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jg▾ tr▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1–15. Суд Господа над народами в долине Иосафатовой. 16–21. Блаженное состояние Израиля. Matthew Henry: Concise Commentary on the Whole Bible - 1706 In the close of the foregoing chapter we had a gracious promise of deliverance in Mount Zion and Jerusalem; now this whole chapter is a comment upon that promise, showing what that deliverance shall be, how it shall be wrought by the destruction of the church's enemies, and how it shall be perfected in the everlasting rest and joy of the church. This was in part accomplished in the deliverance of Jerusalem from the attempt that Sennacherib made upon it in Hezekiah's time, and afterwards in the return of the Jews out of their captivity in Babylon, and other deliverances wrought for the Jewish church between that and Christ's coming. But it has a further reference, to the great redemption wrought out for us by Jesus Christ, and the destruction of our spiritual enemies and all their agents, and will have its full accomplishment in the judgment of the great day. Here is a prediction, I. Of God's reckoning with the enemies of his people for all the injuries and indignities that they had done them, and returning them upon their own head, ver. 1-8. II. Of God's judging all nations when the measure of their iniquity is full, and appearing publicly, to the everlasting confusion of all impenitent sinners and the everlasting comfort of all his faithful servants, ver. 9-17. III. Of the provision God has made for the refreshment of his people, for their safety and purity, when their enemies shall be made desolate, ver. 18-21. These promises were not of private interpretation only, but were written for our learning, "that we, through patience and comfort of this scripture, might have hope." Adam Clarke: Commentary on the Bible - 1831 The prophecy in this chapter is thought by some to relate to the latter times of the world, when God shall finally deliver his people from all their adversaries; and it must be confessed that the figures employed are so lofty as to render it impossible to restrain the whole of their import to any events prior to the commencement of the Christian era. The whole prophecy is delivered in a very beautiful strain of poetry; by what particular events are referred to is at present very uncertain, vv. 1-21. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Joe 3:1, God's judgments against the enemies of his people; Joe 3:9, God will be known in his judgment; Joe 3:18, His blessing upon the church. John Gill INTRODUCTION TO JOEL 3 This chapter, which some make the fourth, contains a prophecy of God's judgments on all the antichristian nations at the time of the Jews' conversion, and the reasons of them, Joel 3:1; a threatening of Tyre and Zidon, by way of retaliation, for carrying the riches of the Jews into their temples, and selling their persons to the Greeks, Joel 3:4; an alarm to prepare for the battle of Armageddon, or the destruction that shall be made in the valley of Jehoshaphat, Joel 3:9; and after that an account of the happy state of the church of Christ, their safety and security, plenty, prosperity, and purity, to the end of the world, Joel 3:16.
3:13:1: Զի ահաւասիկ ես յաւուրսն յայնոսիկ եւ ՚ի ժամանակին յայնմիկ՝ դարձուցի՛ց զգերութիւն Հրէաստանի եւ զԵրուսաղեմի[10632]. [10632] Ոմանք յաւելուն. Եւ ՚ի ժամանակին յայնմիկ յորում դարձու՛՛։ 1 «Ահա ես այն օրերին եւ այն ժամանակկը վերադարձնեմ Հրէաստանին եւ Երուսաղէմին գերութիւնից, 3 «Ահա այն օրերը ու այն ժամանակը, Երբ ես Յուդան ու Երուսաղէմը գերութենէ պիտի դարձնեմ, Զի ահաւասիկ ես յաւուրսն յայնոսիկ, եւ ի ժամանակին յայնմիկ` յորում դարձուցից զգերութիւն Հրէաստանի եւ զԵրուսաղեմի: 3:1: Զի ահաւասիկ ես յաւուրսն յայնոսիկ եւ ՚ի ժամանակին յայնմիկ՝ դարձուցի՛ց զգերութիւն Հրէաստանի եւ զԵրուսաղեմի[10632]. [10632] Ոմանք յաւելուն. Եւ ՚ի ժամանակին յայնմիկ յորում դարձու՛՛։ 1 «Ահա ես այն օրերին եւ այն ժամանակկը վերադարձնեմ Հրէաստանին եւ Երուսաղէմին գերութիւնից, 3 «Ահա այն օրերը ու այն ժամանակը, Երբ ես Յուդան ու Երուսաղէմը գերութենէ պիտի դարձնեմ, zohrab-1805▾ eastern-1994▾ western am▾	3:13:1 Ибо вот, в те дни и в то самое время, когда Я возвращу плен Иуды и Иерусалима, 3:1 καὶ και and; even ἔσται ειμι be μετὰ μετα with; amid ταῦτα ουτος this; he καὶ και and; even ἐκχεῶ εκχεω pour out; drained ἀπὸ απο from; away τοῦ ο the πνεύματός πνευμα spirit; wind μου μου of me; mine ἐπὶ επι in; on πᾶσαν πας all; every σάρκα σαρξ flesh καὶ και and; even προφητεύσουσιν προφητευω prophesy οἱ ο the υἱοὶ υιος son ὑμῶν υμων your καὶ και and; even αἱ ο the θυγατέρες θυγατηρ daughter ὑμῶν υμων your καὶ και and; even οἱ ο the πρεσβύτεροι πρεσβυτερος senior; older ὑμῶν υμων your ἐνύπνια ενυπνιον dream ἐνυπνιασθήσονται ενυπνιαζομαι dream καὶ και and; even οἱ ο the νεανίσκοι νεανισκος young man ὑμῶν υμων your ὁράσεις ορασις appearance; vision ὄψονται οραω view; see 3:1 כִּ֗י kˈî כִּי that הִנֵּ֛ה hinnˈē הִנֵּה behold בַּ ba בְּ in † הַ the יָּמִ֥ים yyāmˌîm יֹום day הָ hā הַ the הֵ֖מָּה hˌēmmā הֵמָּה they וּ û וְ and בָ vā בְּ in † הַ the עֵ֣ת ʕˈēṯ עֵת time הַ ha הַ the הִ֑יא hˈî הִיא she אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אָשִׁ֛יבאשׁוב ʔāšˈîv שׁוב return אֶת־ ʔeṯ- אֵת [object marker] שְׁב֥וּת šᵊvˌûṯ שְׁבוּת captivity יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah וִ wi וְ and ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem 3:1. quia ecce in diebus illis et in tempore illo cum convertero captivitatem Iuda et HierusalemFor behold in those days, and in that time when I shall bring back the captivity of Juda, and Jerusalem: 3:1. For, behold, in those days and in that time, when I will have converted the captivity of Judah and Jerusalem, 3:1. For, behold, in those days, and in that time, when I shall bring again the captivity of Judah and Jerusalem, 1. For, behold, in those days, and in that time, when I shall bring again the captivity of Judah and Jerusalem, 3:1 For, behold, in those days, and in that time, when I shall bring again the captivity of Judah and Jerusalem: 3:1 Ибо вот, в те дни и в то самое время, когда Я возвращу плен Иуды и Иерусалима, 3:1 καὶ και and; even ἔσται ειμι be μετὰ μετα with; amid ταῦτα ουτος this; he καὶ και and; even ἐκχεῶ εκχεω pour out; drained ἀπὸ απο from; away τοῦ ο the πνεύματός πνευμα spirit; wind μου μου of me; mine ἐπὶ επι in; on πᾶσαν πας all; every σάρκα σαρξ flesh καὶ και and; even προφητεύσουσιν προφητευω prophesy οἱ ο the υἱοὶ υιος son ὑμῶν υμων your καὶ και and; even αἱ ο the θυγατέρες θυγατηρ daughter ὑμῶν υμων your καὶ και and; even οἱ ο the πρεσβύτεροι πρεσβυτερος senior; older ὑμῶν υμων your ἐνύπνια ενυπνιον dream ἐνυπνιασθήσονται ενυπνιαζομαι dream καὶ και and; even οἱ ο the νεανίσκοι νεανισκος young man ὑμῶν υμων your ὁράσεις ορασις appearance; vision ὄψονται οραω view; see 3:1 כִּ֗י kˈî כִּי that הִנֵּ֛ה hinnˈē הִנֵּה behold בַּ ba בְּ in † הַ the יָּמִ֥ים yyāmˌîm יֹום day הָ hā הַ the הֵ֖מָּה hˌēmmā הֵמָּה they וּ û וְ and בָ vā בְּ in † הַ the עֵ֣ת ʕˈēṯ עֵת time הַ ha הַ the הִ֑יא hˈî הִיא she אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אָשִׁ֛יבאשׁוב ʔāšˈîv שׁוב return אֶת־ ʔeṯ- אֵת [object marker] שְׁב֥וּת šᵊvˌûṯ שְׁבוּת captivity יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah וִ wi וְ and ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem 3:1. quia ecce in diebus illis et in tempore illo cum convertero captivitatem Iuda et Hierusalem For behold in those days, and in that time when I shall bring back the captivity of Juda, and Jerusalem: 3:1. For, behold, in those days and in that time, when I will have converted the captivity of Judah and Jerusalem, 3:1. For, behold, in those days, and in that time, when I shall bring again the captivity of Judah and Jerusalem, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1: В конце главы II пророк говорил о дне Господнем в отношении к иудеям; в гл. III он говорит о значении этого дня для язычников. Ст. 1-й примыкает к ст. 32-му гл. II: спасение будет только на Сионе, ибо все другие народы должны подвергнуться Суду Божию. В те дни и в то самое время, т. е. в то время, когда изольется Дух Св. на всякую плоть, когда совершится восстановление благоденствия Иуды и Иерусалима. Выражение возвращу плен (aschiv schevuth) означает не только возвращение пленников, но и возвращение им того, чем наслаждалась они до плена (ср. Иов XLII:10). Говоря о плене, пророк мог иметь в виду как небольшие пленения евреев, начавшиеся с древнего времени (ср. Ам I:6–9), так и плен вавилонский, который он предвидел (св. Кирилл Александрийский). Matthew Henry: Concise Commentary on the Whole Bible - 1706 1 For, behold, in those days, and in that time, when I shall bring again the captivity of Judah and Jerusalem, 2 I will also gather all nations, and will bring them down into the valley of Jehoshaphat, and will plead with them there for my people and for my heritage Israel, whom they have scattered among the nations, and parted my land. 3 And they have cast lots for my people; and have given a boy for a harlot, and sold a girl for wine, that they might drink. 4 Yea, and what have ye to do with me, O Tyre, and Zidon, and all the coasts of Palestine? will ye render me a recompence? and if ye recompense me, swiftly and speedily will I return your recompence upon your own head; 5 Because ye have taken my silver and my gold, and have carried into your temples my goodly pleasant things: 6 The children also of Judah and the children of Jerusalem have ye sold unto the Grecians, that ye might remove them far from their border. 7 Behold, I will raise them out of the place whither ye have sold them, and will return your recompence upon your own head: 8 And I will sell your sons and your daughters into the hand of the children of Judah, and they shall sell them to the Sabeans, to a people far off: for the LORD hath spoken it. We have often heard of the year of the redeemed, and the year of recompences for the controversy of Zion; now here we have a description of the transactions of that year, and a prophecy of what shall be done when it comes, whenever it comes, for it comes often, and at the end of time it will come once for all. I. It shall be the year of the redeemed, for God will bring again the captivity of Judah and Jerusalem, v. 1. Though the bondage of God's people may be grievous and very long, yet it shall not be everlasting. That in Egypt ended at length in their deliverance into the glorious liberty of the children of God. Let my son go, the he may serve me. That in Babylon shall likewise end well. And the Lord Jesus will provide for the effectual redemption of poor enslaved souls from under the dominion of sin and Satan, and will proclaim that acceptable year, the year of jubilee, the release of debts and servants, and the opening of the prison to those that were bound. There is a day, there is a time, fixed for the bringing again of the captivity of God's children, for the redeeming of them from the power of the grave; and it shall be the last day and the end of all time. II. It shall be the year of recompences for the controversy of Zion. Though God may suffer the enemies of his people to prevail against them very far and for a long time, yet he will call them to an account for it, and will lead captivity captive (Ps. lxviii. 18), will lead those captive that led his people captive, Rev. xiii. 10. Observe, 1. Who those are that shall be reckoned with--all nations, v. 2. This intimates, (1.) That all the nations had made themselves liable to the judgment of God for wrong done to his people. Persecution is the reigning crying sin of the world; that lying in wickedness itself is set against godliness. The enmity that is in the old serpent, the god of this world, against the seed of the woman, appears more or less in the children of this world. Marvel not if the world hate you. (2.) That, whatsoever nation injured God's nation, they should not go unpunished; for he that touches the Israel of God shall be made to know that he touches the apple of his eye. Jerusalem will be a burdensome stone to all people, Zech. xii. 3. But the neighboring nations shall be particularly reckoned with--Tyre, and Sidon, and all the coasts of Palestine, or the Philistines, who have been troublesome neighbours to the Israel of God, v. 4. When the more remote and potent nations that laid Israel wastes are reckoned with the impotent malice of those that lay near them, and helped forward the affliction, (Zech. i. 15), and made a hand of it (Ezek. xxvi. 2), shall not be passed by. Note, Little persecutors shall be called to an account as well as great ones; and, though they could not do much mischief, shall be reckoned with according to the wickedness of their endeavors and the mischief they would have done. 2. The sitting of this court for judgment. They shall all be gathered (v. 2), that those who have combined together against God's people, with one consent (Ps. lxxxiii. 5), may together receive their doom. They shall be brought down into the valley of Jehoshaphat, which lay near Jerusalem, and there God will plead with them, (1.) Because it is fit that criminals should be tried in the same country where they did the fact. (2.) For their greater confusion, when they shall see that Jerusalem which they have so long endeavored and hoped for the ruin of, in spite of all their rage, made a praise in the earth. (3.) For the greater comfort and honor of God's Jerusalem, which shall see God pleading their cause. (4.) Then shall be re-acted what God did for Jehoshaphat when he gave him victory over those that invaded him, and furnished him and his people with matter of joy and praise, in the valley of Berachah. See 2 Chron. xx. 26. (5.) It was in this valley of Jehoshaphat (as Dr. Lightfoot suggests) that Sennacherib's army, or part of it, lay, when it was destroyed by an angel. They came together to ruin Jerusalem, but God brought them together for their own ruin, as sheaves into the floor, Mic. iv. 12. 3. The plaintiff called, on whose behalf this prosecution is set on foot; it is for my people, and for my heritage Israel. It is their cause that God will now plead with jealousy. Note, God's people are his heritage, his peculiar, his portion, his treasure, above all people, Exod. xix. 5; Deut. xxxii. 9. They are his demesne, and therefore he has a good action against those that trespass upon them. 4. The charge exhibited against them, which is very particular. Many affronts they had put upon God by their idolatries, but that for which God has a quarrel with them is the affront they have put upon his people and upon the vessels of his sanctuary. (1.) They had been very abusive to the people of Israel, had scattered them among the nations and forced them to seek for shelter where they could find a place, or carried them captive into their respective countries and there industriously dispersed them, for fear of their incorporating for their common safety. They parted their land, and took every one his share of it as their own; nay, they have cast lots for my people, and sold them. When they had taken them prisoners, [1.] They made a jest of them, made a scorn of them as of no value. They would not release them and yet thought them not worth the keeping; they made nothing of playing them away at dice. Or they made a dividend of the prisoners by lot, as the soldiers did of Christ's garments. [2.] They made a gain of them. When they had them they sold them, yet with so much contempt that they did not increase their wealth by their price, but sold them for their pleasure rather than their profit; they gave a boy taken in war for the hire of a harlot, and a girl for so many bottles of wine as would serve them for one sitting, a goodly price at which they valued them, and goodly preferment for a son and daughter of Israel to be a slave and a drudge in a tavern or a brothel. Observe, here, how that which is got by sin is commonly spent upon another. The spoil which these enemies of the Jews gathered by injustice and violence they scattered and threw away in drinking and whoring; such is frequently the character, and such the conversation, of the enemies and persecutors of the people of God. The Tyrians and Philistines, when they seized any of the children of Judah and Jerusalem, either took them prisoners in war or kidnapped them, they sold them to the Grecians (with whom the men of Tyre traded in the persons of men, Ezek. xxvii. 13), that they might remove them far from their own border, v. 6. It was a great reproach to Israel, God's first-born, his free-born, to be thus bought and sold among the heathen. (2.) They had unjustly seized God's silver and gold (v. 5), by which some understand the wealth of Israel. The silver and gold which God's people had he calls his, because they had received it from him and devoted it to him; and whosoever robbed them God took it as if they had robbed him and would make reprisals accordingly. Those who take away the estates of good men for well-doing will be found guilty of sacrilege; they take God's silver and gold. But it seems rather to be meant of the vessels and treasures of the temple, which God here calls his goodly pleasant things, precious and desirable to him and all that are his. These they carried into their temples as trophies of their victory over God's Israel, thinking that therein they triumphed over Israel's God, nay, and that their idols triumphed over him. Thus the ark was put in Dagon's temple. Thus they did unjustly. "What have you to do with me (v. 4), with my people; what wrong have they done you? What provocation have they given you? You had nothing to do with them, and yet you do all this against them. Devices are devised against the quiet in the land, and those offended and harmed that are harmless and inoffensive: Will you render me a recompence?" Can they pretend that either God or his people have done them any injury, for which they may justify themselves by the law of retaliation in doing them these mischiefs? No; they have no colour for it. Note, It is no new thing for those who have been very civil and obliging to their neighbours to find them very unkind and unneighbourly and for those who do no injuries to suffer many. 5. The sentence passed upon them. In general (v. 4), "If you recompense me, if you pretend a quarrel with me, if you provoke me thus to jealousy, if you touch the apple of my eye, I will swiftly and speedily return your recompence upon your own head." Those that contend with God will find themselves unable to make their part good with him. He will recompense them suddenly, when they little think of it, and have not time to prevent it; if he take them to task, he will soon effect their ruin. Particularly, it is threatened, (1.) That they should not gain their end in the mischief they designed against God's people. They thought to remove them so far from their border that they should never return to it again, v. 6. But (says God) "I will raise them out of the place whither you have sold them, and they shall not, as you intended, be buried alive there." Men's selling the people of God will not deprive him of his property in them. (2.) That they shall be paid in their own coin, as Adonibezek was (v. 8): "I will sell your sons and your daughters into the hands of the children of Judah; you shall lie as much at their mercy as they have been at yours," Isa. lx. 14. Thus the Jews had rule over those that hated them, Esther ix. 1. And then they shall justly be sold to the Sabeans, to a people far off. This (some think) had its accomplishment in the victories obtained by the Maccabees over the enemies of the Jews; others think it looks as far forward as the last day, when the upright shall have dominion (Ps. xlix. 14) and the saints shall judge the world. It is certain that none ever hardened his heart against God, or his church, and prospered long; no, not Pharaoh himself, for the Lord has spoken it, for the comfort of all his suffering servants, that vengeance is his and he will repay. Adam Clarke: Commentary on the Bible - 1831 3:1: For, behold, in those days - According to the preceding prophecy, these days should refer to Gospel times, or to such as should immediately precede them. But this is a part of the prophecy which is difficult to be understood. All interpreters are at variance upon it; some applying its principal parts to Cambyses; his unfortunate expedition to Egypt; the destruction of fifty thousand of his troops (by the moving pillars of sand) whom he had sent across the desert to plunder the rich temple of Jupiter Ammon; his return to Judea, and dying of a wound which he received from his own sword, in mounting his horse, which happened at Ecbatane, at the foot of Mount Carmel. On which his army, composed of different nations, seeing themselves without a head, fell out, and fought against each other, till the whole were destroyed. And this is supposed to be what Ezekiel means by Gog and Magog, and the destruction of the former. See Ezekiel 38 and 39. Others apply this to the victories gained by the Maccabees, and to the destruction brought upon the enemies of their country; while several consider the whole as a figurative prediction of the success of the Gospel among the nations of the earth. It may refer to those times in which the Jews shall be brought in with the fullness of the Gentiles, and be re-established in their own land. Or there may be portions in this prophecy that refer to all the events; and to others that have not fallen yet within the range of human conjecture, and will be only known when the time of fulfillment shall take place. In this painful uncertainty, rendered still more so by the discordant opinions of many wise and learned men, it appears to be my province, as I have nothing in the form of a new conjecture to offer, to confine myself to an explanation of the phraseology of the chapter; and then leave the reader to apply it as may seem best to his own judgment. I shall bring again the captivity of Judah and Jerusalem - This may refer to the return from the Babylonish captivity; extending also to the restoration of Israel, or the ten tribes. Albert Barnes: Notes on the Bible - 1834 3:1: For, behold - The prophet by the word, "for," shows that he is about to explain in detail, what he had before spoken of, in sum. By the word, "behold," he stirs up our minds for something great, which he is to set before our eyes, and which we should not be prepared to expect or believe, unless he solemnly told us, "Behold." As the detail, then, of what goes before, the prophecy contains all times of future judgment on those who should oppose God, oppress His Church and people, and sin against Him in them and all times of His blessing upon His own people, until the Last Day. And this it gives in imagery, partly describing nearer events of the same sort, as in the punishments of Tyre and Sidon, such as they endured from the kings of Assyria, from Nebuchadnezzar, from Alexander; partly using these, His earlier judgments, as representatives of the like punishments against the like sins unto the end. In those days and in that time - The whole period of which the prophet had been speaking, was the time from which God called His people to repentance, to the Day of Judgment. The last division of that time was from the beginning of the Gospel unto that Day. He fixes the occasion of which he speaks by the words, "when I shall bring again the captivity of Judah and Jerusalem." This form was used, before there was any general dispersion of the nation. For all captivity of single members of the Jewish people had this sore calamity, that it severed them from the public worship of God, and exposed them to idolatry. So David complains, "they have driven me out this day from abiding in the inheritance of the Lord, saying, go serve other gods" Sa1 26:19. The restoration then of single members, or of smaller bodies of captives, was, at that time, an unspeakable mercy. It was the restoration of those shut out from the worship of God; and so was an image "of the deliverance from the bondage of corruption into the glorious liberty of the sons of God" Rom 8:21, or of any "return" of those who had gone astray, "to the Shepherd and Bishop of their souls Pe1 2:25. The grievous captivity of the Jews, now, is to Satan, whose servants they made themselves, when they said, "we have no king but Caesar; His Blood be upon us and upon our children." Their blessed deliverance will be "from the power of Satan unto God" Act 26:18. It is certain from Paul Rom 11:26, that there shall be a complete conversion of the Jews, before the end of the world, as indeed has always been believed. This shall probably be shortly before the end of the world, and God would here say, "when I shall have brought to an end the "captivity of Judah and Jerusalem," i. e., of that people "to whom were the promises" Rom 9:4, and shall have delivered them from the bondage of sin and from blindness to light and freedom in Christ, then will I gather all nations to judgment." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:1: in those: Joe 2:29; Dan 12:1; Zep 3:19, Zep 3:20 when: Deu 30:3; Ch2 6:37, Ch2 6:38; Psa 14:7, Psa 85:1; Isa 11:11-16; Jer 16:15, Jer 23:3-8; Jer 29:14, Jer 30:3, Jer 30:18; Eze 16:53, Eze 37:21, Eze 37:22, Eze 38:14-18, Eze 39:25, Eze 39:28, Eze 39:29; Amo 9:14 Carl Friedrich Keil and Franz Delitzsch 3:1 (Heb. Bib. ch. 4.) Judgment upon the World of Nations, and Glorification of Zion- Joel 3:1, Joel 3:2. "For, behold, in those days, and in that time, when I shall turn the captivity of Judah and Jerusalem, I will gather together all nations, and bring them down into the valley of Jehoshaphat, and will contend with them there concerning my people and my inheritance Israel, which they have scattered among the nations, and my land have they divided. Joel 3:3. And for my people they cast the lot; and gave the boy for a harlot, and the maiden they have sold for wine, and drunk (it)." The description of the judgment-day predicted in Joel 2:31 commences with an explanatory כּי. The train of thought is the following: When the day of the Lord comes, there will be deliverance upon Zion only for those who call upon the name of the Lord; for then will all the heathen nations that have displayed hostility to Jehovah's inheritance be judged in the valley of Jehoshaphat. By hinnēh, the fact to be announced is held up as something new and important. The notice as to the time points back to the "afterward" in Joel 2:28 : "in those days," viz., the days of the outpouring of the Spirit of God. This time is still further described by the apposition, "at that time, when I shall turn the captivity of Judah," as the time of the redemption of the people of God out of their prostrate condition, and out of every kind of distress. שׁוּב את שׁבוּת is not used here in the sense of "to bring back the prisoners," but, as in Hos 6:11, in the more comprehensive sense of restitutio in integrum, which does indeed include the gathering together of those who were dispersed, and the return of the captives, as one element, though it is not exhausted by this one element, but also embraces their elevation into a new and higher state of glory, transcending their earlier state of grace. In וקבּצתּי the prediction of judgment is appended to the previous definition of the time in the form of an apodosis. The article in כּל־הגּוים (all the nations) does not refer to "all those nations which were spoken of in Hos 1:1-11 and 2 under the figure of the locusts" (Hengstenberg), but is used because the prophet had in his mind all those nations upon which hostility towards Israel, the people of God, is charged immediately afterwards as a crime: so that the article is used in much the same manner as in Jer 49:36, because the notion, though in itself an indefinite one, is more fully defined in what follows (cf. Ewald, 227, a). The valley of Yehōshâphât, i.e., Jehovah judges, is not the valley in which the judgment upon several heathen nations took place under Jehoshaphat (2 Chronicles 20), and which received the name of Valley of blessing, from the feast of thanksgiving which Jehoshaphat held there (2Chron 20:22-26), as Ab. Ezra, Hofmann, Ewald, and others suppose; for the "Valley of blessing" was not "the valley of Kidron, which was selected for that festival in the road back from the desert of Tekoah to Jerusalem" (see Bertheau on 2 Chronicles l.c.), and still less "the plain of Jezreel" (Kliefoth), but was situated in the neighbourhood of the ruins of Bereikût, which have been discovered by Wolcott (see Ritter, Erdkunde, xv. p. 635, and Van de Velde, Mem. p. 292). On the other hand, the valley of Jehoshaphat is unquestionably to be sought for, according to this chapter (as compared with Zech 14:4), in or near Jerusalem; and the name, which does not occur anywhere else in either the Old or New Testament, excepting here and in Joel 3:12, is formed by Joel, like the name ‛ēmeq hechârūts in v. 14, from the judgment which Jehovah would hold upon the nations there. The tradition of the church (see Euseb. and Jerome in the Onom. s.v. κοιλάς, Caelas, and Itiner. Anton. p. 594; cf. Robinson, Pal. i. pp. 396, 397) has correctly assigned it to the valley of the Kidron, on the eastern side of Jerusalem, or rather to the northern part of that valley (2Kings 18:18), or valley of Shaveh (Gen 14:17). There would the Lord contend with the nations, hold judgment upon them, because they had attacked His people (nachălâthı̄, the people of Jehovah, as in Joel 2:17) and His kingdom ('artsı̄). The dispersion of Israel among the nations, and the division (חלּק) of the Lord's land, cannot, of course, refer to the invasion of Judah by the Philistines and Arabians in the time of Joram (2Chron 21:16-17). For although these foes did actually conquer Jerusalem and plunder it, and carried off, among other captives, even the sons of the king himself, this transportation of a number of prisoners cannot be called a dispersion of the people of Israel among the heathen; still less can the plundering of the land and capital be called a division of the land of Jehovah; to say nothing of the fact, that the reference here is to the judgment which would come upon all nations after the outpouring of the Spirit of God upon all flesh, and that it is not till Joel 3:4-8 that Joel proceeds to speak of the calamities which neighbouring nations had inflicted upon the kingdom of Judah. The words presuppose as facts that have already occurred, both the dispersion of the whole nation of Israel in exile among the heathen, and the conquest and capture of the whole land by heathen nations, and that in the extent to which they took place under the Chaldeans and Romans alone. Geneva 1599 3:1 For, behold, in (a) those days, and in that time, when I shall bring again the captivity of Judah and Jerusalem, (a) When I will deliver my Church, which consists of both Jews and Gentiles. John Gill 3:1 For, behold, in those days, and at that time,.... Which Kimchi refers to the times of the Messiah; and is true of the latter times of the Messiah, of his spiritual reign yet to come: when I shall bring again the captivity of Judah and Jerusalem: not from the Edomites, Tyrians, and Philistines, that had carried them captive in the times of Ahaz; nor from Babylon, where they had been carried captive by Nebuchadnezzar; for nothing of what is after foretold followed upon the return of these captivities: but this designs the present captivity of the Jews, and the restoration of them to their own land; of which see Is 52:8. John Wesley 3:1 In those days - When I shall by Cyrus bring Judah out of Babylon. Of Judah - As the type of the whole remnant that are saved. And Jerusalem - For beside what refers to the two tribes restored by Cyrus, the bringing back the captivity of the whole Israel of God by Christ is to be considered all along through this chapter. Robert Jamieson, A. R. Fausset and David Brown 3:1 GOD'S VENGEANCE ON ISRAEL'S FOES IN THE VALLEY OF JEHOSHAPHAT. HIS BLESSING ON THE CHURCH. (Joel 3:1-21) bring again the captivity--that is, reverse it. The Jews restrict this to the return from Babylon. Christians refer it to the coming of Christ. But the prophet comprises the whole redemption, beginning from the return out of Babylon, then continued from the first advent of Christ down to the last day (His second advent), when God will restore His Church to perfect felicity [CALVIN].
