gentes domus IudaThus saith the Lord God: Because Moab and Seir have said: Behold the house of Juda is like all other nations: 25:8. Thus says the Lord God: Because Moab and Seir have said, ‘Behold, the house of Judah is like all the Gentiles!’ 25:8. Thus saith the Lord GOD; Because that Moab and Seir do say, Behold, the house of Judah [is] like unto all the heathen; 8. Thus saith the Lord GOD: Because that Moab and Seir do say, Behold, the house of Judah is like unto all the nations; 25:7 Behold, therefore I will stretch out mine hand upon thee, and will deliver thee for a spoil to the heathen; and I will cut thee off from the people, and I will cause thee to perish out of the countries: I will destroy thee; and thou shalt know that I [am] the LORD: 25:7 за то вот, Я простру руку Мою на тебя и отдам тебя на расхищение народам, и истреблю тебя из числа народов, и изглажу тебя из числа земель; сокрушу тебя, и узнаешь, что Я Господь. 25:8 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἀνθ᾿ αντι against; instead of ὧν ος who; what εἶπεν επω say; speak Μωαβ μωαβ see!; here I am ὃν ος who; what τρόπον τροπος manner; by means πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste οἶκος οικος home; household Ισραηλ ισραηλ.1 Israel καὶ και and; even Ιουδα ιουδα Iouda; Iutha 25:8 כֹּ֥ה kˌō כֹּה thus אָמַ֖ר ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֑ה [yᵊhwˈih] יְהוָה YHWH יַ֗עַן yˈaʕan יַעַן motive אֲמֹ֤ר ʔᵃmˈōr אמר say מֹואָב֙ môʔˌāv מֹואָב Moab וְ wᵊ וְ and שֵׂעִ֔יר śēʕˈîr שֵׂעִיר Seir הִנֵּ֥ה hinnˌē הִנֵּה behold כְּ kᵊ כְּ as כָֽל־ ḵˈol- כֹּל whole הַ ha הַ the גֹּויִ֖ם ggôyˌim גֹּוי people בֵּ֥ית bˌêṯ בַּיִת house יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah 25:8. haec dicit Dominus Deus pro eo quod dixerunt Moab et Seir ecce sicut omnes gentes domus Iuda Thus saith the Lord God: Because Moab and Seir have said: Behold the house of Juda is like all other nations: 25:8. Thus says the Lord God: Because Moab and Seir have said, ‘Behold, the house of Judah is like all the Gentiles!’ 25:8. Thus saith the Lord GOD; Because that Moab and Seir do say, Behold, the house of Judah [is] like unto all the heathen; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 8. Против моавитян пророчествовали Валаам (Чис XXIV:18-19), Амос (II), Исаия (XV; XVI), Иеремия (XLVIII). Вина Моава против Израиля, хотя такая же, в сущности, как его брата Аммона (4: Цар ХXIV:2; Иер XXVII:3), но по степени у Иезекииля представляется меньшею; посему а) угроза против него в ст. 10: возвращается к Аммону; б) рядом с Моавом ставится Сеир, т. е. Идумея, которая, может быть, как соседка увлекла Моава в грех против Израиля; но LXX не читают здесь “Сеир” (слав. имеет): действительно против него далее целая речь: ст. 12-14. - “Вот и дом Иудин (LXX: “дом Израилев и Иуда”), как все народы”. Следовательно, милости, которыми Господь осыпал Израиля, возбуждали зависть соседей. Такие толки - необходимая реакция на притязания, заявлявшиеся Иудой: он чувствовал себя особенно благородным во всем человечестве с того времени, как владел в законе и храме ощутительною реальностью, которой другие не имели в этом виде (Иер VII:4; VIII:8). Насмешка спокойнее и мягче, чем у Аммона (ср. ст. 3). Adam Clarke: Commentary on the Bible - 1831 25:8: Moab and Seir do say - Seir means the Idumeans. It appears that both these, with the Ammonites, had made a league with Zedekiah, Jer 27:3, which they did not keep; and it is supposed that they even joined with the Chaldeans. Albert Barnes: Notes on the Bible - 1834 25:8: Prophecies against Moab which lay south of Ammon, and shared Ammon's implacable hostility to the children of Israel. Seir was close to Moab. Edom is identified with Mount "Seir" in Eze 35:1-15; and "Seir" is therefore probably coupled with "Moab" here because, being near neighbors closely leagued together, they expressed a common exultation at Jerusalem's fall. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:8: Moab: Num 24:17; Psa 83:4-8; isa 15:1-16:14, Isa 25:10; Jer 25:21, Jer 48:1-47; Amo 2:1-3; Zep 2:8-11 Seir: Eze 25:12-14, Eze 35:1-15; Deu 2:5; isa 34:1-17, Isa 63:1-6; Jer 27:3, Jer 49:7-22; Amo 2:11, Amo 2:12; Oba 1:1-9 the house: Isa 10:9-11, Isa 36:18-20 Carl Friedrich Keil and Franz Delitzsch 25:8 Against the Moabites Ezek 25:8. Thus saith the Lord Jehovah, Because Moab, like Seir, saith, Behold, like all other nations is the house of Judah: Ezek 25:9. Therefore, behold, I will open the shoulder of Moab from the cities, from its cities even to the last, the ornament of the land, Beth-hayeshimoth, Baal-meon, and as far as Kiryathaim, Ezek 25:10. To the sons of the east, together with the sons of Ammon, and will give it for a possession, that the sons of Ammon may no more be remembered among the nations. Ezek 25:11. Upon Moab will I execute judgments; and they shall learn that I am Jehovah. - Moab has become guilty of the same sin against Judah, the people of God, as Ammon, namely, of misunderstanding and despising the divine election of Israel. Ammon gave expression to this, when Judah was overthrown, in the malicious assertion that the house of Judah was like all the heathen nations, - that is to say, had no pre-eminence over them, and shared the same fate as they. There is something remarkable in the allusion to Seir, i.e., Edom, in connection with Moab, inasmuch as no reference is made to it in the threat contained in Ezek 25:9-11; and in Ezek 25:12-13, there follows a separate prediction concerning Edom. Hitzig therefore proposes to follow the example of the lxx, and erase it from the text as a gloss, but without being able in the smallest degree to show in what way it is probable that such a gloss could have found admission into an obviously unsuitable place. Seir is mentioned along with Moab to mark the feeling expressed in the words of Moab as springing, like the enmity of Edom towards Israel, from hatred and envy of the spiritual birthright of Israel, i.e., of its peculiar prerogatives in sacred history. As a punishment for this, Moab was to be given up, like Ammon, to the Bedouins for their possession, and the people of the Moabites were to disappear from the number of the nations. Ezek 25:9 and Ezek 25:10 form one period, לבני קדם in Ezek 25:10 being governed by פּתח in Ezek 25:9. The shoulder of Moab is the side of the Moabitish land. In the application of the word כּתף to lands or provinces, regard is had to the position of the shoulder in relation to the whole body, but without reference to the elevation of the district. We find an analogy to this in the use of כּתף in connection with the sides of a building. In 'מהערים וגו' , the מן cannot be taken, in a privative sense, for מהיות; for neither the article הערים, nor the more emphatic מעריו מקּצהוּ, allows this; but מן indicates the direction, "from the cities onwards," "from its cities onwards, reckoning to the very last," - that is to say, in its whole extent. מקּצהוּ, as in Is 56:11; Gen 19:4, etc. This tract of land is first of all designated as a glorious land, with reference to its worth as a possession on account of the excellence of its soil for the rearing of cattle (see the comm. on Num 32:4), and then defined with geographical minuteness by the introduction of the names of some of its cities. Beth-Hayeshimoth, i.e., house of wastes (see the comm. on Num 22:1), has probably been preserved in the ruins of Suaime, which F. de Saulcy discovered on the north-eastern border of the Dead Sea, a little farther inland (vid., Voyage en terre sainte, Paris 1865, t. i. p. 315). Baal-meon, - when written fully, Beth-Baal-Meon (Josh 13:17) - contracted into Beth-Meon in Jer 48:23, is to be sought for to the south-east of this, in the ruins of Myun, three-quarters of an hour's journey to the south of Heshbon (see the comm. on Num 32:38). Kiryathaim was still farther south, probably on the site of the ruins of El Teym (see the comm. on Gen 14:5 and Num 32:37). The Chetib קריתמה is based upon the form קריתם, a secondary form of קריתים , like דּתן, a secondary form of דּתין, in 4Kings 6:13. The cities named were situated to the north of the Arnon, in that portion of the Moabitish land which had been taken from the Moabites by the Amorites before the entrance of the Israelites into Canaan (Num 21:13, Num 21:26), and was given to the tribe of Reuben for its inheritance after the defeat of the Amoritish kings by the Israelites; and then, still later, when the tribes beyond the Jordan were carried into captivity by the Assyrians, came into the possession of the Moabites again, as is evident from Is 15:1-9 and Is 16:1-14, and Jer 48:1, Jer 48:23, where these cities are mentioned once more among the cities of the Moabites. This will explain not only the naming of this particular district of the Moabitish country, but the definition, "from its cities." For the fact upon which the stress is laid in the passage before us is, that the land in question rightfully belonged to the Israelites, according to Num 32:37-38; Num 33:49; Josh 12:2-3; Josh 13:20-21, and that it was therefore unlawfully usurped by the Moabites after the deportation of the trans-Jordanic tribes; and the thought is this, that the judgment would burst upon Moab from this land and these cities, and they would thereby be destroyed (Hvernick and Kliefoth). על, not "over the sons of Ammon," but "in addition to the sons of Ammon." They, that is to say, their land, had already been promised to the sons of the east (Ezek 25:4). In addition to this, they are now to receive Moab for their possession (Hitzig and Kliefoth). Thus will the Lord execute judgments upon Moab. Ezek 25:11 sums up what is affirmed concerning Moab in Ezek 25:9 and Ezek 25:10, in the one idea of the judgments of God upon this people. The execution of these judgments commenced with the subjugation of the Ammonites and Moabites by Nebuchadnezzar, five years after the destruction of Jerusalem (vid., Josephus, Antt. x. 9. 7, and M. von Niebuhr, Gesch. Assurs, etc., p. 215). Nevertheless the Ammonites continued to exist as a nation for a long time after the captivity, so that Judas the Maccabaean waged war against them (1 Macc. 5:6, 30-43); and even Justin Martyr speaks of ̓Αμμανιτῶν νῦν πολὺ πληθος (Dial. Tryph. p. 272). - But Origen includes their land in the general name of Arabia (lib. i. in Job). The name of the Moabites appears to have become extinct at a much earlier period. After the captivity, it is only in Ezra 9:1; Neh 13:1, and Dan 11:41, that we find any notice of them as a people. Their land is mentioned by Josephus in the Antiq. xiii. 14. 2, and xv. 4, and in the Bell. Jud. iii. 3. 3. - A further fulfilment by the Messianic judgment, which is referred to in Zeph 2:10, is not indicated in these words of Ezekiel; but judging from the prophecy concerning the Edomites (see the comm. on Ezek 25:14), it is not to be excluded. John Gill 25:8 Thus saith the Lord God,.... By his servant the prophet, to whom the word of the Lord came; as concerning the Ammonites, so likewise concerning the Moabites, as follows: because that Moab and Seir do say; that is, the Moabites, and the Edomites, which latter are meant by Seir, that being the seat of them; these lived near one another, and bore a like enmity to the Israelites and Jews, and had the same sentiments concerning them, and said the same things of them: only Moab is mentioned in the Septuagint and Arabic versions: the Moabites are first prophesied of, and then the Edomites, who both joined in saying, behold, the house of Judah is like unto all the Heathen; it fares no better with them than with the rest of the nations, who do not profess and serve the same God they do; they are fallen into the hands of the king of Babylon, as well as others; and have no more security against him, nor protection from him, than other people; they pretend to serve and worship the one only living and true God, and to be his covenant people, and to be favoured with privileges above all other nations; and yet are brought into the same miserable circumstances, and left in them, as others are; where is the God they boast of, and their superior excellence to the rest of the world? thus blasphemously, as well as wickedly, did they insult them, which was provoking to the Lord. The Targum renders it interrogatively, in what do the house of Judah differ from all people?'' and so the Septuagint, "behold, are not the house of Israel and Judah in like manner as all nations?'' Jerom, on the place, relates a fable of the Jews, that when the city and temple were opened, the Ammonites, Moobites, and Edomites, went into the temple, and saw the cherubim over the mercy seat, and said, as all nations worship images, so Judah hath the idols of their religion. Jarchi makes mention of such a Midrash, but with some difference. John Wesley 25:8 Seir - The seed of Esau, the Edomites. Seir was the mountain where they first planted themselves. Is like - Are no more a select people than others. Robert Jamieson, A. R. Fausset and David Brown 25:8 Moab, Seir, and Ammon were contiguous countries, stretching in one line from Gilead on the north to the Red Sea. They therefore naturally acted in concert, and in joint hostility to Judea. Judah is like . . . all . . . heathen--The Jews fare no better than others: it is of no use to them to serve Jehovah, who, they say, is the only true God.