3:23:2: եւ ժողովեցից զամենայն ազգս, եւ իջուցից զնոսա ՚ի ձորն Յովսափաթու. եւ դատեցայց զնոսա անդ, վասն ժողովրդեան իմոյ՝ եւ ժառանգութեան իմոյ Իսրայելի. որ ցրուեցան ընդ ամենայն ազգս, եւ զերկիր իմ բաժանեցին, 2 կը հաւաքեմ բոլոր ազգերին, կ’իջեցնեմ նրանց Յոսափաթի ձորըեւ կը դատեմ նրանց այնտեղ՝իմ ժողովրդի եւ իմ ժառանգութեան՝ Իսրայէլի համար,որին ցրուեցին բոլոր ազգերի մէջ: 2 Այն ատեն բոլոր ազգերը պիտի հաւաքեմ Ու զանոնք Յովսափատի* հովիտը պիտի իջեցնեմ։Հոն անոնց հետ դատ պիտի վարեմ Իմ ժողովուրդիս ու իմ ժառանգորդիս՝ Իսրայէլին համար, Որ ազգերու մէջ ցրուեցին, Իմ երկիրս բաժնեցին, եւ ժողովեցից զամենայն ազգս, եւ իջուցից զնոսա ի ձորն ^[28]Յովսափատու. եւ դատեցայց զնոսա անդ, վասն ժողովրդեան իմոյ եւ ժառանգութեան իմոյ Իսրայելի, որ ցրուեցան ընդ ամենայն ազգս, եւ զերկիր իմ բաժանեցին: 3:2: եւ ժողովեցից զամենայն ազգս, եւ իջուցից զնոսա ՚ի ձորն Յովսափաթու. եւ դատեցայց զնոսա անդ, վասն ժողովրդեան իմոյ՝ եւ ժառանգութեան իմոյ Իսրայելի. որ ցրուեցան ընդ ամենայն ազգս, եւ զերկիր իմ բաժանեցին, 2 կը հաւաքեմ բոլոր ազգերին, կ’իջեցնեմ նրանց Յոսափաթի ձորըեւ կը դատեմ նրանց այնտեղ՝իմ ժողովրդի եւ իմ ժառանգութեան՝ Իսրայէլի համար,որին ցրուեցին բոլոր ազգերի մէջ: 2 Այն ատեն բոլոր ազգերը պիտի հաւաքեմ Ու զանոնք Յովսափատի* հովիտը պիտի իջեցնեմ։Հոն անոնց հետ դատ պիտի վարեմ Իմ ժողովուրդիս ու իմ ժառանգորդիս՝ Իսրայէլին համար, Որ ազգերու մէջ ցրուեցին, Իմ երկիրս բաժնեցին, zohrab-1805▾ eastern-1994▾ western am▾	3:23:2 Я соберу все народы, и приведу их в долину Иосафата, и там произведу над ними суд за народ Мой и за наследие Мое, Израиля, который они рассеяли между народами, и землю Мою разделили. 3:2 καὶ και and; even ἐπὶ επι in; on τοὺς ο the δούλους δουλος subject καὶ και and; even ἐπὶ επι in; on τὰς ο the δούλας δουλη subject; maid ἐν εν in ταῖς ο the ἡμέραις ημερα day ἐκείναις εκεινος that ἐκχεῶ εκχεω pour out; drained ἀπὸ απο from; away τοῦ ο the πνεύματός πνευμα spirit; wind μου μου of me; mine 3:2 וְ wᵊ וְ and קִבַּצְתִּי֙ qibbaṣtˌî קבץ collect אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the גֹּויִ֔ם ggôyˈim גֹּוי people וְ wᵊ וְ and הֹ֣ורַדְתִּ֔ים hˈôraḏtˈîm ירד descend אֶל־ ʔel- אֶל to עֵ֖מֶק ʕˌēmeq עֵמֶק valley יְהֹֽושָׁפָ֑ט yᵊhˈôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat וְ wᵊ וְ and נִשְׁפַּטְתִּ֨י nišpaṭtˌî שׁפט judge עִמָּ֜ם ʕimmˈām עִם with שָׁ֗ם šˈām שָׁם there עַל־ ʕal- עַל upon עַמִּ֨י ʕammˌî עַם people וְ wᵊ וְ and נַחֲלָתִ֤י naḥᵃlāṯˈî נַחֲלָה heritage יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] פִּזְּר֣וּ pizzᵊrˈû פזר scatter בַ va בְּ in † הַ the גֹּויִ֔ם ggôyˈim גֹּוי people וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אַרְצִ֖י ʔarṣˌî אֶרֶץ earth חִלֵּֽקוּ׃ ḥillˈēqû חלק divide 3:2. congregabo omnes gentes et deducam eas in valle Iosaphat et disceptabo cum eis ibi super populo meo et hereditate mea Israhel quos disperserunt in nationibus et terram meam diviseruntI will gather together all nations and will bring them down into the valley of Josaphat: and I will plead with them there for my people, and for my inheritance, Israel, whom they have scattered among the nations, and have parted my land. 3:2. I will gather all the Gentiles, and will lead them into the valley of Jehoshaphat. And there I will dispute with them over my people, and over Israel, my inheritance, for they have scattered them among the nations and have divided my land. 3:2. I will also gather all nations, and will bring them down into the valley of Jehoshaphat, and will plead with them there for my people and [for] my heritage Israel, whom they have scattered among the nations, and parted my land. 2. I will gather all nations, and will bring them down into the valley of Jehoshaphat; and I will plead with them there for my people and for my heritage Israel, whom they have scattered among the nations, and parted my land. 3:2 I will also gather all nations, and will bring them down into the valley of Jehoshaphat, and will plead with them there for my people and [for] my heritage Israel, whom they have scattered among the nations, and parted my land: 3:2 Я соберу все народы, и приведу их в долину Иосафата, и там произведу над ними суд за народ Мой и за наследие Мое, Израиля, который они рассеяли между народами, и землю Мою разделили. 3:2 καὶ και and; even ἐπὶ επι in; on τοὺς ο the δούλους δουλος subject καὶ και and; even ἐπὶ επι in; on τὰς ο the δούλας δουλη subject; maid ἐν εν in ταῖς ο the ἡμέραις ημερα day ἐκείναις εκεινος that ἐκχεῶ εκχεω pour out; drained ἀπὸ απο from; away τοῦ ο the πνεύματός πνευμα spirit; wind μου μου of me; mine 3:2 וְ wᵊ וְ and קִבַּצְתִּי֙ qibbaṣtˌî קבץ collect אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the גֹּויִ֔ם ggôyˈim גֹּוי people וְ wᵊ וְ and הֹ֣ורַדְתִּ֔ים hˈôraḏtˈîm ירד descend אֶל־ ʔel- אֶל to עֵ֖מֶק ʕˌēmeq עֵמֶק valley יְהֹֽושָׁפָ֑ט yᵊhˈôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat וְ wᵊ וְ and נִשְׁפַּטְתִּ֨י nišpaṭtˌî שׁפט judge עִמָּ֜ם ʕimmˈām עִם with שָׁ֗ם šˈām שָׁם there עַל־ ʕal- עַל upon עַמִּ֨י ʕammˌî עַם people וְ wᵊ וְ and נַחֲלָתִ֤י naḥᵃlāṯˈî נַחֲלָה heritage יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] פִּזְּר֣וּ pizzᵊrˈû פזר scatter בַ va בְּ in † הַ the גֹּויִ֔ם ggôyˈim גֹּוי people וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אַרְצִ֖י ʔarṣˌî אֶרֶץ earth חִלֵּֽקוּ׃ ḥillˈēqû חלק divide 3:2. congregabo omnes gentes et deducam eas in valle Iosaphat et disceptabo cum eis ibi super populo meo et hereditate mea Israhel quos disperserunt in nationibus et terram meam diviserunt I will gather together all nations and will bring them down into the valley of Josaphat: and I will plead with them there for my people, and for my inheritance, Israel, whom they have scattered among the nations, and have parted my land. 3:2. I will gather all the Gentiles, and will lead them into the valley of Jehoshaphat. And there I will dispute with them over my people, and over Israel, my inheritance, for they have scattered them among the nations and have divided my land. 3:2. I will also gather all nations, and will bring them down into the valley of Jehoshaphat, and will plead with them there for my people and [for] my heritage Israel, whom they have scattered among the nations, and parted my land. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 2: Все народы (kol hagoim) языческие, по изображению пророка, для суда над ними будут собраны в долину Иосафотову (emek jehoschafath). Многие комментаторы еврейское jehoschafath принимают в значении нарицательном — Иегова судил и слова пророка понимают в смысле неопределенного указания на некоторую долину, которая явится долиной Суда Божия (Меркс, Кейль, Новак) (Еп. Палладий). Другие толкователи (Эвальд, Гитциг, Гоонакер, Добронр.) считают jehoschafath именем собственным и видят в ст. 2-м упоминание о той долине, где при иудейском царе Иосафате чудесно были поражены союзные силы Аммонитян, Моавитян и Идумеев, напавших на Иудею (2: Пар XX). В этой же долине народ славословил Господа за чудесное спасение, почему долина получила наименование emek berachah, долина благословения (2: Пар XX:23). В настоящее время именем Иосафат называется долина, лежащая между горой Елеонской и холмом Мориа, на восток от Иерусалима. Но эта долина не была полем битвы при Иосафате и названа его именем по другим каким-либо основаниям, — или по предположению (ср. 2: Пар XXI:1) на ней места погребения Иосафата или вследствие устроения здесь царем каких-либо учреждений. Пророк мог иметь в виду не эту долину, а другую, которая, как видно из 2: Пар XX, находилась на юг от Вифлеема в пустыне Фекод (ныне Вади-Берейкут). По кн. Паралипоменон эта долина называлась «долиной благословения», но кроме этого наименования, по свидетельству Талмуда, она имела и другие названия (Erubin 19а); следов., могла называться и долиной Иосафата. Слова пророка, что Господь соберет все народы в долине Иосафата нет нужды понимать в буквальном смысле [По свидетельству блаж. Иеронима в комментарии на пророка Иоиля уже в его время Иудеи веровали, что все они будут возвращены в Иерусалим, и что в долине Иосафатовой будут посечены мечом языческие народы. Эта вера сохраняется у евреев и доныне. См. Добронравов, с. 378.]. Пророк xочет выразить только ту мысль, что в день Суда Господа над народами совершится нечто подобное тому, что произошло в долине благословения при Иосафате. Суд над языческими народами, по ст. 2-му, будет произведен за то, что «они рассеяли Израиля между народами, и землю Мою разделили». Какие факты имеет в виду в последних словах пророк, трудно сказать. Те комментаторы, которые считают Иоиля пророком послепленным, в приведенных словак видят указание на период плена в последующее столетие, когда земля Иудейская разделена была между поселившимися в ней племенами. Другие комментаторы понимают слова пророка или в отношении постигших иудею несчастий при Иораме (ср. 4: Цар VIII:20: и д. 2: Пар XXI:8, д.), или в отношении всех последующих нападений врагов, каковые нападения Иоиль пророчески приводит. В греч.-слав. переводе конец ст. 2-го отступает от подлинника: «о Израиле, иже рассеяшася во языцех и землю Мою разделиша». Adam Clarke: Commentary on the Bible - 1831 3:2: The valley of Jehoshaphat - There is no such valley in the land of Judea; and hence the word must be symbolical. It signifies the judgment of God, or Jehovah judgeth; and may mean some place (as Bp. Newcome imagines) where Nebuchadnezzar should gain a great battle, which would utterly discomfit the ancient enemies of the Jews, and resemble the victory which Jehoshaphat gained over the Ammonites, Moabites, and Edomites, Ch2 20:22-26. And parted my land - The above nations had frequently entered into the territories of Israel; and divided among themselves the lands they had thus overrun. While the Jews were in captivity, much of the land of Israel was seized on, and occupied by the Philistines, and other nations that bordered on Judea. Albert Barnes: Notes on the Bible - 1834 3:2: I will gather all nations and bring them down to the valley of Jehoshaphat - It may be that the imagery is furnished by that great deliverance which God gave to Jehoshaphat, when "Ammon and Moab and Edom come against" him, "to cast God's people out of" His "possession," which "He gave" them "to inherit" Ch2 20:11, and Jehoshaphat appealed to God, "O our God, wilt Thou not judge them?" and God said, "the battle is not yours but God's," and God turned their swords everyone against the other, "and none escaped. And on the fourth day they assembled themselves in the valley of Berachah" (blessing); "for there they blesed the Lord" 2 Chr. 24, 26. So, in the end, He shall destroy antichrist, not by human aid, but "by the breath of His mouth," and then the end shall come and lie shall sit on the throne of His glory to judge all nations. Then shall none escape of those gathered against Judah and Jerusalem, but shall be judged of their own consciences, as those former enemies of His people fell by their own swords. That valley, however, is nowhere called "the valley of Jehoshaphat." It continued to be "called the valley of Berachah," the writer adds, "to this day." And it is so called still. Caphar Barucha, "the village of blessing," was still known in that neighborhood in the time of Jerome ; it had been known in that of Josephus . Southwest of Bethlehem and east of Tekoa are still 3 or 4 acres of ruins , bearing the name Bereikut , and a valley below them, still bearing silent witness to God's ancient mercies, in its but slightly disguised name, "the valley of Bereikut" (Berachah). The only valley called the "valley of Jehoshaphat" , is the valley of Kedron, lying between Jerusalem and the Mount of Olives, incircling the city on the east. There Asa, Hezekiah, and Josiah cast the idols, which they had burned Kg1 15:13; Ch2 30:14; Kg2 23:6, Kg2 23:12. The valley was the common burying-place for the inhabitants of Jerusalem . "There" was the garden where Jesus oftentimes resorted with His disciples; "there" was His Agony and Bloody Sweat; there Judas betrayed Him; thence He was dragged by the rude officers of the high priest. The temple, the token of God's presence among them, the pledge of His accepting their sacrifices which could only be offered there, overhung it on the one side. There, under the rock on which that temple stood, they dragged Jesus, "as a lamb to the slaughter" Isa 53:7. On the other side, it was overhung by the Mount of "Olives," from where, "He beheld the city and wept over it," because it "knew" not "in" that its "day, the things which belong to its peace;" whence, after His precious Death and Resurrection, Jesus ascended into, heaven. There the Angels foretold His return, "This heaven shall so come in like manner as ye have seen Him go into heaven" Act 1:11. It has been a current opinion, that our Lord should descend to judgment, not only in like manner, and in the like Form of Man, but in the same place, over this valley of Jehoshaphat. Certainly, if so it be, it were appropriate, that He should appear in His Majesty, where, for us, He bore the extremest shame; that He should judge "there," where for us, He submitted to be judged. "He sheweth," says Hilary (in mat 25), "that the Angels bringing them together, the assemblage shall be in the place of His Passion; and meetly will His Coming in glory be looked for there, where He won for us the glory of eternity by the sufferings of His humility in the Body." But since the Apostle says, "we shall meet the Lord in the air," then, not "in" the valley of Jehoshaphat, but "over" it, in the clouds, would His throne be. : "Uniting, as it were, Mount Calvary and Olivet, the spot would be well suited to that judgment wherein the saints shall partake of the glory of the Ascension of Christ and the fruit of His Blood and Passion, and Christ shall take deserved vengeance of His persecutors and of all who would not be cleansed by His Blood." God saith, "I will gather all nations," of the gathering together of the nations against Him under antichrist, because He overrules all things, and while they, in "their" purpose, are gathering themselves against His people and elect, He, in His purpose secret to them, is gathering them to sudden destruction and judgment, "and will bring them down;" for their pride shall be brought down, and themselves laid low. Even Jewish writers have seen a mystery in the word, and said, that it hinteth "the depth of God's judgments," that God "would descend with them into the depth of judgment" , "a most exact judgment even the most hidden things." His very presence there would say to the wicked , "In this place did I endure grief for you; here, at Gethsemane, I poured out for you that sweat of water and Blood; here was I betrayed and taken, bound as a robber, dragged over Cedron into the city; hard by this valley, in the house of Caiaphas and then of Pilate, I was for you judged and condemned to death, crowned with thorns, buffeted, mocked and spat upon; here, led through the whole city, bearing the Cross, I was at length crucified for you on Mount Calvary; here, stripped, suspended between heaven and earth, with hands, feet, and My whole frame distended, I offered Myself for you as a Sacrifice to God the Father. Behold the Hands which ye pierced; the Feet which ye perforated; the Sacred prints which ye anew imprinted on My Body. Ye have despised My toils, griefs, sufferings; ye have counted the Blood of My covenant an unholy thing; ye have chosen to follow your own concupiscences rather than Me, My doctrine and law; ye have preferred momentary pleasures, riches, honors, to the eternal salvation which I promised; ye have despised Me, threatening the fires of hell. Now ye see whom ye have despised; now ye see that My threats and promises were not vain, but true; now ye see that vain and fallacious were your loves, riches, and dignities; now ye see that ye were fools and senseless in the love of them; but too late. "Depart, ye cursed, into everlasting fire, prepared for the devil and his angels." But ye who believed, hoped, loved, worshiped Me, your Redeemer, who obeyed My whole law; who lived a Christian life worthy of Me; who lived soberly, godly and righteously in this world, looking for the blessed hope and this My glorious Coming, "Come ye blessed of My Father, inherit the kingdom of heaven prepared for you from the foundation of the World - And these shall go into everlasting fire; but the righteous into life eternal." Blessed he whoso continually thinketh or foreseeth, provideth for these things." And will plead with them there - Woe to him, against whom God pleadeth! He saith not, "judgeth" but "pleadeth," making Himself a party, the Accuser as well as the Judge , "Solemn is it indeed when Almighty God saith, "I will plead. He that hath ears to hear let him hear." For terrible is it. Wherefore also that "Day of the Lord" is called "great and terrible." For what more terrible than, at such a time, the pleading of God with man? For He says, "I will plead," as though He had never yet pleaded with man, great and terrible as have been His judgments since that first destruction of the world by water. Past are those judgments on Sodom and Gomorrah, on Pharaoh and his hosts, on the whole people in the wilderness from twenty years old and upward, the mighty oppressions of the enemies into whose hands He gave them in the land of promise; past were the four Empires; but now, in the time of antichrist, "there shall be tribulation, such as there had not been from the beginning of the world." But all these are little, compared with that great and terrible Day; and so He says, "I will plead," as though all before had not been, to "plead."" God maketh Himself in such wise a party, as not to condemn those unconvicted; yet the "pleading" has a separate awfulness of its own. God impleads, so as to allow Himself to be impleaded and answered; but there is no answer. He will set forth what He had done, and how we have requited Him. And we are without excuse. Our memories witness against us; our knowledge acknowledges His justice; our conscience convicts us; our reason condemns us; all unite in pronouncing ourselves ungrateful, and God holy and just. For a sinner to see himself is to condemn himself; and in the Day of Judgment, God will bring before each sinner his whole self. For My people - o: "God's people are the one true Israel, "princes with God," the whole multitude of the elect, foreordained to eternal life." Of these, the former people of Israel, once chosen of God, was a type. As Paul says, "They are not all Israel which are of Israel" Rom 9:6; and again, "As many as walk according to this rule" of the Apostle's teaching, "peace be on them and mercy, and upon the Israel of God" Gal 6:16, i. e., not among the Galatians only, but in the whole Church throughout the world. Since the whole people and Church of God is one, He lays down one law, which shall be fulfilled to the end; that those who, for their own ends, even although therein the instruments of God, shall in any way injure the people of God, shall be themselves punished by God. God makes Himself one with His people. "He that toucheth you, toucheth the apple of My eye" Zac 2:8. So our Lord said, "Saul, Saul, why persecutest thou Me?" Act 9:4 and in the Day of Judgment He will say, "I was an hungered and ye gave me no meat. Forasmuch as ye did it not unto one of the least of these My brethern, ye did it not to Me" Mat 25:34-35. : "By calling them "My heritage," He shows that He will not on any terms part with them or suffer them to be lost, but will vindicate them to Himself foRev_er." Whom they have scattered among the nations - Such was the offence of the Assyrians and Babylonians, the first ""army," which God sent against His people. And for it, Nineveh and Babylon perished. : "Yet he does not speak of that ancient people, or of its enemies only, but of all the elect both in that people and in the Church of the Gentiles, and of all persecutors of the elect. For that people were a figure of the Church, and its enemies were a type of those who persecute the saints." The dispersion of God's former people by the pagan was renewed in those who persecuted Christ's disciples from "city to city," banished them, and confiscated their goods. Banishment to mines or islands were the slightest punishments of the early Christians . R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:2: also: Zep 3:8; Zac 14:2-4; Rev 16:14, Rev 16:16, Rev 19:19-21, Rev 20:8 the valley: Joe 3:12; Ch2 20:26; Eze 39:11; Zac 14:4 will plead: Isa 66:16; Eze 38:22; Amo 1:11; Oba 1:10-16; Zac 12:3, Zac 12:4; Rev 11:18, Rev 16:6; Rev 18:20, Rev 18:21 and parted: Jer 12:14, Jer 49:1; Eze 25:8, Eze 35:10; Zep 2:8-10 Carl Friedrich Keil and Franz Delitzsch 3:2 In Joel 3:2 and Joel 3:3 Joel is speaking not of events belonging to his own time, or to the most recent past, but of that dispersion of the whole of the ancient covenant nation among the heathen, which was only completely effected on the conquest of Palestine and destruction of Jerusalem by the Romans, and which continues to this day; though we cannot agree with Hengstenberg, that this furnishes an argument in favour of the allegorical interpretation of the army of locusts in ch. 1 and 2. For since Moses had already foretold that Israel would one day be driven out among the heathen (Lev 26:33.; Deut 28:36.), Joel might assume that this judgment was a truth well known in Israel, even though he had not expressed it in his threatening of punishment in ch. 1 and 2. Joel 3:3 depicts the ignominious treatment of Israel in connection with this catastrophe. The prisoners of war are distributed by lot among the conquerors, and disposed of by them to slave-dealers at most ridiculous prices, - a boy for a harlot, a girl for a drink of wine. Even in Joel's time, many Israelites may no doubt have been scattered about in distant heathen lands (cf. v. 5); but the heathen nations had not yet cast lots upon the nation as a whole, to dispose of the inhabitants as slaves, and divide the land among themselves. This was not done till the time of the Romans. (Note: After the conquest and destruction of Jerusalem, Titus disposed of the prisoners, whose number reached 97,000 in the course of the war, in the following manner: Those under seventeen years of age were publicly sold; of the remainder, some were executed immediately, some sent away to work in the Egyptian mines, some kept for the public shows to fight with wild beasts in all the chief cities of Rome; and only the tallest and most handsome for the triumphal procession in Rome (compare Josephus, de bell. Jud. vi. 9, 2, 3). And the Jews who were taken prisoners in the Jewish war in the time of Hadrian, are said to have been sold in the slave-market at Hebron at so low a price, that four Jews were disposed of for a measure of barley. Even in the contests of the Ptolemaeans and Seleucidae for the possession of Palestine, thousands of Jews were sold as prisoners of war. Thus, for example, the Syrian commander Nicanor, in his expedition against the Jews in the Maccabaean war, sold by anticipation, in the commercial towns along the Mediterranean, such Jews as should be made prisoners, at the rate of ninety prisoners for one talent; whereupon 1000 slave-dealers accompanied the Syrian army, and carried fetters with them for the prisoners (1 Maccabees 3:41; 2 Maccabees 8:11, 25; Jos. Ant. xii. 7, 3).) But, as many of the earlier commentators have clearly seen, we must not stop even at this. The people and inheritance of Jehovah are not merely the Old Testament Israel as such, but the church of the Lord of both the old and new covenants, upon which the Spirit of God is poured out; and the judgment which Jehovah will hold upon the nations, on account of the injuries inflicted upon His people, is the last general judgment upon the nations, which will embrace not merely the heathen Romans and other heathen nations by whom the Jews have been oppressed, but all the enemies of the people of God, both within and without the earthly limits of the church of the Lord, including even carnally-minded Jews, Mohammedans, and nominal Christians, who are heathens in heart. (Note: As J. Marck correctly observes, after mentioning the neighbouring nations that were hostile to Judah, and then the Syrians and Romans: "We might proceed in the same way to all the enemies of the Christian church, from its very cradle to the end of time, such as carnal Jews, Gentile Romans, cruel Mohammedans, impious Papists, and any others who either have borne or yet will bear the punishment of their iniquity, according to the rule and measure of the restitution of the church, down to those enemies who shall yet remain at the coming of Christ, and be overthrown at the complete and final redemption of His church.") Before depicting the final judgment upon the hostile nations of the world, Joel notices in Joel 3:4-8 the hostility which the nations round about Judah had manifested towards it in his own day, and foretels to these a righteous retribution for the crimes they had committed against the covenant nation. Joel 3:4. "And ye also, what would ye with me, O Tyre and Sidon, and all ye coasts of Philistia? will ye repay a doing to me, or do anything to me? Quickly, hastily will I turn back your doing upon your head. Joel 3:5. That ye have taken my silver and my gold, and have brought my best jewels into your temples. Joel 3:6. And the sons of Judah and the sons of Jerusalem ye have sold to the sons of Javan, to remove them far from their border. Joel 3:7. Behold, I waken them from the place whither ye have sold them, and turn back your doing upon your head. Joel 3:8. And sell your sons and your daughters into the hand of Javan, and they sell them to the Sabaeans, to a people far off; for Jehovah has spoken it." By vegam the Philistines and Phoenicians are added to the gōyim already mentioned, as being no less culpable than they; not, however, in the sense of, "and also if one would inquire more thoroughly into the fact" (Ewald), or, "and even so far as ye are concerned, who, in the place of the friendship and help which ye were bound to render as neighbours, have oppressed my people" (Rosenmller), for such additions as these are foreign to the context; but rather in this sense, "and yea also ... do not imagine that ye can do wrong with impunity, as though he had a right so to do." מה־אתּם לי does not mean, "What have I to do with you?" for this would be expressed differently (compare Josh 22:24; Judg 11:12); but, "What would ye with me?" The question is unfinished, because of its emotional character, and is resumed and completed immediately afterwards in a disjunctive form (Hitzig). Tyre and Sidon, the two chief cities of the Phoenicians (see at Josh 19:29 and Josh 11:8), represent all the Phoenicians. כל גּלילות פל, "all the circles or districts of the Philistines," are the five small princedoms of Philistia (see at Josh 13:2). גּמוּל, the doing, or inflicting (sc., of evil), from gâmal, to accomplish, to do (see at Is 3:9). The disjunctive question, "Will ye perhaps repay to me a deed, i.e., a wrong, that I have done to you, or of your own accord attempt anything against me?" has a negative meaning: "Ye have neither cause to avenge yourselves upon me, i.e., upon my people Israel, nor any occasion to do it harm. But if repayment is the thing in hand, I will, and that very speedily (qal mehērâh, see Is 5:26), bring back your doing upon your own head" (cf. Ps 7:17). To explain what is here said, an account is given in Joel 3:5, Joel 3:6 of what they have done to the Lord and His people, - namely, taken away their gold and silver, and brought their costly treasures into their palaces or temples. These words are not to be restricted to the plundering of the temple and its treasury, but embrace the plundering of palaces and of the houses of the rich, which always followed the conquest of towns (cf. 3Kings 14:26; 4Kings 14:14). היכליכם also are not temples only, but palaces as well (cf. Is 13:22; Amos 8:3; Prov 30:28). Joel had no doubt the plundering of Judah and Jerusalem by the Philistines and Arabians in the time of Jehoram in his mind (see 2Chron 21:17). The share of the Phoenicians in this crime was confined to the fact, that they had purchased from the Philistines the Judaeans who had been taken prisoners, by them, and sold them again as salves to the sons of Javan, i.e., to the Ionians or Greeks of Asia Minor. (Note: On the widespread slave-trade of the Phoenicians, see Movers, Phnizier, ii. 3, p. 70ff.) The clause, "that ye might remove them far from their border," whence there would be no possibility of their returning to their native land, serves to bring out the magnitude of the crime. This would be repaid to them according to the true lex talionis (Joel 3:7, Joel 3:8). The Lord would raise up the members of His own nation from the place to which they had been sold, i.e., would bring them back again into their own land, and deliver up the Philistines and Phoenicians into the power of the Judaeans (mâkhar beyâd as in Judg 2:14; Judg 3:8, etc.), who would then sell their prisoners as slaves to the remote people of the Sabaeans, a celebrated trading people in Arabia Felix (see at 3Kings 10:1). This threat would certainly be fulfilled, for Jehovah had spoken it (cf. Is 1:20). This occurred partly on the defeat of the Philistines by Uzziah (2Chron 26:6-7) and Hezekiah (4Kings 18:8), where Philistian prisoners of war were certainly sold as slaves; but principally after the captivity, when Alexander the Great and his successors set many of the Jewish prisoners of war in their lands at liberty (compare the promise of King Demetrius to Jonathan, "I will send away in freedom such of the Judaeans as have been made prisoners, and reduced to slavery in our land," Josephus, Ant. xiii. 2, 3), and portions of the Philistian and Phoenician lands were for a time under Jewish sway; when Jonathan besieged Ashkelon and Gaza (1 Maccabees 10:86; 11:60); when King Alexander (Balas) ceded Ekron and the district of Judah (1 Maccabees 10:89); when the Jewish king Alexander Jannaeaus conquered Gaza, and destroyed it (Josephus, Ant. xiii. 13, 3; bell. Jud. i. 4, 2); and when, subsequent to the cession of Tyre, which had been conquered by Alexander the Great, to the Seleucidae, Antiochus the younger appointed Simon commander-in-chief from the Ladder of Tyre to the border of Egypt (1 Maccabees 1:59). Geneva 1599 3:2 I will also gather all nations, and will bring them down into the (b) valley of Jehoshaphat, and will plead with them there for my people and [for] my heritage Israel, whom they have scattered among the nations, and parted my land. (b) It appears that he alludes to the great victory of Jehoshaphat, whom God used without man's help to destroy the enemies, (2Chron 20:20-26); also he is referring to this word Jehoshaphat, which signifies pleading or judgment, because God would judge the enemies of his Church, as he did there. John Gill 3:2 I will also gather all nations,.... Or cause or suffer them to be gathered together against his people; not the Moabites, Ammonites, and Edomites, in the times of Jehoshaphat, as Aben Ezra; but either the Turks, prophesied of under the name of Gog and Magog in Ezekiel, Ezek 38:1; and a multitude of other nations with them, who shall be gathered together against the Jews, to regain the land of Judea from them, they will upon their conversion inhabit; or else all the antichristian kings and nations, which shall be gathered to the battle of the great day of God Almighty, Rev_ 16:14; and will bring them down into the valley of Jehoshaphat: Kimchi thinks this was some valley near to Jerusalem, in which Jehoshaphat built or wrought some works, and so was called by his name: Joseph Ben Gorion (x) speaks of a valley, called the valley of Jehoshaphat, which was near Jerusalem, to the further end of which one Zachariah, a good man, in the times of the Jewish wars, was rolled and died, being cast down from the top of a tower upon the wall east of Jerusalem; and which is confirmed by R. Abraham, as quoted by Lively; and the true Josephus says (y), that the valley into which this man was cast lay directly under Jerusalem; and Benjamin of Tudela (z) makes mention of a valley of this name, which he says lies between Jerusalem and the mount of Olives; where Jerom (a) places it by the name of Caelas; with whom Mr. Maundrell (b) agrees, who says that this valley lies between Mount Moriah and Mount Olivet, and has its name from the sepulchre of Jehoshaphat: and, according to Lyra on the place, who is followed by Adrichomius (c), it is the same with the valley of Kidron, which was so situated; but, why that should be called the valley of Jehoshaphat, no reason is given. Aben Ezra and others are of opinion that this is the same with the valley of Berachah, where Jehoshaphat obtained a very great victory over many nations, 2Chron 20:1; but it does not appear to have been called by his name, and, besides, seems to be at a great distance from Jerusalem; though there may be an allusion to it, that as many nations were there collected together and destroyed, so shall it be in the latter day; and I am of opinion that no proper name of a place is here meant, as going by it in common, but is so called from the judgment of God here executed upon his and his people's enemies. So Jarchi calls it "the valley of judgments"; Jehoshaphat signifying "the judgment" of the Lord: Kimchi says it may be so called because of judgment, the Lord there pleading with the nations, and judging them: and in the Targum it is rendered, "the valley of the division of judgment:'' and to me it designs no other than Armageddon, the seat of the battle of Almighty God, Rev_ 16:16; and which may signify the destruction of their troops; See Gill on Rev_ 16:16; and will plead with them there for my people, and for my heritage Israel; the people of the Jews, who will now be converted, who will have the "loammi", Hos 1:9, taken off of them, and will be called the people of the living God again, and be reckoned by him as his portion and inheritance; though not them only, but all the saints; all that have separated from antichrist, his doctrine and worship, and have suffered by him: whom they have scattered among the nations, and parted my land; Kimchi refers this to the scattering of the Jews by Titus and his army, and the partition of Judea among them, which is not amiss; in consequence of which they are still a scattered people, and their land has been parted between Turks and Papists (d); sometimes inhabited by the one, and sometimes by the other, and now by both, on whom God will take vengeance; he will plead the cause of his people, by the severe judgments he will inflict on his and their enemies. This may respect the persecuting of the Christians from place to place, and seizing on their lands and estates, and parting them, as well as the dispersion of the Jews, and the partition of the land of Canaan. (x) Hist. Heb. l. 6. c. 27. (y) De Bello Jud. l. 4. c. 5. sect. 4. (z) Massaot, sive ltinera, p. 44. (a) De locis Hebr. fol. 92. C. (b) Journey from Aleppo to Jerusalem, p. 103, 106. Ed. 7. (c) Theatrum Terrae Sanctae, p. 172. (d) Written about 1750. Editor. John Wesley 3:2 All nations - In the type it is all those nations that have oppressed Judah, in the anti - type, all nations that have been enemies to Christ and the church. Into the valley of Jehoshaphat - I will debate my people's cause, and do them right in the midst of my church, signified by the valley of Jehoshaphat. Parted my land - Such is the injustice of the persecutors of the church now, and so God will judge them in due time. Robert Jamieson, A. R. Fausset and David Brown 3:2 Parallel to Zech 14:2-4, where the "Mount of Olives" answers to the "Valley of Jehoshaphat" here. The latter is called "the valley of blessing" (Berachah) (2Chron 20:26). It lies between Jerusalem and the Mount of Olives and has the Kedron flowing through it. As Jehoshaphat overthrew the confederate foes of Judah, namely, Ammon, Moab, &c. (Ps 83:6-8), in this valley, so God was to overthrow the Tyrians, Zidonians, Philistines, Edom, and Egypt, with a similar utter overthrow (Joel 3:4, Joel 3:19). This has been long ago fulfilled; but the ultimate event shadowed forth herein is still future, when God shall specially interpose to destroy Jerusalem's last foes, of whom Tyre, Zidon, Edom, Egypt, and Philistia are the types. As "Jehoshaphat" means "the judgment of Jehovah," the valley of Jehoshaphat may be used as a general term for the theater of God's final judgments on Israel's foes, with an allusion to the judgment inflicted on them by Jehoshaphat. The definite mention of the Mount of Olives in Zech 14:4, and the fact that this was the scene of the ascension, makes it likely the same shall be the scene of Christ's coming again: compare "this same Jesus . . . shall so come in like manner as ye have seen Him go into heaven" (Acts 1:11). all nations--namely, which have maltreated Judah. plead with them-- (Is 66:16; Ezek 38:22). my heritage Israel-- (Deut 32:9; Jer 10:16). Implying that the source of Judah's redemption is God's free love, wherewith He chose Israel as His peculiar heritage, and at the same time assuring them, when desponding because of trials, that He would plead their cause as His own, and as if He were injured in their person.
3:33:3: եւ ՚ի վերայ ժողովրդեան իմոյ վիճակս արկանէին. եւ ետուն զպատանեակս կապէ՛նս պոռնկաց, եւ զաղջկունս վաճառէին ընդ գինւոյ՝ եւ ըմպէին։ 3 Նրանք իմ երկիրը բաժանեցին,իմ ժողովրդի համար վիճակ էին գցում,պատանիներին տալիս էին որպէս պոռնիկների վարձ,աղջիկներին վաճառում էին գինու դիմաց եւ խմում էին: 3 Իմ ժողովուրդիս համար վիճակ ձգեցին, Տղան պոռնիկի վարձքի տեղ տուին, Աղջիկը գինիի համար ծախեցին, որպէս զի խմեն։ եւ ի վերայ ժողովրդեան իմոյ վիճակս արկանէին, եւ ետուն զպատանեակս կապէնս պոռնկաց, եւ զաղջկունս վաճառէին ընդ գինւոյ եւ ըմպէին: 3:3: եւ ՚ի վերայ ժողովրդեան իմոյ վիճակս արկանէին. եւ ետուն զպատանեակս կապէ՛նս պոռնկաց, եւ զաղջկունս վաճառէին ընդ գինւոյ՝ եւ ըմպէին։ 3 Նրանք իմ երկիրը բաժանեցին,իմ ժողովրդի համար վիճակ էին գցում,պատանիներին տալիս էին որպէս պոռնիկների վարձ,աղջիկներին վաճառում էին գինու դիմաց եւ խմում էին: 3 Իմ ժողովուրդիս համար վիճակ ձգեցին, Տղան պոռնիկի վարձքի տեղ տուին, Աղջիկը գինիի համար ծախեցին, որպէս զի խմեն։ zohrab-1805▾ eastern-1994▾ western am▾	3:33:3 И о народе Моем они бросали жребий, и отдавали отрока за блудницу, и продавали отроковицу за вино, и пили. 3:3 καὶ και and; even δώσω διδωμι give; deposit τέρατα τερας omen ἐν εν in τῷ ο the οὐρανῷ ουρανος sky; heaven καὶ και and; even ἐπὶ επι in; on τῆς ο the γῆς γη earth; land αἷμα αιμα blood; bloodstreams καὶ και and; even πῦρ πυρ fire καὶ και and; even ἀτμίδα ατμις vapor καπνοῦ καπνος smoke 3:3 וְ wᵊ וְ and אֶל־ ʔel- אֶל to עַמִּ֖י ʕammˌî עַם people יַדּ֣וּ yaddˈû ידד cast lot גֹורָ֑ל ḡôrˈāl גֹּורָל lot וַ wa וְ and יִּתְּנ֤וּ yyittᵊnˈû נתן give הַ ha הַ the יֶּ֨לֶד֙ yyˈeleḏ יֶלֶד boy בַּ ba בְּ in † הַ the זֹּונָ֔ה zzônˈā זנה fornicate וְ wᵊ וְ and הַ ha הַ the יַּלְדָּ֛ה yyaldˈā יַלְדָּה girl מָכְר֥וּ māḵᵊrˌû מכר sell בַ va בְּ in † הַ the יַּ֖יִן yyˌayin יַיִן wine וַ wa וְ and יִּשְׁתּֽוּ׃ yyištˈû שׁתה drink 3:3. et super populum meum miserunt sortem et posuerunt puerum in prostibulum et puellam vendiderunt pro vino ut biberentAnd they have cast lots upon my people: and the boy they have put in the stews, and the girl they have sold for wine, that they might drink. 3:3. And they have cast lots over my people; and the boy they have placed in the brothel, and the girl they have sold for wine, so that they might drink. 3:3. And they have cast lots for my people; and have given a boy for an harlot, and sold a girl for wine, that they might drink. 3. and they have cast lots for my people: and have given a boy for an harlot, and sold a girl for wine, that they might drink. 3:3 And they have cast lots for my people; and have given a boy for an harlot, and sold a girl for wine, that they might drink: 3:3 И о народе Моем они бросали жребий, и отдавали отрока за блудницу, и продавали отроковицу за вино, и пили. 3:3 καὶ και and; even δώσω διδωμι give; deposit τέρατα τερας omen ἐν εν in τῷ ο the οὐρανῷ ουρανος sky; heaven καὶ και and; even ἐπὶ επι in; on τῆς ο the γῆς γη earth; land αἷμα αιμα blood; bloodstreams καὶ και and; even πῦρ πυρ fire καὶ και and; even ἀτμίδα ατμις vapor καπνοῦ καπνος smoke 3:3 וְ wᵊ וְ and אֶל־ ʔel- אֶל to עַמִּ֖י ʕammˌî עַם people יַדּ֣וּ yaddˈû ידד cast lot גֹורָ֑ל ḡôrˈāl גֹּורָל lot וַ wa וְ and יִּתְּנ֤וּ yyittᵊnˈû נתן give הַ ha הַ the יֶּ֨לֶד֙ yyˈeleḏ יֶלֶד boy בַּ ba בְּ in † הַ the זֹּונָ֔ה zzônˈā זנה fornicate וְ wᵊ וְ and הַ ha הַ the יַּלְדָּ֛ה yyaldˈā יַלְדָּה girl מָכְר֥וּ māḵᵊrˌû מכר sell בַ va בְּ in † הַ the יַּ֖יִן yyˌayin יַיִן wine וַ wa וְ and יִּשְׁתּֽוּ׃ yyištˈû שׁתה drink 3:3. et super populum meum miserunt sortem et posuerunt puerum in prostibulum et puellam vendiderunt pro vino ut biberent And they have cast lots upon my people: and the boy they have put in the stews, and the girl they have sold for wine, that they might drink. 3:3. And they have cast lots over my people; and the boy they have placed in the brothel, and the girl they have sold for wine, so that they might drink. 3:3. And they have cast lots for my people; and have given a boy for an harlot, and sold a girl for wine, that they might drink. 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 3: И о народе Моем они бросали жребий, деление пленников по жребию было в древности обычаем победителей (ср. Наум III:10; Авд 11). И отдавали отрока за блудницу (bezzonah), слав. «и даша отрочища блудницам»: мысль у пророка та, что отроков еврейских отдавали в уплату блудницам — так мало их ценили. Меркс и Новак, ввиду следующих слов и продавали отроковицу за вино предлагают в рассматриваемом выражении вместо bazzonah (за блудниц) читать bamazzon, за съестные припасы. Adam Clarke: Commentary on the Bible - 1831 3:3: Have given a boy for a harlot - To such wretched circumstances were the poor Jews reduced in their captivity, that their children were sold by their oppressors; and both males and females used for the basest purposes. And they were often bartered for the necessaries or luxuries of life. Or this may refer to the issue of the Chaldean war in Judea, where the captives were divided among the victors. And being set in companies, they cast lots for them: and those to whom they fell sold them for various purposes; the boys to be slaves and catamites, the girls to be prostitutes; and in return for them they got wine and such things. I think this is the meaning of the text. Albert Barnes: Notes on the Bible - 1834 3:3: And they have cast lots - They treated God's people as of no account, and delighted in showing their contempt toward them. They chose no one above another, as though all alike were worthless. "They cast lots," it is said elsewhere, "upon their honorable men" Nah 3:10, as a special indignity, above captivity or slavery. A "girl" they sold for an evening's Rev_elry, and a "boy" they exchanged for a night's debauch. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:3: Ch2 28:8, Ch2 28:9; Amo 2:6; Oba 1:11; Nah 3:10; Rev 18:13 Geneva 1599 3:3 And they have cast lots for my people; and have (c) given a boy for an harlot, and sold a girl for wine, that they might drink. (c) That which the enemy received for the sale of my people, they bestowed upon harlots and drink. John Gill 3:3 And they have cast lots for my people,.... Not only parted their land, but cast lots for their persons, Or played at dice for them, how many captives each soldier should have, and which should be their share and property: ninety seven thousand Jews, Josephus (d) says, were carried captive by the Romans, who, very probably, cast lots for them, as was usual in such cases; see Nahum 3:10; and have given a boy for a harlot, and sold a girl for wine, that they might drink; either they gave a boy to be prostituted to natural lusts, in lieu of a whore; and a girl to be debauched for a bottle of wine: or they gave a boy for the price of a whore, as the Targum and Kimchi interpret it; that is, they gave a boy, instead of money, to a whore, to lie with her, as the eunuch was given to Thais; and they gave a girl to the wine merchant for as much wine as they could drink at one sitting. These phrases both express their uncleanness and intemperance, and also the low price and value they set upon their captives; and is applicable enough to the Papists, notorious for the same abominable lusts. (d) De Bello Jud. l. 6. c. 9. sect. 3. John Wesley 3:3 Cast lots - It was customary with conquerors to divide the captives by lot, and so did these enemies of the Jews. Robert Jamieson, A. R. Fausset and David Brown 3:3 cast lots for my people--that is, divided among themselves My people as their captives by lot. Compare as to the distribution of captives by lot (Obad 1:11; Nahum 3:10). given a boy for . . . harlot--Instead of paying a harlot for her prostitution in money, they gave her a Jewish captive boy as a slave. girl for wine--So valueless did they regard a Jewish girl that they would sell her for a draught of wine.
3:43:4: Եւ դուք եւս տակաւին ինձ Ծո՛ւր եւ Ծայդան՝ եւ ամենայն Գալիլեա այլազգեաց. միթէ հատուցո՞ւմն ինչ հատուցանիցէք ինձ, կամ ոխս պահիցէք ինձ. վաղվաղակի տագնապա՛ւ հատուցից զհատուցումն ձեր ՚ի գլուխս ձեր։ 4 Եւ դուք տակաւին ի՞նչ ունէք ինձ հետ,ո՛վ Ծուր եւ Ծայդան[61] եւ այլազգիների ո՛ղջ Գալիլիա,մի՞թէ ինչ-որ հատուցում կը տաք ինձ կամ ոխ կը պահէք իմ դէմ.ես շուտով ձեր հատուցումը տագնապով կը բերեմ ձեր գլխին [61] 61. Տիւրոս եւ Սիդոն քաղաքները: 4 «Դուք ինծի հետ ի՞նչ բան ունիք, Ո՛վ Տիւրոս ու Սիդոն եւ Փղշտացիներու բոլոր սահմաններ։Միթէ դուք ինծի հատուցո՞ւմ պիտի ընէք։Եթէ դուք ինծի հատուցում ընէք, Շուտով ձեր հատուցումը պիտի դարձնեմ ձեր գլխուն։ Եւ ^[29]դուք եւս տակաւին ինձ``, Ծուր եւ Ծայդան եւ ամենայն ^[30]Գալիլեա այլազգեաց``, միթէ հատուցո՞ւմն ինչ հատուցանիցէք ինձ, ^[31]կամ ո՞խս պահիցէք`` ինձ, վաղվաղակի տագնապաւ հատուցից զհատուցումն ձեր ի գլուխս ձեր: 3:4: Եւ դուք եւս տակաւին ինձ Ծո՛ւր եւ Ծայդան՝ եւ ամենայն Գալիլեա այլազգեաց. միթէ հատուցո՞ւմն ինչ հատուցանիցէք ինձ, կամ ոխս պահիցէք ինձ. վաղվաղակի տագնապա՛ւ հատուցից զհատուցումն ձեր ՚ի գլուխս ձեր։ 4 Եւ դուք տակաւին ի՞նչ ունէք ինձ հետ,ո՛վ Ծուր եւ Ծայդան[61] եւ այլազգիների ո՛ղջ Գալիլիա,մի՞թէ ինչ-որ հատուցում կը տաք ինձ կամ ոխ կը պահէք իմ դէմ.ես շուտով ձեր հատուցումը տագնապով կը բերեմ ձեր գլխին [61] 61. Տիւրոս եւ Սիդոն քաղաքները: 4 «Դուք ինծի հետ ի՞նչ բան ունիք, Ո՛վ Տիւրոս ու Սիդոն եւ Փղշտացիներու բոլոր սահմաններ։Միթէ դուք ինծի հատուցո՞ւմ պիտի ընէք։Եթէ դուք ինծի հատուցում ընէք, Շուտով ձեր հատուցումը պիտի դարձնեմ ձեր գլխուն։ zohrab-1805▾ eastern-1994▾ western am▾	3:43:4 И что вы Мне, Тир и Сидон и все округи Филистимские? Хотите ли воздать Мне возмездие? хотите ли воздать Мне? Легко и скоро Я обращу возмездие ваше на головы ваши, 3:4 ὁ ο the ἥλιος ηλιος sun μεταστραφήσεται μεταστρεφω reverse εἰς εις into; for σκότος σκοτος dark καὶ και and; even ἡ ο the σελήνη σεληνη moon εἰς εις into; for αἷμα αιμα blood; bloodstreams πρὶν πριν before ἐλθεῖν ερχομαι come; go ἡμέραν ημερα day κυρίου κυριος lord; master τὴν ο the μεγάλην μεγας great; loud καὶ και and; even ἐπιφανῆ επιφανης manifest; notable 3:4 וְ֠ wᵊ וְ and גַם ḡˌam גַּם even מָה־ mā- מָה what אַתֶּ֥ם ʔattˌem אַתֶּם you לִי֙ lˌî לְ to צֹ֣ר ṣˈōr צֹר Tyrus וְ wᵊ וְ and צִידֹ֔ון ṣîḏˈôn צִידֹון Sidon וְ wᵊ וְ and כֹ֖ל ḵˌōl כֹּל whole גְּלִילֹ֣ות gᵊlîlˈôṯ גְּלִילָה region פְּלָ֑שֶׁת pᵊlˈāšeṯ פְּלֶשֶׁת Philistia הַ ha הֲ [interrogative] גְּמ֗וּל ggᵊmˈûl גְּמוּל deed אַתֶּם֙ ʔattˌem אַתֶּם you מְשַׁלְּמִ֣ים mᵊšallᵊmˈîm שׁלם be complete עָלָ֔י ʕālˈāy עַל upon וְ wᵊ וְ and אִם־ ʔim- אִם if גֹּמְלִ֤ים gōmᵊlˈîm גמל deal fully אַתֶּם֙ ʔattˌem אַתֶּם you עָלַ֔י ʕālˈay עַל upon קַ֣ל qˈal קַל light מְהֵרָ֔ה mᵊhērˈā מְהֵרָה haste אָשִׁ֥יב ʔāšˌîv שׁוב return גְּמֻלְכֶ֖ם gᵊmulᵊḵˌem גְּמוּל deed בְּ bᵊ בְּ in רֹאשְׁכֶֽם׃ rōšᵊḵˈem רֹאשׁ head 3:4. verum quid vobis et mihi Tyrus et Sidon et omnis terminus Palestinorum numquid ultionem vos redditis mihi et si ulciscimini vos contra me cito velociter reddam vicissitudinem vobis super caput vestrumBut what have you to do with me, O Tyre, and Sidon, and all the coast of the Philistines? will you revenge yourselves on me? and if you revenge yourselves on me, I will very soon return you a recompense upon your own head. 3:4. Truly, what is there between you and me, Tyre and Sidon and all the distant places of the Philistines? How will you take vengeance on me? And if you were to revenge yourselves against me, I would deliver a repayment to you, quickly and soon, upon your head. 3:4. Yea, and what have ye to do with me, O Tyre, and Zidon, and all the coasts of Palestine? will ye render me a recompence? and if ye recompense me, swiftly [and] speedily will I return your recompence upon your own head; 4. Yea, and what are ye to me, Tyre, and Zidon, and all the regions of Philistia? will ye render me a recompence? and if ye recompense me, swiftly and speedily will I return your recompence upon your own head. 3:4 Yea, and what have ye to do with me, O Tyre, and Zidon, and all the coasts of Palestine? will ye render me a recompence? and if ye recompense me, swiftly [and] speedily will I return your recompence upon your own head: 3:4 И что вы Мне, Тир и Сидон и все округи Филистимские? Хотите ли воздать Мне возмездие? хотите ли воздать Мне? Легко и скоро Я обращу возмездие ваше на головы ваши, 3:4 ὁ ο the ἥλιος ηλιος sun μεταστραφήσεται μεταστρεφω reverse εἰς εις into; for σκότος σκοτος dark καὶ και and; even ἡ ο the σελήνη σεληνη moon εἰς εις into; for αἷμα αιμα blood; bloodstreams πρὶν πριν before ἐλθεῖν ερχομαι come; go ἡμέραν ημερα day κυρίου κυριος lord; master τὴν ο the μεγάλην μεγας great; loud καὶ και and; even ἐπιφανῆ επιφανης manifest; notable 3:4 וְ֠ wᵊ וְ and גַם ḡˌam גַּם even מָה־ mā- מָה what אַתֶּ֥ם ʔattˌem אַתֶּם you לִי֙ lˌî לְ to צֹ֣ר ṣˈōr צֹר Tyrus וְ wᵊ וְ and צִידֹ֔ון ṣîḏˈôn צִידֹון Sidon וְ wᵊ וְ and כֹ֖ל ḵˌōl כֹּל whole גְּלִילֹ֣ות gᵊlîlˈôṯ גְּלִילָה region פְּלָ֑שֶׁת pᵊlˈāšeṯ פְּלֶשֶׁת Philistia הַ ha הֲ [interrogative] גְּמ֗וּל ggᵊmˈûl גְּמוּל deed אַתֶּם֙ ʔattˌem אַתֶּם you מְשַׁלְּמִ֣ים mᵊšallᵊmˈîm שׁלם be complete עָלָ֔י ʕālˈāy עַל upon וְ wᵊ וְ and אִם־ ʔim- אִם if גֹּמְלִ֤ים gōmᵊlˈîm גמל deal fully אַתֶּם֙ ʔattˌem אַתֶּם you עָלַ֔י ʕālˈay עַל upon קַ֣ל qˈal קַל light מְהֵרָ֔ה mᵊhērˈā מְהֵרָה haste אָשִׁ֥יב ʔāšˌîv שׁוב return גְּמֻלְכֶ֖ם gᵊmulᵊḵˌem גְּמוּל deed בְּ bᵊ בְּ in רֹאשְׁכֶֽם׃ rōšᵊḵˈem רֹאשׁ head 3:4. verum quid vobis et mihi Tyrus et Sidon et omnis terminus Palestinorum numquid ultionem vos redditis mihi et si ulciscimini vos contra me cito velociter reddam vicissitudinem vobis super caput vestrum But what have you to do with me, O Tyre, and Sidon, and all the coast of the Philistines? will you revenge yourselves on me? and if you revenge yourselves on me, I will very soon return you a recompense upon your own head. 3:4. Truly, what is there between you and me, Tyre and Sidon and all the distant places of the Philistines? How will you take vengeance on me? And if you were to revenge yourselves against me, I would deliver a repayment to you, quickly and soon, upon your head. 3:4. Yea, and what have ye to do with me, O Tyre, and Zidon, and all the coasts of Palestine? will ye render me a recompence? and if ye recompense me, swiftly [and] speedily will I return your recompence upon your own head; 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: В числе народов, которым предстоит наказание в день суда, пророк называет финикиян и филистимлян. И что вы Мне, Тир и Сидон и все округи Филистимские? Пророк хочет сказать вопросом, что и эти города и округи, подобно другим будут наказаны. Тир и Сидон — главные города Финикии. Под округами филистимскими разумеют города Газа, Азот, Аскалон, Геф и Аккарон, расположенные по западному берегу Средиземного моря. Вместо слов и все округи филистимские vecol geliloth pelascheth у LXX читается kai pasa halilai allofulwn, слав. «и вся Галилеа иноплеменников». По-видимому, LXX евр. geliloth приняли в смысле собственного имени северной области Палестины — Галилеи (ср. Нав XX:7; ХХI:32; 3: Цар IX:11), которая, по свидетельству блаж. Феодорита, принадлежала Тиру. Возможно, также, что как и в Нав ХХII:10, 11; LXX eвp. geliloth оставили без перевода транскрибировав слово, как halilwq; из Galilwq позднейшие переписчики сделали уже halilaia (Якимов). Евр. pelescheth или peloscheth, наименование земли филистимлян, по производству от неупотреб. гл. palasch, означает «земля чужестранцев». У LXX, поэтому, оно постоянно передается словом allifuloV. Хотите ли воздать Мне возмездие? т. е. хотите ли вы отмстить за поражения, которые вы потерпели от Меня. Предполагают, что пророк говорит о нападении филистимлян на Иерусалим при царе Иораме. Этим нападением филистимляне, по мысли пророка, как бы мстили Господу на Его избранном народе за то, что Он попустил им быть данниками евреев во время Иосафата (2: Пар XVII:11). Xотите ли воздать Мне?, слав. «или памятозлобствуете вы на Мя»: мысль тождественная с выраженной в предшествующем предложении. Adam Clarke: Commentary on the Bible - 1831 3:4: What have ye to do with me - Why have the Syrians and Sidonians joined their other enemies to oppress my people? for they who touch my people touch me. Will ye render me a recompense? - Do you think by this to avenge yourselves upon the Almighty? to retaliate upon God! Proceed, and speedily will I return your recompense; I will retaliate. Albert Barnes: Notes on the Bible - 1834 3:4: Yea, and what have ye to do with Me? - Literally, "and also, what are ye to Me?" The words, "And also," show that this is something additional to the deeds of those before spoken of. Those, instanced before, were great oppressors, such as dispersed the former people of God and "divided their land." In addition to these, God condemns here another class, those who, without having power to destroy, harass and vex His heritage. The words, "what are ye to Me?" are like that other phrase, "what is there to thee and me?" (Jos 22:24, etc; Mat 8:29, ...), i. e., what have we in common? These words, "what are ye to Me?" also declare, that those nations had no part in God. God accounts them as aliens, "what are ye to Me?" Nothing. But the words convey, besides, that they would, unprovoked, have to do with God, harassing His people without cause. They obtruded themselves, as it were, upon God and His judgments; they challenged God; they thrust themselves in, to their destruction, where they had no great temptation to meddle, noticing, but inbred malice, to impel them. This was, especially, the character of the relations of Tyre and Zidon and Philistia with Israel. They were allotted to Israel by Joshua, but were not assailed . On the contrary, "the Zidonians" are counted among those who "oppressed" Israel, and "out of" whose "hand" God "delivered" him, when he "cried" to God Jdg 10:12. The Philistines were the unwearied assailants of Israel in the days of the Judges, and Saul, and David Jdg 13:1; 1 Sam. 4; 13; 17; Sa1 23:1; 1 Sam. 30; Sa1 31:1-13; during 40 years Israel was given into the hands of the Philistines, until God delivered them by Samuel at Mizpeh. When David was king of all Israel, the Philistines still acted on the offensive, and lost Gath and her towns to David in an offensive war Sa2 5:17-25; Sa2 8:1; Ch1 18:1; Sa2 21:18; Sa2 13:9-16. To Jehoshaphat some of them voluntarily paid tribute Ch2 17:11; but in the reign of Jehoram his son, they, with some Arabians, marauded in Judah, plundering the king's house and slaying all his sons, save the youngest Ch2 21:16-17; Ch2 22:1. This is the last event before the time of Joel. They stand among the most inveterate and unprovoked enemies of God's people, and probably as enemies of God also hating the claim of Judah that their God was the One God. Will ye render Me a recompense? - People never want pleas for themselves. The Philistines, although the aggressors, had been signally defeated by David. People forget their own wrong-doings and remember their sufferings. It may be then, that the Philistines thought that they had been aggrieved when their assaults were defeated, and looked upon their own fresh aggressions as a requital. If moreover, as is probable, they heard that the signal victories won over them were ascribed by Israel to God, and themselves also suspected, that these "mighty Gods" Sa1 4:7-8 were the cause of their defeat, they doubtless turned their hatred against God. People, when they submit not to God chastening them, hate Him. This belief that they were retaliating against God, (not, of course, knowing Him as God,) fully corresponds with the strong words, "will ye render Me "a recompense?" Julian's dying blasphemy, "Galilean, thou hast conquered," corresponds with the efforts of his life against the gospel, and implies a secret consciousness that He whose religion he was straining to overthrow "might" be, What he denied Him to be, God. The phrase "swiftly," literally "lightly, and speedily, denotes" the union of easiness with speed. The recompense is returned "upon" their head, coming down upon them from God. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:4: and what: Jdg 11:12; Ch2 21:16, Ch2 28:17, Ch2 28:18; Act 9:4 O Tyre: Amo 1:6-10, Amo 1:12-14; Zac 9:2-8 will ye: Eze 25:12-17 swiftly: Deu 32:35; Isa 34:8, Isa 59:18; Jer 51:6; Luk 18:7; Th2 1:6 Geneva 1599 3:4 Yea, and (d) what have ye to do with me, O Tyre, and Zidon, and all the coasts of Palestine? will ye render me (e) a recompence? and if ye recompense me, swiftly [and] speedily will I return your recompence upon your own head; (d) He takes the cause of his Church in hand against the enemy, as though the injury were done to himself. (e) Have I done you wrong, that you will render me the same? John Gill 3:4 Yea, and what have ye to do with me, O Tyre, and Zidon, and all the coasts of Palestine?.... The Tyrians, Zidonians, and Philistines, were near neighbours of the Jews, and implacable enemies to them; and are here put for the enemies of the true church of Christ, the Papists and Turks, and in whose possession those places now are: these are addressed by the Lord, inquiring or demanding the reason of their ill usage of him and his people: "what have ye to do with me?" to be called by my name, or accounted my people? I know you not, nor will I have any fellowship with you: or what have ye to do with my people, to disturb and distress them? what wrong have I or they done you, that you thus use them? will ye render me a recompence? for turning you out of your land, and putting my people into it? do you think to retaliate this? and if ye recompense me; by doing an injury to my people: swiftly and speedily will I return your recompence upon your own head; bring swift and sudden destruction upon you. John Wesley 3:4 Yea - Have I done you any wrong, which you avenge upon my people? Or do you begin to violate the laws of neighbourhood and friendship, and think to escape? Do ye think you have to do with a poor opprest people, my people, and I nothing concerned at it? Palestine - On which were towns of trade, and merchants that bought and sold these captives. A recompence - Have I or my people so dealt with you? And if - If you will deal thus, I will speedily avenge myself and my people of you. Robert Jamieson, A. R. Fausset and David Brown 3:4 what have ye to do with me--Ye have no connection with Me (that is, with My people: God identifying Himself with Israel); I (that is, My people) have given you no cause of quarrel, why then do ye trouble Me (that is, My people)? (Compare the same phrase, Josh 22:24; Judg 11:12; 2Kings 16:10; Mt 8:29). Tyre . . . Zidon . . . Palestine-- (Amos 1:6, Amos 1:9). if ye recompense me--If ye injure Me (My people), in revenge for fancied wrongs (Ezek 25:15-17), I will requite you in your own coin swiftly and speedily.