25:825:8: ՚Ի վերայ Մովաբու։ Ա՛յսպէս ասէ Ադովնայի Տէր. Փոխանակ զի ասացին Մովաբ եւ Սէիր, թէ ահա որպէս ամենայն ա՛զգ են, նո՛յնպէս եւ տունն Իսրայէլի եւ Յուդայ[12689]։ [12689] Բազումք. Որպէս ամենայն ազգք են։ 8 Մովաբի դէմ: «Այսպէս է ասում Ամենակալ Տէրը. “Այն բանի համար, որ Մովաբն ու Սէիրն ասացին, թէ ահա ինչպէս որ ազգերն են, այնպէս էլ Իսրայէլի եւ Յուդայի տունն է, - 8 Տէր Եհովան այսպէս կ’ըսէ. «Որովհետեւ Մովաբ ու Սէիր ինծի ըսին թէ ‘Ահա Յուդայի տունը բոլոր ազգերուն պէս է’, Այսպէս ասէ Ադոնայի Տէր. Փոխանակ զի ասացին Մովաբ եւ Սէիր, թէ` Ահա որպէս ամենայն ազգք են` նոյնպէս եւ տունն ^[558]Իսրայելի եւ`` Յուդայ: 25:8: ՚Ի վերայ Մովաբու։ Ա՛յսպէս ասէ Ադովնայի Տէր. Փոխանակ զի ասացին Մովաբ եւ Սէիր, թէ ահա որպէս ամենայն ա՛զգ են, նո՛յնպէս եւ տունն Իսրայէլի եւ Յուդայ[12689]։ [12689] Բազումք. Որպէս ամենայն ազգք են։ 8 Մովաբի դէմ: «Այսպէս է ասում Ամենակալ Տէրը. “Այն բանի համար, որ Մովաբն ու Սէիրն ասացին, թէ ահա ինչպէս որ ազգերն են, այնպէս էլ Իսրայէլի եւ Յուդայի տունն է, - 8 Տէր Եհովան այսպէս կ’ըսէ. «Որովհետեւ Մովաբ ու Սէիր ինծի ըսին թէ ‘Ահա Յուդայի տունը բոլոր ազգերուն պէս է’, zohrab-1805▾ eastern-1994▾ western am▾	25:825:8 Так говорит Господь Бог: за то, что Моав и Сеир говорят: >, 25:9 διὰ δια through; because of τοῦτο ουτος this; he ἰδοὺ ιδου see!; here I am ἐγὼ εγω I παραλύω παραλυω paralyze τὸν ο the ὦμον ωμος shoulder Μωαβ μωαβ from; away πόλεων πολις city ἀκρωτηρίων ακρωτηριον he; him ἐκλεκτὴν εκλεκτος select; choice γῆν γη earth; land οἶκον οικος home; household Ασιμουθ ασιμουθ upon; above πηγῆς πηγη well; fountain πόλεως πολις city παραθαλασσίας παραθαλασσιος by the seaside 25:9 לָכֵן֩ lāḵˌēn לָכֵן therefore הִנְנִ֨י hinnˌî הִנֵּה behold פֹתֵ֜חַ fōṯˈēₐḥ פתח open אֶת־ ʔeṯ- אֵת [object marker] כֶּ֤תֶף kˈeṯef כָּתֵף shoulder מֹואָב֙ môʔˌāv מֹואָב Moab מֵ mē מִן from הֶ֣ hˈe הַ the עָרִ֔ים ʕārˈîm עִיר town מֵֽ mˈē מִן from עָרָ֖יו ʕārˌāʸw עִיר town מִ mi מִן from קָּצֵ֑הוּ qqāṣˈēhû קָצֶה end צְבִ֗י ṣᵊvˈî צְבִי beauty אֶ֚רֶץ ˈʔereṣ אֶרֶץ earth בֵּ֣ית הַיְשִׁימֹ֔ת bˈêṯ hayšîmˈōṯ בֵּית הַיְשִׁמֹות Beth Jeshimoth בַּ֥עַל מְעֹ֖ון bˌaʕal mᵊʕˌôn בַּעַל מְעֹון Baal Meon וְו wᵊ וְ and קִרְיָתָֽיְמָהקריתמה qiryāṯˈāyᵊmā קִרְיָתָיִם Kiriathaim 25:9. idcirco ecce ego aperiam umerum Moab de civitatibus de civitatibus inquam eius et de finibus eius inclitas terrae Bethiesimoth et Beelmeon et CariathaimTherefore behold I will open the shoulder of Moab from the cities, from his cities, I say, and his borders, the noble cities of the land of Bethiesimoth, and Beelmeon, and Cariathaim, 25:9. therefore, behold, I will open the shoulder of Moab from the cities, from his cities, I say, and from his borders, the famous cities of the land of Beth-Jesimoth, and Baal-meon, and Kiriathaim, 25:9. Therefore, behold, I will open the side of Moab from the cities, from his cities [which are] on his frontiers, the glory of the country, Bethjeshimoth, Baalmeon, and Kiriathaim, 9. therefore behold, I will open the side of Moab from the cities, from his cities which are on his frontiers, the glory of the country, Beth-jeshimoth, Baal-meon, and Kiriathaim, 25:8 Thus saith the Lord GOD; Because that Moab and Seir do say, Behold, the house of Judah [is] like unto all the heathen: 25:8 Так говорит Господь Бог: за то, что Моав и Сеир говорят: <<вот и дом Иудин, как все народы!>>, 25:9 διὰ δια through; because of τοῦτο ουτος this; he ἰδοὺ ιδου see!; here I am ἐγὼ εγω I παραλύω παραλυω paralyze τὸν ο the ὦμον ωμος shoulder Μωαβ μωαβ from; away πόλεων πολις city ἀκρωτηρίων ακρωτηριον he; him ἐκλεκτὴν εκλεκτος select; choice γῆν γη earth; land οἶκον οικος home; household Ασιμουθ ασιμουθ upon; above πηγῆς πηγη well; fountain πόλεως πολις city παραθαλασσίας παραθαλασσιος by the seaside 25:9 לָכֵן֩ lāḵˌēn לָכֵן therefore הִנְנִ֨י hinnˌî הִנֵּה behold פֹתֵ֜חַ fōṯˈēₐḥ פתח open אֶת־ ʔeṯ- אֵת [object marker] כֶּ֤תֶף kˈeṯef כָּתֵף shoulder מֹואָב֙ môʔˌāv מֹואָב Moab מֵ mē מִן from הֶ֣ hˈe הַ the עָרִ֔ים ʕārˈîm עִיר town מֵֽ mˈē מִן from עָרָ֖יו ʕārˌāʸw עִיר town מִ mi מִן from קָּצֵ֑הוּ qqāṣˈēhû קָצֶה end צְבִ֗י ṣᵊvˈî צְבִי beauty אֶ֚רֶץ ˈʔereṣ אֶרֶץ earth בֵּ֣ית הַיְשִׁימֹ֔ת bˈêṯ hayšîmˈōṯ בֵּית הַיְשִׁמֹות Beth Jeshimoth בַּ֥עַל מְעֹ֖ון bˌaʕal mᵊʕˌôn בַּעַל מְעֹון Baal Meon וְו wᵊ וְ and קִרְיָתָֽיְמָהקריתמה qiryāṯˈāyᵊmā קִרְיָתָיִם Kiriathaim 25:9. idcirco ecce ego aperiam umerum Moab de civitatibus de civitatibus inquam eius et de finibus eius inclitas terrae Bethiesimoth et Beelmeon et Cariathaim Therefore behold I will open the shoulder of Moab from the cities, from his cities, I say, and his borders, the noble cities of the land of Bethiesimoth, and Beelmeon, and Cariathaim, 25:9. therefore, behold, I will open the shoulder of Moab from the cities, from his cities, I say, and from his borders, the famous cities of the land of Beth-Jesimoth, and Baal-meon, and Kiriathaim, 25:9. Therefore, behold, I will open the side of Moab from the cities, from his cities [which are] on his frontiers, the glory of the country, Bethjeshimoth, Baalmeon, and Kiriathaim, 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 9. “Пограничных городов”, т. е. крепостей, заграждавших вход в страну, трое из которых и перечисляются далее. - “Красы земли”. - Указываемые далее города были и лучшими в стране. Но здесь может быть указание на красоту местности, где были расположены 3: города, о которой и теперь арабы говорят: “не найдете земли, как Белька” (Тристрам). - “Беф-Иешимоф”, греч. oikon beqasimouq, слав. “дом Иасимуфов” “дом пустыни” - город у Иордана. (Чис XXXIII:49; по слав. уже “Есимоф”; Нав 12, 13: - по слав. “Вифсимов” и XIII:20: слав. “Вифсимуф”); по Евсевию (Onomast. 233, 81) лежал в 10: римских милях к ю., вернее к ю.-в. от Иерихона; может быть, развалины его представляет теперешений Сувем. Ср. Иос. Фл. Debell. jud. IV:7, 6. - “Ваалмеон” (Чис XXXII:38; 1: Пар V:8), в более полном виде “Беф-Ваалмеон” (Нав XIII:17), в более кратком Бет-Маон (Иер XLVIII:23) или даже “Веон” (Чис XXXII:2), упоминаемый и в надписи моавитского царя Меши (с. 9: и 30: в первой и второй из указанных форм), по Евсевию (238, 45) в 9: милях от Есевона, теперешний Маин у вади Церка Маин. LXX: “над источником”, читали меал-майан и считали обстоятельством места к Беф-Иешимоф; но в Чис LXX “Веелмеон”, в Нав “домы Веелмони”; и здесь слав. в скобках “Ваелмон”. - “Кириафим” (Чис XXXII:37; Нав XIII:19; Иер XLVIII:I:23; ср. Быт XIV:5; надпись Меши с. 10) по Евсевию, в 10: милях от Медебы; ныне Куреат (не Кериот). LXX: “града приморскаго”, читая кирият йама и считая определением места для Беф-Иешимофа; но в др. местах LXX: Кариафем, Кариафаим, как и здесь слав. в скобках. - Все 3: города принадлежали колену Рувимову, у которого отняты моавитянами, вероятно, при последних Израильских царях; уже Меша владел двумя последними. Область, занимаемая ими, составляет полосу земли к северу от Арнона. - “Открою бок Моава”. Враг прорвет цепь пограничных крепостей. Может быть указание и на то, что завоевание страны, и выгодное отличие от судьбы аммонитян будет только частичное. Красивое выражение. Слав.: “разслаблю мышцу Моавлю”. Matthew Henry: Concise Commentary on the Whole Bible - 1706 8 Thus saith the Lord GOD; Because that Moab and Seir do say, Behold, the house of Judah is like unto all the heathen; 9 Therefore, behold, I will open the side of Moab from the cities, from his cities which are on his frontiers, the glory of the country, Beth-jeshimoth, Baal-meon, and Kiriathaim, 10 Unto the men of the east with the Ammonites, and will give them in possession, that the Ammonites may not be remembered among the nations. 11 And I will execute judgments upon Moab; and they shall know that I am the LORD. 12 Thus saith the Lord GOD; Because that Edom hath dealt against the house of Judah by taking vengeance, and hath greatly offended, and revenged himself upon them; 13 Therefore thus saith the Lord GOD; I will also stretch out mine hand upon Edom, and will cut off man and beast from it; and I will make it desolate from Teman; and they of Dedan shall fall by the sword. 14 And I will lay my vengeance upon Edom by the hand of my people Israel: and they shall do in Edom according to mine anger and according to my fury; and they shall know my vengeance, saith the Lord GOD. 15 Thus saith the Lord GOD; Because the Philistines have dealt by revenge, and have taken vengeance with a despiteful heart, to destroy it for the old hatred; 16 Therefore thus saith the Lord GOD; Behold, I will stretch out mine hand upon the Philistines, and I will cut off the Cherethims, and destroy the remnant of the sea coast. 17 And I will execute great vengeance upon them with furious rebukes; and they shall know that I am the LORD, when I shall lay my vengeance upon them. Three more of Israel's ill-natured neighbours are here arraigned, convicted, and condemned to destruction, for contributing to and triumphing in Jerusalem's fall. I. The Moabites. Seir, which was the seat of the Edomites, is joined with them (v. 8), because they said the same as the Moabites; but they were afterwards reckoned with by themselves, v. 12. Now observe, 1. What was the sin of the Moabites; they said, Behold, the house of Judah is like unto all the heathen. They triumphed, (1.) In the apostasies of Israel, were please to see them forsake their God and worship idols, and hoped that in a while their religion would be quite lost and forgotten and the house of Judah would be like all the heathen, perfect idolaters. When those that profess religion walk unworthy of their profession they encourage the enemies of religion to hope that it will in time sink, and be run down, and quite abandoned; but let the Moabites know that, though there are those of the house of Judah who have made themselves like the heathen, yet there is a remnant that retain their integrity, the religion of the house of Judah shall recover itself, its peculiarities shall be preserved, it shall not lose itself among the heathen, but distinguish itself from them, till it deliver itself honourably into a better institution. (2.) In the calamities of Israel. They said, "The house of Judah is like all the heathen, in as bad a state as they; their God is no more able to deliver them from this overflowing scourge of these parts of the world than the gods of the heathen are to deliver them. Where are the promises they gloried in and all the wonders which they and their fathers told us of? What the better are they for the covenant of peculiarity, upon which they so much valued themselves? Those that looked with so much scorn upon all the heathen are now set upon a level with them, or rather sunk below them." Note, Those who judge only by outward appearance are ready to conclude that the people of God have lost all their privileges when they have lost their worldly prosperity, which does not follow, for good men, even in affliction, in captivity among the heathen, have graces and comforts within sufficient to distinguish them from all the heathen. Though the event seem one to the righteous and wicked, yet indeed it is vastly different. 2. What should be the punishment of Moab for this sin; because they triumphed in the overthrow of Judah, their country shall be in like manner overthrown with that of the Ammonites, who were guilty of the same sin (v. 9, 10): "I will open the side of Moab, will uncover its shoulder, will take away all its defences, that it may become an easy prey to any that will make a prey of it." (1.) See here how it shall be exposed; the frontier-towns, that were its strength and guard, shall be demolished by the Chaldean forces, and laid open. Some of the cities are here named, which are said to be the glory of the country, which they trusted in, and boasted of as impregnable; these shall decay, be deserted, or betrayed, or fall into the enemies' hands, so that Moab shall lie exposed, and whoever will may penetrate into the heart of the country. Note, Those who glory in any other defence and protection than that of the divine power, providence, and promise, will sooner or later see cause to be ashamed of their glorying. (2.) See here to whom it shall be exposed: The men of the east, when they come to take possession of the country of the Ammonites, shall seize that of the Moabites too. God, the Lord of all lands, will give them that land; for the kingdoms of men he gives to whomsoever he will. The Arabians, who are shepherds, and live quietly, plain men dwelling in tents, shall by an overruling Providence be put in possession of the land of the Moabites, who are soldiers, men of war, and cunning hunters, that live turbulently. The Chaldeans shall get it by war, and the Arabians shall enjoy it in peace. Concerning the Ammonites it is said, They shall no more be remembered among the nations (v. 10), for they had been accessory to the murder of Gedaliah, Jer. xl. 14. But of the Moabites it is said, I will execute judgments upon Moab; they shall feel the weight of God's displeasure, but perhaps not to that degree that the Ammonites shall; however, so far as that they shall know that I am the Lord, that the God of Israel is a God of power, and that his covenant with his people is not broken. II. The Edomites, the posterity of Esau, between whom and Jacob there had been an old enmity. And here is, 1. The sin of the Edomites, v. 12. They not only triumphed in the ruin of Judah and Jerusalem, as the Moabites and Ammonites had done, but they took advantage from the present distressed state to which the Jews were reduced to do them some real mischiefs, probably made inroads upon their frontiers and plundered their country: Edom has dealt against the house of Judah by taking vengeance. The Edomites had of old been tributaries to the Jews, according to the sentence that the elder should serve the younger. In Jehoram's time they revolted. Amaziah severely chastised them (2 Kings xiv. 7), and for this they took vengeance. Now they would pay off all the old scores, and not only incensed the Babylonians against Jerusalem, crying, Rase it, rase it (Ps. cxxxvii. 7), but cut off those that escaped, as we find in the prophecy of Obadiah, which is wholly directed against Edom, v. 11, 12, &c. It is called here revenging a revenge, which intimates that they were not only eager upon it, but very cruel in it, and recompensed to the Jews more than double. "Herein he has greatly offended." Note, It is a great offence to God for us to revenge ourselves upon our brother; for God has said, Vengeance is mine. We are forbidden to revenge or to bear a grudge. Suppose Judah had been hard upon Edom formerly, it was a base thing for the Edomites now, in revenge for it, to smite them secretly. But the Jews had a divine warrant to reign over the Edomites, for that therefore they ought not to have made reprisals; and it was the more disingenuous for them to retain the old enmity when God had particularly commanded his people to forget it. Deut. xxiii. 7, Thou shalt not abhor an Edomite. 2. The judgments threatened against them for this sin. God will take them to task for it (v. 13): I will stretch out my hand upon Edom Their country shall be desolate from Teman, which lay in the south part of it; and they shall fall by the sword unto Dedan, which lay north; the desolations of war should go through the nation. (1.) They had taken vengeance, and therefore God will lay his vengeance upon them (v. 14): They shall know my vengeance. Those that will not leave it to God to take vengeance for them may expect that he will take vengeance on them; and those that will not believe and fear his vengeance shall be made to know and feel his vengeance; they shall be dealt with according to God's anger and according to his fury, not according to the weakness of the instruments that are employed in it, but according to the strength of the arm that employs them. (2.) They had taken vengeance on Israel, and God will lay his vengeance on them by the hand of his people Israel. They suffered much by the Chaldeans, which seems to be referred to, Jer. xlix. 8. But besides that there were saviours to come upon Mount Zion, who should judge the mount of Esau (Obad. 21), and Israel's Redeemer comes with dyed garments from Bozrah (Isa. lxiii. 