3:53:5: Փոխանակ զի զարծաթն իմ եւ զոսկին առէք, եւ զընտիր ընտիրսն եւ զգեղեցիկ անօթսն տարայք ՚ի մեհեանս ձեր[10633]. [10633] Ոմանք. Եւ զընտիր ընտիր եւ զգե՛՛։ 5 այն բանի փոխարէն, որ իմ արծաթն ու ոսկին առաքիմ ընտիր-ընտիր ու գեղեցիկ անօթները տարաք ձեր մեհեանները 5 Քանզի իմ արծաթս ու իմ ոսկիս առիք, Իմ աղէկ ու ցանկալի բաներս ձեր մեհեանները տարիք, Փոխանակ զի զարծաթն իմ եւ զոսկին առէք, եւ զընտիր ^[32]ընտիր եւ զգեղեցիկ անօթսն`` տարայք ի մեհեանս ձեր: 3:5: Փոխանակ զի զարծաթն իմ եւ զոսկին առէք, եւ զընտիր ընտիրսն եւ զգեղեցիկ անօթսն տարայք ՚ի մեհեանս ձեր[10633]. [10633] Ոմանք. Եւ զընտիր ընտիր եւ զգե՛՛։ 5 այն բանի փոխարէն, որ իմ արծաթն ու ոսկին առաքիմ ընտիր-ընտիր ու գեղեցիկ անօթները տարաք ձեր մեհեանները 5 Քանզի իմ արծաթս ու իմ ոսկիս առիք, Իմ աղէկ ու ցանկալի բաներս ձեր մեհեանները տարիք, zohrab-1805▾ eastern-1994▾ western am▾	3:53:5 потому что вы взяли серебро Мое и золото Мое, и наилучшие драгоценности Мои внесли в капища ваши, 3:5 καὶ και and; even ἔσται ειμι be πᾶς πας all; every ὃς ος who; what ἂν αν perhaps; ever ἐπικαλέσηται επικαλεω invoke; nickname τὸ ο the ὄνομα ονομα name; notable κυρίου κυριος lord; master σωθήσεται σωζω save ὅτι οτι since; that ἐν εν in τῷ ο the ὄρει ορος mountain; mount Σιων σιων Siōn; Sion καὶ και and; even ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem ἔσται ειμι be ἀνασῳζόμενος ανασωζω in that εἶπεν επω say; speak κύριος κυριος lord; master καὶ και and; even εὐαγγελιζόμενοι ευαγγελιζω deliver the good message / gospel; preach οὓς ος who; what κύριος κυριος lord; master προσκέκληται προσκαλεω summon 3:5 אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] כַּסְפִּ֥י kaspˌî כֶּסֶף silver וּ û וְ and זְהָבִ֖י zᵊhāvˌî זָהָב gold לְקַחְתֶּ֑ם lᵊqaḥtˈem לקח take וּ û וְ and מַֽחֲמַדַּי֙ mˈaḥᵃmadday מַחְמָד desire הַ ha הַ the טֹּבִ֔ים ṭṭōvˈîm טֹוב good הֲבֵאתֶ֖ם hᵃvēṯˌem בוא come לְ lᵊ לְ to הֵיכְלֵיכֶֽם׃ hêḵᵊlêḵˈem הֵיכָל palace 3:5. argentum enim meum et aurum tulistis et desiderabilia mea et pulcherrima intulistis in delubra vestraFor you have taken away my silver, and my gold: and my desirable, and most beantiful things you have carried into your temples. 3:5. For you have carried away my silver and gold. And my desirable and most beautiful, you have taken into your shrines. 3:5. Because ye have taken my silver and my gold, and have carried into your temples my goodly pleasant things: 5. Forasmuch as ye have taken my silver and my gold, and have carried into your temples my goodly pleasant things; 3:5 Because ye have taken my silver and my gold, and have carried into your temples my goodly pleasant things: 3:5 потому что вы взяли серебро Мое и золото Мое, и наилучшие драгоценности Мои внесли в капища ваши, 3:5 καὶ και and; even ἔσται ειμι be πᾶς πας all; every ὃς ος who; what ἂν αν perhaps; ever ἐπικαλέσηται επικαλεω invoke; nickname τὸ ο the ὄνομα ονομα name; notable κυρίου κυριος lord; master σωθήσεται σωζω save ὅτι οτι since; that ἐν εν in τῷ ο the ὄρει ορος mountain; mount Σιων σιων Siōn; Sion καὶ και and; even ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem ἔσται ειμι be ἀνασῳζόμενος ανασωζω in that εἶπεν επω say; speak κύριος κυριος lord; master καὶ και and; even εὐαγγελιζόμενοι ευαγγελιζω deliver the good message / gospel; preach οὓς ος who; what κύριος κυριος lord; master προσκέκληται προσκαλεω summon 3:5 אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] כַּסְפִּ֥י kaspˌî כֶּסֶף silver וּ û וְ and זְהָבִ֖י zᵊhāvˌî זָהָב gold לְקַחְתֶּ֑ם lᵊqaḥtˈem לקח take וּ û וְ and מַֽחֲמַדַּי֙ mˈaḥᵃmadday מַחְמָד desire הַ ha הַ the טֹּבִ֔ים ṭṭōvˈîm טֹוב good הֲבֵאתֶ֖ם hᵃvēṯˌem בוא come לְ lᵊ לְ to הֵיכְלֵיכֶֽם׃ hêḵᵊlêḵˈem הֵיכָל palace 3:5. argentum enim meum et aurum tulistis et desiderabilia mea et pulcherrima intulistis in delubra vestra For you have taken away my silver, and my gold: and my desirable, and most beantiful things you have carried into your temples. 3:5. For you have carried away my silver and gold. And my desirable and most beautiful, you have taken into your shrines. 3:5. Because ye have taken my silver and my gold, and have carried into your temples my goodly pleasant things: 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 5-6: Таким образом, преступление финикиян и филистимлян («месть» Иегове) состояло в том, что они разграбили иудейскую землю и продавали пленных евреев в отдаленные страны. По объяснению церковных учителей, в cт. 5–6: пророк имеет в виду будущие события — нашествие вавилонян (блаж. Феодорит), время Зоровавеля (св. Ефрем Сирин) или эпоху римского владычества (блаж. Иероним). Но можно думать, что пророк говорит о разграблении филистимлянами Иерусалима, происшедшем в царствование Иорама (2: Пар XXI:16, 17), хотя в повествовании 2: Пар и не упоминается об участи финикиян. Словами серебро Мое и золото Мое дается мысль, что и земля избранного народа, и все его достояние являются собственностью Иеговы. Но ближайшим образом пророк говорит о сокровищах храма. И наилучшие драгоценности, евр. umahamaddaj hattovim. в слав. «избранные Моя и добрая», соответственно чтению некоторых греч. код.: ta epilekta mou kai ta kala. Adam Clarke: Commentary on the Bible - 1831 3:5: Ye have taken my silver and my gold - The Chaldeans had spoiled the temple, and carried away the sacred vessels, and put them in the temple of their own god in Babylon. Albert Barnes: Notes on the Bible - 1834 3:5: Ye have taken My silver and My gold - Not the silver and gold of the temple, (as some have thought.) At least, up to the prophet's time, they had not done this. For the inroad of the Philistines in the reign of Jehoram was, apparently, a mere marauding expedition, in which they killed and plundered, but are not said to have besieged or taken any city, much less Jerusalem. God calls "the silver and gold" which He, through His Providence, had bestowed on Judah, "My" gold and silver; as He said by Hosea Hos 2:8. "She knew not that I multiplied her silver and gold, whereof she made Baal;" and by Haggai, "The silver is Mine, and the gold is Mine, saith the Lord of Hosts" Hag 2:8. For they were His people, and what they had, they held of Him; and the Philistines too so accounted it, and dedicated a part of it to their idols, as they had the ark formerly, accounting the victory over God's people to be the triumph of their idols over God. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:5: ye: Kg2 12:18, Kg2 16:8, Kg2 18:15, Kg2 18:16, Kg2 24:13, Kg2 25:13-17; Jer 50:28, Jer 51:11; Dan 5:2, Dan 5:3 into: Sa1 5:2-5 pleasant: Heb. desirable, Dan 11:38 John Gill 3:5 Because ye have taken my silver and my gold,.... Which is all the Lord's, Hag 2:8; or which he had bestowed upon his people, and they had taken from them: and have carried into your temples my goodly pleasant things; either the rich furniture of the houses of his people, which they carried into their own houses, or "palaces" (e), as it may be rendered; having either taken them away themselves, or bought them of others that had taken them: or else the rich vessels of the temple; as these were carried away by the Chaldeans, and put into their idol temples, Dan 1:2; so afterward they were taken by the Romans, and put into the temples of their gods: whether any of these came into the hands of the Tyrians, &c. by any means, and were put into their idol temples, as the temple of Hercules, is not certain; however, it is notorious that the Papists, the Tyrians are an emblem of, not only build stately temples, and dedicate them to angels and saints, but most profusely adorn them with gold and silver, and all goodly and desirable things; which is putting them to an idolatrous use they were not designed for. (e) "in palatia vestra", Montanus, Drusius, Burkius. John Wesley 3:5 Taken - Either as part of the spoil, or as part of your pay. My silver - Silver and gold vessels dedicated to my service. Robert Jamieson, A. R. Fausset and David Brown 3:5 my silver . . . my gold--that is, the gold and silver of My people. The Philistines and Arabians had carried off all the treasures of King Jehoram's house (2Chron 21:16-17). Compare also 3Kings 15:18; 4Kings 12:18; 4Kings 14:14, for the spoiling of the treasures of the temple and the king's palace in Judah by Syria. It was customary among the heathen to hang up in the idol temples some of the spoils of war as presents to their gods.
3:63:6: եւ զորդիսն Յուդայ՝ եւ զորդիսն Երուսաղեմի վաճառեցէք որդւոցն Յունաց. զի մերժեցէք զնոսա ՚ի սահմանաց իւրեանց։ 6 ու Յուդայի երկրի եւ Երուսաղէմի որդիներին վաճառեցիք յոյներին,որպէսզի նրանց հեռացնէք իրենց սահմաններից: 6 Յուդայի որդիները ու Երուսաղէմի որդիները Յոյներու որդիներուն ծախեցիք, Որպէս զի զանոնք իրենց սահմանէն հեռացնէք։ եւ զորդիսն Յուդայ եւ զորդիսն Երուսաղեմի վաճառեցէք որդւոցն Յունաց, զի մերժիցէք զնոսա ի սահմանաց իւրեանց: 3:6: եւ զորդիսն Յուդայ՝ եւ զորդիսն Երուսաղեմի վաճառեցէք որդւոցն Յունաց. զի մերժեցէք զնոսա ՚ի սահմանաց իւրեանց։ 6 ու Յուդայի երկրի եւ Երուսաղէմի որդիներին վաճառեցիք յոյներին,որպէսզի նրանց հեռացնէք իրենց սահմաններից: 6 Յուդայի որդիները ու Երուսաղէմի որդիները Յոյներու որդիներուն ծախեցիք, Որպէս զի զանոնք իրենց սահմանէն հեռացնէք։ zohrab-1805▾ eastern-1994▾ western am▾	3:63:6 и сынов Иуды и сынов Иерусалима продавали сынам Еллинов, чтобы удалить их от пределов их. 3:6 וּ û וְ and בְנֵ֤י vᵊnˈê בֵּן son יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah וּ û וְ and בְנֵ֣י vᵊnˈê בֵּן son יְרוּשָׁלִַ֔ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem מְכַרְתֶּ֖ם mᵊḵartˌem מכר sell לִ li לְ to בְנֵ֣י vᵊnˈê בֵּן son הַ ha הַ the יְּוָנִ֑ים yyᵊwānˈîm יְוָנִי Greek לְמַ֥עַן lᵊmˌaʕan לְמַעַן because of הַרְחִיקָ֖ם harḥîqˌām רחק be far מֵ mē מִן from עַ֥ל ʕˌal עַל upon גְּבוּלָֽם׃ gᵊvûlˈām גְּבוּל boundary 3:6. et filios Iuda et filios Hierusalem vendidistis filiis Graecorum ut longe faceretis eos de finibus suisAnd the children of Juda, and the children of Jerusalem, you have sold to the children of the Greeks, that you might remove them far off from their own country. 3:6. And you, sons of Judah and sons of Jerusalem, you have sold the sons of the Greeks, so that you might drive them far from their own territory. 3:6. The children also of Judah and the children of Jerusalem have ye sold unto the Grecians, that ye might remove them far from their border. 6. the children also of Judah and the children of Jerusalem have ye sold unto the sons of the Grecians, that ye might remove them far from their border: 3:6 The children also of Judah and the children of Jerusalem have ye sold unto the Grecians, that ye might remove them far from their border: 3:6 и сынов Иуды и сынов Иерусалима продавали сынам Еллинов, чтобы удалить их от пределов их. 3:6 וּ û וְ and בְנֵ֤י vᵊnˈê בֵּן son יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah וּ û וְ and בְנֵ֣י vᵊnˈê בֵּן son יְרוּשָׁלִַ֔ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem מְכַרְתֶּ֖ם mᵊḵartˌem מכר sell לִ li לְ to בְנֵ֣י vᵊnˈê בֵּן son הַ ha הַ the יְּוָנִ֑ים yyᵊwānˈîm יְוָנִי Greek לְמַ֥עַן lᵊmˌaʕan לְמַעַן because of הַרְחִיקָ֖ם harḥîqˌām רחק be far מֵ mē מִן from עַ֥ל ʕˌal עַל upon גְּבוּלָֽם׃ gᵊvûlˈām גְּבוּל boundary 3:6. et filios Iuda et filios Hierusalem vendidistis filiis Graecorum ut longe faceretis eos de finibus suis And the children of Juda, and the children of Jerusalem, you have sold to the children of the Greeks, that you might remove them far off from their own country. 3:6. And you, sons of Judah and sons of Jerusalem, you have sold the sons of the Greeks, so that you might drive them far from their own territory. 3:6. The children also of Judah and the children of Jerusalem have ye sold unto the Grecians, that ye might remove them far from their border. ru▾ 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 6: Продавали сынам Еллинов, с евр. libnej hajjeyanim = сынам Иавана: у пророка Иезекииля упоминается (XXVII:19) о городе Иаване (javan), находившемся в счастливой Аравии. Некоторые комментаторы (Гитциг, Вюнше) и в приведенных словах пророка Иоиля видят речь о жителях Иавана Аравийского. Но в Библии javan обыкновенно употребляется в качестве названия Ионии или Греции (Ис LXVI:19; Иез XXVII:13; Зах IX:13). В этом значении естественнее всего принимать слово javan и в ст. 6-м III гл. пророка Иоиля. Финикияне не только в послепленное время, но и в глубокой древности находились в торговых сношениях с греческими племенами, причем предметом торговли были и рабы (Илиад. VI, 28; ХXIII, 741–745; Одис. XV, 402). Пророк, по-видимому, говорит именно о продаже финикиянами в рабство в Грецию иудейских пленников. Adam Clarke: Commentary on the Bible - 1831 3:6: Sold unto the Grecians - These were the descendants of Javan, Gen 10:2-5. And with them the Tyrians trafficked, Eze 27:19. That ye might remove them far from their border - Intending to send them as far off as possible, that it might be impossible for them to get back to reclaim the land of which you had dispossessed them. Albert Barnes: Notes on the Bible - 1834 3:6: The children also - Literally, "And the sons of Judah and the sons of Jerusalem have ye sold to the sons of the Greeks." This sin of the Tyrians was probably old and inveterate. The Tyrians, as they were the great carriers of the world's traffic, so they were slave-dealers, and, in the earliest times, men-stealers. The Greek ante-historic tradition exhibits them, as trading and selling women, from both Greece and Egypt . As their trade became more fixed, they themselves stole no more, but, like Christian nations, sold those whom others stole or made captive. Ezekiel speaks of their trade in "the souls of men" Eze 27:13 with "Greece" on the one side, and "Tubal and Mesech" near the Black Sea on the other. The beautiful youth of Greece of both sexes were sold even into Persia . In regard to the Moschi and Tibareni, it remains uncertain, whether they sold those whom they took in war (and, like the tribes of Africa in modern times, warred the more, because they had a market for their prisoners,) or whether, like the modern Cireassians, they sold their daughters. Ezekiel however, says "men," so that he cannot mean, exclusively, women. From the times of the Judges, Israel was exposed in part both to the violence and fraud of Tyre and Sidon. The tribe of Asher seems to have lived in the open country among fortified towns of the Zidonians. For whereas of Benjamin, Manasseh, Ephraim, Zabulon, it is said that the old inhabitants of the land dwelt among them Jdg 1:21, Jdg 1:27, Jdg 1:29-30, of Asher it is said, that they "dwelt among the Canaanites," the "inhabitants of the land" Jdg 1:31-32, as though these were the more numerous. And not only so, but since they did "not drive out the inhabitants" of seven cities, "Accho, Zidon, Ahlab, Achzib, Helbah, Aphek, Rehob," they must have been liable to incursions from them. The Zidonians were among those who "oppressed Israel" (Jdg 5:30; see Jdg 4:3, Jdg 4:7, Jdg 4:13, Jdg 4:15-16). Sisera's army came from their territory, (for Jabin was king of Hazor,) and Deborah speaks of "a damsel or two," as the expected prey of each man in the whole multitude of his host. An old proverb, mentioned 427 b. c., implies that the Phoenicians sent circumcised slaves into the fields to reap their harvest . But there were no other circumcised there besides Israel. But the Phoenician slave-trade was also probably, even in the time of the Judges, exercised against Israel. In Joel and Amos, the Philistines and Tyrians appear as combined in the traffic. In Amos, the Philistines are the robbers of men; the Phoenicians are the receivers and the sellers Amo 1:6, Amo 1:9. Pagan nations retain for centuries the same inherited character, the same natural nobleness, or, still more, the same natural vices. The Phoenicians, at the date of the Judges, are known as dishonest traders, and that, in slaves. The Philistines were then also inveterate oppressors. On one occasion "the captivity of the land" coincided with the great victory of the Philistines, when Eli died and the ark of God was taken. For these two dates are given in the same place as the close of the idolatry of Micah's graven image. It endured "unto the captivity of the land" Jdg 18:30-31 and, "and all the time that the house of God was at Shiloh," from where the ark was removed, never to return, in that battle when it was taken. But "the captivity of the land" is not merely a subdual, whereby the inhabitants would remain tributary or even enslaved, yet still remain. A captivity implies a removal of the inhabitants; and such a removal could not have been the direct act of the Philistines. For dwelling themselves in the land only, they had no means of removing the inhabitants from it, except by selling them; and the only nation, who could export them in such numbers as would be expressed by the words "a captivity of the land," were the Zidonians. Probably such acts were expressly prohibited "by the brotherly covenant" (see the note at Amo 1:9) or treaty between Solomon and Hiram King of Tyre. For Amos says that Tyre forgot that treaty, when she sold wholesale the captive Israelites whom the Philistines had carried off. Soon after Joel, Obadiah speaks of a captivity at "Sepharad," or "Sardis" (see the note at Oba 1:20), the capital of the Lydian empire. The Tyrian merchants were "the" connecting link between Palestine and the coasts of Asia Minor. The Israelites must have been sold there as slaves, and that by the Phoenicians. In yet later times the Tyrian merchants followed, like vultures, on the rear of armies to make a prey of the living, as the vultures of the dead. They hung on the march of Alexander as far as India . In the wars of the Maccabees, at Nicanor's proclamation, a thousand (2 Macc. 8:34) merchants gathered to the camp of Gorgias "with silver and gold, very much, to buy the children of Israel as slaves" (1 Macc. 3:41), and with chains , wherewith to secure them. They assembled in the rear of the Roman armies , "seeking wealth amid the clash of arms, and slaughter, and fleeing poverty through peril." Reckless of human life, the slave-merchants commonly, in their wholesale purchase of captives, abandoned the children as difficult of transport, whence the Spartan king was praised for providing for them . The temptation to Tyrian covetousness was aggravated by the ease with which they could possess themselves of the Jews, the facility of transport, and, as it seems, their value. It is mentioned as the inducement to slave-piracy among the Cilicians. "The export of the slaves especially invited to misdeeds, being most gainful, for they were easily taken, and the market was not so very far off and was most wealthy . The Jewish slaves appear also to have been valued, until those times after the taking of Jerusalem, when they had become demoralized, and there was a plethora of them, as God had predicted . The post occupied by the "little maid" who "waited on Naaman's wife" Kg2 5:2, was that of a favorite slave, as Greek tradition represented Grecian maidens to have been an object of coveting to the wife of the Persian Monarch . The "damsel or two" for the wives of each man in Jabin's host appear as a valuable part of the spoil. The wholesale price at which Nicanor set the Jews his expected prisoners, and at which he hoped to sell some 180, 000 , shows the extent of the then traffic and their relative value. 2 British pounds. 14 shillings, 9d. as the average price of each of 90 slaves in Judea, implies a retail-price at the place of sale, above the then ordinary price of man. This wholesale price for what was expected to be a mixed multitude of nearly 200, 000, (for "Nicanor undertook to make so much money of the captive Jews as should defray the tribute of 2000 talents which the king was to pay to the Romans" (2 Macc. 8:10)), was nearly 5 times as much as that at which Carthaginian soldiers were sold at the close of the first Punic war . It was two-thirds of the retail price of a good slave at Athens , or of that at which, about 340 b. c., the law of Greece prescribed that captives should be redeemed ; or of that, (which was nearly the same) at which the Mosaic law commanded compensation to be made for a slave accidentally killed Exo 21:30. The facility of transport increased the value. For, although Pontus supplied both the best and the most of the Roman slaves , yet in the war with Mithridates, amid a great abundance of all things, slaves were sold at 3 shillings 3d. . The special favors also shown to the Jewish captives at Rome and Alexandria show the estimation in which they were held. At Rome, in the reign of Augustus , "the large section of Rome beyond the Tiber was possessed and inhabited by Jews, most of them Roman citizens, having been brought as captives into Italy and made freedmen by their owners." On whatever ground Ptolemy Philadelphus redeemed 100, 000 Jews whom his father had taken and sold , the fact can hardly be without foundation, or his enrolling them in his armies, or his employing them in public offices or about his own person. Joel lived before the historic times of Greece. But there are early traces of slavetrade carried on by Greeks . According to Theopompus, the Chians, first among the Greeks, acquired barbarian slaves in the way of trade . The Ionian migration had tilled the islands and part of the coasts of Asia Minor with Greek traders about two centuries before Joel, 1069 b. c. . Greeks inhabited both the coasts and islands between Tyre and Sardis, where we know them to have been carried. Cyprus and Crete, both inhabited by Greeks and both in near contact with Phoenicia, were close at hand. The demand for slaves must have been enormous. For wives were but seldom allowed them; and Athens, Aegina, Corinth alone had in the days of their prosperity 1, 330, 000 slaves . At the great slave-mart at Delos, 10, 000 were brought, sold, removed in a single day . That ye might remove them far from their border - The Philistines hoped thus to weaken the Jews, by selling their fighting men afar, from where they could no more return. There was doubtless also in this removal an anti-religious malice, in that the Jews clung to their land, as ""the Lord's land," the land given by Him to their fathers; so that they, at once, weakened their rivals, aggravated and enjoyed their distress, and seemed again to triumph over God. Tyre and Sidon took no active share in making the Jews prisoners, yet, partaking in the profit and aiding in the disposal of the captives, they became, according to that true proverb "the receiver is as bad as the thief," equally guilty of the sin, in the sight of God. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:6: have ye: Joe 3:3, Joe 3:8; Deu 28:32, Deu 28:68; Eze 27:13 Grecians: Heb. sons of the Grecians John Gill 3:6 The children also of Judah and the children of Jerusalem,.... Not children in age literally, as Kimchi, kidnapped or bought by the Tyrians; but the inhabitants of Judah and Jerusalem: have ye sold unto the Grecians; or sons of Javan; it was one part of the merchandise of Tyre to trade in the persons of men; and Javan, or the Greeks, with others, were their merchants for them, Ezek 27:13; and the souls of men are a part of the trade of the merchants of Rome, typified by the Tyrians, Rev_ 18:13; that ye might remove them far from their border; from their own land, or place of dwelling, that so they might not be easily redeemed, and return to it any more. Rome, the antichristian Tyre, trading with the souls of men, is to their eternal damnation, as much as in them lies. Cocceius interprets this of the children of the church being trained up in the doctrine of Aristotle, in the times of the schoolmen. John Wesley 3:6 Remove them - That there might be no hope of their return to their country. Robert Jamieson, A. R. Fausset and David Brown 3:6 Grecians--literally, "Javanites," that is, the Ionians, a Greek colony on the coast of Asia Minor who were the first Greeks known to the Jews. The Greeks themselves, however, in their original descent came from Javan (Gen 10:2, Gen 10:4). Probably the germ of Greek civilization in part came through the Jewish slaves imported into Greece from PhÅ“nicia by traffickers. Ezek 27:13 mentions Javan and Tyre as trading in the persons of men. far from their border--far from Judea; so that the captive Jews were cut off from all hope of return.
3:73:7: Արդ՝ ե՛ս կանգնեցից զնոսա ՚ի տեղւոջէ՝ ուր վաճառեցէք զնոսա անդր, եւ հատուցից զհատուցումն ձեր ՚ի գլուխս ձեր[10634]. [10634] Ոմանք. Ուր վաճառեցէք զնոսա անտի։ Ուր Ոսկան. զնոսա անդ։ 7 Արդ, ես ոտքի կը կանգնեցնեմ նրանց այնտեղ,որտեղ վաճառեցիք նրանց,եւ կը բերեմ ձեր հատուցումը ձեր գլխին: 7 Ահա ես զանոնք պիտի վերադարձնեմ այն տեղէն՝ ուր դուք զանոնք ծախեցիք, Ձեր ըրածը պիտի փոխադարձեմ։ արդ ես ^[33]կանգնեցից զնոսա ի տեղւոջէ ուր վաճառեցէք զնոսա անդր, եւ հատուցից զհատուցումն ձեր ի գլուխս ձեր: 3:7: Արդ՝ ե՛ս կանգնեցից զնոսա ՚ի տեղւոջէ՝ ուր վաճառեցէք զնոսա անդր, եւ հատուցից զհատուցումն ձեր ՚ի գլուխս ձեր[10634]. [10634] Ոմանք. Ուր վաճառեցէք զնոսա անտի։ Ուր Ոսկան. զնոսա անդ։ 7 Արդ, ես ոտքի կը կանգնեցնեմ նրանց այնտեղ,որտեղ վաճառեցիք նրանց,եւ կը բերեմ ձեր հատուցումը ձեր գլխին: 7 Ահա ես զանոնք պիտի վերադարձնեմ այն տեղէն՝ ուր դուք զանոնք ծախեցիք, Ձեր ըրածը պիտի փոխադարձեմ։ zohrab-1805▾ eastern-1994▾ western am▾	3:73:7 Вот, Я подниму их из того места, куда вы продали их, и обращу мзду вашу на голову вашу. 3:7 הִנְנִ֣י hinnˈî הִנֵּה behold מְעִירָ֔ם mᵊʕîrˈām עור be awake מִן־ min- מִן from הַ֨ hˌa הַ the מָּקֹ֔ום mmāqˈôm מָקֹום place אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] מְכַרְתֶּ֥ם mᵊḵartˌem מכר sell אֹתָ֖ם ʔōṯˌām אֵת [object marker] שָׁ֑מָּה šˈāmmā שָׁם there וַ wa וְ and הֲשִׁבֹתִ֥י hᵃšivōṯˌî שׁוב return גְמֻלְכֶ֖ם ḡᵊmulᵊḵˌem גְּמוּל deed בְּ bᵊ בְּ in רֹאשְׁכֶֽם׃ rōšᵊḵˈem רֹאשׁ head 3:7. ecce ego suscitabo eos de loco in quo vendidistis eos et convertam retributionem vestram in caput vestrumBehold, I will raise them up out of the place wherein you have sold them: and I will return your recompense upon your own heads. 3:7. Behold, I will raise them up from the place into which you have sold them, and I will turn back your retribution on your own head. 3:7. Behold, I will raise them out of the place whither ye have sold them, and will return your recompence upon your own head: 7. behold, I will stir them up out of the place whither ye have sold them, and will return your recompence upon your own head; 3:7 Behold, I will raise them out of the place whither ye have sold them, and will return your recompence upon your own head: 3:7 Вот, Я подниму их из того места, куда вы продали их, и обращу мзду вашу на голову вашу. 3:7 הִנְנִ֣י hinnˈî הִנֵּה behold מְעִירָ֔ם mᵊʕîrˈām עור be awake מִן־ min- מִן from הַ֨ hˌa הַ the מָּקֹ֔ום mmāqˈôm מָקֹום place אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] מְכַרְתֶּ֥ם mᵊḵartˌem מכר sell אֹתָ֖ם ʔōṯˌām אֵת [object marker] שָׁ֑מָּה šˈāmmā שָׁם there וַ wa וְ and הֲשִׁבֹתִ֥י hᵃšivōṯˌî שׁוב return גְמֻלְכֶ֖ם ḡᵊmulᵊḵˌem גְּמוּל deed בְּ bᵊ בְּ in רֹאשְׁכֶֽם׃ rōšᵊḵˈem רֹאשׁ head 3:7. ecce ego suscitabo eos de loco in quo vendidistis eos et convertam retributionem vestram in caput vestrum Behold, I will raise them up out of the place wherein you have sold them: and I will return your recompense upon your own heads. 3:7. Behold, I will raise them up from the place into which you have sold them, and I will turn back your retribution on your own head. 3:7. Behold, I will raise them out of the place whither ye have sold them, and will return your recompence upon your own head: ru▾ 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 7: И обращу мзду вашу (сл. «воздаяние ваше») на голову вашу: мздою или возмездием называется, как и в ст. 4, нападение врага на Израиля, чем враги как бы мстили Господу. Adam Clarke: Commentary on the Bible - 1831 3:7: I will raise them - I shall find means to bring them back from the place whither ye have sold them, and they shall retaliate upon you the injuries they have sustained. It is said that Alexander and his successors set at liberty many Jews that had been sold into Greece. And it is likely that many returned from different lands, on the publication of the edict of Cyrus. - Newcome. Albert Barnes: Notes on the Bible - 1834 3:7: Behold I will raise them - If this promise relates to the same individuals who had been sold, it must have been fulfilled silently; as indeed the return of captives to their own land, unless brought about by some historical event, belongs not to history, but to private life. The prophet, however, is probably predicting God's dealings with the nations, not with those individuals. The enslaving of these Hebrews in the time of Joram was but one instance out of a whole system of covetous misdeeds. The Philistines carried away captives from them again in the time of Ahaz Ch2 28:18, and yet again subsequently Eze 16:27, Eze 16:57; and still more at the capture of Jerusalem Eze 25:15. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:7: I will: Isa 11:12, Isa 43:5, Isa 43:6, Isa 49:12; Jer 23:8, Jer 30:10, Jer 30:16, Jer 31:8, Jer 32:37; Eze 34:12, Eze 34:13, Eze 36:24, Eze 38:8; Zac 10:6-10 and will: Joe 3:4; Jdg 1:7; Sa1 15:33; Est 7:10; Mat 7:2; Th2 1:6; Jam 2:13; Rev 13:10; Rev 16:6, Rev 19:2 John Gill 3:7 Behold, I will raise them out of the place whither ye have sold them,.... That is, bring them back to their own land, from their places whither they have been carried captive, and where they have dwelt in obscurity, and as if theft had been buried in graves, but now should be raised up and restored; and this their restoration will be as life from the dead. So the Targum, "behold, I will bring them publicly from the place whither ye have sold them;'' this is to be understood, not of the same persons, but of their posterity, they being the same natural body. Kimchi interprets it of them and their children; them at the resurrection of the dead, their children at the time of salvation. Some think this had its accomplishment in Alexander and his successors, by whom the Jews, who had been detained captives in other countries, were set free; particularly by Demetrius, as Josephus (f) relates: though it may be applied to the future restoration of the Jews, out of all countries, unto their own land; or rather to the gathering together the spiritual Israel, or people of God, who have been persecuted from place to place by their antichristian enemies; and will return your recompence upon your own head; do to them as they have done to others; pay them in their own coin; retaliate the wrongs done to his people; see Rev_ 13:10. (f) Antiqu. l. 13. c. 5. John Wesley 3:7 I will raise them - This was fulfilled when Alexander, and his successors dismissed all the Jews that were slaves in Greece, and gave them leave to return to their own country. Robert Jamieson, A. R. Fausset and David Brown 3:7 raise them--that is, I will rouse them. Neither sea nor distance will prevent My bringing them back. Alexander, and his successors, restored to liberty many Jews in bondage in Greece [JOSEPHUS, Antiquities, 13.5; Wars of the Jews, 9,2].
3:83:8: եւ մատնեցից զուստերս ձեր՝ եւ զդստերս ձեր ՚ի ձեռս որդւոցն Յուդայ, եւ վաճառեսցեն զնոսա ՚ի գերութիւն յազգ հեռաւո՛ր բացական. զի Տէր խօսեցաւ[10635]։ [10635] Ոմանք. Յազգս հեռաւոր։ Ուր Ոսկան. Հեռաւոր եւ բացական։ 8 Ձեր տղաներին եւ ձեր աղջիկներին կը մատնեմ Յուդայի երկրի որդիների ձեռքը,եւ նրանք գերի կը վաճառեն նրանց հեռու-հեռաւոր մի ազգի,քանի որ Տէ՛րը խօսեց»: 8 Ձեր տղաքներն ու աղջիկները Յուդայի որդիներուն պիտի ծախեմ Եւ անոնք ալ հեռաբնակ ազգի մը, Սաբայեցիներուն, պիտի ծախեն զանոնք»,Քանզի Տէրը խօսեցաւ։ եւ մատնեցից զուստերս ձեր եւ զդստերս ձեր ի ձեռս որդւոցն Յուդայ, եւ վաճառեսցեն զնոսա ^[34]ի գերութիւն յազգ հեռաւոր բացական. զի Տէր խօսեցաւ: 3:8: եւ մատնեցից զուստերս ձեր՝ եւ զդստերս ձեր ՚ի ձեռս որդւոցն Յուդայ, եւ վաճառեսցեն զնոսա ՚ի գերութիւն յազգ հեռաւո՛ր բացական. զի Տէր խօսեցաւ[10635]։ [10635] Ոմանք. Յազգս հեռաւոր։ Ուր Ոսկան. Հեռաւոր եւ բացական։ 8 Ձեր տղաներին եւ ձեր աղջիկներին կը մատնեմ Յուդայի երկրի որդիների ձեռքը,եւ նրանք գերի կը վաճառեն նրանց հեռու-հեռաւոր մի ազգի,քանի որ Տէ՛րը խօսեց»: 8 Ձեր տղաքներն ու աղջիկները Յուդայի որդիներուն պիտի ծախեմ Եւ անոնք ալ հեռաբնակ ազգի մը, Սաբայեցիներուն, պիտի ծախեն զանոնք»,Քանզի Տէրը խօսեցաւ։ zohrab-1805▾ eastern-1994▾ western am▾	3:83:8 И предам сыновей ваших и дочерей ваших в руки сынов Иуды, и они продадут их Савеям, народу отдаленному; так Господь сказал. 3:8 וּ û וְ and מָכַרְתִּ֞י māḵartˈî מכר sell אֶת־ ʔeṯ- אֵת [object marker] בְּנֵיכֶ֣ם bᵊnêḵˈem בֵּן son וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בְּנֹֽותֵיכֶ֗ם bᵊnˈôṯêḵˈem בַּת daughter בְּ bᵊ בְּ in יַד֙ yˌaḏ יָד hand בְּנֵ֣י bᵊnˈê בֵּן son יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah וּ û וְ and מְכָר֥וּם mᵊḵārˌûm מכר sell לִ li לְ to שְׁבָאיִ֖ם šᵊvāyˌim שְׁבָאִים Sabeans אֶל־ ʔel- אֶל to גֹּ֣וי gˈôy גֹּוי people רָחֹ֑וק rāḥˈôq רָחֹוק remote כִּ֥י kˌî כִּי that יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH דִּבֵּֽר׃ ס dibbˈēr . s דבר speak 3:8. et vendam filios vestros et filias vestras in manibus filiorum Iuda et venundabunt eos Sabeis genti longinquae quia Dominus locutus estAnd I will sell yonr sons, and your daughters, by the hands of the children of Juda, and they shall sell them to the Sabeans, a nation far off, for the Lord hath spoken it. 3:8. And I will sell your sons and your daughters into the hands of the sons of Judah, and they will sell them to the Sabeans, a distant nation, for the Lord has spoken. 3:8. And I will sell your sons and your daughters into the hand of the children of Judah, and they shall sell them to the Sabeans, to a people far off: for the LORD hath spoken [it]. 8. and I will sell your sons and your daughters into the hand of the children of Judah, and they shall sell them to the men of Sheba, to a nation far off: for the LORD hath spoken it. 3:8 And I will sell your sons and your daughters into the hand of the children of Judah, and they shall sell them to the Sabeans, to a people far off: for the LORD hath spoken: 3:8 И предам сыновей ваших и дочерей ваших в руки сынов Иуды, и они продадут их Савеям, народу отдаленному; так Господь сказал. 3:8 וּ û וְ and מָכַרְתִּ֞י māḵartˈî מכר sell אֶת־ ʔeṯ- אֵת [object marker] בְּנֵיכֶ֣ם bᵊnêḵˈem בֵּן son וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בְּנֹֽותֵיכֶ֗ם bᵊnˈôṯêḵˈem בַּת daughter בְּ bᵊ בְּ in יַד֙ yˌaḏ יָד hand בְּנֵ֣י bᵊnˈê בֵּן son יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah וּ û וְ and מְכָר֥וּם mᵊḵārˌûm מכר sell לִ li לְ to שְׁבָאיִ֖ם šᵊvāyˌim שְׁבָאִים Sabeans אֶל־ ʔel- אֶל to גֹּ֣וי gˈôy גֹּוי people רָחֹ֑וק rāḥˈôq רָחֹוק remote כִּ֥י kˌî כִּי that יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH דִּבֵּֽר׃ ס dibbˈēr . s דבר speak 3:8. et vendam filios vestros et filias vestras in manibus filiorum Iuda et venundabunt eos Sabeis genti longinquae quia Dominus locutus est And I will sell yonr sons, and your daughters, by the hands of the children of Juda, and they shall sell them to the Sabeans, a nation far off, for the Lord hath spoken it. 3:8. And I will sell your sons and your daughters into the hands of the sons of Judah, and they will sell them to the Sabeans, a distant nation, for the Lord has spoken. 3:8. And I will sell your sons and your daughters into the hand of the children of Judah, and they shall sell them to the Sabeans, to a people far off: for the LORD hath spoken [it]. ru▾ 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 8: В наказание за продажу Иудейских пленников, врагам Иуды угрожается продажею их в рабство савеям. Страна савеев или Шева, славившаяся благовонными веществами, золотом и драгоценными камнями (Ис LX:6; 3: Цар Х:2; Пс LХХI:15), ведшая обширную торговлю, находилась в счастливой Аравии, у берегов Красного моря. LXX евр. lischevaim (савеянам) принят за мн. ч. от schevi плен, а перевели eiV aicmalwsian, отсюда в слав.: «в плен, в страну далече сущу…» Слова пророка в ст. 7–8: могут быть понимаемы в общем смысле о возвращении рассеянных иудеев в отечество и о господстве их над врагами (Генгстенберг). Но возможно видеть осуществление пророчества Иоиля и в тех завоеваниях земли филистимской, которые совершены были иудеями при Озии и Езекии (2: Пар XXVI:6: сл., 4: Цар XVIII:9), а также в послепленное время, и именно в эпоху Маккавеев (1: Мак X:86; XI:60). Adam Clarke: Commentary on the Bible - 1831 3:8: I will sell your sons - When Alexander took Tyre, he reduced into slavery all the lower people, and the women. Arrian, lib. ii., says that thirty thousand of them were sold. Artaxerxes Ochus destroyed Sidon, and subdued the other cities of Phoenicia. In all these wars, says Calmet, the Jews, who obeyed the Persians, did not neglect to purchase Phoenician slaves, whom they sold again to the Sabeans, or Arabs. Albert Barnes: Notes on the Bible - 1834 3:8: I will sell your sons - God Himself would Rev_erse the injustice of people. The sons of Zion should be restored, the sons of the Phoenicians and of the Philistines sold into distant captivity. Tyre was taken by Nebuchadnezzar, and then by Alexander, who sold "more than 13, 000" of the inhabitants into slavery ; Sidon was taken and destroyed by Artaxerxes Ochus, and it is said, above 40, 000 of its inhabitants perished in the flames . The like befell the Philistines (see the notes at Zep 2:4-7). The Sabaeans are probably instanced, as being the remotest nation in the opposite direction, a nation, probably, the partner of Tyre's traffic in people, as well as in their other merchandise, and who (as is the way of unregenerate nature) would as soon trade in Tyrians, as with Tyrians. The Sabaeans were like the Phoenicians, a wealthy merchant people, and, of old, united with them in the trade of the world, the Sabaeans sending forth their fleets across the Indian Ocean, as the Tyrians along the Mediterranean. Three fathers of distinct races bore the name Sheba; one, a descendant of Ham, the other two, descended from Shem. The Hamite Sheba was the son of Raamah, the son of Cush Gen 10:7, and doubtless dwelt of old in the country on the Persian gulf called by the name Raamah . Traces of the name Sheba occur there, and some even after our era . The Shemite Sabaeans, were, some descendants of Sheba, the tenth son of Joktan Gen 10:28; the others from Sheba, the son of Abraham and Keturah Gen 25:3. The Sabaeans, descended from Joktan, dwelt in the southwest extremity of Arabia, extending from the Red Sea to the Sea of Babel-mandeb. The country is still called "ard-es-Seba" , "land of Saba;" and Saba is often mentioned by Arabic writers . To the Greeks and Latins they were known by the name of one division of the race (Himyar) Homeritae. Their descendants still speak an Arabic, acknowledged by the learned Arabs to be a distinct language from that which, through Muhammed, pRev_ailed and was diffused ; a "species" of Arabic which they attribute "to the times of (the prophet) Hud (perhaps Eber) and those before him." It belonged to them as descendants of Joktan. Sabaeans are mentioned, distinct from both of these, as "dwelling in Arabia Felix, next beyond Syria, which they frequently invaded, before it belonged to the Romans." These Sabaeans probably are those spoken of as marauders by Job ; and may have been descendants of Keturah. Those best known to the Greeks and Romans were, naturally, those in the south western corner of Arabia. The account of their riches and luxuries is detailed, and, although from different authorities consistent; else, almost fabulous. One metropolis is said to have had 65 temples , private individuals had more than kingly magnificence . Arabic historians expanded into fable the extent and prerogatives of their Paradise lands, before the breaking of the artificial dike, made for the irrigation of their country . They traded with India, availing themselves doubtless of the Monsoon, and perhaps brought thence their gold, if not also the best and most costly frankincense . The Sheba of the prophet appears to have been the wealthy Sheba near the Red Sea. Indeed, in absence of evidence to the contrary, it is natural to understand the name of those best known. Solomon unites it with Seba Psa 72:10, (the Aethiopian Sabae.) The known frankincense-districts are on the southwest corner of Arabia . The tree has diminished, perhaps has degenerated through the neglect consequent on Muslim oppression, diminished consumption, change of the line of commerce; but it still survives in those districts ; a relic of what is passed away. Ezekiel indeed unites "the merchants of Sheba and Raamah" Eze 27:22, as trading with Tyre. "The merchants of Sheba and Raamah, they were thy merchants; with the chief of all spices and with all precious stones and gold they occupied in thy fairs." It may be that he joins them together as kindred tribes yet it is as probable that he unites the two great channels of merchandise, east and west, Raamah on the Persian Gulf, and Sheba near the Red Sea. Having just mentioned the produce of Northern Arabia as poured into Tyre, he would, in this case, enumerate north, east, and west of Arabia as combined to enrich her. Agatharcides unites the Sabaeans of southwest Arabia with the Gerrhaeans, who were certainly on the Persian Gulf . "No people," he says , "is apparently richer than the Sabaeans and Gerrhaeans, who dispense forth everything worth speaking of from Asia and Europe. These made the Syria of Ptolemy full of gold. These supplied the industry of the Phoenicians with profitable imports, not to mention countless other proofs of wealth." Their caravans went to Elymais, Carmania; Charrae was their emporium; they returned to Gabala and Phoenicia . Wealth is the parent of luxury and effeminacy. At the time of our Lord's Coming, the softness and effeminacy of the Sabaeans became proverbial. The "soft Sabaeans" is their characteristic in the Roman poets . Commerce, navigation, goldmines, being then carried on by means of slaves, and wealth and luxury at that time always demanding domestic slaves, the Sabaeans had need of slaves for both. They too had distant colonies , where the Tyrians could be transported, as far from Phoenicia, as the shores of the Aegean are from Palestine. The great law of divine justice, "as I have done, so God hath requited me" Jdg 1:7, was again fulfilled. It is a sacred proverb of God's overruling Providence, written in the history of the world and in people's consciences. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:8: I will: Deu 32:30; Jdg 2:14, Jdg 4:2, Jdg 4:9 your sons: Isa 14:1, Isa 14:2, Isa 60:14 Sabeans: Job 1:15; Eze 23:42 far off: Jer 6:20 Geneva 1599 3:8 And I will sell your sons and your daughters into the hand of the children of Judah, and they (f) shall sell them to the Sabeans, to a people far off: for the LORD hath spoken [it]. (f) For afterward God sold them by Nebuchadnezzar and Alexander the Great, because of the love he had for his people, and by this they were comforted, as though they themselves had sold them. John Gill 3:8 And I will sell your sons and your daughters into the hand of the children of Judah,.... That is, deliver them into their hands, to dispose of them; this is thought to have been literally fulfilled in the Tyrians, when thirty thousand (g) of them were sold for slaves, upon the taking of their city by Alexander, who put some of them into the hands of the Jews, they being in friendship with him: it mystically designs the power that the Jewish church, converted, and in union with Gentile Christians, will have over the antichristian states: and they shall sell them to the Sabeans, to a people far off; the inhabitants of Sheba, a country by the Jews reckoned the uttermost parts of the earth; see Mt 12:42. These are not the same with the Sabeans, the inhabitants of Arabia Deserts, that took away Job's oxen and asses; but rather those who were the inhabitants of Arabia Felix, which lay at a greater distance. So Strabo (h) says, the Sabeans inhabited Arabia Felix; and Diodorus Siculus (i) reckons the Sabeans as very populous, and one of the Arabian nations, who inhabited that Arabia which is called Felix, the metropolis of which is Saba; and he, as well as Strabo, observes, that this country produces many odoriferous plants, as cassia, cinnamon, frankincense, and calamus, or the sweet cane; hence incense is said to come "from Sheba, and the sweet cane from a far country", Jer 6:20; and since the Jews traded with these people for those spices, it is easy to conceive how they sold their captives to them: now these lived at a great distance, in the extreme parts of Arabia, both towards the Indian sea and the Arabian gulf. And Diodorus Siculus (k) observes, that , because of the distance of their situation, they never came into the power or under the dominion of any, or were never subdued. These seem to be the descendants of Cush, the son, of Ham; and if they were the descendants of Joktan, the son of Shem, as some think, these are placed by Vitringa (l) in Carmania; and where Pliny (m) makes mention of a city called Sabe, and of the river Sabis; and it is worthy of notice that the ancient Greek fathers (n), with one consent, interpret the Sabeans of the Saracens: and whether they may not design the Turks, in whose possession this country now is, and into whose hands the antichristian powers may be delivered by means of the Christians, both Jews and Gentiles, may be considered; for the Lord hath spoken it; and therefore it shall be accomplished. The Targum is, "for by the word of the Lord it is so decreed;'' whose counsels and decrees can never be frustrated. This, in an ancient book of the Jews called Mechilta, is referred to the prophecy of Noah concerning Canaan, whose sons inhabited Tyre, "a servant of servants shall he be to his brethren", Gen 9:25, as Jarchi observes. (g) Arriam. de Exped. Alexand. l. 2. c. 24. (h) Geograph. l. 16. p. 536. (i) Bibliothec. l. 3. p. 179, 180. (k) Ibid. p. 181. (l) Comment. in Jessiam, c. 43. 3. (m) Nat. Hist. l. 6. c. 23. (n) In Catena Graec. Patr. apud Spanhem. Hist. Jobi, c. 3. p. 47. John Wesley 3:8 And I will sell - Give them up into the hands of the Jews. Robert Jamieson, A. R. Fausset and David Brown 3:8 sell them to . . . Sabeans--The Persian Artaxerxes Mnemon and Darius Ochus, and chiefly the Greek Alexander, reduced the PhÅ“nician and Philistine powers. Thirty thousand Tyrians after the capture of Tyre by the last conqueror, and multitudes of Philistines on the taking of Gaza, were sold as slaves. The Jews are here said to do that which the God of Judah does in vindication of their wrong, namely, sell the PhÅ“nicians who sold them, to a people "far off," as was Greece, whither the Jews had been sold. The Sabeans at the most remote extremity of Arabia Felix are referred to (compare Jer 6:20; Mt 12:42).
3:93:9: Քարո՛զ կարդացէք զայդ յազգս. ժա՛մ տուք մարտի, զարթուցէ՛ք զպատերազմօղս. ժողովեցարո՛ւք եւ ելէ՛ք ամենայն արք պատերազմի[10636]. [10636] Ոմանք. Ամենայն արք պատերազմողք։ 9 Յայտարարեցէ՛ք ազգերին. «Մարտի ժա՛մ նշանակեցէք,արթնացրէ՛ք պատերազմողներին,հաւաքուեցէ՛ք եւ ելէ՛ք, բոլո՛ր ռազմիկներ: 9 Ասիկա ազգերու մէջ հրատարակեցէ՛ք, Պատերազմ յայտարարեցէ՛ք, Զօրաւորները արթնցուցէ՛ք, Բոլոր պատերազմիկները թող մօտենան ու ելլեն։ Քարոզ կարդացէք զայդ յազգս. ժամ տուք մարտի, զարթուցէք զպատերազմողս. ժողովեցարուք եւ ելէք ամենայն արք պատերազմողք: 3:9: Քարո՛զ կարդացէք զայդ յազգս. ժա՛մ տուք մարտի, զարթուցէ՛ք զպատերազմօղս. ժողովեցարո՛ւք եւ ելէ՛ք ամենայն արք պատերազմի[10636]. [10636] Ոմանք. Ամենայն արք պատերազմողք։ 9 Յայտարարեցէ՛ք ազգերին. «Մարտի ժա՛մ նշանակեցէք,արթնացրէ՛ք պատերազմողներին,հաւաքուեցէ՛ք եւ ելէ՛ք, բոլո՛ր ռազմիկներ: 9 Ասիկա ազգերու մէջ հրատարակեցէ՛ք, Պատերազմ յայտարարեցէ՛ք, Զօրաւորները արթնցուցէ՛ք, Բոլոր պատերազմիկները թող մօտենան ու ելլեն։ zohrab-1805▾ eastern-1994▾ western am▾	3:93:9 Провозгласите об этом между народами, приготовьтесь к войне, возбудите храбрых; пусть выступят, поднимутся все ратоборцы. 3:9 קִרְאוּ־ qirʔû- קרא call זֹאת֙ zōṯ זֹאת this בַּ ba בְּ in † הַ the גֹּויִ֔ם ggôyˈim גֹּוי people קַדְּשׁ֖וּ qaddᵊšˌû קדשׁ be holy מִלְחָמָ֑ה milḥāmˈā מִלְחָמָה war הָעִ֨ירוּ֙ hāʕˈîrû עור be awake הַ ha הַ the גִּבֹּורִ֔ים ggibbôrˈîm גִּבֹּור vigorous יִגְּשׁ֣וּ yiggᵊšˈû נגשׁ approach יַֽעֲל֔וּ yˈaʕᵃlˈû עלה ascend כֹּ֖ל kˌōl כֹּל whole אַנְשֵׁ֥י ʔanšˌê אִישׁ man הַ ha הַ the מִּלְחָמָֽה׃ mmilḥāmˈā מִלְחָמָה war 3:9. clamate hoc in gentibus sanctificate bellum suscitate robustos accedant ascendant omnes viri bellatoresProclaim ye this among the nations: Prepare war, raise up the strong: let them come, let all the men of war come up. 3:9. Proclaim this among the Gentiles: “Sanctify a war, raise up the strong. Approach, ascend, all men of war. 3:9. Proclaim ye this among the Gentiles; Prepare war, wake up the mighty men, let all the men of war draw near; let them come up: 9. Proclaim ye this among the nations; prepare war: stir up the mighty men; let all the men of war draw near, let them come up. 3:9 Proclaim ye this among the Gentiles; Prepare war, wake up the mighty men, let all the men of war draw near; let them come up: 3:9 Провозгласите об этом между народами, приготовьтесь к войне, возбудите храбрых; пусть выступят, поднимутся все ратоборцы. 3:9 קִרְאוּ־ qirʔû- קרא call זֹאת֙ zōṯ זֹאת this בַּ ba בְּ in † הַ the גֹּויִ֔ם ggôyˈim גֹּוי people קַדְּשׁ֖וּ qaddᵊšˌû קדשׁ be holy מִלְחָמָ֑ה milḥāmˈā מִלְחָמָה war הָעִ֨ירוּ֙ hāʕˈîrû עור be awake הַ ha הַ the גִּבֹּורִ֔ים ggibbôrˈîm גִּבֹּור vigorous יִגְּשׁ֣וּ yiggᵊšˈû נגשׁ approach יַֽעֲל֔וּ yˈaʕᵃlˈû עלה ascend כֹּ֖ל kˌōl כֹּל whole אַנְשֵׁ֥י ʔanšˌê אִישׁ man הַ ha הַ the מִּלְחָמָֽה׃ mmilḥāmˈā מִלְחָמָה war 3:9. clamate hoc in gentibus sanctificate bellum suscitate robustos accedant ascendant omnes viri bellatores Proclaim ye this among the nations: Prepare war, raise up the strong: let them come, let all the men of war come up. 3:9. Proclaim this among the Gentiles: “Sanctify a war, raise up the strong. Approach, ascend, all men of war. 3:9. Proclaim ye this among the Gentiles; Prepare war, wake up the mighty men, let all the men of war draw near; let them come up: ru▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 9: С 9: ст. начинается изображение самой картины всеобщего суда, наступление которой пророк возвещал в ст. 2-м. Провозгласите об зтом, слав. «проповедите сия»: не видно ясно, к кому обращается пророк — к язычникам (Ефр. Сир., блаж. Иероним, Кейль), или к евреям (Добронр.). Можно понимать слова пророка и как обращение как бы к герольдам, которые должны сзывать языческие народы. Приготовьтесь к войне: точнее с евр. освятите войну, kaddeschu milchamah, т. е. принесите жертвы, помолитесь (ср. 1: Цap VII:8; Иер VI:4). Возбудите храбрых hairu haggjbborim, слав. «восставите сечцы» гл. hairu (от ur) имеет значение и действительное, и среднее (Иов VIII:6). Поэтому, некоторые понимают приведенные слова, как обращение к храбрым: возбудитесь, храбрые. Пусть выступят, слав. «приведите», греч. prosagagete: гл. prosagw имеет и значение непереходное (ср. Нав III:9), в каком, вероятно, и употребляли его в LXX в рассматриваемом месте. В слав. должно бы быть, как и в Нав III:9; 1: Цар IX:18, «приступите», «приближитеся». Matthew Henry: Concise Commentary on the Whole Bible - 1706 9 Proclaim ye this among the Gentiles; Prepare war, wake up the mighty men, let all the men of war draw near; let them come up: 10 Beat your plowshares into swords, and your pruning-hooks into spears: let the weak say, I am strong. 11 Assemble yourselves, and come, all ye heathen, and gather yourselves together round about: thither cause thy mighty ones to come down, O LORD. 12 Let the heathen be wakened, and come up to the valley of Jehoshaphat: for there will I sit to judge all the heathen round about. 13 Put ye in the sickle, for the harvest is ripe: come, get you down; for the press is full, the fats overflow; for their wickedness is great. 14 Multitudes, multitudes in the valley of decision: for the day of the LORD is near in the valley of decision. 15 The sun and the moon shall be darkened, and the stars shall withdraw their shining. 16 The LORD also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the LORD will be the hope of his people, and the strength of the children of Israel. 17 So shall ye know that I am the LORD your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. What the psalmist had long before ordered to be said among the heathen (Ps. xcvi. 10) the prophet here will have in like manner to be published to all nations, That the Lord reigns, and that he comes, he comes to judge the earth, as he had long been judging in the earth. The notice here given of God's judging the nations may have reference to the destruction of Sennacherib, Nebuchadnezzar, Antiochus, and to the Antichrist especially, and all the proud enemies of the Christian church; but some of the best interpreters, ancient and modern (particularly the learned Dr. Polock), think the scope of these verses is to set forth the day of the last judgment under the similitude of God's making war upon the enemies of his kingdom, and his gathering in the harvest of the earth, both which similitudes we find used in the Revelation, ch. xix. 11; xiv. 18. Here we have, I. A challenge given to all the enemies of God's kingdom to do their worst. To signify to them that God is preparing war against them, they are called upon to prepare war against him, v. 9-11. When the hour of God's judgment shall come effectual methods shall be taken to gather all nations to the battle of that great day of God Almighty, Rev. xvi. 14; xx. 8. It seems to be here spoken ironically: "Proclaim you this among the Gentiles; let all the forces of the nations be summoned to join in confederacy against God and his people." It is like that, Isa. vii. 9, "Associate yourselves, O you people! and gird yourselves, but you shall be broken to pieces. Prepare war; muster up all your strength; wake up the mighty men; call them into your service; excite them to vigilance and resolution; let all the men of war draw near. Let them come and enter the lists with Omnipotence if they dare; let them not complain for want of weapons, but let them beat their ploughshares into swords and their pruning-hooks into spears. Let them resolve, if they will, never to return to their husbandry again, but either to conquer or die; let none plead unfitness to bear arms, but let the weak say, I am strong and will venture into the field of battle." Thus does a God of almighty power bid defiance to all the opposition of the powers of darkness; let the heathen rage, and the kings of the earth take counsel together, against the Lord and his Christ; let them assemble, and come, and gather themselves together; but he that sits in heaven shall laugh at them, and, while he thus calls them, he has them in derision, Ps. ii. 1, 4. The heathen must be wakened, must be raised from the dead, that they may come up to the valley of Jehoshaphat, to receive their doom (v. 12), may come up out of their graves, come up into the air, to meet the Lord there. Jehoshaphat signifies the judgment of the Lord. Let them come to the place of God's judgment, which perhaps is the chief reason for the using of this name here, but it is put together as a proper name for the sake of allusions to the place so called, which we observed before; let them come thither where God will sit to judge the heathen, to that throne of glory before which shall be gathered all nations (Matt. xxv. 32), for before the judgment-seat of Christ we must all appear. The challenge (v. 9) is turned into a summons, v. 12. It is not only, Come if you dare, but You shall come whether you will or no, for there is no escaping the judgments of God. II. A charge given to the ministers of God's justice to appear and act against these daring enemies of his kingdom among men: And therefore cause thy mighty ones to come down, O Lord! v. 11. When they bring their forces into the field, let God bring his, let the archangel's trumpet sound a charge, to call together his mighty ones, that is, his angels. Perhaps it is with reference to this that Christ's coming from heaven at the last day is said to be with his mighty angels, 2 Thess. i. 7. These are the hosts of the Lord, that shall fight his battles when he shall put down all opposing rule, principality, and power when he shall judge among the heathen, Ps. cx. 6. Some think these words (v. 9, 10), Prepare war, wake up the mighty men, are not a challenge to the enemies' hosts, but a charge to God's hosts; let them draw near, and come up. When God's cause is to be pleaded, either by the law or by the sword, he has those ready that shall please it effectually, witnesses ready to appear for him in the court of judgment, soldiers ready to appear for him in the field of battle. They shall beat ploughshares into swords, if need be. However, it is plain that to them the charge in given (v. 13), Put you in the sickle, for the harvest is ripe; that is, their wickedness is great, the measure of it is full, and they are ripe for ruin. Our Saviour has expounded this, Matt. xiii. 39. The harvest is the end of the world, and the reapers are the angels. And they are commanded to thrust in their sickle. their sharp sickle, and gather in both the harvest and the vintage, Rev. xiv. 15, 18. Note, The greatness of men's wickedness makes them ripe for God's judgment. III. The vast appearance that shall be in that great and solemn day (v. 14): Multitudes, multitudes, in the valley of decision, the same which before was called the valley of Jehoshaphat, or of the judgment of the Lord, for the day of the Lord is near in that valley. Note, 1. The judgment-day, that day of the Lord, has all along been looked upon, and spoken of, as nigh at hand. Enoch said, Behold, the Lord comes, as if the Judge were then standing before the do or, because it is certain that that day will come and will come according to the appointment, and a thousand years with God are but as one day; things are ripening apace for it; we ought always to be ready for it, because our judgment is at hand. 2. The day of judgment will be the day of decision, when every man's eternal state will be determined, and the controversy that has been long depending between the kingdom of Christ and that of Satan shall be finally decided, and an end put to the struggle. The valley of the distribution of judgment (so the Chaldee), when every man shall receive according to the things done in the body. The valley of threshing (so the margin), carrying on the metaphor of the harvest, v. 13. The proud enemies of God's people will then be crushed and broken to pieces, and made as the dust of the summer threshing-floors. 3. Innumerable multitudes will be gathered together to receive their final doom in that day, as in the destruction of Gog we read of the valley of Hamon-Gog, and the city of Hamonah (Ezek. xxxix. 15, 16), both signifying the multitude of the vanquished enemies; it is the word here used, Hamonim, Hamonim, expressed by the way of admiration--O what vast multitudes of sinners will divine justice be glorified in the ruin of at that day! A multitude of living (says one of the rabbin) and a multitude of dead, for Christ shall come to judge both the quick and the dead. IV. The amazing change that shall then be made in the kingdom of nature (v. 15): The sun and moon shall be darkened, as before, ch. ii. 31. Their glory and lustre shall be eclipsed by the far greater brightness of that glory in which the Judge shall then appear. Nay, they shall themselves be set aside in the dissolution of all things; for the damned sinners in hell shall not be allowed their light, for God himself will be their everlasting light, Isa. lx. 19. Those that fall under the wrath of God in that day of wrath shall be cut off from all comfort and joy, signified by the darkening not only of sun and moon, but of the stars also. V. The different impressions which that day will make upon the children of this world and the children of God, according as it will be to them. 1. To the wicked it will be a terrible day. The Lord shall then speak from Zion and Jerusalem, from the throne of his glory, from heaven, where he manifests himself in a peculiar manner, as sometimes he has done in the glorious high throne of his sanctuary, which yet was but a faint resemblance of the glory of that day. He shall speak from heaven, from the midst of his saints and angels (so some understand it), the holy society of which may be called Zion and Jerusalem; for, when we come to the heavenly Jerusalem, we come to the innumerable company of angels; see Heb. xii. 22, 25. Now is speaking in that day will be to the wicked as roaring, terrible as the roaring of a lion (for so the word signifies); he long kept silence, but now our God shall come, and shall not keep silence, Ps. l. 3, 21. Note, The judgment of the great day will make the ears of those to tingle that continue the implacable enemies of God's kingdom. God's voice will then shake terribly both heaven and earth (Isa. ii. 21), yet once more, Hag. ii. 6; Heb. xii. 26. This denotes that the voice of God will in the great day speak such terror to the wicked as were enough to put even heaven and earth into a consternation. When God comes to pull down and destroy his enemies, and make them all his footstool, though heaven and earth should stand up in defence of them and undertake their protection, it shall be all in vain. Even they shall shake before him and be an insufficient shelter to those whom he comforts forth to contend with. Note, As blessings out of Zion are the sweetest blessings, and enough to make heaven and earth sing, so terrors out of Zion are the sorest terrors, and enough to make heaven and earth shake. 