1), this implies a promise that Israel should recover itself again to such a degree as to be in a capacity of curbing the insolence of its neighbours. And we find (1 Mac. v. 3) that Judas Maccabeus fought against the children of Esau in Idumea, gave them a great overthrow, abated their courage, and took their spoil; and Josephus says (Antiq. 13.257), that Hircanus made the Edomites tributaries to Israel. Note, The equity of God's judgments is to be observed when he not only avenges injuries upon those that did them, but by those against whom they were done. III. The Philistines. And, 1. Their sin is much the same with that of the Edomites: They have dealt by revenge with the people of Israel, and have taken vengeance with a despiteful heart, not to disturb them only, but to destroy them, for the old hatred (v. 15), the old grudge they bore them, or (as the margin reads it) with perpetual hatred, a hatred that began long since and which they resolved to continue. The anger was implacable: they dealt by revenge, traded in the acts of malice; it was their constant practice, and their heart, their spiteful heart, was upon it. 2. Their punishment likewise is much the same, v. 16. Those that were for destroying God's people shall themselves be cut off and destroyed; and (v. 17) those that were for avenging themselves shall find that God will execute great vengeance upon them. This was fulfilled when that country was wasted by the Chaldean army, not long after the destruction of Jerusalem, which is foretold, Jer. xlvii. It was strange that these nations, which bordered upon the land of Israel, were not alarmed by the success of the Chaldean army, and made to tremble in the apprehension of their own danger; when their neighbour's house was on fire it was time to look to their own; but their impiety and malice made them forget their politics, till God by his judgments convinced them that the cup was going round, and they were the less safe for being secure. Adam Clarke: Commentary on the Bible - 1831 25:9: I will open the side - קתף ketheph, the shoulder, the strongest frontier place. Beth-jeshimoth, Baal-meon, and Kiriathaim were strong frontier towns of Moab. Albert Barnes: Notes on the Bible - 1834 25:9: I will open the side ... - i. e., lay it open to the attack of the enemy from the cities, from his cities, from his frontier (or, in every quarter). There is an ironical stress on "his" cities, because these cities belonged not to Moab but to Israel, having been assigned to the Reubenites Num 32:38; Jos 13:20. They lay to the north of the river Arnon, which was the proper boundary of Moab Num 21:13. The Moabites had in the last days of the kingdom of Israel recovered this territory Isa 16:1-14. They still occupied this land in the time of Ezekiel (see jer 48). The glory of the country - This tract, belonging to the district called by the Arabians "Al Belka," has been at all times highly valued on account of the excellence of its pastures for cattle. The most southern of these three cities is Kiriathaim, called on the Moabitic stone Kirjath, and now Kureiyat. The dual termination of the name Kiriathaim," is explained by the fact that Kureiyat is situated on two sister hillocks half a mile apart, both covered by the ancient city. It is situated about eight miles north of the Arnon, and seven miles east of the shore of the Dead Sea. Baal-meon is about ten miles north of Kureiyat - known at present as Main. It is probable that Kiriathaim was the "Kirjath-Huzoth" (city of streets), and Baal-meon, the "Bamoth-Baal" (high places of Baal), to which Balak took Balaam Num 22:39, Num 22:41. Baal-meon occurs on the Moabitic stone as a place which Mesa built or fortified. He probably erected a stronghold on the old locality, Rev_iving the ancient name. Beth-jeshimoth is identified with a knoll at the northeasternmost point of the Dead Sea. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:9: side: or, shoulder Bethjeshimoth: Jos 13:20 Baalmeon: Num 32:37, Num 32:38; Jos 13:17, Jos 13:19; Jer 48:23 Geneva 1599 25:9 Therefore, behold, I will open the side of Moab from the cities, (e) from his cities [which are] on his frontiers, the glory of the country, Bethjeshimoth, Baalmeon, and Kiriathaim, (e) So that no power or strength should be able to resist the Babylonians. John Gill 25:9 Therefore, behold, I will open the side of Moab from the cities,.... Or, "the shoulder of Moab" (t); that part of their country where their greatest strength lay, So the Targum renders it, "the strength of Moab;'' where their principal cities were, their frontier towns, and fortified places, as appears by what follows: from his cities which are on his frontiers; or, "from his Ars" (u), from his cities which are at his end; at the extreme part of the land, upon the borders of his countries; the two cities of Ar and Aroer, Num 21:28, the glory of the country; as the above cities were, and what follow: Bethjeshimoth; this was formerly in the tribe of Reuben, now in the possession of the Moabites, and one of their principal cities, Josh 13:20, Baalmeon; the same with Bethbaalmeon, and which was also of the tribe of Reuben, Josh 13:17, in Jerom's time it was a large village in Moab, about nine miles from Heshbon: some think by Meon is meant Menes, or Osiris the god of the Egyptians, and so this might be a temple of his; or at least he might have a temple in it, from whence it had its name: and Kirjathaim; or the double city, built also by the Reubenites, Num 32:37, now in the hands of the Moabites, ten miles from Medeba; on this side of the country of Moab, and through these cities, the Lord threatens to open a way for their enemies to enter in and destroy them, as follows: (t) , Sept.; "humerum", V. L. Montanus. (u) "ab ipsis", Haris, Junius & Tremellius, Polanus. John Wesley 25:9 The side - That part of his country which was best fortified. Bethjeshimoth - An ancient city; it was a fortress toward the desert, which watched lest any should make an inroad on the country. Robert Jamieson, A. R. Fausset and David Brown 25:9 open . . . from the cities--I will open up the side, or border of Moab (metaphor from a man whose side is open to blows), from the (direction of) the cities on his northwest border beyond the Arnon, once assigned to Reuben (Josh 13:15-21), but now in the hands of their original owners; and the "men of the east," the wandering Bedouin hordes, shall enter through these cities into Moab and waste it. Moab accordingly was so wasted by them, that long before the time of Christ it had melted away among the hordes of the desert. For "cities," GROTIUS translates the Hebrew as proper names, the Ar and Aroer, on the Arnon. Hence the Hebrew for "cities," "Ar" is repeated twice (Num 21:28; Deut 2:36; Is 15:1). glory of the country--The region of Moab was richer than that of Ammon; it answers to the modern Belka, the richest district in South Syria, and the scene in consequence of many a contest among the Bedouins. Hence it is called here a "glorious land" (literally, "a glory," or "ornament of a land") [FAIRBAIRN]. Rather, "the glory of the country" is in apposition with "cities" which immediately precedes, and the names of which presently follow. Beth-jeshimoth--meaning "the city of desolations"; perhaps so named from some siege it sustained; it was towards the west. Baal-meon--called also "Beth-meon" (Jer 48:23), and "Beth-baal-meon" (Josh 13:17, called so from the worship of Baal), and "Bajith," simply (Is 15:2). Kiriathaim--"the double city." The strength of these cities engendered "the pride" of Moab (Is 16:6).
25:925:9: Վասն այդորիկ ահաւադիկ ես քակեցի՛ց զթիկունս Մովաբու ՚ի բարձուանդակաց քաղաքաց իւրոց, զընտիր ընտիր երկիրն՝ զտո՛ւն Բեթայ եւ զԱսերովթայ, ՚ի վերոյ քան զաղբեւր քաղաքին առ ծովեզերբն[12690]. [12690] Ոմանք. Ահաւասիկ ես քակեցից զթիկունս Մովաբայ ՚ի բարձրաւանդակաց քաղաքացն։ Ուր Ոսկան յաւելու. ՚ի բարձրաւ՛՛. պարսպաց քաղաքացն։ ՚Ի լուս՛՛. Բեթայ եւ զԱսիմովթայ. ուր ոմանք. զԱսիրութայ։ 9 այդ պատճառով ահա ես թուլացնելու եմ Մովաբի թիկունքը քաղաքների բարձրաւանդակների կողմից, ընտրագոյն երկիրը՝ Բեթի ու Ասիմոթի տունը, որ քաղաքի աղբիւրից աւելի վերեւ է, ծովեզերքի մօտերքը: 9 Անոր համար ահա ես Մովաբին սահմանը իր քաղաքներէն, իր ծայրը եղող քաղաքներէն, երկրին պարծանքը եղող Բեթեսիմօթի, Բէէլմօնի ու Կարիաթեմի կողմէն պիտի բանամ վասն այդորիկ ահաւադիկ ես ^[559]քակեցից զթիկունս Մովաբու ի բարձուանդակաց քաղաքաց իւրոց, զընտիր ընտիր երկիրն` զտուն Բեթայ եւ զԱսիմովթայ, ի վերոյ քան զաղբեւր քաղաքին առ ծովեզերբն: 25:9: Վասն այդորիկ ահաւադիկ ես քակեցի՛ց զթիկունս Մովաբու ՚ի բարձուանդակաց քաղաքաց իւրոց, զընտիր ընտիր երկիրն՝ զտո՛ւն Բեթայ եւ զԱսերովթայ, ՚ի վերոյ քան զաղբեւր քաղաքին առ ծովեզերբն[12690]. [12690] Ոմանք. Ահաւասիկ ես քակեցից զթիկունս Մովաբայ ՚ի բարձրաւանդակաց քաղաքացն։ Ուր Ոսկան յաւելու. ՚ի բարձրաւ՛՛. պարսպաց քաղաքացն։ ՚Ի լուս՛՛. Բեթայ եւ զԱսիմովթայ. ուր ոմանք. զԱսիրութայ։ 9 այդ պատճառով ահա ես թուլացնելու եմ Մովաբի թիկունքը քաղաքների բարձրաւանդակների կողմից, ընտրագոյն երկիրը՝ Բեթի ու Ասիմոթի տունը, որ քաղաքի աղբիւրից աւելի վերեւ է, ծովեզերքի մօտերքը: 9 Անոր համար ահա ես Մովաբին սահմանը իր քաղաքներէն, իր ծայրը եղող քաղաքներէն, երկրին պարծանքը եղող Բեթեսիմօթի, Բէէլմօնի ու Կարիաթեմի կողմէն պիտի բանամ zohrab-1805▾ eastern-1994▾ western am▾	25:925:9 за то вот, Я, {начиная} от городов, от всех пограничных городов его, красы земли, от Беф-Иешимофа, Ваалмеона и Кириафаима, открою бок Моава 25:10 τοῖς ο the υἱοῖς υιος son Κεδεμ κεδεμ in; on τοὺς ο the υἱοὺς υιος son Αμμων αμμων give; deposit αὐτοὺς αυτος he; him εἰς εις into; for κληρονομίαν κληρονομια inheritance ὅπως οπως that way; how μὴ μη not μνεία μνεια mention; remembrance γένηται γινομαι happen; become τῶν ο the υἱῶν υιος son Αμμων αμμων Ammōn; Ammon 25:10 לִ li לְ to בְנֵי־ vᵊnê- בֵּן son קֶ֨דֶם֙ qˈeḏem קֶדֶם front עַל־ ʕal- עַל upon בְּנֵ֣י bᵊnˈê בֵּן son עַמֹּ֔ון ʕammˈôn עַמֹּון Ammon וּ û וְ and נְתַתִּ֖יהָ nᵊṯattˌîhā נתן give לְ lᵊ לְ to מֹֽורָשָׁ֑ה mˈôrāšˈā מֹורָשָׁה possession לְמַ֛עַן lᵊmˈaʕan לְמַעַן because of לֹֽא־ lˈō- לֹא not תִזָּכֵ֥ר ṯizzāḵˌēr זכר remember בְּנֵֽי־ bᵊnˈê- בֵּן son עַמֹּ֖ון ʕammˌôn עַמֹּון Ammon בַּ ba בְּ in † הַ the גֹּויִֽם׃ ggôyˈim גֹּוי people 25:10. filiis orientis cum filiis Ammon et dabo eam in hereditatem ut non sit memoria ultra filiorum Ammon in gentibusTo the people of the east with the children of Ammon, and I will give it them for an inheritance: that there may be no more any remembrance of the children of Ammon among the nations. 25:10. with the sons of Ammon, to the sons of the East, and I will give it to them as an inheritance, so that there may no longer be a remembrance of the sons of Ammon among the Gentiles. 25:10. Unto the men of the east with the Ammonites, and will give them in possession, that the Ammonites may not be remembered among the nations. 10. unto the children of the east, to go against the children of Ammon, and I will give them for a possession, that the children of Ammon may not be remembered among the nations: 25:9 Therefore, behold, I will open the side of Moab from the cities, from his cities [which are] on his frontiers, the glory of the country, Beth- jeshimoth, Baal- meon, and Kiriathaim: 25:9 за то вот, Я, {начиная} от городов, от всех пограничных городов его, красы земли, от Беф-Иешимофа, Ваалмеона и Кириафаима, открою бок Моава 25:10 τοῖς ο the υἱοῖς υιος son Κεδεμ κεδεμ in; on τοὺς ο the υἱοὺς υιος son Αμμων αμμων give; deposit αὐτοὺς αυτος he; him εἰς εις into; for κληρονομίαν κληρονομια inheritance ὅπως οπως that way; how μὴ μη not μνεία μνεια mention; remembrance γένηται γινομαι happen; become τῶν ο the υἱῶν υιος son Αμμων αμμων Ammōn; Ammon 25:10 לִ li לְ to בְנֵי־ vᵊnê- בֵּן son קֶ֨דֶם֙ qˈeḏem קֶדֶם front עַל־ ʕal- עַל upon בְּנֵ֣י bᵊnˈê בֵּן son עַמֹּ֔ון ʕammˈôn עַמֹּון Ammon וּ û וְ and נְתַתִּ֖יהָ nᵊṯattˌîhā נתן give לְ lᵊ לְ to מֹֽורָשָׁ֑ה mˈôrāšˈā מֹורָשָׁה possession לְמַ֛עַן lᵊmˈaʕan לְמַעַן because of לֹֽא־ lˈō- לֹא not תִזָּכֵ֥ר ṯizzāḵˌēr זכר remember בְּנֵֽי־ bᵊnˈê- בֵּן son עַמֹּ֖ון ʕammˌôn עַמֹּון Ammon בַּ ba בְּ in † הַ the גֹּויִֽם׃ ggôyˈim גֹּוי people 25:10. filiis orientis cum filiis Ammon et dabo eam in hereditatem ut non sit memoria ultra filiorum Ammon in gentibus To the people of the east with the children of Ammon, and I will give it them for an inheritance: that there may be no more any remembrance of the children of Ammon among the nations. 25:10. with the sons of Ammon, to the sons of the East, and I will give it to them as an inheritance, so that there may no longer be a remembrance of the sons of Ammon among the Gentiles. 25:10. Unto the men of the east with the Ammonites, and will give them in possession, that the Ammonites may not be remembered among the nations. 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 10-11. Бедуины, которые обыкновенно ограничивались разбойническими набегами и потом уходили к себе, на этот раз завладеют территорией не только аммонитской, но сверх того - (слав. “на”), по крайней мере, частью моавитской, т. е. должно быть указанными народами или областью к северу от Арнона. Внимание пророка и в этой речи против Моава так занято Аммоном (злейшим, чем брат его, врагом Израиля), что он повторяет угрозу ст. 7b против него (но там: “из числа земель”, а здесь: “народов”). Прибавка: “и над Моавом произведу суд” показывает большую мягкость суда над ним по сравнению с Аммоном. После плена аммоннитяне и моавитяне упоминаются только в Езд VI:1; Неем XIII:1; Дан XI:41. Adam Clarke: Commentary on the Bible - 1831 25:10: That the Ammonites - The Syriac has, "That Rabbah of the sons of Ammon be not remembered." Albert Barnes: Notes on the Bible - 1834 25:10: Ammon and Moab, of common origin, whose lands had so often been interchanged, shall now share a common ruin. To "the men of the east" Eze 25:4 shall Moab with Ammon be given, that Ammon may be remembercd no more, and judgment be executed on Moab. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:10: the men: Eze 25:4 with the Ammonites: or, against the children of Ammon, Eze 25:2-7 may: Eze 21:32; Psa 83:3-6; Isa 23:16 John Gill 25:10 Unto the men of the east with the Ammonites, and I will give them in possession,.... Or, "against the Ammonites", as the Targum; that is, way should be made for the same people of the east, the Chaldeans or Arabians, that came against the Ammonites and destroyed them, to enter into the land of Moab and possess it, as they had done the land of Ammon: that the Ammonites may not be remembered among the nations: the name of that people, which is entirely lost; and Moab likewise, which underwent the same fate. John Wesley 25:10 With the Ammonites - As I have given Ammon, so I will with them give Moab to the Chaldeans, who will give it to the Arabians. Robert Jamieson, A. R. Fausset and David Brown 25:10 with the Ammonites--FAIRBAIRN explains and translates, "upon the children of Ammon" (elliptically for, "I will open Moab to the men of the east, who, having overrun the children of Ammon, shall then fall on Moab"). MAURER, as English Version, "with the Ammonites," that is, Moab, "together with the land of Ammon," is to be thrown "open to the men of the east," to enter and take possession (Jer. 49:1-39).