2. To the righteous it will be a joyful day. When the heaven and earth shall tremble, and be dissolved and burnt up, then will the Lord be the hope of his people and the strength of the children of Israel (v. 16), and then shall Jerusalem be holy, v. 17. The saints are the Israel of God; they are his people; the church is his Jerusalem. They are in covenant and communion with him; now in the great day, (1.) Their longings shall be satisfied: The Lord will be the hope of his people. As he always was the founder and foundation of their hopes, so he then will be the crown of their hopes. He will be the harbour of his people (so the word is), their receptacle, refuge, and home. The saints in the great day shall arrive at the desired haven, shall put to shore after a stormy voyage; they shall go to be for ever at home with God, to their Father's house, the house not made with hands. (2.) Their happiness shall be confirmed. God will be in that day the strength of the children of Israel, enabling them to bid that day welcome and to bear up under the weight of its glories and joys. In this world, when the judgments of God are abroad, and sinners are falling under them, God is and will be the hope and strength of his people, the strength of their heart, and their portion, when other men's hearts fail them for fear. (3.) Their holiness shall be completed (v. 17): Then shall Jerusalem be holy, the holy city indeed; such shall the heavenly Jerusalem be, such the glorious church, without spot, or wrinkle, or any such thing. Jerusalem shall be holiness (so the word is); it shall be perfectly holy; there shall be no remainder of sin in it. The gospel-church is a holy society, even in its militant state, but will never be holiness itself till it comes to be triumphant. Then no stranger shall pass through her any more; there shall not enter into the New Jerusalem any thing that defiles or works iniquity; none shall be there but those who have a right to be there, none but its own citizens; for it shall be an unmixed society. (4.) God shall in all this be manifested and magnified: So shall you know that I am the Lord your God. By the sanctifying and glorifying of the church God will be known in his holiness and glory, as the God that dwells in his holy mountain and makes it holy by dwelling in it; and those that are sanctified and glorified are so through the knowledge of him that called them. The knowledge which true believers have of God is, [1.] An appropriating knowledge. They know that he is the Lord their God, yet not theirs only, but theirs in common with the whole church, that he is their God, but dwelling in Zion his holy mountain; for, though faith appropriates, it does not engross or monopolize the privileges of the covenant. [2.] It is an experimental knowledge. They shall find him their hope and strength in the worst of times, and so they shall know that he is the Lord their God. Those know best the goodness of God who have tasted and seen it, and have found him good to them. Adam Clarke: Commentary on the Bible - 1831 3:9: Prepare war - Let all the enemies of God and of his people join together; let them even call all the tillers of the ground to their assistance, instead of laboring in the field; let every peasant become a soldier. Let them turn their agricultural implements into offensive weapons, so that the weak, being well armed, may confidently say, I am strong: yet, when thus collected and armed, Jehovah will bring down thy mighty ones; for so the clause in Joe 3:11 should be rendered. Albert Barnes: Notes on the Bible - 1834 3:9: Proclaim ye this among the Gentiles - God having before said that He would "gather all nations," now, by a solemn irony, bids them prepare, if, by any means, they can fight against Him. So in Isaiah; "Associate yourselves, O ye people, and ye shall be broken in pieces; and give ear, all ye of far countries; gird yourselves, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces; take counsel together, and it shall come to nought; speak the word, and it shall not stand, for God is with us" (Isa 8:9-10; see also Ezek. 38:7-23). Prepare - Literally, "hallow, war." To "hallow war" was to make it holy, either in appearance or in truth, as the prophet bade them, "sanctify a fast," i. e., keep it holily. So God calls the Medes, whom He employed against Babylon, "My sanctified ones" isa 13, and bids, "sanctify the nations against her" Jer 51:27; and the enemies of Judah encourage themselves, "sanctify ye war against her" Jer 6:4; and Micah says, that whosover bribed not the false prophets, "they sanctify war against him" Mic 3:5, i. e., proclaim war against him in the Name of God. The enemies of God, of His people, of His truth, declare war against all, in the Name of God. The Jews would have stoned our Lord for blasphemy, and, at the last, they condemned Him as guilty of it. "He hath spoken blasphemy. What further need have we of witttesses? behold, now ye have heard His blasphemy" Mat 26:65. And He foretold to His disciples, "Whosoever killeth you, will think he doeth God service" Joh 16:2. Stephen was persecuted for speaking "blasphemous words against Moses and against God, this holy place and the law" Act 6:11, Act 6:13. Paul was persecuted for "persuading people to worship God contrary to the law and polluting this holy place" Act 18:13; Act 21:28; Act 24:6. Antichrist shall set himself up as God, "so that he, as God, sitteth in the temple of God shewing himself that he is God" Th2 2:4. Heretics and unbelievers declaim against the Gospel, as though it, and not themselves, were opposed to the holiness and Majesty and love of God. The Gnostics of old spake against the Creator in the Name of God. Arians affected Rev_erence for the glory of God , being, on their own mis-belief, idolaters or polytheists . The Apollinarians charged the Church with ascribing to our Lord a sinful soul, as though the soul must needs be such , find themselves held the Godhead to have been united to a soulless, and so a brute, nature. Manichaeans accused her of making God the author of evil, and themselves, as do Pantheists now, invented a god who sinned . Novatians and Donatists accused the Church of laxity. Pelagians charged her with denying the perfectibility of man's nature, themselves denying the grace whereby it is perfected. Muhammed arrayed the truth of the Unity of God against His Being in Three Persons, and fought against the truth as idolatry. Some now array "Theism," i. e., truths as to God which they have stolen from Holy Scripture, against the belief in God as He has Rev_ealed Himself. Indeed, no imposture ever long held its ground against truth, unless it masked itself under some truth of God which it perverted, and so "hallowed" its "war" against God in the Name of God. Wake up the mighty men - Arouse them, as if their former state had been a state of sleep; arouse all their dormant powers, all within them, that they may put forth all their strength, if so be they may pRev_ail against God. Let all the men of war draw near - , as if to contend, and close, as it were, with God and His people (see Sa1 17:41. Sa2 10:13), as, on the other hand, God says, "I will come near to you to judgment" (Mal 3:5; see Isa 41:1; Isa 50:8). "Let them come up" into His very presence. Even while calling them to fulfill this their vain purpose of striving with God, the prophet keeps in mind, into whose presence they are summoned, and so calls them to "come up," as to a place of dignity. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:9: Proclaim: Psa 96:10; Isa 34:1; Jer 31:10, Jer 50:2 Prepare: Heb. sanctify, Eze 21:21, Eze 21:22 wake: Isa 8:9, Isa 8:10; Jer 46:3, Jer 46:4; Eze 38:7 Carl Friedrich Keil and Franz Delitzsch 3:9 Fulfilment of the judgment upon all the heathen predicted in Joel 3:2. Compare the similar prediction of judgment in Zech 14:2. The call is addressed to all nations to equip themselves for battle, and march into the valley of Jehoshaphat to war against the people of God, but in reality to be judged by the Lord through His heavenly heroes, whom He sends down thither. Joel 3:9. "Proclaim ye this among the nations; sanctify a war, awaken the heroes, let all the men of war draw near and come up! Joel 3:10. Forge your coulters into swords, and your vine-sickles into spears: let the weak one say, A hero am I. Joel 3:11. Hasten and come, all ye nations round about, and assemble yourselves! Let thy heroes come down thither, O Jehovah! Joel 3:12. The nations are to rise up, and come into the valley of Jehoshaphat; for there shall I sit to judge all the heathen round about." The summons to prepare for war (Joel 3:9) is addressed, not to the worshippers of Jehovah or the Israelites scattered among the heathen (Cyr., Calv., Umbreit), but to the heathen nations, though not directly to the heroes and warriors among the heathen, but to heralds, who are to listen to the divine message, and convey it to the heathen nations. This change belongs to the poetical drapery of thought, that at a sign from the Lord the heathen nations are to assemble together for war against Israel. קדּשׁ מלחמה does not mean "to declare war" (Hitzig), but to consecrate a war, i.e., to prepare for war by sacrifices and religious rites of consecration (cf. 1Kings 7:8-9; Jer 6:4). העירוּ: waken up or arouse (not wake up) the heroes from their peaceful rest to battle. With יגּשׁוּ the address passes over from the second person to the third, which Hitzig accounts for on the ground that the words state what the heralds are to say to the nations or heroes; but the continuance of the imperative kōttū in Joel 3:10 does not suit this. This transition is a very frequent one (cf. Is 41:1; Is 34:1), and may be very simply explained from the lively nature of the description. עלה is here applied to the advance of hostile armies against a land or city. The nations are to summon up all their resources and all their strength for this war, because it will be a decisive one. They are to forge the tools of peaceful agriculture into weapons of war (compare Is 2:4 and Mic 4:3, where the Messianic times of peace are depicted as the turning of weapons of war into instruments of agriculture). Even the weak one is to rouse himself up to be a hero, "as is generally the case when a whole nation is seized with warlike enthusiasm" (Hitzig). This enthusiasm is expressed still further in the appeal in Joel 3:11 to assemble together as speedily as possible. The ἁπ. λεγ. עוּשׁ is related to חוּשׁ, to hasten; whereas no support can be found in the language to the meaning "assemble," adopted by the lxx, Targ., etc. The expression כּל־הגּוים by no means necessitates our taking these words as a summons or challenge on the part of Joel to the heathen, as Hitzig does; for this can be very well interpreted as a summons, with which the nations call one another to battle, as the following ונקבּצוּ requires; and the assumption of Hitzig, Ewald, and others, that this form is the imperative for הקּבצוּ, cannot be sustained from Is 43:9 and Jer 50:5. It is not till Joel 3:11 that Joel steps in with a prayer addressed to the Lord, that He will send down His heavenly heroes to the place to which the heathen are flowing together. Hanchath an imper. hiph., with pathach instead of tzere, on account of the guttural, from nâchath, to come down. The heroes of Jehovah are heavenly hosts, or angels, who execute His commands as gibbōrē khōăch (Ps 103:20, cf. Ps 78:25). This prayer is answered thus by Jehovah in Joel 3:12 : "Let the nations rise up, and come into the valley of Jehoshaphat, for there will He hold judgment upon them." יעורוּ corresponds to העירוּ in Joel 3:9; and at the close, "all the heathen round about" is deliberately repeated. Still there is no antithesis in this to "all nations" in Joel 3:2, as though here the judgment was simply to come upon the hostile nations in the neighbourhood of Judah, and not upon all the heathen universally (Hitzig). For even in Joel 3:2 כל הגוים are simply all the heathen who have attacked the people of Jehovah - that is to say, all the nations round about Israel. Only these are not merely the neighbouring nations to Judah, but all heathen nations who have come into contact with the kingdom of God, i.e., all the nations of the earth without exception, inasmuch as before the last judgment the gospel of the kingdom is to be preached in all the world for a testimony to all nations (Mt 24:14; Mk 13:10). Tit is to the last decisive judgment, in which all the single judgments find their end, that the command of Jehovah to His strong heroes refers. Joel 3:13. "Put ye in the sickle; for the harvest is ripe: come, tread, for the win-press is full, the vats overflow: for their wickedness is great." The judgment is represented under the double figure of the reaping of the fields and the treading out of the grapes in the wine-press. The angels are first of all summoned to reap the ripe corn (Is 17:5; Rev_ 14:16), and then commanded to tread the wine-presses that are filled with grapes. The opposite opinion expressed by Hitzig, viz., that the command to tread the wine-presses is preceded by the command to cut off the grapes, is supported partly by the erroneous assertion, that bâshal is not applied to the ripening of corn, and partly upon the arbitrary assumption that qâtsı̄r, a harvest, stands for bâtsı̄r, a vintage; and maggâl, a sickle (cf. Jer 50:16), for mazmērâh, a vine-dresser's bill. But bâshal does not mean "to boil," either primarily or literally, but to be done, or to be ripe, like the Greek πέσσω, πέπτω, to ripen, to make soft, to boil (see at Ex 12:9), and hence in the piel both to boil and roast, and in the hiphil to make ripe of ripen (Gen 40:10), applied both to grapes and corn. It is impossible to infer from the fact that Isaiah (Is 16:9) uses the word qâtsı̄r for the vintage, on account of the alliteration with qayits, that this is also the meaning of the word in Joel. But we have a decisive proof in the resumption of this passage in Rev_ 14:15 and Rev_ 14:18, where the two figures (of the corn-harvest and the gathering of the grapes) are kept quite distinct, and the clause כּי בשׁל קציר is paraphrased and explained thus: "The time is come for thee to reap, for the harvest of the earth is ripe." The ripeness of the corn is a figurative representation of ripeness for judgment. Just as in the harvest - namely, at the threshing and winnowing connected with the harvest - the grains of corn are separated from the husk, the wheat being gathered into the barns, the husk blown away by the wind, and the straw burned; so will the good be separated from the wicked by the judgment, the former being gathered into the kingdom of God for the enjoyment of eternal life, - the latter, on the other hand, being given up to eternal death. The harvest field is the earth (ἡ γῆ, Rev_ 14:16), i.e., the inhabitants of the earth, the human race. The ripening began at the time of the appearance of Christ upon the earth (Jn 4:35; Mt 9:38). With the preaching of the gospel among all nations, the judgment of separation and decision (ἡ κρίσις, Jn 3:18-21) commenced; with the spread of the kingdom of Christ in the earth it passes over all nations; and it will be completed in the last judgment, on the return of Christ in glory at the end of this world. Joel does not carry out the figure of the harvest any further, but simply presents the judgment under the similar figure of the treading of the grapes that have been gathered. רדוּ, not from yârad, to descend, but from râdâh, to trample under foot, tread the press that is filled with grapes. השׁיקוּ היקבים is used in Joel 2:24 to denote the most abundant harvest; here it is figuratively employed to denote the great mass of men who are ripe for the judgment, as the explanatory clause, for "their wicked (deed) is much," or "their wickedness is great," which recals Gen 6:5, clearly shows. The treading of the wine-press does not express the idea of wading in blood, or the execution of a great massacre; but in Is 63:3, as well as in Rev_ 14:20, it is a figure denoting an annihilating judgment upon the enemies of God and of His kingdom. The wine-press is "the wine-press of the wrath of God," i.e., "what the wine-press is to ordinary grapes, the wrath of God is to the grapes referred to here" (Hengstenberg on Rev_ 14:19). The execution of this divine command is not expressly mentioned, but in Joel 3:14. the judgment is simply depicted thus: first of all we have a description of the streaming of the nations into the valley of judgment, and then of the appearance of Jehovah upon Zion in the terrible glory of the Judge of the world, and as the refuge of His people. Joel 3:14. "Tumult, tumult in the valley of decision: for the day of Jehovah is near in the valley of decision." Hămōnı̄m are noisy crowds, whom the prophet sees in the Spirit pouring into the valley of Jehoshaphat. The repetition of the word is expressive of the great multitude, as in 4Kings 3:16. עמק החרוּץ not valley of threshing; for though chârūts is used in Is 28:27 and Is 41:15 for the threshing-sledge, it is not used for the threshing itself, but valley of the deciding judgment, from chârats, to decide, to determine irrevocably (Is 10:22; 3Kings 20:40), so that chârūts simply defines the name Jehoshaphat with greater precision. כּי קרוב וגו (compare Joel 1:15; Joel 2:1) is used here to denote the immediate proximity of the judgment, which bursts at once, according to Joel 3:15. John Gill 3:9 Proclaim ye this among the Gentiles,.... This decree of God, concerning the deliverance of his church; and the destruction of their enemies; which is to be proclaimed among them, to the terror of them, and the comfort of God's people, encouraging them to the battle, since they might be sure of victory; for the prophet here returns to give an account of the armies to be gathered together, and to be destroyed in the valley of Jehoshaphat, as appears from Joel 3:12; and to this end heralds are here ordered to make proclamation of war throughout the nations, and to gather them to the battle of Almighty God; whether seriously, or ironically, may be considered; what follows seems to be spoken in the latter way, to the enemies of the church; though they may be interpreted as spoken seriously to the people of God themselves: prepare war; get all things ready for it, men and arms: wake up the mighty men; generals, captains, and other officers, men of strength and courage; let them arouse from the sleep and lethargy in which they are, and get themselves in a readiness for war, and put themselves at the head of their troops: let all the men of war draw near, let them come up; to the land of Judea, and to Jerusalem; that is, either the Christian powers with their armies, to defend Jerusalem against the Turks, and deliver it out of their hands; let them appear on the behalf of the Jews: or else let the enemies of Christ's church and people come up against them, even the most powerful of them; let them muster up all their forces, and do the most they can, they shall not prevail. John Wesley 3:9 This - These things which I will do to the enemies of God's people. The Gentiles - The Assyrians, Chaldeans, and Grecians successively. Prepare war - Make ready for wars against the enemies of my people. Robert Jamieson, A. R. Fausset and David Brown 3:9 The nations hostile to Israel are summoned by Jehovah to "come up" (this phrase is used because Jerusalem was on a hill) against Jerusalem, not that they may destroy it, but to be destroyed by the Lord (Eze. 38:7-23; Zech 12:2-9; Zech 14:2-3). Prepare war--literally, sanctify war: because the heathen always began war with religious ceremonies. The very phrase used of Babylon's preparations against Jerusalem (Jer 6:4) is now used of the final foes of Jerusalem. As Babylon was then desired by God to advance against her for her destruction, so now all her foes, of whom Babylon was the type, are desired to advance against her for their own destruction.
3:103:10: կոտորեցէ՛ք զխոփս ձեր ՚ի սուսե՛րս, եւ զգերանդիս ձեր ՚ի գեղարդո՛ւնս։ Տկարն խրախուսեսցէ թէ հզօր եմ ես։ 10 Ձեր խոփերից սրե՛ր կռեցէքեւ ձեր գերանդիներից՝ գեղարդներ: 10 Ձեր խոփերը սուրեր շինեցէ՛քՈւ ձեր յօտոցները՝ նիզակներ։Տկար եղողը՝ ‘Ես զօրաւոր եմ’, թող ըսէ։ Կոտորեցէք զխոփս ձեր ի սուսերս, եւ զգերանդիս ձեր ի գեղարդունս. տկարն խրախուսեսցէ թէ` Հզօր եմ ես: 3:10: կոտորեցէ՛ք զխոփս ձեր ՚ի սուսե՛րս, եւ զգերանդիս ձեր ՚ի գեղարդո՛ւնս։ Տկարն խրախուսեսցէ թէ հզօր եմ ես։ 10 Ձեր խոփերից սրե՛ր կռեցէքեւ ձեր գերանդիներից՝ գեղարդներ: 10 Ձեր խոփերը սուրեր շինեցէ՛քՈւ ձեր յօտոցները՝ նիզակներ։Տկար եղողը՝ ‘Ես զօրաւոր եմ’, թող ըսէ։ zohrab-1805▾ eastern-1994▾ western am▾	3:103:10 Перекуйте орала ваши на мечи и серпы ваши на копья; слабый пусть говорит: >. 3:10 כֹּ֤תּוּ kˈōttû כתת crush אִתֵּיכֶם֙ ʔittêḵˌem אֵת ploughshare לַֽ lˈa לְ to חֲרָבֹ֔ות ḥᵃrāvˈôṯ חֶרֶב dagger וּ û וְ and מַזְמְרֹֽתֵיכֶ֖ם mazmᵊrˈōṯêḵˌem מַזְמֵרָה pruning-knife לִ li לְ to רְמָחִ֑ים rᵊmāḥˈîm רֹמַח lance הַֽ hˈa הַ the חַלָּ֔שׁ ḥallˈāš חַלָּשׁ weak man יֹאמַ֖ר yōmˌar אמר say גִּבֹּ֥ור gibbˌôr גִּבֹּור vigorous אָֽנִי׃ ʔˈānî אֲנִי i 3:10. concidite aratra vestra in gladios et ligones vestros in lanceas infirmus dicat quia fortis ego sumCut your ploughshares into swords, and your spades into spears. Let the weak say: I am strong. 3:10. Cut your ploughs into swords and your hoes into spears. Let the weak say, ‘For I am strong.’ 3:10. Beat your plowshares into swords, and your pruninghooks into spears: let the weak say, I [am] strong. 10. Beat your plowshares into swords, and your pruninghooks into spears: let the weak say, I am strong. 3:10 Beat your plowshares into swords, and your pruninghooks into spears: let the weak say, I [am] strong: 3:10 Перекуйте орала ваши на мечи и серпы ваши на копья; слабый пусть говорит: <<я силен>>. 3:10 כֹּ֤תּוּ kˈōttû כתת crush אִתֵּיכֶם֙ ʔittêḵˌem אֵת ploughshare לַֽ lˈa לְ to חֲרָבֹ֔ות ḥᵃrāvˈôṯ חֶרֶב dagger וּ û וְ and מַזְמְרֹֽתֵיכֶ֖ם mazmᵊrˈōṯêḵˌem מַזְמֵרָה pruning-knife לִ li לְ to רְמָחִ֑ים rᵊmāḥˈîm רֹמַח lance הַֽ hˈa הַ the חַלָּ֔שׁ ḥallˈāš חַלָּשׁ weak man יֹאמַ֖ר yōmˌar אמר say גִּבֹּ֥ור gibbˌôr גִּבֹּור vigorous אָֽנִי׃ ʔˈānî אֲנִי i 3:10. concidite aratra vestra in gladios et ligones vestros in lanceas infirmus dicat quia fortis ego sum Cut your ploughshares into swords, and your spades into spears. Let the weak say: I am strong. 3:10. Cut your ploughs into swords and your hoes into spears. Let the weak say, ‘For I am strong.’ 3:10. Beat your plowshares into swords, and your pruninghooks into spears: let the weak say, I [am] strong. ru▾ 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 10: По мнению одних (Новак), речь пророка обращена к язычникам, которые приглашаются в изобилии приготовлять оружие для предстоящей борьбы; по мнению других, к иудеям. Образы, употребляемые в ст. 10-м, встречаются еще у Ис II:4: и Мих IV:3. Albert Barnes: Notes on the Bible - 1834 3:10: Beat your plowshares into swords - Peace had been already promised, as a blessing of the gospel. "In His days," foretold Solomon, "shall the righteous flourish, and abundance of peace, so long as the moon endureth" Psa 72:7. And another, "He maketh thy borders peace" Psa 147:14. Peace within with God flows forth in peace with man. "Righteousness and peace kissed each other" Psa 85:10. Where there is not rest in God, all is unrest. And so, all which was needful for life, the means of subsistence, care of health, were to be forgotten for war. Let the weak say, I am strong - It is one last gathering of the powers of the world against their Maker; the closing scene of man's rebellion against God. It is their one universal gathering. None, however seemingly unfit, was to be spared from this conflict; no one was to remain behind. The farmer was to forge for war the instruments of his peaceful toil; the sick was to forget his weakness and to put on a strength which he had not, and that to the uttermost. But as weakness is, in and through God, strength, so all strength out of God is weakness. Man may say, I am strong; but, against God, he remains weak as, it is said, that weak man Psa 10:18) from the earth may no more oppress. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:10: your plowshares: Isa 2:4; Mic 4:3; Luk 22:36 pruninghooks: or, scythes let: Ch2 25:8; Zac 12:8 Geneva 1599 3:10 (g) Beat your plowshares into swords, and your pruninghooks into spears: let the weak say, I [am] strong. (g) When I will execute my judgments against my enemies, I will cause everyone to be ready, and to prepare their weapons to destroy one another, for my Church's sake. John Gill 3:10 Beat your ploughshares into swords, and your pruning hooks into spears,.... Let not only soldiers, and such as have been trained up in military discipline, appear in the field on this occasion; but let husbandmen and vinedressers leave their fields and vineyards, and turn their instruments of husbandry and vinedressing into weapons of war; let them not plead want of armour, but convert these to such uses: on the contrary, when this battle will be over, swords shall be beaten into ploughshares, and spears into pruning hooks, Is 2:4; let the weak say, I am strong; such as are weak, through sickness, or old age, let them not plead their weakness to excuse them from engaging in this war; but let them make the best of themselves, and say they are strong and healthy, and fit for it, and enter in it with all courage and bravery: this is said either ironically to the enemies of God's people, suggesting that all hands would be wanted, and should be employed, weak and strong, and all little enough; when they had made the utmost effort they could, it would be in vain: or else they are seriously spoken to the people of God, that none of them should excuse themselves, or be discouraged because of their weakness from engaging in this last and more battle; but take heart, and be of good courage, and quit themselves like men, and be strong, since they might be sure of victory beforehand. The Apostle Paul refers to this text in 2Cor 12:10; and applies it to spiritual weakness and strength; and indeed the weakest believer, that is so in faith and knowledge, may say he is strong, in comparison of what he once was, and others are; strong, not in himself, but in Christ, and the power of his might, and in the grace that is in him; nor should he excuse himself from fighting the Lord's battles, against sin, Satan, and the world, and false teachers; or from doing the Lord's work, any service he calls him to; or from bearing the cross he lays on him on account of his weakness; nor should he: be discouraged by it from those things; but let him strengthen himself, as Aben Ezra interprets it, take heart, and be of good courage. John Wesley 3:10 I am strong - Put on strength and valour; let none be absent from this war. Robert Jamieson, A. R. Fausset and David Brown 3:10 Beat your ploughshares into swords--As the foes are desired to "beat their ploughshares into swords, and their pruning hooks into spears," that so they may perish in their unhallowed attack on Judah and Jerusalem, so these latter, and the nations converted to God by them, after the overthrow of the antichristian confederacy, shall, on the contrary, "beat their swords into ploughshares, and their spears into pruning hooks," when under Messiah's coming reign there shall be war no more (Is 2:4; Hos 2:18; Mic 4:3). let the weak say, I am strong--So universal shall be the rage of Israel's foes for invading her, that even the weak among them will fancy themselves strong enough to join the invading forces. Age and infirmity were ordinarily made valid excuses for exemption from service, but so mad shall be the fury of the world against God's people, that even the feeble will not desire to be exempted (compare Ps 2:1-3).