25:1025:10: զորդիսն Կեդեմայ ՚ի վերայ որդւոցն Ամոնայ՝ ետու նմա ՚ի ժառանգութիւն. զի մի՛ եղիցի յիշատակ որդւոցն Ամովնայ ՚ի մէջ ազգաց[12691]. [12691] Ոմանք. Զորդիսն Եդեմայ ՚ի վերայ։ 10 Կեդէմի զաւակներին էլ, նրանց վրայ աւելացրած նաեւ ամոնացիներին, տուել եմ նրան որպէս ժառանգութիւն, որպէսզի ամոնացիների յիշատակն ազգերի մէջ չմնայ: 10 Արեւելքի բնակիչներուն, որպէս զի Ամմոնի որդիներուն վրայ գան։ Այն երկիրը անոնց իբր ժառանգութիւն պիտի տամ, որպէս զի Ամմոնի որդիները ազգերուն մէջ չյիշուին։ զորդիսն Կեդեմայ ի վերայ`` որդւոցն Ամոնայ, եւ ետու նմա ի ժառանգութիւն. զի մի՛ եղիցի յիշատակ որդւոցն Ամոնայ ի մէջ ազգաց: 25:10: զորդիսն Կեդեմայ ՚ի վերայ որդւոցն Ամոնայ՝ ետու նմա ՚ի ժառանգութիւն. զի մի՛ եղիցի յիշատակ որդւոցն Ամովնայ ՚ի մէջ ազգաց[12691]. [12691] Ոմանք. Զորդիսն Եդեմայ ՚ի վերայ։ 10 Կեդէմի զաւակներին էլ, նրանց վրայ աւելացրած նաեւ ամոնացիներին, տուել եմ նրան որպէս ժառանգութիւն, որպէսզի ամոնացիների յիշատակն ազգերի մէջ չմնայ: 10 Արեւելքի բնակիչներուն, որպէս զի Ամմոնի որդիներուն վրայ գան։ Այն երկիրը անոնց իբր ժառանգութիւն պիտի տամ, որպէս զի Ամմոնի որդիները ազգերուն մէջ չյիշուին։ zohrab-1805▾ eastern-1994▾ western am▾	25:1025:10 для сынов востока и отдам его в наследие {им}, вместе с сынами Аммоновыми, чтобы сыны Аммона не упоминались более среди народов. 25:11 καὶ και and; even εἰς εις into; for Μωαβ μωαβ do; make ἐκδίκησιν εκδικησις vindication; vengeance καὶ και and; even ἐπιγνώσονται επιγινωσκω recognize; find out διότι διοτι because; that ἐγὼ εγω I κύριος κυριος lord; master 25:11 וּ û וְ and בְ vᵊ בְּ in מֹואָ֖ב môʔˌāv מֹואָב Moab אֶעֱשֶׂ֣ה ʔeʕᵉśˈeh עשׂה make שְׁפָטִ֑ים šᵊfāṭˈîm שֶׁפֶט judgment וְ wᵊ וְ and יָדְע֖וּ yāḏᵊʕˌû ידע know כִּֽי־ kˈî- כִּי that אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH 25:11. et in Moab faciam iudicia et scient quia ego DominusAnd I will execute judgments in Moab: and they shall know that I am the Lord. 25:11. And I will execute judgments in Moab. And they shall know that I am the Lord. 25:11. And I will execute judgments upon Moab; and they shall know that I [am] the LORD. 11. and I will execute judgments upon Moab; and they shall know that I am the LORD. 25:10 Unto the men of the east with the Ammonites, and will give them in possession, that the Ammonites may not be remembered among the nations: 25:10 для сынов востока и отдам его в наследие {им}, вместе с сынами Аммоновыми, чтобы сыны Аммона не упоминались более среди народов. 25:11 καὶ και and; even εἰς εις into; for Μωαβ μωαβ do; make ἐκδίκησιν εκδικησις vindication; vengeance καὶ και and; even ἐπιγνώσονται επιγινωσκω recognize; find out διότι διοτι because; that ἐγὼ εγω I κύριος κυριος lord; master 25:11 וּ û וְ and בְ vᵊ בְּ in מֹואָ֖ב môʔˌāv מֹואָב Moab אֶעֱשֶׂ֣ה ʔeʕᵉśˈeh עשׂה make שְׁפָטִ֑ים šᵊfāṭˈîm שֶׁפֶט judgment וְ wᵊ וְ and יָדְע֖וּ yāḏᵊʕˌû ידע know כִּֽי־ kˈî- כִּי that אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH 25:11. et in Moab faciam iudicia et scient quia ego Dominus And I will execute judgments in Moab: and they shall know that I am the Lord. 25:11. And I will execute judgments in Moab. And they shall know that I am the Lord. 25:11. And I will execute judgments upon Moab; and they shall know that I [am] the LORD. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:11: I will: Eze 25:17, Eze 5:8, Eze 5:10, Eze 5:15, Eze 11:9, Eze 16:41, Eze 30:14, Eze 30:19, Eze 39:21; Psa 9:16, Psa 149:7; Jde 1:15 upon: Jer 9:25, Jer 9:26, Jer 25:21, Jer 48:1-47 and they: Eze 25:5, Eze 35:15 John Gill 25:11 I will execute judgments upon Moab,.... For though the Chaldeans and Arabians were the instruments of their ruin, their destruction was of the Lord; it was his hand that was upon them, and his vengeance that was executed on them, for their hard sayings against his people; for though he had spoke against them in his providence, and chastised them for their sins, yet he will not suffer others to speak against them: and they shall know that I am the Lord; that takes part with Judah, and will avenge himself of all their enemies.
25:1125:11: եւ ՚ի Մովաբայ վրէ՛ժ խնդրեցից։ Եւ ծանիցեն թէ ե՛ս եմ Տէր։ 11 Մովաբն էլ եմ պատժելու: Պէտք է իմանան, որ ես եմ Տէրը”»: 11 Մովաբն ալ պիտի պատժեմ ու պիտի գիտնան թէ ես եմ Տէրը»։ Եւ ի Մովաբայ վրէժ խնդրեցից, եւ ծանիցեն թէ ես եմ Տէր: 25:11: եւ ՚ի Մովաբայ վրէ՛ժ խնդրեցից։ Եւ ծանիցեն թէ ե՛ս եմ Տէր։ 11 Մովաբն էլ եմ պատժելու: Պէտք է իմանան, որ ես եմ Տէրը”»: 11 Մովաբն ալ պիտի պատժեմ ու պիտի գիտնան թէ ես եմ Տէրը»։ zohrab-1805▾ eastern-1994▾ western am▾	25:1125:11 И над Моавом произведу суд, и узнают, что Я Господь. 25:12 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἀνθ᾿ αντι against; instead of ὧν ος who; what ἐποίησεν ποιεω do; make ἡ ο the Ιδουμαία ιδουμαια Idoumaia; Ithumea ἐν εν in τῷ ο the ἐκδικῆσαι εκδικεω vindicate; avenge αὐτοὺς αυτος he; him ἐκδίκησιν εκδικησις vindication; vengeance εἰς εις into; for τὸν ο the οἶκον οικος home; household Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἐμνησικάκησαν μνησικακεω and; even ἐξεδίκησαν εκδικεω vindicate; avenge δίκην δικη justice 25:12 כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH יַ֣עַן yˈaʕan יַעַן motive עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make אֱדֹ֛ום ʔᵉḏˈôm אֱדֹום Edom בִּ bi בְּ in נְקֹ֥ם nᵊqˌōm נקם avenge נָקָ֖ם nāqˌām נָקָם vengeance לְ lᵊ לְ to בֵ֣ית vˈêṯ בַּיִת house יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah וַ wa וְ and יֶּאְשְׁמ֥וּ yyešᵊmˌû אשׁם do wrong אָשֹׁ֖ום ʔāšˌôm אשׁם do wrong וְ wᵊ וְ and נִקְּמ֥וּ niqqᵊmˌû נקם avenge בָהֶֽם׃ vāhˈem בְּ in 25:12. haec dicit Dominus Deus pro eo quod fecit Idumea ultionem ut se vindicaret de filiis Iuda peccavitque delinquens et vindictam expetivit de eisThus saith the Lord God: Because Edom hath taken vengeance to revenge herself of the children of Juda, and hath greatly offended, and hath sought revenge of them: 25:12. Thus says the Lord God: Because Idumea has taken vengeance, so as to vindicate herself against the sons of Judah, and has sinned grievously, and has sought revenge against them, 25:12. Thus saith the Lord GOD; Because that Edom hath dealt against the house of Judah by taking vengeance, and hath greatly offended, and revenged himself upon them; 12. Thus saith the Lord GOD: Because that Edom hath dealt against the house of Judah by taking vengeance, and hath greatly offended, and revenged himself upon them; 25:11 And I will execute judgments upon Moab; and they shall know that I [am] the LORD: 25:11 И над Моавом произведу суд, и узнают, что Я Господь. 25:12 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἀνθ᾿ αντι against; instead of ὧν ος who; what ἐποίησεν ποιεω do; make ἡ ο the Ιδουμαία ιδουμαια Idoumaia; Ithumea ἐν εν in τῷ ο the ἐκδικῆσαι εκδικεω vindicate; avenge αὐτοὺς αυτος he; him ἐκδίκησιν εκδικησις vindication; vengeance εἰς εις into; for τὸν ο the οἶκον οικος home; household Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἐμνησικάκησαν μνησικακεω and; even ἐξεδίκησαν εκδικεω vindicate; avenge δίκην δικη justice 25:12 כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH יַ֣עַן yˈaʕan יַעַן motive עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make אֱדֹ֛ום ʔᵉḏˈôm אֱדֹום Edom בִּ bi בְּ in נְקֹ֥ם nᵊqˌōm נקם avenge נָקָ֖ם nāqˌām נָקָם vengeance לְ lᵊ לְ to בֵ֣ית vˈêṯ בַּיִת house יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah וַ wa וְ and יֶּאְשְׁמ֥וּ yyešᵊmˌû אשׁם do wrong אָשֹׁ֖ום ʔāšˌôm אשׁם do wrong וְ wᵊ וְ and נִקְּמ֥וּ niqqᵊmˌû נקם avenge בָהֶֽם׃ vāhˈem בְּ in 25:12. haec dicit Dominus Deus pro eo quod fecit Idumea ultionem ut se vindicaret de filiis Iuda peccavitque delinquens et vindictam expetivit de eis Thus saith the Lord God: Because Edom hath taken vengeance to revenge herself of the children of Juda, and hath greatly offended, and hath sought revenge of them: 25:12. Thus says the Lord God: Because Idumea has taken vengeance, so as to vindicate herself against the sons of Judah, and has sinned grievously, and has sought revenge against them, 25:12. Thus saith the Lord GOD; Because that Edom hath dealt against the house of Judah by taking vengeance, and hath greatly offended, and revenged himself upon them; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 12. Против идумеев много пророчеств было и ранее: Чис XXIV:18, 19; Ам I:11; Ис XI:14; XXXIV:5: и д. Иоил III:19; Авдия - вся книга; Иер XLIX:7: и д.; Плач IV:21: и д.; Пс CXXXVI:7. Тогда как аммонитяне и моавитяне только злорадствовали при погибели Иудеи, идумеи и деятельно помогали халдеям в ее разрушении (Авд. 10-14), мстя за старые обиды (4: Цар XIV:7, 22; XVI:6), за что к ним перешла значительная часть иудейской области (XXXV:10). Посему пророк возвращается к ним еще в XXXV гл. - “Тяжко согрешил”. Израиль, как достояние Иеговы, неприкосновенен (Иер II:3; L:7; Иез ХХXV:10); что касается халдеев, то они действовали против него по поручению Божию. Adam Clarke: Commentary on the Bible - 1831 25:12: Because that Edom hath dealt - The Edomites were the most inveterate enemies of the Jews from the very earliest times, and ever did all that they could to annoy them. Albert Barnes: Notes on the Bible - 1834 25:12: Edom, so named from Esau, consisted of various tribes enumerated in Gen. 36. The Edomites became a powerful nation before the Israelites came out of Egypt. David conquered them, but in the reign of Joram they rebelled and were not again subdued Kg2 8:20. Under the name of Idumea the land was conquered by John Hyrcanus (compare Eze 25:14), when many of the people adopted the religion of the Jews. In later times the Idumean Herod became king of Palestine, reckoning himself as a Jew. Mount Seir, deserted by its original inhabitants, was occupied by a tribe of Arabians (the Nabatheans), under whelm Petra rose and continued a flourishing city under Roman dominion, until the tide of Mahometan conquest brought it to that ruin in which Edom at last found the complete fulfillment of the prophecies uttered against it Eze 35:1-15. Taking vengeance - Referring to the wrong done by Jacob to Esau Gen 27:36. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:12: Because: Eze 25:8, Eze 35:1-15; Ch2 28:17, Ch2 28:18; Psa 137:7; jer 49:7-22 taking vengeance: Heb. Rev_enging, Rev_engement, Gen 27:41, Gen 27:42; Amo 1:11, Amo 1:12; Oba 1:10-16 Carl Friedrich Keil and Franz Delitzsch 25:12 Against the Edomites Ezek 25:12. Thus saith the Lord Jehovah, Because Edom acteth revengefully towards the house of Judah, and hath been very guilty in avenging itself upon them, Ezek 25:13. Therefore, thus saith the Lord Jehovah, I will stretch out my hand over Edom, and cut off man and beast from it, and make it a desert from Teman, and unto Dedan they shall fall by the sword. Ezek 25:14. And I will inflict my vengeance upon Edom by the hand of my people Israel, that they may do to Edom according to my anger and my wrath; and they shall experience my vengeance, is the saying of the Lord Jehovah. - Whilst the Ammonites and the Moabites are charged with nothing more than malicious pleasure at the fall of Israel, and disregard of its divine calling, the Edomites are reproached with revengeful acts of hostility towards the house of Judah, and threatened with extermination in consequence. The עשׂות, doing or acting of Edom, is more precisely defined as 'בּנקום וגו, i.e., as consisting in the taking of vengeance, and designated as very guilty, ישׁמוּ אשׁום. עשׂה, followed by בּ with an infinitive, as in Ezek 17:17. Edom had sought every opportunity of acting thus revengefully towards Israel (vid., Obad 1:11; Amos 1:11), so that in Ezek 35:5 Ezekiel speaks of the "eternal enmity" of Edom against Israel. For this reason we must not restrict the reproach in Ezek 25:12 to particular outbreaks of this revenge at the time of the devastation and destruction of Judah by the Chaldeans, of which the Psalmist complains in Ps 137:1-9, and for which he invokes the vengeance of God upon Edom. Man and beast are to be cut off from Edom in consequence, and the land to become a desert from Teman to Dedan. These names denote not cities, but districts. Teman is the southern portion of Idumaea (see the comm. on Amos 1:12); and Dedan is therefore the northern district. Dedan is probably not the Cushite tribe mentioned in Gen 10:7, but the tribe of the same name which sprang from the sons of Abraham by Keturah (Gen 25:3), and which is also mentioned in Jer 49:8 in connection with Edom. דּדנה has ה local with Seghol instead of Kametz, probably on account of the preceding a (vid., Ewald, 216c). There is no necessity to connect מתּימן with the following clause, as Hitzig and Kliefoth have done, in opposition to the accents. The two geographical names, which are used as a periphrasis for Idumaea as a whole, are distributed equally through the parallelismus membrorum between the two clauses of the sentence, so that they belong to both clauses, so far as the sense is concerned. Edom is to become a desert from Teman to Dedan, and its inhabitants from Teman to Dedan are to fall by the sword. This judgment of vengeance will be executed by God through His people Israel. The fulfilment of this threat, no doubt, commenced with the subjugation of the Edomites by the Maccabees; but it is not to be limited to that event, as Rosenmller, Kliefoth, and others suppose, although the foundation was thereby laid for the disappearance of the national existence of Edom. For it is impossible with this limitation to do justice to the emphatic expression, "my people Israel." On the ground, therefore, of the prophecies in Amos 9:12 and Obad 1:17, that the people of God are to take possession of Edom, when the fallen tabernacle of David is raised up again, i.e., in the Messianic times, which prophecies point back to that of Balaam in Num 24:18, and have their roots, as this also has, in the promise of God concerning the twin sons of Isaac, "the elder shall serve the younger" (Gen 25:23), we must seek for the complete fulfilment in the victories of the people of God over all their foes, among whom Edom from time immemorial had taken the leading place, at the time when the kingdom of God is perfected. For even here Edom is not introduced merely as a single nation that was peculiarly hostile to Judah, but also as a type of the implacable enmity of the heathen world towards the people and kingdom of God, as in Ezek 35:1-15, Isa. 34:63, etc. The vengeance, answering to the anger and wrath of Jehovah, which Israel, as the people of God, is to execute upon Edom, consists not merely in the annihilation of the national existence of Edom, which John Hyrcanus carried into effect by compelling the subjugated Edomites to adopt circumcision (see the comm. on Num 24:18), but chiefly in the wrathful judgment which Israel will execute in the person of Christ upon the arch-enemy of the kingdom of God by its complete extinction. John Gill 25:12 Thus saith the Lord God,.... Concerning Seir or the Edomites, the prophecy concerning the Moabites being finished: because that Edom hath dealt against the house of Judah by taking vengeance: or, "revenging a revenge" (w); the Edomites bore an old grudge against the Jews, not only because their father Jacob had got the birthright and blessing from their father Esau; but because they were made tributaries to them in David's time, and afterwards severely chastised by Amaziah; these things they laid up in their minds, and vowed revenge whenever they had an opportunity; and now one offered at the destruction of Jerusalem, which they took: and hath greatly offended, and revenged himself upon them: not only by rejoicing at the destruction of the Jews, but by encouraging the Babylonians in it; assisting them therein, joining with them in plundering the city, and in cutting off those with the sword who endeavoured to make their escape; see Ps 137:7. (w) "in ulciscendo ultionem", Montanus, Starckius. Robert Jamieson, A. R. Fausset and David Brown 25:12 taking vengeance--literally, "revenging with revengement," that is, the most unrelenting vengeance. It was not simple hatred, but deep-brooding, implacable revenge. The grudge of Edom or Esau was originally for Jacob's robbing him of Isaac's blessing (Gen 25:23; Gen 27:27-41). This purpose of revenge yielded to the extraordinary kindness of Jacob, through the blessing of Him with whom Jacob wrestled in prayer; but it was revived as an hereditary grudge in the posterity of Esau when they saw the younger branch rising to the pre-eminence which they thought of right belonged to themselves. More recently, for David's subjugation of Edom to Israel (2Kings 8:14). They therefore gave vent to their spite by joining the Chaldeans in destroying Jerusalem (Ps 137:7; Lam 4:22; Obad 1:10-14), and then intercepting and killing the fugitive Jews (Amos 1:11) and occupying part of the Jewish land as far as Hebron.
25:1225:12: ՚Ի վերայ Եդոմայ։ Ա՛յսպէս ասէ Ադովնայի Տէր. Փոխանակ զի խնդրեաց վրէ՛ժ Եդոմ ՚ի տանէն Յուդայ, եւ ոխակալ եղեն՝ եւ պահանջեցին վրէժս։ 12 Եդոմի դէմ: «Այսպէս է ասում Ամենակալ Տէրը. “Այն բանի համար, որ Եդոմը վրէժ լուծեց Յուդայի տնից, ոխակալ եղաւ ու վրէժ պահանջեց, - 12 Տէր Եհովան այսպէս կ’ըսէ. «Որովհետեւ Եդովմ Յուդայի տունէն վրէժ առաւ եւ անկէ վրէժ առնելով մեծ յանցանք գործեց», ^[560]Ի վերայ Եդովմայ:`` Այսպէս ասէ Ադոնայի Տէր. Փոխանակ զի խնդրեաց վրէժ Եդովմ ի տանէն Յուդայ, եւ ^[561]ոխակալ եղեն եւ պահանջեցին վրէժս: 25:12: ՚Ի վերայ Եդոմայ։ Ա՛յսպէս ասէ Ադովնայի Տէր. Փոխանակ զի խնդրեաց վրէ՛ժ Եդոմ ՚ի տանէն Յուդայ, եւ ոխակալ եղեն՝ եւ պահանջեցին վրէժս։ 12 Եդոմի դէմ: «Այսպէս է ասում Ամենակալ Տէրը. “Այն բանի համար, որ Եդոմը վրէժ լուծեց Յուդայի տնից, ոխակալ եղաւ ու վրէժ պահանջեց, - 12 Տէր Եհովան այսպէս կ’ըսէ. «Որովհետեւ Եդովմ Յուդայի տունէն վրէժ առաւ եւ անկէ վրէժ առնելով մեծ յանցանք գործեց», zohrab-1805▾ eastern-1994▾ western am▾	25:1225:12 Так говорит Господь Бог: за то, что Едом жестоко мстил дому Иудину и тяжко согрешил, совершая над ним мщение, 25:13 διὰ δια through; because of τοῦτο ουτος this; he τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master καὶ και and; even ἐκτενῶ εκτεινω extend τὴν ο the χεῖρά χειρ hand μου μου of me; mine ἐπὶ επι in; on τὴν ο the Ιδουμαίαν ιδουμαια Idoumaia; Ithumea καὶ και and; even ἐξολεθρεύσω εξολοθρευω utterly ruin ἐξ εκ from; out of αὐτῆς αυτος he; him ἄνθρωπον ανθρωπος person; human καὶ και and; even κτῆνος κτηνος livestock; animal καὶ και and; even θήσομαι τιθημι put; make αὐτὴν αυτος he; him ἔρημον ερημος lonesome; wilderness καὶ και and; even ἐκ εκ from; out of Θαιμαν θαιμαν go after; pursue ἐν εν in ῥομφαίᾳ ρομφαια broadsword πεσοῦνται πιπτω fall 25:13 לָכֵ֗ן lāḵˈēn לָכֵן therefore כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH וְ wᵊ וְ and נָטִ֤תִי nāṭˈiṯî נטה extend יָדִי֙ yāḏˌî יָד hand עַל־ ʕal- עַל upon אֱדֹ֔ום ʔᵉḏˈôm אֱדֹום Edom וְ wᵊ וְ and הִכְרַתִּ֥י hiḵrattˌî כרת cut מִמֶּ֖נָּה mimmˌennā מִן from אָדָ֣ם ʔāḏˈām אָדָם human, mankind וּ û וְ and בְהֵמָ֑ה vᵊhēmˈā בְּהֵמָה cattle וּ û וְ and נְתַתִּ֤יהָ nᵊṯattˈîhā נתן give חָרְבָּה֙ ḥārᵊbbˌoh חָרְבָּה ruin מִ mi מִן from תֵּימָ֔ן ttêmˈān תֵּימָן Teman וּ û וְ and דְדָ֖נֶה ḏᵊḏˌāneh דְּדָן Dedan בַּ ba בְּ in † הַ the חֶ֥רֶב ḥˌerev חֶרֶב dagger יִפֹּֽלוּ׃ yippˈōlû נפל fall 25:13. idcirco haec dicit Dominus Deus extendam manum meam super Idumeam et auferam de ea hominem et iumentum et faciam eam desertum ab austro et qui sunt in Daedan gladio cadentTherefore thus saith the Lord God: I will stretch forth my hand upon Edom, and will take away out of it man and beast, and will make it desolate from the south: and they that are in Dedan shall fall by the sword. 25:13. therefore, thus says the Lord God: I will extend my hand over Idumea, and I will take from it both man and beast, and I will make it desolate from the south. And those who are in Dedan will fall by the sword. 25:13. Therefore thus saith the Lord GOD; I will also stretch out mine hand upon Edom, and will cut off man and beast from it; and I will make it desolate from Teman; and they of Dedan shall fall by the sword. 13. therefore thus saith the Lord GOD, I will stretch out mine hand upon Edom, and will cut off man and beast from it: and I will make it desolate from Teman; even unto Dedan shall they fall by the sword. 25:12 Thus saith the Lord GOD; Because that Edom hath dealt against the house of Judah by taking vengeance, and hath greatly offended, and revenged himself upon them: 25:12 Так говорит Господь Бог: за то, что Едом жестоко мстил дому Иудину и тяжко согрешил, совершая над ним мщение, 25:13 διὰ δια through; because of τοῦτο ουτος this; he τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master καὶ και and; even ἐκτενῶ εκτεινω extend τὴν ο the χεῖρά χειρ hand μου μου of me; mine ἐπὶ επι in; on τὴν ο the Ιδουμαίαν ιδουμαια Idoumaia; Ithumea καὶ και and; even ἐξολεθρεύσω εξολοθρευω utterly ruin ἐξ εκ from; out of αὐτῆς αυτος he; him ἄνθρωπον ανθρωπος person; human καὶ και and; even κτῆνος κτηνος livestock; animal καὶ και and; even θήσομαι τιθημι put; make αὐτὴν αυτος he; him ἔρημον ερημος lonesome; wilderness καὶ και and; even ἐκ εκ from; out of Θαιμαν θαιμαν go after; pursue ἐν εν in ῥομφαίᾳ ρομφαια broadsword πεσοῦνται πιπτω fall 25:13 לָכֵ֗ן lāḵˈēn לָכֵן therefore כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH וְ wᵊ וְ and נָטִ֤תִי nāṭˈiṯî נטה extend יָדִי֙ yāḏˌî יָד hand עַל־ ʕal- עַל upon אֱדֹ֔ום ʔᵉḏˈôm אֱדֹום Edom וְ wᵊ וְ and הִכְרַתִּ֥י hiḵrattˌî כרת cut מִמֶּ֖נָּה mimmˌennā מִן from אָדָ֣ם ʔāḏˈām אָדָם human, mankind וּ û וְ and בְהֵמָ֑ה vᵊhēmˈā בְּהֵמָה cattle וּ û וְ and נְתַתִּ֤יהָ nᵊṯattˈîhā נתן give חָרְבָּה֙ ḥārᵊbbˌoh חָרְבָּה ruin מִ mi מִן from תֵּימָ֔ן ttêmˈān תֵּימָן Teman וּ û וְ and דְדָ֖נֶה ḏᵊḏˌāneh דְּדָן Dedan בַּ ba בְּ in † הַ the חֶ֥רֶב ḥˌerev חֶרֶב dagger יִפֹּֽלוּ׃ yippˈōlû נפל fall 25:13. idcirco haec dicit Dominus Deus extendam manum meam super Idumeam et auferam de ea hominem et iumentum et faciam eam desertum ab austro et qui sunt in Daedan gladio cadent Therefore thus saith the Lord God: I will stretch forth my hand upon Edom, and will take away out of it man and beast, and will make it desolate from the south: and they that are in Dedan shall fall by the sword. 25:13. therefore, thus says the Lord God: I will extend my hand over Idumea, and I will take from it both man and beast, and I will make it desolate from the south. And those who are in Dedan will fall by the sword. 25:13. Therefore thus saith the Lord GOD; I will also stretch out mine hand upon Edom, and will cut off man and beast from it; and I will make it desolate from Teman; and they of Dedan shall fall by the sword. 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 13. К 13а ср. XIV:13. - “Сделаю пустынею”. Наказание строже, чем и Аммону (ст. 4-5), такое, как VI:14. - “От Фемана до Дедана”. Феман - город и область на самом севере Идумеи, а Дедан - на самом юге, хотя он принадлежал собственно уже не к Едому, а это было племя, живущее к югу от него (Иер XLIX:8); LXX, считая дедан глаголом, переводят “гоними”. Adam Clarke: Commentary on the Bible - 1831 25:13: I will make it desolate from Teman - Teman and Dedan were both cities of the Moabites, and apparently at each extremity of the land. Albert Barnes: Notes on the Bible - 1834 25:13: From Teman ... - Or "from Teman" even unto "Dedan," "shall they fall." Teman and Dedan were districts (not cities), the former in the south (Eze 20:46 note), the latter in the north ("over the whole country"). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:13: I will also: Eze 25:7, Eze 25:16; isa 34:1-17, Isa 63:1-6; Lam 4:21, Lam 4:22; Mal 1:3, Mal 1:4 and will: Eze 14:8, Eze 14:13, Eze 14:17, Eze 14:19-21, Eze 29:8; Gen 6:7; Jer 7:20 Teman: Gen 36:11; Jer 49:7, Jer 49:20; Oba 1:9; Hab 3:3 of Dedan shall fall by the sword: or, shall fall by the sword unto Dedan, Jer 25:23, Jer 49:8 John Gill 25:13 Therefore thus saith the Lord God,.... Because of such base and barbarous usage, from a people that were originally brethren: I will also stretch out mine hand upon Edom, and will cut off man and beast from it; by the army of Nebuchadnezzar, by the sword of the Chaldeans, and by famine and pestilence, and such like sore judgments; in which the hand of God is manifestly seen: and I will make it desolate from Teman; a very principal city of Edom, so called from Teman, the son of Eliphaz, the son of Esau, Gen 36:15 it lay in the south of the land of Idumea; the Targum renders it, "from the south": and they of Dedan shall fall by the sword; of the Babylonians; this was another city of Edom, it lay in the north of that country; so that hereby is signified that destruction should go through it from the southern to the northern parts of it. John Wesley 25:13 Teman - A country in the southern coast of Edom. Dedan - Adjoining to Edom. Robert Jamieson, A. R. Fausset and David Brown 25:13 Teman . . . they of Dedan--rather, "I will make it desolate from Teman (in the south) even to Dedan (in the northwest)" [GROTIUS], (Jer 49:8), that is, the whole country from north to south, stretching from the south of the Dead Sea to the Elanitic gulf of the Red Sea.