3:113:11: Ժողովեցարո՛ւք եւ մտէ՛ք ազգք ամենայն շուրջանակի ա՛նդր գումարեցարո՛ւք. հանդարտն պատերազմօ՛ղ եղիցի։ 11 Տկարը թող խրախուսի՝ ասելով, թէ՝ ես հզոր եմ.հաւաքուեցէ՛ք եւ նե՛րս մտէք, շրջակայ բոլո՛ր ազգեր,խմբուեցէք[62] այստեղ.հանդարտ մարդն էլ պատերազմող թող դառնայ»: [62] 62. Եբրայերէն՝ քո մարտիկները թող այնտեղ իջնեն, ո՛վ Տէր: 11 Շուտով եկէ՛ք, ո՛վ բոլոր շրջակայ ազգեր ու հաւաքուեցէ՛ք։Քու մարտիկներդ, ո՛վ Տէր, հոն իջեցուր։ Ժողովեցարուք եւ մտէք, ազգք ամենայն շուրջանակի, անդր գումարեցարուք. ^[35]հանդարտն պատերազմօղ եղիցի: 3:11: Ժողովեցարո՛ւք եւ մտէ՛ք ազգք ամենայն շուրջանակի ա՛նդր գումարեցարո՛ւք. հանդարտն պատերազմօ՛ղ եղիցի։ 11 Տկարը թող խրախուսի՝ ասելով, թէ՝ ես հզոր եմ.հաւաքուեցէ՛ք եւ նե՛րս մտէք, շրջակայ բոլո՛ր ազգեր,խմբուեցէք[62] այստեղ.հանդարտ մարդն էլ պատերազմող թող դառնայ»: [62] 62. Եբրայերէն՝ քո մարտիկները թող այնտեղ իջնեն, ո՛վ Տէր: 11 Շուտով եկէ՛ք, ո՛վ բոլոր շրջակայ ազգեր ու հաւաքուեցէ՛ք։Քու մարտիկներդ, ո՛վ Տէր, հոն իջեցուր։ zohrab-1805▾ eastern-1994▾ western am▾	3:113:11 Спешите и сходитесь, все народы окрестные, и соберитесь; туда, Господи, веди Твоих героев. 3:11 ע֣וּשׁוּ ʕˈûšû עושׁ [uncertain] וָ wā וְ and בֹ֧אוּ vˈōʔû בוא come כָֽל־ ḵˈol- כֹּל whole הַ ha הַ the גֹּויִ֛ם ggôyˈim גֹּוי people מִ mi מִן from סָּבִ֖יב ssāvˌîv סָבִיב surrounding וְ wᵊ וְ and נִקְבָּ֑צוּ niqbˈāṣû קבץ collect שָׁ֕מָּה šˈāmmā שָׁם there הַֽנְחַ֥ת hˈanḥˌaṯ נחת descend יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH גִּבֹּורֶֽיךָ׃ gibbôrˈeʸḵā גִּבֹּור vigorous 3:11. erumpite et venite omnes gentes de circuitu et congregamini ibi occumbere faciet Dominus robustos tuosBreak forth, and come, all ye nations from round about, and gather yourselves together: there will the Lord cause all thy strong ones to fall down. 3:11. Break out and advance, all nations of the world, and gather together. There the Lord will cause all your strong ones to meet death.” 3:11. Assemble yourselves, and come, all ye heathen, and gather yourselves together round about: thither cause thy mighty ones to come down, O LORD. 11. Haste ye, and come, all ye nations round about, and gather yourselves together: thither cause thy mighty ones to come down, O LORD. 3:11 Assemble yourselves, and come, all ye heathen, and gather yourselves together round about: thither cause thy mighty ones to come down, O LORD: 3:11 Спешите и сходитесь, все народы окрестные, и соберитесь; туда, Господи, веди Твоих героев. 3:11 ע֣וּשׁוּ ʕˈûšû עושׁ [uncertain] וָ wā וְ and בֹ֧אוּ vˈōʔû בוא come כָֽל־ ḵˈol- כֹּל whole הַ ha הַ the גֹּויִ֛ם ggôyˈim גֹּוי people מִ mi מִן from סָּבִ֖יב ssāvˌîv סָבִיב surrounding וְ wᵊ וְ and נִקְבָּ֑צוּ niqbˈāṣû קבץ collect שָׁ֕מָּה šˈāmmā שָׁם there הַֽנְחַ֥ת hˈanḥˌaṯ נחת descend יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH גִּבֹּורֶֽיךָ׃ gibbôrˈeʸḵā גִּבֹּור vigorous 3:11. erumpite et venite omnes gentes de circuitu et congregamini ibi occumbere faciet Dominus robustos tuos Break forth, and come, all ye nations from round about, and gather yourselves together: there will the Lord cause all thy strong ones to fall down. 3:11. Break out and advance, all nations of the world, and gather together. There the Lord will cause all your strong ones to meet death.” 3:11. Assemble yourselves, and come, all ye heathen, and gather yourselves together round about: thither cause thy mighty ones to come down, O LORD. ru▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 11: Туда, Господи, веди твоих героев: туда, т. е. в долину Иосафата, где имеет быть суд; героев (eвp. gibborim = сильных), т. е. Ангелов, которые исполняют волю Божию (ср. Пс CII:20; LXXVII:25) и которые явятся орудиями суда Божия над язычниками. Но должно заметить, что в древних переводах приведенные слова читаются иначе, чем в подлинном тексте: в Пешито — «и там сокрушит Иегова крепость вашу»; в халд. парафр. — «там сокрушит Иегова крепость героев их»; у LXX и в слав. — «кроткий да будет храбр». Albert Barnes: Notes on the Bible - 1834 3:11: Once more all the enemies of God are summoned together. "Assemble yourselves," (Others in the same sense render, "Haste ye,) and come, all ye pagan, round about," literally "from round about," i. e., from every side, so as to compass and hem in the people of God, and then, when the net had been, as it were, drawn closer and closer round them, and no way of escape is left, the prophet prays God to send His aid; "thither cause Thy mighty ones to come down, O Lord." Against "the mighty ones" of the earth, or "the weak" who "say" they are "mighty," (the same word is used throughout,) there "come down the mighty ones of God." The "mighty ones of God," whom He is prayed to "cause to come down," i. e., from heaven, can be no other than the mighty angels, of whom it is said, they "are mighty in strength" Psa 103:20 (still the same word,) to whom God gives "charge over" Psa 91:11. His own, "to keep" them "in all" their "ways," and one of whom, in this place, killed "one hundred and fourscore and five thousand" Kg2 19:35 of the Assyrians. So our Lord saith, "The Son of man shall send forth His Angels, and they shall gather out of His kingdom all things that offend, and them that do iniquity" Mat 13:41. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:11: Assemble: Joe 3:2; Eze 38:9-18; Mic 4:12; Zep 3:8; Zac 14:2, Zac 14:3; Rev 16:14-16, Rev 19:19, Rev 19:20; Rev 20:8, Rev 20:9 cause: etc. or, the Lord shall bring down thy mighty ones, mighty. Psa 103:20; Isa 10:34, Isa 13:3, Isa 37:36; Th2 1:7; Rev 19:14 John Gill 3:11 Assemble yourselves,.... From divers parts into one place: "be ye gathered"; or "gather yourselves together", as the Targum and Kimchi; get together in a body, muster up all the forces you can collect together, Jarchi, from Menachem, by the change of a letter, renders it, "make ye haste"; lose time in preparing for this battle; get men, and arms for them, as fast as you can; be as expeditious as possible: and come, all ye Heathen; antichristian nations, Mahometan or Papal; which latter, especially, are sometimes called Heathen and Gentiles, because of the Heathenish rites introduced into their worship, Ps 10:16; and gather yourselves round about: from all parts, to the valley of Jehoshaphat or Armageddon, Rev_ 16:14; this is spoken ironically to them, to use their utmost endeavours to get most powerful armies against the people of God, which would be of no avail, but issue in their own destruction; or it may signify what should be done by the providence of God, bringing such large numbers of them together to their own ruin: thither cause thy mighty ones to come down, O Lord; which is a prayer of the prophet, or of the church, to God, that he would send down his mighty ones, the angels that excel in strength, and destroy this great army thus gathered together, as an angel in one night destroyed the army of Sennacherib. So Kimchi and Aben Ezra interpret if of angels, and many other interpreters; but perhaps it may be better to understand it of Christian princes and their forces, those armies clothed in white, and riding on white horses, in token of victory; with Christ at the head of them, Rev_ 19:14; who may be said to be caused to "come down"; because, being assembled shall go down into the valley of Jehoshaphat, where their enemies are gathered together, and discomfit them, The Targum is, "there the Lord shall, break the strength of their strong ones.'' John Wesley 3:11 Round about - All round about Judah. Thither - Toward Jerusalem; the church and heritage of God. Thy mighty ones - All those mighty warriors whom thou wilt make use of successively to punish the oppressors of thy church. Robert Jamieson, A. R. Fausset and David Brown 3:11 Assemble--"Hasten" [MAURER]. thither--to the valley of Jehoshaphat. thy mighty ones--the warriors who fancy themselves "mighty ones," but who are on that very spot to be overthrown by Jehovah [MAURER]. Compare "the mighty men" (Joel 3:9). Rather, Joel speaks of God's really "mighty ones" in contrast to the self-styled "mighty men" (Joel 3:9; Ps 103:20; Is 13:3; compare Dan 10:13). AUBERLEN remarks: One prophet supplements the other, for they all prophesied only "in part." What was obscure to one was revealed to the other; what is briefly described by one is more fully so by another. Daniel calls Antichrist a king, and dwells on his worldly conquests; John looks more to his spiritual tyranny, for which reason he adds a second beast, wearing the semblance of spirituality. Antichrist himself is described by Daniel. Isaiah (Isa. 29:1-24), Joel (Joel 3:1-21) describe his army of heathen followers coming up against Jerusalem, but not Antichrist himself.
3:123:12: Զարթիցեն եւ ելցեն ամենայն ազգք ՚ի ձորն Յովսափաթու. զի անդ նստայց դատե՛լ զամենայն ազգս շուրջանակի։ 12 «Թող ելնեն ու գնան բոլոր ազգերը Յոսափաթի ձորը,քանի որ այնտեղ պիտի նստեմ՝ դատելու բոլոր ազգերին: 12 Ազգերը թող աճապարեն ու Յովսափատի հովիտը գան, Քանզի բոլոր շրջակայ ազգերը դատելու համար հոն պիտի նստիմ։ Զարթիցեն եւ ելցեն ^[36]ամենայն ազգք ի ձորն Յովսափատու, զի անդ նստայց դատել զամենայն ազգս շուրջանակի: 3:12: Զարթիցեն եւ ելցեն ամենայն ազգք ՚ի ձորն Յովսափաթու. զի անդ նստայց դատե՛լ զամենայն ազգս շուրջանակի։ 12 «Թող ելնեն ու գնան բոլոր ազգերը Յոսափաթի ձորը,քանի որ այնտեղ պիտի նստեմ՝ դատելու բոլոր ազգերին: 12 Ազգերը թող աճապարեն ու Յովսափատի հովիտը գան, Քանզի բոլոր շրջակայ ազգերը դատելու համար հոն պիտի նստիմ։ zohrab-1805▾ eastern-1994▾ western am▾	3:123:12 Пусть воспрянут народы и низойдут в долину Иосафата; ибо там Я воссяду, чтобы судить все народы отовсюду. 3:12 יֵעֹ֨ורוּ֙ yēʕˈôrû עור be awake וְ wᵊ וְ and יַעֲל֣וּ yaʕᵃlˈû עלה ascend הַ ha הַ the גֹּויִ֔ם ggôyˈim גֹּוי people אֶל־ ʔel- אֶל to עֵ֖מֶק ʕˌēmeq עֵמֶק valley יְהֹֽושָׁפָ֑ט yᵊhˈôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat כִּ֣י kˈî כִּי that שָׁ֗ם šˈām שָׁם there אֵשֵׁ֛ב ʔēšˈēv ישׁב sit לִ li לְ to שְׁפֹּ֥ט šᵊppˌōṭ שׁפט judge אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the גֹּויִ֖ם ggôyˌim גֹּוי people מִ mi מִן from סָּבִֽיב׃ ssāvˈîv סָבִיב surrounding 3:12. consurgant et ascendant gentes in vallem Iosaphat quia ibi sedebo ut iudicem omnes gentes in circuituLet them arise, and let the nations come up into the valley of Josaphat: for there I will sit to judge all nations round about. 3:12. Let them arise and ascend to the valley of Jehoshaphat. For there I will sit, so as to judge all the nations of the world. 3:12. Let the heathen be wakened, and come up to the valley of Jehoshaphat: for there will I sit to judge all the heathen round about. 12. Let the nations bestir themselves, and come up to the valley of Jehoshaphat: for there will I sit to judge all the nations round about. 3:12 Let the heathen be wakened, and come up to the valley of Jehoshaphat: for there will I sit to judge all the heathen round about: 3:12 Пусть воспрянут народы и низойдут в долину Иосафата; ибо там Я воссяду, чтобы судить все народы отовсюду. 3:12 יֵעֹ֨ורוּ֙ yēʕˈôrû עור be awake וְ wᵊ וְ and יַעֲל֣וּ yaʕᵃlˈû עלה ascend הַ ha הַ the גֹּויִ֔ם ggôyˈim גֹּוי people אֶל־ ʔel- אֶל to עֵ֖מֶק ʕˌēmeq עֵמֶק valley יְהֹֽושָׁפָ֑ט yᵊhˈôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat כִּ֣י kˈî כִּי that שָׁ֗ם šˈām שָׁם there אֵשֵׁ֛ב ʔēšˈēv ישׁב sit לִ li לְ to שְׁפֹּ֥ט šᵊppˌōṭ שׁפט judge אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the גֹּויִ֖ם ggôyˌim גֹּוי people מִ mi מִן from סָּבִֽיב׃ ssāvˈîv סָבִיב surrounding 3:12. consurgant et ascendant gentes in vallem Iosaphat quia ibi sedebo ut iudicem omnes gentes in circuitu Let them arise, and let the nations come up into the valley of Josaphat: for there I will sit to judge all nations round about. 3:12. Let them arise and ascend to the valley of Jehoshaphat. For there I will sit, so as to judge all the nations of the world. 3:12. Let the heathen be wakened, and come up to the valley of Jehoshaphat: for there will I sit to judge all the heathen round about. ru▾ 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 12: Ст. 12–13: представляют ответ Господа на молитву пророка в ст.11-м: веди Твоих героев. Adam Clarke: Commentary on the Bible - 1831 3:12: Let the heathen be wakened - The heathen shall be wakened. The valley of Jehoshaphat - Any place where God may choose to display his judgments against his enemies. Albert Barnes: Notes on the Bible - 1834 3:12: Let the pagan be awakened - This emphatic repetition of the word, "awaken," seems intended to hint at the great awakening, to Judgment , when they "who sleep in the dust of the earth shall awake, being awakened" from the sleep of death. Another word is used of "awakening" . On the destruction of antichrist it is thought that the general Judgment will follow, and "all who are in the graves shall hear the voice of the Son of Man and shall come forth" Joh 5:27-29 : They are bidden to "come up" into the valley of Jehoshaphat , "for to come into the presence of the most High God, may well be called "a coming up." For there will I sit to judge all the pagan round about," (again literally "from round about,) from every side," all nations from all the four quarters of the world. The words are the same as before. There "all nations from every side" were summoned to come, as they thought, to destroy God's people and heritage. Here the real end is assigned, for which they were brought together, for God would sit to judge them. In their own blind will and passion they came to destroy; in God's secret overruling Providence, they were dragged along by their passions - to be judged and to be destroyed. So our Lord says, "When the Son of Man shall come in His Glory, and all the Holy Angels with Him, then shall He sit on the throne of His Glory and before Him shall be gathered all nations" Mat 25:31-32. Our Lord, in that He uses words of Joel, seems to intend to direct our minds to the prophet's meaning. What follows are nearly His own words; R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:12: valley: Joe 3:2, Joe 3:14; Ch2 20:26; Eze 39:11; Zac 14:4 for: Psa 2:8, Psa 2:9, Psa 7:6, Psa 76:8, Psa 76:9, Psa 96:13, Psa 98:9, Psa 110:5, Psa 110:6; Isa 2:4, Isa 3:13; Eze 30:3; Mic 4:3; Rev 19:11 John Gill 3:12 Let the Heathen be awakened, and come to the valley of Jehoshaphat,.... That is, let the enemies of Christ and his church be aroused from that state of security in which they are, and prepare for their own defence; for in such a state the antichristian powers will be before their destruction; see Rev_ 18:7; let them bestir themselves, and exert all the rigour and strength they have; let them come in high spirits against the people of God; let them invade the holy land, and come even to the valley of Jehoshaphat; and, when come thither, let them, descend into the place appointed for their ruin: the land of Judea being said to be higher than other countries, going to it is generally expressed by going up to it; otherwise it is more usual to say that men go down a valley than come up to it; and, mention being made again of this valley, shows that the same thing is referred to here as in Joel 3:2; these words are said in answer to the petition in Joel 3:11; for they are spoken by the Lord, as appears by what follows: for there will I sit to judge all the Heathen round about; thither gathered together from all parts: the allusion is to a judge upon the bench, sitting to hear and try causes, and pass a definitive sentence; and here it signifies the execution of that sentence; such a pleading the cause of his people, as to take vengeance and inflict just punishment upon their enemies; see Ps 9:4. John Wesley 3:12 The heathen - The several nations in their appointed time, perhaps the Assyrians first under Salmaneser, next under Sennacherib, both of whom came up to the valley of Jehoshaphat. For there - In the midst of my people to plead with, condemn and punish the heathen round about Judea. Robert Jamieson, A. R. Fausset and David Brown 3:12 See Joel 3:2. judge all the heathen round about--that is, all the nations from all parts of the earth which have maltreated Israel; not merely, as HENDERSON supposes, the nations round about Jerusalem (compare Ps 110:6; Is 2:4; Mic 4:3, Mic 4:11-13; Zeph 3:15-19; Zech 12:9; Zech 14:3-11; Mal 4:1-3).
3:133:13: Արկէ՛ք մանգաղ՝ զի հասեալ են կութք. մտէ՛ք կոխեցէ՛ք զի լցեա՛լ են հնծանք՝ եւ զեղո՛ւն գուբք. զի բազմացա՛ն չարիք նոցա[10637]։ [10637] Ոմանք. Զի լցեալ է հնձան։ 13 Գործի՛ դրէք մանգաղը, որովհետեւ հասել է հունձը,եւ մտէ՛ք, կոխոտեցէ՛ք,որովհետեւ լցուել է հնձանը, եւ փոսերը յորդում են,քանի որ շատացան նրանց չար գործերը»: 13 Մանգաղը երկնցուցէ՛ք, քանզի հունձքը հասած է։Եկէ՛ք, իջէ՛ք, քանզի հնձանը լեցուեցաւ, Աւազանները կը յորդին. Քանզի անոնց չարութիւնը մեծ է։ Արկէք մանգաղ, զի հասեալ են կութք. մտէք կոխեցէք, զի լցեալ է հնձան եւ զեղուն գուբք. զի բազմացան չարիք նոցա: 3:13: Արկէ՛ք մանգաղ՝ զի հասեալ են կութք. մտէ՛ք կոխեցէ՛ք զի լցեա՛լ են հնծանք՝ եւ զեղո՛ւն գուբք. զի բազմացա՛ն չարիք նոցա[10637]։ [10637] Ոմանք. Զի լցեալ է հնձան։ 13 Գործի՛ դրէք մանգաղը, որովհետեւ հասել է հունձը,եւ մտէ՛ք, կոխոտեցէ՛ք,որովհետեւ լցուել է հնձանը, եւ փոսերը յորդում են,քանի որ շատացան նրանց չար գործերը»: 13 Մանգաղը երկնցուցէ՛ք, քանզի հունձքը հասած է։Եկէ՛ք, իջէ՛ք, քանզի հնձանը լեցուեցաւ, Աւազանները կը յորդին. Քանզի անոնց չարութիւնը մեծ է։ zohrab-1805▾ eastern-1994▾ western am▾	3:133:13 Пустите в дело серпы, ибо жатва созрела; идите, спуститесь, ибо точило полно и подточилия переливаются, потому что злоба их велика. 3:13 שִׁלְח֣וּ šilḥˈû שׁלח send מַגָּ֔ל maggˈāl מַגָּל sickle כִּ֥י kˌî כִּי that בָשַׁ֖ל vāšˌal בשׁל boil קָצִ֑יר qāṣˈîr קָצִיר harvest בֹּ֤אֽוּ bˈōʔˈû בוא come רְדוּ֙ rᵊḏˌû רדה tread, to rule כִּֽי־ kˈî- כִּי that מָ֣לְאָה mˈālᵊʔā מלא be full גַּ֔ת gˈaṯ גַּת wine-press הֵשִׁ֨יקוּ֙ hēšˈîqû שׁוק be narrow הַ ha הַ the יְקָבִ֔ים yᵊqāvˈîm יֶקֶב pit כִּ֥י kˌî כִּי that רַבָּ֖ה rabbˌā רַב much רָעָתָֽם׃ rāʕāṯˈām רָעָה evil 3:13. mittite falces quoniam maturavit messis venite et descendite quia plenum est torcular exuberant torcularia quia multiplicata est malitia eorumPut ye in the sickles, for the harvest is ripe: come and go down, for the press is full, the fats run over: for their wickedness is multiplied. 3:13. Send forth the sickles, because the harvest has matured. Advance and descend, for the press is full, the pressing room is overflowing. For their malice has been increasing. 3:13. Put ye in the sickle, for the harvest is ripe: come, get you down; for the press is full, the fats overflow; for their wickedness [is] great. 13. Put ye in the sickle, for the harvest is ripe: come, tread ye; for the winepress is full, the vats overflow; for their wickedness is great. 3:13 Put ye in the sickle, for the harvest is ripe: come, get you down; for the press is full, the fats overflow; for their wickedness [is] great: 3:13 Пустите в дело серпы, ибо жатва созрела; идите, спуститесь, ибо точило полно и подточилия переливаются, потому что злоба их велика. 3:13 שִׁלְח֣וּ šilḥˈû שׁלח send מַגָּ֔ל maggˈāl מַגָּל sickle כִּ֥י kˌî כִּי that בָשַׁ֖ל vāšˌal בשׁל boil קָצִ֑יר qāṣˈîr קָצִיר harvest בֹּ֤אֽוּ bˈōʔˈû בוא come רְדוּ֙ rᵊḏˌû רדה tread, to rule כִּֽי־ kˈî- כִּי that מָ֣לְאָה mˈālᵊʔā מלא be full גַּ֔ת gˈaṯ גַּת wine-press הֵשִׁ֨יקוּ֙ hēšˈîqû שׁוק be narrow הַ ha הַ the יְקָבִ֔ים yᵊqāvˈîm יֶקֶב pit כִּ֥י kˌî כִּי that רַבָּ֖ה rabbˌā רַב much רָעָתָֽם׃ rāʕāṯˈām רָעָה evil 3:13. mittite falces quoniam maturavit messis venite et descendite quia plenum est torcular exuberant torcularia quia multiplicata est malitia eorum Put ye in the sickles, for the harvest is ripe: come and go down, for the press is full, the fats run over: for their wickedness is multiplied. 3:13. Send forth the sickles, because the harvest has matured. Advance and descend, for the press is full, the pressing room is overflowing. For their malice has been increasing. 3:13. Put ye in the sickle, for the harvest is ripe: come, get you down; for the press is full, the fats overflow; for their wickedness [is] great. ru▾ 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 13: Пустите в дело серпы и пр.: речь от лица Бога и обращена к героям, т. е. к Ангелам, которых, привел Господь в долину суда. Идите, спуститесь: идите — в долину Иосафатову; вместо спустить в слав. «топчите» (pateite); LXX eвp. redu производили, сообразуясь с контекстом не от jarad спускался (как в рус.), и от radah топтать. Ибо точило полно и подточилия переливаются: точило (евр. gath) — углубление для выжимания винограда и маслин, высеченное в скале или выкопанное в земле и выложенное камнем. Точило состояло из двух частей: собственно точила, куда накладывался виноград, или оливки, и подточилия, или чана, куда стекал выжатый сок (ср. Зах ХIV:10; Ис V:2; Мф ХXI:33; Мк XII:1; Откр XIV:20). Образ жатвы и собрания винограда — образ страшного суда. Образом жатвы дается мысль, что суд настанет в назначенное время, когда созреет жатва, и что на суде последует отделение доброго от злого, подобно тому как после жатвы хлеба, при молотьбе и веянии, отделяются зерна от мякины (ср. Мф XIII:39; Откр XIV:15–18). Образ точила есть образ гнева Божия, воспламеняющегося против грешников и потребляющего их, подобно тому как в точиле давят гроздья винограда. — Вместо слов ибо жатва созрела в слав.: «яко предстоит объимание винограда» (o trughtoV). Греч. trughtoV означает не только сбор винограда, но и жатву вообще. Adam Clarke: Commentary on the Bible - 1831 3:13: Put ye in the sickle - The destruction of his enemies is represented here under the metaphor of reaping down the harvest; and of gathering the grapes, and treading them in the wine-presses. Albert Barnes: Notes on the Bible - 1834 3:13: Put ye in the sickle, for the harvest is ripe - So Jesus saith, "let both grow together until the harvest, and in the time of the harvest I will say to the reapers, Gather ye together the tares and bind them in bundles to burn them;" and this He explains, "The harvest is the end of the world; and the reapers are the Angels" Mat 13:30, Mat 13:39. He then who saith, "put ye in the sickle, for the harvest is ripe," is the Son of Man, who, before He became the Son of Man, was, as He is now, the Son of God, and spake this and the other things by the Prohets; they to whom He speaketh are His reapers, the Angels; and the ripeness of the harvest is the maturity of all things here, good and evil, to be brought to their last end. In itself, the harvest, as well as the vintage, might describe the end of this world, as to both the good and the bad, in that the wheat is severed from the chaff and the tares, and the treading of the winepress separates the wine which is stored up from the husks which are cast away. Yet nothing is said, here of storing up aught, either the wheat or the wine, but only of the ripeness of the harvest, and that "the fats overflow, because their wickedness is great." The harvest is sometimes, although more rarely, used of destruction Isa 17:5; Jer 51:33; the treading of the winepress is always used as an image of God's anger Lam 1:15; Isa 63:3; Rev 19:15; the vintage of destruction Isa 17:6; Jdg 8:2; Mic 7:1; the plucking off the grapes, of the rending away of single lives or souls Psa 80:12. It seems probable then, that the ripeness of the harvests and the fullness of the vats are alike used of the ripeness for destruction, that "they were ripe in their sins, fit for a harvest, and as full of wickedness as ripe grapes, which fill and overflow the vats, through the abundance of the juice with which they swell." Their ripeness in iniquity calls, as it were, for the sickle of the reaper, the trampling of the presser. For great is their wickedness - The whole world is flooded and overflowed by it, so that it can no longer contain it, but, as it were, cries to God to end it. The long suffering of God no longer availed, but would rather increase their wickedness and their damnation. So also, in that first Judgment of the whole world by water, when "all flesh had corrupted his way upon the earth, God said, the end of all flesh is before Me" Gen 6:12-13; and when the hundred and twenty years of the preaching of Noah were ended without fruit, "the flood came." So Sodom was "then" destroyed, when not ten righteous could be found in it; and the seven nations of Canaan were spared above four hundred years, because the "iniquity of the Amorites was not yet full" Gen 15:16; and our Lord says, "fill ye up the measure of your fathers - that upon you may come all the righteous blood shed upon the earth" Mat 23:32, Mat 23:35. So , "God condemneth each of the damned, when he hath filled up the measure of his iniquity." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:13: the sickle: Deu 16:9; Mar 4:29; Rev 14:15, Rev 14:16 the harvest: Jer 51:33; Hos 6:11; Mat 13:39 for the press: Isa 63:3; Lam 1:15; Rev 14:17-20 for their: Gen 13:13, Gen 15:16, Gen 18:20 Geneva 1599 3:13 Put ye in the (h) sickle, for the harvest is ripe: come, get you down; for the press is full, the fats overflow; for their wickedness [is] great. (h) In this way he will encourage the enemies when their wickedness is completely ripe to destroy one another, which he calls the valley of God's judgment. John Gill 3:13 Put ye in the sickle, for the harvest is ripe,.... This is said to the mighty ones sent, the Christian princes, the executioners of God's vengeance on antichrist; the angels that will pour out the vials of his wrath on the antichristian states, compared to reapers, with a sharp sickle in their hands, to cut them down, as grain is cut when reaped; as the same states are compared to a harvest ripe, the measure of their sins being filled up, and the time of their destruction appointed for them come; see Rev_ 14:15; come, get ye down; to the valley: or "go tread ye" (o); for another simile is made use of: the reference here is to the treading of clusters of grapes in the winepress, as appears by what follows: and so the Targum renders it, "descend, tread their mighty men;'' in like manner Jarchi interprets it; and so the Septuagint, Syriac, and Arabic versions, render it: and Dr. Pocock observes, that the word in the Arabic language signifies to tread, as men tread grapes in a press: the reasons follow, for the press is full; of clusters of the vine; or the valley is full of wicked men, compared unto them, destined to destruction: the fats overflow; with the juice of grapes squeezed out, denoting the great effusion of blood that will be made; see Rev_ 14:18; for their wickedness is great; is come to its height, reaches even to heaven, and calls aloud for vengeance; an end is come to it, and to the authors of it, Rev_ 18:5. The Targum of the whole is, "draw out the sword against them, for the time of their end is come; descend, tread their mighty men slain, as anything is trodden in a winepress; pour out their blood, for their wickedness is multiplied.'' (o) "calcate", Sept. so Syr. Ar. John Wesley 3:13 Put ye - Ye executioners of divine vengeance: begin to reap, cut down sinners ripe for judgment; let Tiglath Pilneser and his soldiers cut down Syria and its king, for their violence against my people. Let Cyaxares and his armies cut down Assyria. Let Nebuchadnezzar cut down Moab, Ammon, mount Seir, Egypt, Tyre, Zidon and the Philistines; after this let Cyrus reap down the ripened Babylonians, and Alexander the Medes and Persians. And let the divided Grecian captains cut down one another, 'till the Romans cut them down. And when this is done God will have mighty ones still to cut down his enemies, 'till the final judgment wherein they all shall for ever be destroyed. Get you down - In another metaphor the prophet declares the cutting off the church's enemies. The press - As the grapes in the press are trod, so the enemies of God's people, are to be trodden in the wine - press of God's displeasure. Overflow - The blood of slaughtered men runs as wine prest out, in greater abundance than the vats can hold. Is great - The violence and all manner of sins of these kingdoms is grown exceeding great. Robert Jamieson, A. R. Fausset and David Brown 3:13 Direction to the ministers of vengeance to execute God's wrath, as the enemy's wickedness is come to its full maturity. God does not cut off the wicked at once, but waits till their guilt is at its full (so as to the Amorites iniquity, Gen 15:16), to show forth His own long-suffering, and the justice of their doom who have so long abused it (Mt 13:27-30, Mt 13:38, Mt 13:40; Rev_ 14:15-19). For the image of a harvest to be threshed, compare Jer 51:33; and a wine-press, Is 63:3 and Lam 1:15.