25:1325:13: Վասն այդորիկ ա՛յսպէս ասէ Ադովնայի Տէր. Ձգեցից զձեռն իմ ՚ի վերայ Եդովմայ, եւ սատակեցից ՚ի նմանէ զմա՛րդ եւ զանասուն, եւ եդից զնա անապատ. եւ հալածեալք ՚ի Թեմանայ անկցին ՚ի սուր[12692]։ [12692] Ոմանք. Վասն այնորիկ այսպէս... եւ սատակեցից ՚ի նմա զմարդ... զնա յանապատ։ 13 այդ պատճառով այսպէս է ասում Ամենակալ Տէրը. ձեռքս գցելու եմ Եդոմի վրայ, ոչնչացնելու եմ դրա մէջ մարդ ու անասուն, անապատի եմ վերածելու այն, իսկ Թեմանից սկսած հալածեալները սրից են ընկնելու: 13 Անոր համար Տէր Եհովան այսպէս կ’ըսէ. ‘Եդովմի վրայ անշուշտ ձեռքս պիտի երկնցնեմ եւ մարդն ու անասունը անկէ պիտի կոտորեմ եւ զանիկա անապատ պիտի ընեմ, Թեմանէն մինչեւ Դեդան սուրով պիտի իյնան’։ վասն այդորիկ այսպէս ասէ Ադոնայի Տէր. Ձգեցից զձեռն իմ ի վերայ Եդովմայ, եւ սատակեցից ի նմանէ զմարդ եւ զանասուն, եւ եդից զնա անապատ. ^[562]եւ հալածեալք ի Թեմանայ`` անկցին ի սուր: 25:13: Վասն այդորիկ ա՛յսպէս ասէ Ադովնայի Տէր. Ձգեցից զձեռն իմ ՚ի վերայ Եդովմայ, եւ սատակեցից ՚ի նմանէ զմա՛րդ եւ զանասուն, եւ եդից զնա անապատ. եւ հալածեալք ՚ի Թեմանայ անկցին ՚ի սուր[12692]։ [12692] Ոմանք. Վասն այնորիկ այսպէս... եւ սատակեցից ՚ի նմա զմարդ... զնա յանապատ։ 13 այդ պատճառով այսպէս է ասում Ամենակալ Տէրը. ձեռքս գցելու եմ Եդոմի վրայ, ոչնչացնելու եմ դրա մէջ մարդ ու անասուն, անապատի եմ վերածելու այն, իսկ Թեմանից սկսած հալածեալները սրից են ընկնելու: 13 Անոր համար Տէր Եհովան այսպէս կ’ըսէ. ‘Եդովմի վրայ անշուշտ ձեռքս պիտի երկնցնեմ եւ մարդն ու անասունը անկէ պիտի կոտորեմ եւ զանիկա անապատ պիտի ընեմ, Թեմանէն մինչեւ Դեդան սուրով պիտի իյնան’։ zohrab-1805▾ eastern-1994▾ western am▾	25:1325:13 за то, так говорит Господь Бог: простру руку Мою на Едома и истреблю у него людей и скот, и сделаю его пустынею; от Фемана до Дедана все падут от меча. 25:14 καὶ και and; even δώσω διδωμι give; deposit ἐκδίκησίν εκδικησις vindication; vengeance μου μου of me; mine ἐπὶ επι in; on τὴν ο the Ιδουμαίαν ιδουμαια Idoumaia; Ithumea ἐν εν in χειρὶ χειρ hand λαοῦ λαος populace; population μου μου of me; mine Ισραηλ ισραηλ.1 Israel καὶ και and; even ποιήσουσιν ποιεω do; make ἐν εν in τῇ ο the Ιδουμαίᾳ ιδουμαια Idoumaia; Ithumea κατὰ κατα down; by τὴν ο the ὀργήν οργη passion; temperament μου μου of me; mine καὶ και and; even κατὰ κατα down; by τὸν ο the θυμόν θυμος provocation; temper μου μου of me; mine καὶ και and; even ἐπιγνώσονται επιγινωσκω recognize; find out τὴν ο the ἐκδίκησίν εκδικησις vindication; vengeance μου μου of me; mine λέγει λεγω tell; declare κύριος κυριος lord; master 25:14 וְ wᵊ וְ and נָתַתִּ֨י nāṯattˌî נתן give אֶת־ ʔeṯ- אֵת [object marker] נִקְמָתִ֜י niqmāṯˈî נְקָמָה vengeance בֶּ be בְּ in אֱדֹ֗ום ʔᵉḏˈôm אֱדֹום Edom בְּ bᵊ בְּ in יַד֙ yˌaḏ יָד hand עַמִּ֣י ʕammˈî עַם people יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and עָשׂ֣וּ ʕāśˈû עשׂה make בֶ ve בְּ in אֱדֹ֔ום ʔᵉḏˈôm אֱדֹום Edom כְּ kᵊ כְּ as אַפִּ֖י ʔappˌî אַף nose וְ wᵊ וְ and כַ ḵa כְּ as חֲמָתִ֑י ḥᵃmāṯˈî חֵמָה heat וְ wᵊ וְ and יָֽדְעוּ֙ yˈāḏᵊʕû ידע know אֶת־ ʔeṯ- אֵת [object marker] נִקְמָתִ֔י niqmāṯˈî נְקָמָה vengeance נְאֻ֖ם nᵊʔˌum נְאֻם speech אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִֽה׃ פ [yᵊhwˈih] . f יְהוָה YHWH 25:14. et dabo ultionem meam super Idumeam per manum populi mei Israhel et facient in Edom iuxta iram meam et furorem meum et scient vindictam meam dicit Dominus DeusAnd I will lay my vengeance upon Edom by the hand of my people Israel: and they shall do in Edom according to my wrath, and my fury: and they shall know my vengeance, saith the Lord God. 25:14. And I will issue my vengeance upon Idumea, by the hand of my people, Israel. And they shall act in Idumea in accord with my wrath and my fury. And they shall know my vengeance, says the Lord God. 25:14. And I will lay my vengeance upon Edom by the hand of my people Israel: and they shall do in Edom according to mine anger and according to my fury; and they shall know my vengeance, saith the Lord GOD. 14. And I will lay my vengeance upon Edom by the hand of my people Israel; and they shall do in Edom according to mine anger and according to my fury: and they shall know my vengeance, saith the Lord GOD. 25:13 Therefore thus saith the Lord GOD; I will also stretch out mine hand upon Edom, and will cut off man and beast from it; and I will make it desolate from Teman; and they of Dedan shall fall by the sword: 25:13 за то, так говорит Господь Бог: простру руку Мою на Едома и истреблю у него людей и скот, и сделаю его пустынею; от Фемана до Дедана все падут от меча. 25:14 καὶ και and; even δώσω διδωμι give; deposit ἐκδίκησίν εκδικησις vindication; vengeance μου μου of me; mine ἐπὶ επι in; on τὴν ο the Ιδουμαίαν ιδουμαια Idoumaia; Ithumea ἐν εν in χειρὶ χειρ hand λαοῦ λαος populace; population μου μου of me; mine Ισραηλ ισραηλ.1 Israel καὶ και and; even ποιήσουσιν ποιεω do; make ἐν εν in τῇ ο the Ιδουμαίᾳ ιδουμαια Idoumaia; Ithumea κατὰ κατα down; by τὴν ο the ὀργήν οργη passion; temperament μου μου of me; mine καὶ και and; even κατὰ κατα down; by τὸν ο the θυμόν θυμος provocation; temper μου μου of me; mine καὶ και and; even ἐπιγνώσονται επιγινωσκω recognize; find out τὴν ο the ἐκδίκησίν εκδικησις vindication; vengeance μου μου of me; mine λέγει λεγω tell; declare κύριος κυριος lord; master 25:14 וְ wᵊ וְ and נָתַתִּ֨י nāṯattˌî נתן give אֶת־ ʔeṯ- אֵת [object marker] נִקְמָתִ֜י niqmāṯˈî נְקָמָה vengeance בֶּ be בְּ in אֱדֹ֗ום ʔᵉḏˈôm אֱדֹום Edom בְּ bᵊ בְּ in יַד֙ yˌaḏ יָד hand עַמִּ֣י ʕammˈî עַם people יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and עָשׂ֣וּ ʕāśˈû עשׂה make בֶ ve בְּ in אֱדֹ֔ום ʔᵉḏˈôm אֱדֹום Edom כְּ kᵊ כְּ as אַפִּ֖י ʔappˌî אַף nose וְ wᵊ וְ and כַ ḵa כְּ as חֲמָתִ֑י ḥᵃmāṯˈî חֵמָה heat וְ wᵊ וְ and יָֽדְעוּ֙ yˈāḏᵊʕû ידע know אֶת־ ʔeṯ- אֵת [object marker] נִקְמָתִ֔י niqmāṯˈî נְקָמָה vengeance נְאֻ֖ם nᵊʔˌum נְאֻם speech אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִֽה׃ פ [yᵊhwˈih] . f יְהוָה YHWH 25:14. et dabo ultionem meam super Idumeam per manum populi mei Israhel et facient in Edom iuxta iram meam et furorem meum et scient vindictam meam dicit Dominus Deus And I will lay my vengeance upon Edom by the hand of my people Israel: and they shall do in Edom according to my wrath, and my fury: and they shall know my vengeance, saith the Lord God. 25:14. And I will issue my vengeance upon Idumea, by the hand of my people, Israel. And they shall act in Idumea in accord with my wrath and my fury. And they shall know my vengeance, says the Lord God. 25:14. And I will lay my vengeance upon Edom by the hand of my people Israel: and they shall do in Edom according to mine anger and according to my fury; and they shall know my vengeance, saith the Lord GOD. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 14. Столь сильная вражда против Израиля со стороны братского народа требует, чтобы мщение Иеговы над Едомом совершено было рукою именно Израиля, а не других народов, как напр. рукою “сынов востока” над Аммоном и Моавом. Пророчество исполнилось при завоевании Идумеи в 128: г. Иоанном Гирканом (2: Мак X:15: и д. 1: Флп (Antiqu. XIII, 9, 1), заставившим этот народ принять обрезание. В Идумее можно видеть и образ всего враждебного царству Божию, как то яснее в Ам IX:12; Авд 17, где мщение над Идумеей относится ко времени восстановления скинии Давида шедшей, следовательно, ко временам Моссии; ср. Быт XXV:23; Чис XXIV:18; Ис ХХХIX:5-6; Иез XXXV. - “Народа Моего”. Редкая в первой части книги нежность; ср XIII гл. предвар. замеч. - “И узнают мщение Мое”. Заменяет и усиливает обычный в речах против язычников рефрен: “узнаете, что Я Господь” (ст. 5, 7, 11); ср. ст. 17, где настоящий рефрен ослаблен. Adam Clarke: Commentary on the Bible - 1831 25:14: I will lay my vengeance upon Edom - God will not allow men to insult those whom he has cast down. His judgment is sufficient; to add more is an insult to God. By the hand of may people Israel - This was fulfilled by the Maccabees, who not only defeated them and brought them under complete subjection, but obliged them to receive circumcision, Joseph. Antiq. 50 xiii., c. 17; 1 Maccabees 5:65; 2 Maccabees 10:16. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:14: by the hand: This was fulfilled by the Maccabees, who not only entirely subjugated them, but obliged them to receive circumcision. Gen 27:29; Isa 11:14, Isa 63:1-6; Jer 49:2 and they shall know: Deu 32:35, Deu 32:36; Psa 58:10, Psa 58:11; Nah 1:2-4; Heb 10:30, Heb 10:31; Rev 6:16, Rev 6:17 John Gill 25:14 And I will lay my vengeance upon Edom by fie hand of my people Israel,.... This was fulfilled in the times of the Maccabees, when Judas Maccabins overthrew and conquered them, "Then Judas fought against the children of Esau in Idumea at Arabattine, because they besieged Gael: and he gave them a great overthrow, and abated their courage, and took their spoils.'' (1 Maccabees 5:3) and when Hyrcanus took their cities, and subdued them, and they became Jews, as Josephus (x) relates; though Kimchi thinks this refers to future time, and is yet to be accomplished; and it is, by the ancient Jews (y), understood of the times of the Messiah: some choose to understand the phrase, by the hand of my people Israel, the same hand by which judgment was inflicted upon Israel; suggesting that by the same hand vengeance would be inflicted on the Edomites, namely, by the Babylonians: and they shall do in Edom according to mine anger and according to my fury; that is, shall execute all the anger and fury, or all that punishment in anger and fury, which the Lord in righteous judgment has appointed them to, and has determined shall be performed upon them, by the children of Israel or the Babylonians, as his instruments: and they shall know my vengeance, saith the Lord God; the meaning is, they shall feel it, and be sensible of it, and know that it comes from the Lord himself; full of resentment against them, and highly displeased at their behaviour towards his people Israel. (x) Antiqu. l. 13. c. 9. sect. 1. (y) In Bemidbar Rabba, sect. 2. fol. 179. 3. Robert Jamieson, A. R. Fausset and David Brown 25:14 by . . . my people Israel--namely, by Judas Maccabeus. The Idumeans were finally, by compulsory circumcision, incorporated with the Jewish state by John Hyrcanus (see Is 34:5; Is 63:1, &c.; 1 Maccabees 5:3). So complete was the amalgamation in Christ's time, that the Herods of Idumean origin, as Jews, ruled over the two races as one people. Thus the ancient prophecy was fulfilled (Gen 25:23), "The elder shall serve the younger."
25:1425:14: Եւ խնդրեցից վրէժս յԵդովմայ ՚ի ձեռն ժողովրդեան իմոյ Իսրայէլի. եւ արասցեն ընդ Եդովմ ըստ բարկութեան սրտմտութեան իմոյ։ Եւ ծանիցեն զվրէժխնդրութիւն իմ, ասէ Ադովնայի Տէր[12693]։ [12693] Ոմանք. Եւ խնդրեցից զվրէժս ընդ Եդոմայ։ 14 Եւ Եդոմը պատժելու եմ Իսրայէլի իմ ժողովրդի միջոցով. Եդոմի հետ վարուելու են իմ զայրոյթի ու սրտմտութեան համեմատ: Պիտի ճանաչեն իմ վրէժխնդրութիւնը”», - ասում է Ամենակալ Տէրը: 14 Իմ ժողովուրդիս Իսրայէլին ձեռքով իմ վրէժխնդրութիւնս Եդովմին վրայ պիտի կատարեմ ու անոնք իմ սրտմտութեանս ու բարկութեանս համեմատ պիտի ընեն Եդովմի մէջ եւ իմ վրէժխնդրութիւնս պիտի ճանչնան’»։ Եւ խնդրեցից վրէժս յԵդովմայ ի ձեռն ժողովրդեան իմոյ Իսրայելի, եւ արասցեն ընդ Եդովմ ըստ բարկութեան սրտմտութեան իմոյ. եւ ծանիցեն զվրէժխնդրութիւն իմ, ասէ Ադոնայի Տէր: 25:14: Եւ խնդրեցից վրէժս յԵդովմայ ՚ի ձեռն ժողովրդեան իմոյ Իսրայէլի. եւ արասցեն ընդ Եդովմ ըստ բարկութեան սրտմտութեան իմոյ։ Եւ ծանիցեն զվրէժխնդրութիւն իմ, ասէ Ադովնայի Տէր[12693]։ [12693] Ոմանք. Եւ խնդրեցից զվրէժս ընդ Եդոմայ։ 14 Եւ Եդոմը պատժելու եմ Իսրայէլի իմ ժողովրդի միջոցով. Եդոմի հետ վարուելու են իմ զայրոյթի ու սրտմտութեան համեմատ: Պիտի ճանաչեն իմ վրէժխնդրութիւնը”», - ասում է Ամենակալ Տէրը: 14 Իմ ժողովուրդիս Իսրայէլին ձեռքով իմ վրէժխնդրութիւնս Եդովմին վրայ պիտի կատարեմ ու անոնք իմ սրտմտութեանս ու բարկութեանս համեմատ պիտի ընեն Եդովմի մէջ եւ իմ վրէժխնդրութիւնս պիտի ճանչնան’»։ zohrab-1805▾ eastern-1994▾ western am▾	25:1425:14 И совершу мщение Мое над Едомом рукою народа Моего, Израиля; и они будут действовать в Идумее по Моему гневу и Моему негодованию, и узнают мщение Мое, говорит Господь Бог. 25:15 διὰ δια through; because of τοῦτο ουτος this; he τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἀνθ᾿ αντι against; instead of ὧν ος who; what ἐποίησαν ποιεω do; make οἱ ο the ἀλλόφυλοι αλλοφυλος foreigner ἐν εν in ἐκδικήσει εκδικησις vindication; vengeance καὶ και and; even ἐξανέστησαν εξανιστημι resurrect out; stand up from ἐκδίκησιν εκδικησις vindication; vengeance ἐπιχαίροντες επιχαιρω from; out of ψυχῆς ψυχη soul τοῦ ο the ἐξαλεῖψαι εξαλειφω erase; wipe out ἕως εως till; until αἰῶνος αιων age; -ever 25:15 כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH יַ֛עַן yˈaʕan יַעַן motive עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make פְּלִשְׁתִּ֖ים pᵊlištˌîm פְּלִשְׁתִּי Philistine בִּ bi בְּ in נְקָמָ֑ה nᵊqāmˈā נְקָמָה vengeance וַ wa וְ and יִּנָּקְמ֤וּ yyinnoqmˈû נקם avenge נָקָם֙ nāqˌām נָקָם vengeance בִּ bi בְּ in שְׁאָ֣ט šᵊʔˈāṭ שְׁאָט scorn בְּ bᵊ בְּ in נֶ֔פֶשׁ nˈefeš נֶפֶשׁ soul לְ lᵊ לְ to מַשְׁחִ֖ית mašḥˌîṯ מַשְׁחִית destruction אֵיבַ֥ת ʔêvˌaṯ אֵיבָה enmity עֹולָֽם׃ ʕôlˈām עֹולָם eternity 25:15. haec dicit Dominus Deus pro eo quod fecerunt Palestini in vindictam et ulti se sunt toto animo interficientes et implentes inimicitias veteresThus saith the Lord God: Because the Philistines have taken vengeance, and have revenged themselves with all their mind, destroying and satisfying old enmities: 25:15. Thus says the Lord God: Because the Philistines have taken vengeance, and have revenged themselves with all their soul, destroying, and fulfilling ancient hostilities, 25:15. Thus saith the Lord GOD; Because the Philistines have dealt by revenge, and have taken vengeance with a despiteful heart, to destroy [it] for the old hatred; 15. Thus saith the Lord GOD: Because the Philistines have dealt by revenge, and have taken vengeance with despite of soul to destroy it with perpetual enmity; 25:14 And I will lay my vengeance upon Edom by the hand of my people Israel: and they shall do in Edom according to mine anger and according to my fury; and they shall know my vengeance, saith the Lord GOD: 25:14 И совершу мщение Мое над Едомом рукою народа Моего, Израиля; и они будут действовать в Идумее по Моему гневу и Моему негодованию, и узнают мщение Мое, говорит Господь Бог. 25:15 διὰ δια through; because of τοῦτο ουτος this; he τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἀνθ᾿ αντι against; instead of ὧν ος who; what ἐποίησαν ποιεω do; make οἱ ο the ἀλλόφυλοι αλλοφυλος foreigner ἐν εν in ἐκδικήσει εκδικησις vindication; vengeance καὶ και and; even ἐξανέστησαν εξανιστημι resurrect out; stand up from ἐκδίκησιν εκδικησις vindication; vengeance ἐπιχαίροντες επιχαιρω from; out of ψυχῆς ψυχη soul τοῦ ο the ἐξαλεῖψαι εξαλειφω erase; wipe out ἕως εως till; until αἰῶνος αιων age; -ever 25:15 כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH יַ֛עַן yˈaʕan יַעַן motive עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make פְּלִשְׁתִּ֖ים pᵊlištˌîm פְּלִשְׁתִּי Philistine בִּ bi בְּ in נְקָמָ֑ה nᵊqāmˈā נְקָמָה vengeance וַ wa וְ and יִּנָּקְמ֤וּ yyinnoqmˈû נקם avenge נָקָם֙ nāqˌām נָקָם vengeance בִּ bi בְּ in שְׁאָ֣ט šᵊʔˈāṭ שְׁאָט scorn בְּ bᵊ בְּ in נֶ֔פֶשׁ nˈefeš נֶפֶשׁ soul לְ lᵊ לְ to מַשְׁחִ֖ית mašḥˌîṯ מַשְׁחִית destruction אֵיבַ֥ת ʔêvˌaṯ אֵיבָה enmity עֹולָֽם׃ ʕôlˈām עֹולָם eternity 25:15. haec dicit Dominus Deus pro eo quod fecerunt Palestini in vindictam et ulti se sunt toto animo interficientes et implentes inimicitias veteres Thus saith the Lord God: Because the Philistines have taken vengeance, and have revenged themselves with all their mind, destroying and satisfying old enmities: 25:15. Thus says the Lord God: Because the Philistines have taken vengeance, and have revenged themselves with all their soul, destroying, and fulfilling ancient hostilities, 25:15. Thus saith the Lord GOD; Because the Philistines have dealt by revenge, and have taken vengeance with a despiteful heart, to destroy [it] for the old hatred; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 15. Пророчеств против филистимлян есть у Ам I:6, 8; Ис IX:11; XI:14; XIV:29-32; Иоиля III:4; Соф II:4-7; Авд 19; Иер XLVII:3; Зах IX:5-7. Филистимляне вероятно при разрушении Иудейского царства тоже сделали насчет его какое-либо приобретение, хотя положительно об этом ни откуда неизвестно. За это может говорить тон речи пророка против них, такой же гневный, как против идумеев, и более гневный, чем против аммонитян. Но этот тон может объясняться и особенно долгой, всегдашней и ожесточенной враждой филистимлян против Израиля. На эту всегдашнюю вражду указывает и выражение: “на погибель по вечной ненависти” (Вульг.: implentes inimicitias veterus), которое впрочем с евр. допускает и перевод: “при окончательной гибели”, т. е. Иудейского царства; ср. XXXV:5; слав. “еже потребити даже до века” выражает намерение филистимлян относительно Иудеи. Adam Clarke: Commentary on the Bible - 1831 25:15: Because the Philistines - They were as inimical to the Jews as the Ammonites, etc., were. Nebuchadnezzar punished them because they had assisted the Tyrians during the time he was besieging their city. I will cut of the Cherethims - See the note on Sa2 8:18. The remnant of the sea coasts - The different seignories of the Philistines inhabited the coast of the Mediterranean Sea, from Judea to Egypt. For other matters relative to these prophecies, see Jer 47:4 (note). Albert Barnes: Notes on the Bible - 1834 25:15: The Philistines occupying lands to the south of Judah were a Hamite race Gen 10:14, but of a different branch from the Canaanites. They were a powerful people never dispossessed by the Israelites Jos 13:3. They were a thorn in the side of the chosen people throughout, and joined in attacking Jerusalem in the day of her trouble. They were much reduced by the Assyrians Isa 14:31, and Egyptians Jer 47:1-7, before the time of this prophecy, but further destruction came upon them in the general ruin of the inhabitants of Canaan, which commenced with the destruction of Jerusalem by Nebuchadnezzar. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:15: Because: Eze 25:6, Eze 25:12; Isa 14:29-31; Jer 25:20, Jer 47:1-7; Joel 3:4-21; Zep 2:4-7; Amo 1:6-8; Zac 9:5-8 dealt: Ch2 28:18; Psa 83:7; Isa 9:12 to destroy: Judg. 14:1-16:31; 1Sam. 4:1-6:21, 13:1-14:52, 17:1-58, Sa1 21:1-15; 2Sam. 8:1-18; Ch1 7:21 for the old hatred: or, with perpetual hatred Carl Friedrich Keil and Franz Delitzsch 25:15 Against the Philistines Ezek 25:15. Thus saith the Lord Jehovah, Because the Philistines act with revenge, and avenge themselves with contempt in the soul to destroy in everlasting enmity, Ezek 25:16. Therefore thus saith the Lord Jehovah, Behold, I will stretch out my hand over the Philistines, and cut off the Cretans, and destroy the remnant by the seashore. Ezek 25:17. And I will execute great vengeance upon them through chastisements of wrath, and they shall know that I am Jehovah, when I bring my vengeance upon them. - The Philistines resembled the Edomites and Ammonites in their disposition towards the covenant nation, the former in their thirst for revenge, the latter in their malicious rejoicing at Israel's fall. For this reason they had already been classed by Isaiah (Is 11:14) with Edom, Moab, and Ammon as enemies, who would be successfully attacked and overcome by Israel, when the Lord had gathered it again from its dispersion. In the description of its sin towards Israel we have a combination of elements taken from the conduct of Edom and Ammon (vv. 12 and 6). They execute revenge with contempt in the soul (שׁאט בּנפשׁ, as in v. 6), with the intention to destroy (למשׁחית) Israel; and this revenge springs from eternal, never-ending hostility. The Lord will cut off the whole of the people of the Philistines for this. כּרתים, Cretans, originally a branch of the Philistian people, settled in the south-west of Canaan. The name is used by Ezekiel for the people, as it had already been by Zephaniah (Zeph 2:5), for the sake of the paronomasia with הכרתּי. The origin of the name is involved in obscurity, as the current derivation from Creta rests upon a very doubtful combination (cf. Stark, Gaza, pp. 66 and 99ff.). By the "remnant of the sea-coast," i.e., the remnant of the inhabitants of the coast of the Mediterranean, in other words, of the Philistines, the destruction of which had already been predicted by Amos (Amos 1:8), Isaiah (Is 14:30), and Jeremiah (Jer 42:4), we are to understand the whole nation to the very last man, all that was still left of the Philistines (see the comm. on Amos 1:8). - The execution of the vengeance threatened by God began in the Chaldean period, in which Gaza was attacked by Pharaoh, and, judging from Jer 47:1-7, the whole of Philistia was laid waste by the Chaldeans (see the fuller comments on this in the exposition of Jer 47:1-7). But the ultimate fulfilment will take place in the case of Philistia also, through the Messianic judgment, in the manner described in the commentary on Zeph 2:10. John Gill 25:15 Thus saith the Lord God,.... Once more, and concerning another enemy of the people of Israel, and who had been of old an implacable one: because the Philistines have dealt by revenge: for what they suffered in the times of Saul, when Goliath was slain by David, and their army was discomfited; and for the overthrow of them by David, when he came to throne; and for his burning their images, and subduing them, 1Kings 17:51, this revenge they took in the time of Ahaz, 2Chron 28:18, and very probably also showed their spite at the time of Jerusalem's destruction: and have taken vengeance with a despiteful heart, to destroy it for the old hatred; which they bore to the people of Israel, from their first settlement in Canaan; from the times of the judges, particularly Samson; and from the times of Saul and David: it was an old grudge they bore, they had spite and malice in their hearts, and wanted an opportunity to vent it; having determined to take vengeance when they could, and utterly destroy them from being a people; very likely, through despite, they assisted the Chaldean army: or, this they did "with a perpetual hatred" (z); they did everything they could, in a spiteful and malicious way, to perpetuate the hatred between them and Israel. (z) "inimictias perpetuas", Pagninus; "iuimietia perpetua", Junius & Tremellius, Piscator. John Wesley 25:15 It - Israel. Robert Jamieson, A. R. Fausset and David Brown 25:15 (1Sa. 13:1-14:52; 2Chron 28:18). The "old hatred" refers to their continual enmity to the covenant-people. They lay along Judea on the seacoast at the opposite side from Ammon and Moab. They were overthrown by Uzziah (2Chron 26:6), and by Hezekiah (4Kings 18:8). Nebuchadnezzar overran the cities on the seacoast on his way to Egypt after besieging Tyre (Jer 47:1-7). God will take vengeance on those who take the avenging of themselves out of His hands into their own (Rom 12:19-21; Jas 2:13).
25:1525:15: ՚Ի վերայ Փղշտացւոցն։ Վասն այդորիկ ա՛յսպէս ասէ Ադովնայի Տէր. Փոխանակ զի ոխակալ եղեն այլազգիքն, եւ յարուցին վրէժխնդրութիւն սրտի մտօք յոտնհարութիւն՝ սատակել մինչեւ յաւիտեան[12694]։ [12694] Ոսկան. Ոտնհարութեամբ սատակել։ 15 Փղշտացիների դէմ: «Այդ մասին այսպէս է ասում Ամենակալ Տէրը. “Այն բանի համար, որ այլազգիները ոխակալ եղան, վրէժխնդիր եղան սրտմտութեամբ, դաժանութեամբ սպանեցին նրանց իսպառ, - 15 Տէր Եհովան այսպէս կ’ըսէ. ‘Որովհետեւ Փղշտացիները վրէժխնդրութեամբ վարուեցան ու հոգիի արհամարհանքով վրէժ առին՝ հին օրերու ատելութեամբ աւերելով’, ^[563]Ի վերայ Փղշտացւոցն: Վասն այդորիկ`` այսպէս ասէ Ադոնայի Տէր. Փոխանակ զի ոխակալ եղեն ^[564]այլազգիքն, եւ յարուցին վրէժխնդրութիւն սրտի մտօք յոտնհարութիւն` սատակել մինչեւ յաւիտեան: 25:15: ՚Ի վերայ Փղշտացւոցն։ Վասն այդորիկ ա՛յսպէս ասէ Ադովնայի Տէր. Փոխանակ զի ոխակալ եղեն այլազգիքն, եւ յարուցին վրէժխնդրութիւն սրտի մտօք յոտնհարութիւն՝ սատակել մինչեւ յաւիտեան[12694]։ [12694] Ոսկան. Ոտնհարութեամբ սատակել։ 15 Փղշտացիների դէմ: «Այդ մասին այսպէս է ասում Ամենակալ Տէրը. “Այն բանի համար, որ այլազգիները ոխակալ եղան, վրէժխնդիր եղան սրտմտութեամբ, դաժանութեամբ սպանեցին նրանց իսպառ, - 15 Տէր Եհովան այսպէս կ’ըսէ. ‘Որովհետեւ Փղշտացիները վրէժխնդրութեամբ վարուեցան ու հոգիի արհամարհանքով վրէժ առին՝ հին օրերու ատելութեամբ աւերելով’, zohrab-1805▾ eastern-1994▾ western am▾	25:1525:15 Так говорит Господь Бог: за то, что Филистимляне поступили мстительно и мстили с презрением в душе, на погибель, по вечной неприязни, 25:16 διὰ δια through; because of τοῦτο ουτος this; he τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἐκτενῶ εκτεινω extend τὴν ο the χεῖρά χειρ hand μου μου of me; mine ἐπὶ επι in; on τοὺς ο the ἀλλοφύλους αλλοφυλος foreigner καὶ και and; even ἐξολεθρεύσω εξολοθρευω utterly ruin Κρῆτας κρητες and; even ἀπολῶ απολλυμι destroy; lose τοὺς ο the καταλοίπους καταλοιπος left behind τοὺς ο the κατοικοῦντας κατοικεω settle τὴν ο the παραλίαν παραλιαν coast; by the sea 25:16 לָכֵ֗ן lāḵˈēn לָכֵן therefore כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH הִנְנִ֨י hinnˌî הִנֵּה behold נֹוטֶ֤ה nôṭˈeh נטה extend יָדִי֙ yāḏˌî יָד hand עַל־ ʕal- עַל upon פְּלִשְׁתִּ֔ים pᵊlištˈîm פְּלִשְׁתִּי Philistine וְ wᵊ וְ and הִכְרַתִּ֖י hiḵrattˌî כרת cut אֶת־ ʔeṯ- אֵת [object marker] כְּרֵתִ֑ים kᵊrēṯˈîm כְּרֵתִי Cherethite וְ wᵊ וְ and הַ֣אֲבַדְתִּ֔י hˈaʔᵃvaḏtˈî אבד perish אֶת־ ʔeṯ- אֵת [object marker] שְׁאֵרִ֖ית šᵊʔērˌîṯ שְׁאֵרִית rest חֹ֥וף ḥˌôf חֹוף shore הַ ha הַ the יָּֽם׃ yyˈom יָם sea 25:16. propterea haec dicit Dominus Deus ecce ego extendam manum meam super Palestinos et interficiam interfectores et perdam reliquias maritimae regionisTherefore thus saith the Lord God: Behold I will stretch forth my hand upon the Philistines, and will kill the killers, and will destroy the remnant of the sea coast. 25:16. because of this, thus says the Lord God: Behold, I will extend my hand over the Philistines, and I will destroy those who destroy, and I will perish the remnant of the maritime regions. 25:16. Therefore thus saith the Lord GOD; Behold, I will stretch out mine hand upon the Philistines, and I will cut off the Cherethims, and destroy the remnant of the sea coast. 16. therefore thus saith the Lord GOD, Behold, I will stretch out mine hand upon the Philistines, and I will cut off the Cherethites, and destroy the remnant of the sea coast. 25:15 Thus saith the Lord GOD; Because the Philistines have dealt by revenge, and have taken vengeance with a despiteful heart, to destroy [it] for the old hatred: 25:15 Так говорит Господь Бог: за то, что Филистимляне поступили мстительно и мстили с презрением в душе, на погибель, по вечной неприязни, 25:16 διὰ δια through; because of τοῦτο ουτος this; he τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἐκτενῶ εκτεινω extend τὴν ο the χεῖρά χειρ hand μου μου of me; mine ἐπὶ επι in; on τοὺς ο the ἀλλοφύλους αλλοφυλος foreigner καὶ και and; even ἐξολεθρεύσω εξολοθρευω utterly ruin Κρῆτας κρητες and; even ἀπολῶ απολλυμι destroy; lose τοὺς ο the καταλοίπους καταλοιπος left behind τοὺς ο the κατοικοῦντας κατοικεω settle τὴν ο the παραλίαν παραλιαν coast; by the sea 25:16 לָכֵ֗ן lāḵˈēn לָכֵן therefore כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH הִנְנִ֨י hinnˌî הִנֵּה behold נֹוטֶ֤ה nôṭˈeh נטה extend יָדִי֙ yāḏˌî יָד hand עַל־ ʕal- עַל upon פְּלִשְׁתִּ֔ים pᵊlištˈîm פְּלִשְׁתִּי Philistine וְ wᵊ וְ and הִכְרַתִּ֖י hiḵrattˌî כרת cut אֶת־ ʔeṯ- אֵת [object marker] כְּרֵתִ֑ים kᵊrēṯˈîm כְּרֵתִי Cherethite וְ wᵊ וְ and הַ֣אֲבַדְתִּ֔י hˈaʔᵃvaḏtˈî אבד perish אֶת־ ʔeṯ- אֵת [object marker] שְׁאֵרִ֖ית šᵊʔērˌîṯ שְׁאֵרִית rest חֹ֥וף ḥˌôf חֹוף shore הַ ha הַ the יָּֽם׃ yyˈom יָם sea 25:16. propterea haec dicit Dominus Deus ecce ego extendam manum meam super Palestinos et interficiam interfectores et perdam reliquias maritimae regionis Therefore thus saith the Lord God: Behold I will stretch forth my hand upon the Philistines, and will kill the killers, and will destroy the remnant of the sea coast. 25:16. because of this, thus says the Lord God: Behold, I will extend my hand over the Philistines, and I will destroy those who destroy, and I will perish the remnant of the maritime regions. 25:16. Therefore thus saith the Lord GOD; Behold, I will stretch out mine hand upon the Philistines, and I will cut off the Cherethims, and destroy the remnant of the sea coast. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 16. “Истреблю Критян”. Так назывались филистимляне, как выходцы с Крита (1: Цар XXX:14), называемого у Амоса (IX:7) Кафтором и отожествлявшегося старыми толкователями с теперешним островом Критом; теперь это отожествление не принимается, и Кафтором или Критом Ветхий Завет считает область в Египте или у Египта. - “И уничтожу остаток их на берегу моря”. Филистимлян уже давно существовал только жалкий остаток на береговой полосе: Иер XXV:20; XLVII:7, 4; Ис XX:1; Ам I:8. Тем легче уничтожить их. Идумлянам не предсказывается такое полное уничтожение. Albert Barnes: Notes on the Bible - 1834 25:16 Cherethims - The inhabitants of the southern portion of Philistia Zep 2:5. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:16: I will stretch: These predictions against the Philistines, Edomites, and others, seem to have been fulfilled by by Nebuchadnezzar during the siege of Tyre. Berosus states that he subdued Syria, Arabia, Phoenicia, and Egypt; and now their very names have no existence, except in history. Eze 25:7, Eze 25:13 Cherethims: Sa1 30:14; Sa2 15:18; Zep 2:4, Zep 2:5-15, Cherethites and destroy: Jer 47:4 sea coast: or, haven of the sea Geneva 1599 25:16 Therefore thus saith the Lord GOD; Behold, I will stretch out my hand upon the Philistines, and I will cut off the (f) Cherethims, and destroy the remnant of the sea coast. (f) Which were certain garrisons of Philistines by which they often molested the Jews, of the Cherethims David also had a guard, (2Kings 8:18). John Gill 25:16 Therefore thus saith the Lord God,.... Because of such wretched malice and despiteful usage: behold, I will stretch out mine hand upon the Philistines; as is foretold, Jer 47:1, and I will cut off the Cherethims: one of the tribes of the Philistines, a principal part of their country, which lay to the south, 1Kings 30:14, there is a beautiful play on words (i) in the Hebrew: and destroy the remnant of the seacoast; as that of Ashdod, Caphtor, and Ashkelon, formerly spoiled by other persons; what they left should now be utterly destroyed; see Is 20:1. (a) . John Wesley 25:16 The Cherethim - The bowmen, the strength of Philistia. The remnant - Who had escaped the sword of Samuel, David, Hezekiah, and of Psammetichus king of Egypt. Robert Jamieson, A. R. Fausset and David Brown 25:16 cut off the Cherethims--There is a play on similar sounds in the Hebrew, hichratti cherethim, "I will slay the slayers." The name may have been given to a section of the Philistines from their warlike disposition (1Kings 30:14; 1Kings 31:3). They excelled in archery, whence David enrolled a bodyguard from them (2Kings 8:18; 2Kings 15:18; 2Kings 20:7). They sprang from Caphtor, identified by many with Crete, which was famed for archery, and to which the name Cherethim seems akin. Though in emigration, which mostly tended westwards, Crete seems more likely to be colonized from Philistia than Philistia from Crete, a section of Cretans may have settled at Chere thim in South Philistia, while the Philistines, as a nation, may have come originally from the east (compare Deut 2:23; Jer 47:4; Amos 9:7; Zeph 2:5). In Gen 10:14 the Philistines are made distinct from the Caphtorim, and are said to come from the Casluhim; so that the Cherethim were but a part of the Philistines, which 1Kings 30:14 confirms. remnant of--that is, "on the seacoast" of the Mediterranean: those left remaining after the former overthrows inflicted by Samuel, David, Hezekiah, and Psammetichus of Egypt, father of Pharaoh-necho (Jer 25:20).
25:1625:16: Վասն այնորիկ ա՛յսպէս ասէ Ադովնայի Տէր. Ահաւադիկ ես ձգեցի՛ց զձեռն իմ ՚ի վերայ այլազգեացդ, եւ սատակեցից զԿրետացիսդ, եւ կորուսից զմնացորդս ծովեզերեայցդ[12695]. [12695] Ոմանք. Ահաւասիկ ես ձգե՛՛... զմնացորդս ծովեզերեայսդ. ուր Ոսկան. ծովեզերայդ։ 16 այդ պատճառով էլ այսպէս է ասում Ամենակալ Տէրը. ահա ես ձեռքս գցելու եմ այդ այլազգիների վրայ, ոչնչացնելու եմ այդ կրետացիներին, կորստեան եմ մատնելու այդ ծովեզերաբնակներին 16 Անոր համար Տէր Եհովան այսպէս կ’ըսէ. ‘Ահա ես իմ ձեռքս Փղշտացիներուն վրայ պիտի երկնցնեմ եւ Քերեթիները պիտի կոտորեմ ու ծովեզերքը եղողներուն մնացորդը բնաջինջ պիտի ընեմ վասն այնորիկ այսպէս ասէ Ադոնայի Տէր. Ահաւադիկ ես ձգեցից զձեռն իմ ի վերայ այլազգեացդ, եւ սատակեցից ^[565]զԿրետացիսդ, եւ կորուսից զմնացորդս ծովեզերեայցդ: 25:16: Վասն այնորիկ ա՛յսպէս ասէ Ադովնայի Տէր. Ահաւադիկ ես ձգեցի՛ց զձեռն իմ ՚ի վերայ այլազգեացդ, եւ սատակեցից զԿրետացիսդ, եւ կորուսից զմնացորդս ծովեզերեայցդ[12695]. [12695] Ոմանք. Ահաւասիկ ես ձգե՛՛... զմնացորդս ծովեզերեայսդ. ուր Ոսկան. ծովեզերայդ։ 16 այդ պատճառով էլ այսպէս է ասում Ամենակալ Տէրը. ահա ես ձեռքս գցելու եմ այդ այլազգիների վրայ, ոչնչացնելու եմ այդ կրետացիներին, կորստեան եմ մատնելու այդ ծովեզերաբնակներին 16 Անոր համար Տէր Եհովան այսպէս կ’ըսէ. ‘Ահա ես իմ ձեռքս Փղշտացիներուն վրայ պիտի երկնցնեմ եւ Քերեթիները պիտի կոտորեմ ու ծովեզերքը եղողներուն մնացորդը բնաջինջ պիտի ընեմ zohrab-1805▾ eastern-1994▾ western am▾	25:1625:16 за то, так говорит Господь Бог: вот, Я простру руку Мою на Филистимлян, и истреблю Критян, и уничтожу остаток их на берегу моря; 25:17 καὶ και and; even ποιήσω ποιεω do; make ἐν εν in αὐτοῖς αυτος he; him ἐκδικήσεις εκδικησις vindication; vengeance μεγάλας μεγας great; loud καὶ και and; even ἐπιγνώσονται επιγινωσκω recognize; find out διότι διοτι because; that ἐγὼ εγω I κύριος κυριος lord; master ἐν εν in τῷ ο the δοῦναι διδωμι give; deposit τὴν ο the ἐκδίκησίν εκδικησις vindication; vengeance μου μου of me; mine ἐπ᾿ επι in; on αὐτούς αυτος he; him 25:17 וְ wᵊ וְ and עָשִׂ֤יתִי ʕāśˈîṯî עשׂה make בָם֙ vˌām בְּ in נְקָמֹ֣ות nᵊqāmˈôṯ נְקָמָה vengeance גְּדֹלֹ֔ות gᵊḏōlˈôṯ גָּדֹול great בְּ bᵊ בְּ in תֹוכְחֹ֖ות ṯôḵᵊḥˌôṯ תֹּוכַחַת rebuke חֵמָ֑ה ḥēmˈā חֵמָה heat וְ wᵊ וְ and יָֽדְעוּ֙ yˈāḏᵊʕû ידע know כִּֽי־ kˈî- כִּי that אֲנִ֣י ʔᵃnˈî אֲנִי i יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in תִתִּ֥י ṯittˌî נתן give אֶת־ ʔeṯ- אֵת [object marker] נִקְמָתִ֖י niqmāṯˌî נְקָמָה vengeance בָּֽם׃ ס bˈām . s בְּ in 25:17. faciamque in eis ultiones magnas arguens in furore et scient quia ego Dominus cum dedero vindictam meam super eosAnd I will execute great vengeance upon them, rebuking them in fury: and they shall know that I am the Lord, when I shall lay my vengeance upon them. 25:17. And I will execute great vengeance against them, reproving them in fury. And they shall know that I am the Lord, when I will send my vengeance upon them.” 25:17. And I will execute great vengeance upon them with furious rebukes; and they shall know that I [am] the LORD, when I shall lay my vengeance upon them. 17. And I will execute great vengeance upon them with furious rebukes; and they shall know that I am the LORD, when I shall lay my vengeance upon them. 25:16 Therefore thus saith the Lord GOD; Behold, I will stretch out mine hand upon the Philistines, and I will cut off the Cherethims, and destroy the remnant of the sea coast: 25:16 за то, так говорит Господь Бог: вот, Я простру руку Мою на Филистимлян, и истреблю Критян, и уничтожу остаток их на берегу моря; 25:17 καὶ και and; even ποιήσω ποιεω do; make ἐν εν in αὐτοῖς αυτος he; him ἐκδικήσεις εκδικησις vindication; vengeance μεγάλας μεγας great; loud καὶ και and; even ἐπιγνώσονται επιγινωσκω recognize; find out διότι διοτι because; that ἐγὼ εγω I κύριος κυριος lord; master ἐν εν in τῷ ο the δοῦναι διδωμι give; deposit τὴν ο the ἐκδίκησίν εκδικησις vindication; vengeance μου μου of me; mine ἐπ᾿ επι in; on αὐτούς αυτος he; him 25:17 וְ wᵊ וְ and עָשִׂ֤יתִי ʕāśˈîṯî עשׂה make בָם֙ vˌām בְּ in נְקָמֹ֣ות nᵊqāmˈôṯ נְקָמָה vengeance גְּדֹלֹ֔ות gᵊḏōlˈôṯ גָּדֹול great בְּ bᵊ בְּ in תֹוכְחֹ֖ות ṯôḵᵊḥˌôṯ תֹּוכַחַת rebuke חֵמָ֑ה ḥēmˈā חֵמָה heat וְ wᵊ וְ and יָֽדְעוּ֙ yˈāḏᵊʕû ידע know כִּֽי־ kˈî- כִּי that אֲנִ֣י ʔᵃnˈî אֲנִי i יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in תִתִּ֥י ṯittˌî נתן give אֶת־ ʔeṯ- אֵת [object marker] נִקְמָתִ֖י niqmāṯˌî נְקָמָה vengeance בָּֽם׃ ס bˈām . s בְּ in 25:17. faciamque in eis ultiones magnas arguens in furore et scient quia ego Dominus cum dedero vindictam meam super eos And I will execute great vengeance upon them, rebuking them in fury: and they shall know that I am the Lord, when I shall lay my vengeance upon them. 25:17. And I will execute great vengeance against them, reproving them in fury. And they shall know that I am the Lord, when I will send my vengeance upon them.” 25:17. And I will execute great vengeance upon them with furious rebukes; and they shall know that I [am] the LORD, when I shall lay my vengeance upon them. 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 17. “Великое мщение наказаниями яростными”. Очень сильное негодование, сильнее, кажется, чем на Идумею; ср. V:15. Совершители кары не указываются, не так как для трех прежних языческих народов, чем усиливается ужас ее. Исполнение пророчества началось с нападения египтян на Газу и опустошение страны халдеями, порочески и подробно описанных Иеремиею в XLVII гл. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:17: I will: Eze 25:11, Eze 5:15 vengeance: Heb. vengeances they shall: Eze 25:5, Eze 25:11, Eze 25:14, Eze 6:7; Psa 9:16 John Gill 25:17 And I will execute great vengeance upon them with furious rebukes,.... By way of retaliation for their vengeance and fury, wrath and malice, against his people; suggesting, that the judgments inflicted on them, for quantity and quality, should be very great: and they shall know that I am the Lord, when I shall lay my vengeance upon them; they shall see the hand of God in it, acknowledge his justice, and confess that their gods were idols, and that the God of Israel is the only true God. Robert Jamieson, A. R. Fausset and David Brown 25:17 know . . . vengeance--They shall know Me, not in mercy, but by My vengeance on them (Ps 9:16). In the twenty-sixth chapter, Ezekiel sets forth:--(1) Tyre's sin; (2) its doom; (3) the instruments executing it; (4) the effects produced on other nations by her downfall. In the twenty-seventh chapter, a lamentation over the fall of such earthly splendor. In the twenty-eighth chapter, an elegy addressed to the king, on the humiliation of his sacrilegious pride. Ezekiel, in his prophecies as to the heathen, exhibits the dark side only; because he views them simply in their hostility to the people of God, who shall outlive them all. Isaiah (Isa. 23:1-18), on the other hand, at the close of judgments, holds out the prospect of blessing, when Tyre should turn to the Lord.
25:1725:17: եւ խնդրեցից ՚ի նոցանէ վրէժս մեծամեծս կշտամբութեա՛մբ եւ բարկութեամբ։ Եւ ծանիցեն թէ ե՛ս եմ Ադովնայի Տէր, ՚ի պահանջել զվրէժխնդրութիւն իմ ՚ի նոցանէ[12696]։[12696] Յօրինակին պակասէր. Զվրէժխնդրութիւն իմ ՚ի նոցանէ։ 17 ու նրանց պատժելու եմ մեծամեծ կշտամբանքներով ու զայրոյթով: Եւ պէտք է իմանան, որ ես եմ Ամենակալ Տէրը, երբ նրանց հանդէպ վրէժխնդիր լինեմ”»: 17 Եւ անոնց վրայ իմ սրտմտութեանս յանդիմանութիւններովը մեծ վրէժխնդրութիւններ պիտի կատարեմ ու երբ իմ վրէժս անոնցմէ առնեմ, պիտի գիտնան թէ ես եմ Տէրը’»։ եւ խնդրեցից ի նոցանէ վրէժս մեծամեծս կշտամբութեամբ եւ բարկութեամբ, եւ ծանիցեն թէ ես եմ Ադոնայի Տէր, ի պահանջել զվրէժխնդրութիւն իմ ի նոցանէ: 25:17: եւ խնդրեցից ՚ի նոցանէ վրէժս մեծամեծս կշտամբութեա՛մբ եւ բարկութեամբ։ Եւ ծանիցեն թէ ե՛ս եմ Ադովնայի Տէր, ՚ի պահանջել զվրէժխնդրութիւն իմ ՚ի նոցանէ[12696]։ [12696] Յօրինակին պակասէր. Զվրէժխնդրութիւն իմ ՚ի նոցանէ։ 17 ու նրանց պատժելու եմ մեծամեծ կշտամբանքներով ու զայրոյթով: Եւ պէտք է իմանան, որ ես եմ Ամենակալ Տէրը, երբ նրանց հանդէպ վրէժխնդիր լինեմ”»: 17 Եւ անոնց վրայ իմ սրտմտութեանս յանդիմանութիւններովը մեծ վրէժխնդրութիւններ պիտի կատարեմ ու երբ իմ վրէժս անոնցմէ առնեմ, պիտի գիտնան թէ ես եմ Տէրը’»։ zohrab-1805▾ eastern-1994▾ western am▾	25:1725:17 и совершу над ними великое мщение наказаниями яростными; и узнают, что Я Господь, когда совершу над ними Мое мщение.

Եզեկիէլ / Ezekiel - 25 | swap

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

Carl Friedrich Keil and Franz Delitzsch

John Gill

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

Robert Jamieson, A. R. Fausset and David Brown