3:143:14: Ձա՛յնք հնչեցին ՚ի Ձորն դատաստանի. զի մե՛րձ է օր Տեառն ՚ի Ձորն դատաստանի։ 14 Ձայներ հնչեցին Դատաստանի ձորում,որովհետեւ մօտ է Տիրոջ օրը Դատաստանի ձորում: 14 Բազմութիւններ, բազմութիւններ կը հաւաքուին Վճիռի հովիտին մէջ։Տէրոջը օրը մօտ է Վճիռի հովիտին մէջ։ ^[37]Ձայնք հնչեցին`` ի Ձորն դատաստանի. զի մերձ է օր Տեառն ի Ձորն դատաստանի: 3:14: Ձա՛յնք հնչեցին ՚ի Ձորն դատաստանի. զի մե՛րձ է օր Տեառն ՚ի Ձորն դատաստանի։ 14 Ձայներ հնչեցին Դատաստանի ձորում,որովհետեւ մօտ է Տիրոջ օրը Դատաստանի ձորում: 14 Բազմութիւններ, բազմութիւններ կը հաւաքուին Վճիռի հովիտին մէջ։Տէրոջը օրը մօտ է Վճիռի հովիտին մէջ։ zohrab-1805▾ eastern-1994▾ western am▾	3:143:14 Толпы, толпы в долине суда! ибо близок день Господень к долине суда! 3:14 הֲמֹונִ֣ים hᵃmônˈîm הָמֹון commotion הֲמֹונִ֔ים hᵃmônˈîm הָמֹון commotion בְּ bᵊ בְּ in עֵ֖מֶק ʕˌēmeq עֵמֶק valley הֶֽ hˈe הַ the חָר֑וּץ ḥārˈûṣ חרץ cut off כִּ֤י kˈî כִּי that קָרֹוב֙ qārôv קָרֹוב near יֹ֣ום yˈôm יֹום day יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in עֵ֖מֶק ʕˌēmeq עֵמֶק valley הֶ he הַ the חָרֽוּץ׃ ḥārˈûṣ חרץ cut off 3:14. populi populi in valle concisionis quia iuxta est dies Domini in valle concisionisNations, nations in the valley of destruction: for the day of the Lord is near in the valley of destruction. 3:14. Nations, nations in the valley of being cut to pieces: for the day of the Lord fittingly takes place in the valley of being cut to pieces. 3:14. Multitudes, multitudes in the valley of decision: for the day of the LORD [is] near in the valley of decision. 14. Multitudes, multitudes in the valley of decision! for the day of the LORD is near in the valley of decision. 3:14 Multitudes, multitudes in the valley of decision: for the day of the LORD [is] near in the valley of decision: 3:14 Толпы, толпы в долине суда! ибо близок день Господень к долине суда! 3:14 הֲמֹונִ֣ים hᵃmônˈîm הָמֹון commotion הֲמֹונִ֔ים hᵃmônˈîm הָמֹון commotion בְּ bᵊ בְּ in עֵ֖מֶק ʕˌēmeq עֵמֶק valley הֶֽ hˈe הַ the חָר֑וּץ ḥārˈûṣ חרץ cut off כִּ֤י kˈî כִּי that קָרֹוב֙ qārôv קָרֹוב near יֹ֣ום yˈôm יֹום day יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in עֵ֖מֶק ʕˌēmeq עֵמֶק valley הֶ he הַ the חָרֽוּץ׃ ḥārˈûṣ חרץ cut off 3:14. populi populi in valle concisionis quia iuxta est dies Domini in valle concisionis Nations, nations in the valley of destruction: for the day of the Lord is near in the valley of destruction. 3:14. Nations, nations in the valley of being cut to pieces: for the day of the Lord fittingly takes place in the valley of being cut to pieces. 3:14. Multitudes, multitudes in the valley of decision: for the day of the LORD [is] near in the valley of decision. ru▾ 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 14: Пророк созерцает уже народы, собравшиеся в долине суда. Повторением hamonim, hamonim (толпы, толпы) пророк указывает на бесчисленное множество собравшимся. Евр. hamonim означает и крик, и кричащая толпа. Отсюда LXX перевели hconexhchsan, слав. «гласи прогласишася»; второе hamonim LXX, вероятно, приняли за сказуемое и прочитали hamenim — «голоса шумящие». К долине суда, евр. beemek hecharuz. Евр. charuz y Ис ХXVIII:27: имеет значение — «молотильная повозка», «молотилка». В этом значении некоторые комментаторы (Креднер, Гольцгаузен) принимают слово сharuz и в pассматриваемом месте, видя здесь указание на то, что с народами в долине Иосафатовой будет поступлено так же, как с пленниками, которых избивают молотилками (ср. 2: Цар XII:30; 4: Цар XIII:7: и др.). Общепринято, однако, понимание charuz в Иоил III:14: в значении суд, решение. Adam Clarke: Commentary on the Bible - 1831 3:14: Multitudes, multitudes - המנים המנים hamonim, hamonim, crowds upon crowds, in the valley of decision, or excision: the same as the valley of Jehoshaphat, the place where God is to execute judgment on his enemies. Albert Barnes: Notes on the Bible - 1834 3:14: The prophet continues, as in amazement at the great throng assembling upon one another, "multitudes, multitudes, in the valley of decision," as though, whichever way he looked, there were yet more of these "tumultuous masses," so that there was nothing beside them. It was one living, surging, boiling, sea: throngs upon throngs, mere throngs! . The word rendered "multitudes" suggests, besides, the thought of the hum and din of these masses thronging onward, blindly, to their own destruction. They all "tumultuously rage together, and imagine a vain thing, against the Lord and against His Christ" Psa 2:1-2; but the place where they are gathered, (although they know it not,) is the "valley of decision," i. e., of "sharp, severe judgment." The valley is the same as that before called "the valley of Jehoshaphat;" but whereas that name only signifies "God judgeth," this further name denotes the strictness of God's judgment. The word signifies "cut," then "decided;" then is used of severe punishment, or destruction decided and decreed , by God. For the Day of the Lord is near in the valley of decision - Their gathering against God shall be a token of His coming to judge them. They come to fulfill their own ends; but His shall be fulfilled on them. They are left to bring about their own doom; and being abandoned by Him, rush on the more blindly because it is at hand. When their last sin is committed, their last defiance of God spoken or acted against Him, it is come. At all times, indeed, "the Lord is at hand" Phi 4:5. It may be, that we are told, that the whole future Rev_ealed to us "must shortly come to pass" Rev 1:1, in order to show that all time is a mere nothing, a moment, a dream, when it is gone. Yet here it is said, relatively, not to us, but to the things foretold, that it "is near" to come. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:14: multitudes: Joe 3:2; Isa 34:2-8, Isa 63:1-7; Ezek. 38:8-23, Eze 39:8-20; Rev 16:14-16, Rev 19:19-21 decision: or, concision, Phi 3:2, or, threshing for: Joe 2:1; Psa 37:13; Pe2 3:7 John Gill 3:14 Multitudes, multitudes in the valley of decision,.... The same with the valley of Jehoshaphat before mentioned; which shows that not any valley of that name is intended, but a certain place so called from the judgments of God in it; and here named "the valley of decision", because here their judgment will be determined, as Kimchi and Jarchi; and at this time the controversy between God, and his people's enemies, will be decided, and at an end: or "the valley of concision", as the Vulgate Latin version; because in this place, and at this time, the nations gathered together in it will be cut to pieces: or, as others, "the valley of threshing" (p); because, as, in Jehoshaphat's time, the Moabites and Ammonites were threshed by the Jews in the valley of Berachah, to which the allusion is; so at this time the antichristian kings and their armies will be threshed and beaten, and destroyed by the men of Judah, God's professing people; see Mic 4:13; these seem to be the words of the prophet, breaking out into this pathetic exclamation, upon a sight of the vast multitudes gathered together in this valley, and slain in it; and the doubling of the word serves to express the prodigious number of them: and this shows that this prophecy refers either to the vast army of the Turks, under the name of Gog, and the great slaughter that will be made of them; and that this valley may be the same with the valley of Hamongog, that is, the valley of the multitude of Gog, where their multitude of slain shall be buried, Ezek 39:11; or to that vast carnage of the antichristian kings and their armies at Armageddon, Rev_ 16:14; the Targum is, "armies, armies, in the valley of the division of judgment:'' for the day of the Lord is near in the valley of decision; that is, the great and terrible day of the Lord, to take vengeance on all the antichristian powers, both eastern and western, is nigh at hand, which will be done in this valley. (p) "in valle triturationis", Piscatsr. John Wesley 3:14 In the valley of decision - Where God having gathered them, decided their quarrels, and by the conqueror punish the conquered for their sins against God and his people. The day - The day of vengeance. Robert Jamieson, A. R. Fausset and David Brown 3:14 The prophet in vision seeing the immense array of nations congregating, exclaims, "Multitudes, multitudes!" a Hebraism for immense multitudes. valley of decision--that is, the valley in which they are to meet their "determined doom." The same as "the valley of Jehoshaphat," that is, "the valley of judgment" (see on Joel 3:2). Compare Joel 3:12, "there will I sit to judge," which confirms English Version rather than Margin, "threshing." The repetition of "valley of decision" heightens the effect and pronounces the awful certainty of their doom.
3:153:15: Արեգակն եւ լուսին խաւարեսցին, եւ աստեղք ծածկեսցեն զլոյս իւրեանց։ 15 Արեգակն ու լուսինը կը խաւարեն,եւ աստղերը կը թաքցնեն իրենց լոյսը: 15 Արեւն ու լուսինը պիտի խաւարին, Աստղերը իրենց պայծառութիւնը պիտի կորսնցնեն։ Արեգակն եւ լուսին խաւարեսցին, եւ աստեղք ծածկեսցեն զլոյս իւրեանց: 3:15: Արեգակն եւ լուսին խաւարեսցին, եւ աստեղք ծածկեսցեն զլոյս իւրեանց։ 15 Արեգակն ու լուսինը կը խաւարեն,եւ աստղերը կը թաքցնեն իրենց լոյսը: 15 Արեւն ու լուսինը պիտի խաւարին, Աստղերը իրենց պայծառութիւնը պիտի կորսնցնեն։ zohrab-1805▾ eastern-1994▾ western am▾	3:153:15 Солнце и луна померкнут и звезды потеряют блеск свой. 3:15 שֶׁ֥מֶשׁ šˌemeš שֶׁמֶשׁ sun וְ wᵊ וְ and יָרֵ֖חַ yārˌēₐḥ יָרֵחַ moon קָדָ֑רוּ qāḏˈārû קדר be dark וְ wᵊ וְ and כֹוכָבִ֖ים ḵôḵāvˌîm כֹּוכָב star אָסְפ֥וּ ʔāsᵊfˌû אסף gather נָגְהָֽם׃ nāḡᵊhˈām נֹגַהּ brightness 3:15. sol et luna obtenebricata sunt et stellae retraxerunt splendorem suumThe sun and the moon are darkened, and the stars have withdrawn their shining. 3:15. The sun and the moon have been darkened, and the stars have withdrawn their splendor. 3:15. The sun and the moon shall be darkened, and the stars shall withdraw their shining. 15. The sun and the moon are darkened, and the stars withdraw their shining. 3:15 The sun and the moon shall be darkened, and the stars shall withdraw their shining: 3:15 Солнце и луна померкнут и звезды потеряют блеск свой. 3:15 שֶׁ֥מֶשׁ šˌemeš שֶׁמֶשׁ sun וְ wᵊ וְ and יָרֵ֖חַ yārˌēₐḥ יָרֵחַ moon קָדָ֑רוּ qāḏˈārû קדר be dark וְ wᵊ וְ and כֹוכָבִ֖ים ḵôḵāvˌîm כֹּוכָב star אָסְפ֥וּ ʔāsᵊfˌû אסף gather נָגְהָֽם׃ nāḡᵊhˈām נֹגַהּ brightness 3:15. sol et luna obtenebricata sunt et stellae retraxerunt splendorem suum The sun and the moon are darkened, and the stars have withdrawn their shining. 3:15. The sun and the moon have been darkened, and the stars have withdrawn their splendor. 3:15. The sun and the moon shall be darkened, and the stars shall withdraw their shining. ru▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 3:15: The sun and the moon shall be darkened - High and mighty states shall be eclipsed, and brought to ruin, and the stars - petty states, princes, and governors - shall withdraw their shining; withhold their influence and tribute from the kingdoms to which they have belonged, and set up themselves as independent governors. Albert Barnes: Notes on the Bible - 1834 3:15: The sun and the moon shall be darkened - This may be, either that they shall be outshone by the brightness of the glory of Christ, or that they themselves shall undergo a change, whereof the darkness at the Crucifixion was an image. An ancient writer says ; "As in the dispensation of the Cross the sun failing, there was darkness over all the earth, so when the 'sign of the Son of man' appeareth in heaven in the Day of Judgment, the light of the sun and moon and stars shall fail, consumed, as it were by the great might of that sign." And as the failure of the light of the sun at our Lord's Passion betokened the shame of nature at the great sin of man, so, at the Day of Judgment, it sets before us the awfulness of God's judgments, as though "it dared not behold the severity of Him who judgeth and returneth every man's work upon his own head;" as though "every creature, in the sufferings of others, feared the judgment on itself." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:15: Joe 2:10, Joe 2:31; Isa 13:10; Mat 24:29; Luk 21:25, Luk 21:26; Rev 6:12, Rev 6:13 Carl Friedrich Keil and Franz Delitzsch 3:15 "Sun and moon have become black, and the stars have withdrawn their shining. Joel 3:16. And Jehovah roars out of Zion, and He thunders out of Jerusalem; and heaven and earth quake: but Jehovah is a refuge to His people, and a stronghold to the sons of Israel. Joel 3:17. And ye will perceive that I Jehovah am your God, dwelling upon Zion, my holy mountain: and Jerusalem will be a sanctuary, and strangers will not pass through it any more." On the forebodings of the judgment in Joel 3:15, see at Joel 2:10. Out of Zion, the place of His throne, will Jehovah cause His thunder-voice to sound, will roar like a lion which is rushing upon its prey (Hos 5:14; Amos 3:4), so that heaven and earth tremble in consequence. But it is only to His enemies that He is terrible; to His people, the true Israel, He is a refuge and strong tower. From the fact that He only destroys His enemies, and protects His own people, the latter will learn that He is their God, and dwells upon Zion in His sanctuary, i.e., that He there completes His kingdom, that He purifies Jerusalem of all foes, all the ungodly through the medium of the judgment, and makes it a holy place which cannot be trodden any more by strangers, by Gentiles, or by the unclean of either Gentiles or Israelites (Is 35:8), but will be inhabited only by the righteous (Is 60:21; Zech 14:21), who, as Rev_ 21:27 affirms, are written in the Lamb's book of life. For Zion or Jerusalem is of course not the Jerusalem of the earthly Palestine, but the sanctified and glorified city of the living God, in which the Lord will be eternally united with His redeemed, sanctified, and glorified church. We are forbidden to think of the earthly Jerusalem or the earthly Mount Zion, not only by the circumstance that the gathering of all the heathen nations takes place in the valley of Jehoshaphat, i.e., in a portion of the valley of the Kidron, which is a pure impossibility, but also by the description which follows of the glorification of Judah. John Gill 3:15 The sun and moon shall be darkened,.... Both the politic and ecclesiastic state of antichrist shall be ruined and destroyed; it shall "fare" with Rome Papal as it did with Rome Pagan, at the time of its dissolution; see Rev_ 6:12; and the stars shall withdraw their shining: antichristian princes and nobles in the civil state, and the clergy of all ranks in the church state, shall lose their glory. Robert Jamieson, A. R. Fausset and David Brown 3:15 (See on Joel 2:10; Joel 2:30).
3:163:16: Եւ Տէր ՚ի Սիոնէ գոչեսցէ, եւ յԵրուսաղեմէ տացէ զձայն իւր. եւ շարժեսցի՛ն երկինք եւ երկիր։ 16 Տէրը Սիոնից կը կանչի, Երուսաղէմից ձայն կը տայ,եւ կը շարժուեն երկինքն ու երկիրը. 16 Տէրը Սիօնէն պիտի գոչէ Ու Երուսաղէմէն իր ձայնը պիտի բարձրացնէ, Երկինք ու երկիր պիտի սարսին, Բայց Տէրը իր ժողովուրդին՝ ապաւէն Ու Իսրայէլի որդիներուն ամրութիւն պիտի ըլլայ Եւ Տէր ի Սիոնէ գոչեսցէ, եւ յԵրուսաղեմէ տացէ զձայն իւր, եւ շարժեսցին երկինք եւ երկիր: 3:16: Եւ Տէր ՚ի Սիոնէ գոչեսցէ, եւ յԵրուսաղեմէ տացէ զձայն իւր. եւ շարժեսցի՛ն երկինք եւ երկիր։ 16 Տէրը Սիոնից կը կանչի, Երուսաղէմից ձայն կը տայ,եւ կը շարժուեն երկինքն ու երկիրը. 16 Տէրը Սիօնէն պիտի գոչէ Ու Երուսաղէմէն իր ձայնը պիտի բարձրացնէ, Երկինք ու երկիր պիտի սարսին, Բայց Տէրը իր ժողովուրդին՝ ապաւէն Ու Իսրայէլի որդիներուն ամրութիւն պիտի ըլլայ zohrab-1805▾ eastern-1994▾ western am▾	3:163:16 И возгремит Господь с Сиона, и даст глас Свой из Иерусалима; содрогнутся небо и земля; 3:16 וַ wa וְ and יהוָ֞ה [yhwˈāh] יְהוָה YHWH מִ mi מִן from צִּיֹּ֣ון ṣṣiyyˈôn צִיֹּון Zion יִשְׁאָ֗ג yišʔˈāḡ שׁאג roar וּ û וְ and מִ mi מִן from ירוּשָׁלִַ֨ם֙ yrûšālˈaim יְרוּשָׁלִַם Jerusalem יִתֵּ֣ן yittˈēn נתן give קֹולֹ֔ו qôlˈô קֹול sound וְ wᵊ וְ and רָעֲשׁ֖וּ rāʕᵃšˌû רעשׁ quake שָׁמַ֣יִם šāmˈayim שָׁמַיִם heavens וָ wā וְ and אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וַֽ wˈa וְ and יהוָה֙ [yhwˌāh] יְהוָה YHWH מַֽחֲסֶ֣ה mˈaḥᵃsˈeh מַחְסֶה refuge לְ lᵊ לְ to עַמֹּ֔ו ʕammˈô עַם people וּ û וְ and מָעֹ֖וז māʕˌôz מָעֹוז fort לִ li לְ to בְנֵ֥י vᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel 3:16. et Dominus de Sion rugiet et de Hierusalem dabit vocem suam et movebuntur caeli et terra et Dominus spes populi sui et fortitudo filiorum IsrahelAnd the Lord shall roar out of Sion, and utter his voice from Jerusalem: and the heavens and the earth shall be moved, and the Lord shall be the hope of his people, and the strength of the children of Israel. 3:16. And the Lord will roar from Zion and utter his voice from Jerusalem. And the heavens and the earth will be moved. And the Lord will be the hope of his people and the strength of the sons of Israel. 3:16. The LORD also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the LORD [will be] the hope of his people, and the strength of the children of Israel. 16. And the LORD shall roar from Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake, but the LORD will be a refuge unto his people, and a strong hold to the children of Israel. 3:16 The LORD also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: 3:16 И возгремит Господь с Сиона, и даст глас Свой из Иерусалима; содрогнутся небо и земля; 3:16 וַ wa וְ and יהוָ֞ה [yhwˈāh] יְהוָה YHWH מִ mi מִן from צִּיֹּ֣ון ṣṣiyyˈôn צִיֹּון Zion יִשְׁאָ֗ג yišʔˈāḡ שׁאג roar וּ û וְ and מִ mi מִן from ירוּשָׁלִַ֨ם֙ yrûšālˈaim יְרוּשָׁלִַם Jerusalem יִתֵּ֣ן yittˈēn נתן give קֹולֹ֔ו qôlˈô קֹול sound וְ wᵊ וְ and רָעֲשׁ֖וּ rāʕᵃšˌû רעשׁ quake שָׁמַ֣יִם šāmˈayim שָׁמַיִם heavens וָ wā וְ and אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וַֽ wˈa וְ and יהוָה֙ [yhwˌāh] יְהוָה YHWH מַֽחֲסֶ֣ה mˈaḥᵃsˈeh מַחְסֶה refuge לְ lᵊ לְ to עַמֹּ֔ו ʕammˈô עַם people וּ û וְ and מָעֹ֖וז māʕˌôz מָעֹוז fort לִ li לְ to בְנֵ֥י vᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel 3:16. et Dominus de Sion rugiet et de Hierusalem dabit vocem suam et movebuntur caeli et terra et Dominus spes populi sui et fortitudo filiorum Israhel And the Lord shall roar out of Sion, and utter his voice from Jerusalem: and the heavens and the earth shall be moved, and the Lord shall be the hope of his people, and the strength of the children of Israel. 3:16. And the Lord will roar from Zion and utter his voice from Jerusalem. And the heavens and the earth will be moved. And the Lord will be the hope of his people and the strength of the sons of Israel. 3:16. The LORD also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the LORD [will be] the hope of his people, and the strength of the children of Israel. ru▾ 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 16-21: Со ст. 16: пророк говорит о значении дня суда для народа Божия. Поражая язычников, Господь явится защитою для Израиля, который будет блаженствовать. Adam Clarke: Commentary on the Bible - 1831 3:16: The Lord also shall roar out of Zion - His temple and worship shall be reestablished there, and he will thence denounce his judgments against the nations. "The heavens and the earth shall shake." There shall be great commotions in powerful empires and their dependencies; but in all these things his own people shall be unmoved, for God shall be their hope and strength. Albert Barnes: Notes on the Bible - 1834 3:16: The Lord shall roar out of Zion - As in the destruction of Sennacherib, when he was now close upon his prey, and "shook his hand against the mount of the daughter of Zion, the hill of Jerusalem, the Lord of hosts lopped the bough with terror, and the high ones of stature were hewn down, and the haughty were humbled Isa 10:32-33, so at the end. It is foretold of antichrist, that his destruction shall be sudden, "Then shall that Wicked one be Rev_ealed, whom the Lord shall consume with the spirit of His mouth, and shall destroy with the brightness of His Coming" Th2 2:8. And Isaiah saith of our Lord, "He shall smite the earth with the rod of His mouth, and with the breath of His lips shall He slay the wicked" Isa 11:4. When the multitudes of God's enemies were thronged together, then would He speak with His Voice of terror. The terrible voice of God's warnings is compared to the roaring of a lion. "The lion hath roared, who will not fear? the Lord hath spoken, who can but prophesy?" Amo 3:8. Much more, when those words of awe are fulfilled. Our Lord then, "The Lion of the tribe of Judah" Rev 5:5. Who is here entitled by the incommunicable Name of God, I am, shall utter His awful Voice, as it is said; "The Lord Himself shall descend from heaven with a shout, with the voice of the Archangel and with the Trump of God" Th1 4:16; and He Himself says, "The hour is coming, in the which all that are in the graves shall hear His voice and shall come forth, they that have done good unto the Resurrection of life, and they that have done evil unto the resurrection of damnation" Joh 5:28-29. And shall utter His voice from Jerusalem - that is, either from His Throne aloft "in the air" above the holy city, or from the heavenly Jerusalem, out of the midst of the tens of thousands of His holy angels Mat 16:27; Mat 25:31; Mar 8:38; Th2 1:7, and saints Zac 14:5; Jde 1:14, who shall "come with Him." So terrible shall that voice be, that "the heavens and the earth shall shake," as it is said, "the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up" Pe2 3:10; and "heaven shall open for the coming of the saints," and 'hell shall be moved at the coming' Isa 14:9 of the evil. : "Nor shall it be a slight shaking of the earth at His Coming, but such that all the dead shall be roused, as it were from their sleep, yea, the very elect shall fear and tremble, but, even in their fear and trembling, shall retain a strong hope. This is what he saith immediately, 'The Lord will be the hope (or place of refuge)' of His 'people, and the strength (or stronghold) of the children of Israel,' i. e., of the true Israel, the whole people of the elect of God. All these He will then by that His Majesty at once wonderfully terrify and strengthen, because they ever hoped in God, not in themselves, and ever trusted in the strength of the Lord, never presumed on their own. Whereas contrariwise the false Israelites hope in themselves, while, 'going about to establish their own righteousness, they submitted themselves not to the righteousness of God.' Rom 10:3. The true Israel shall trust much more than ever before; yet none can trust then, who in life, had not trusted in Him Alone. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:16: roar: Joe 2:11; Isa 42:13; Jer 25:30, Jer 25:31; Hos 11:10; Amo 1:2, Amo 3:8 and the heavens: Joe 2:10; Eze 38:19; Hag 2:6; Heb 12:26; Rev 11:13, Rev 11:19, Rev 16:18 hope: Heb. place of repair, or, harbour, Psa 18:2, Psa 46:1-11, Psa 61:3, Psa 91:1, Psa 91:2; Pro 18:10; Isa 33:16, Isa 33:21, Isa 51:5, Isa 51:6, Isa 51:16 and the strength: Sa1 15:29; Psa 29:11; Zac 10:6, Zac 10:12, Zac 12:5-8 Geneva 1599 3:16 The LORD also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the LORD [will be] the (i) hope of his people, and the strength of the children of Israel. (i) God assures his own against all trouble, that when he destroys his enemies, his children will be delivered. John Gill 3:16 The Lord also shall roar out of Zion, and utter his voice from Jerusalem,.... Christ, the Lamb, shall now appear as the Lion of the tribe of Judah, and utter his voice in his providence and judgments on the behalf of his church and people, signified by Zion and Jerusalem; and therefore said to roar, and utter his voice from thence; he will be heard far and near, and strike terror in the hearts of his enemies; see Jer 25:30; and the heavens and the earth shall shake; great revolutions will be made in the world, both in church and state, among the antichristian powers; and such as will also make them shake and tremble, as well as alter the form and frame of things among them; see Rev_ 16:18; changes in government, civil and ecclesiastic, are sometimes signified by such phrases, Hag 2:6; but the Lord will be the hope of his people; the object, author, ground, and foundation of their hope of salvation here and hereafter; in whom they may hope for and expect safety and security in the worst of times; since he will be their "refuge", or their "harbour" (q) as it may be rendered; to whom they may have recourse, to shelter and screen them from the rage and wrath of their enemies, and where they will be safe, till the indignation of God be over and past; and while calamities and judgments are upon the unchristian and ungodly world, they will have nothing to fear amidst these storms, being in a good harbour: and the strength of the children of Israel; of the spiritual Israel; of all such who are Israelites indeed, the Lord's chosen, redeemed, and called people, both Jews and Gentiles; the author and giver of their spiritual strength, the strength of their lives and of their hearts, of their graces and of their salvation; by whom they are furnished with strength to do the duties of religion; to exercise grace; to wrestle with God in prayer; to withstand spiritual enemies; to bear afflictions patiently, and to persevere to the end: or he is their "fortress" (r); their strong hold and place of defence, where they are safe from every enemy, free from all distresses, enjoy solid peace and comfort, and have plenty of provisions, Is 33:16. (q) "refugium", Tigurine version, Burkius; "receptus", Tarnovius. (r) "prsesidium", Tarnovius; "arx", Cocceius. John Wesley 3:16 Shall roar - He will strike the enemy with astonishment as the roaring of the lion astonishes the weaker beasts of the forest. Robert Jamieson, A. R. Fausset and David Brown 3:16 (Compare Ezek 38:18-22). The victories of the Jews over their cruel foe Antiochus, under the Maccabees, may be a reference of this prophecy; but the ultimate reference is to the last Antichrist, of whom Antiochus was the type. Jerusalem being the central seat of the theocracy (Ps 132:13), it is from thence that Jehovah discomfits the foe. roar--as a lion (Jer 25:30; Amos 1:2; Amos 3:8). Compare as to Jehovah's voice thundering, Ps 18:13; Hab 3:10-11. Lord . . . the hope of his people--or, "their refuge" (Ps 46:1).
3:173:17: Այլ Տէր խնայեսցէ ՚ի ժողովուրդ իւր՝ եւ զօրացուսցէ զորդիսն Իսրայէլի։ 17 սակայն Տէրը կը խնայի իր ժողովրդին,կը զօրացնի իսրայէլացիներին: 17 Եւ պիտի գիտնաք թէ ես եմ ձեր Տէր Աստուածը, Որ իմ սուրբ լերանս վրայ՝ Սիօնի մէջ՝ կը բնակիմ։Երուսաղէմ սուրբ պիտի ըլլայ, Անգամ մըն ալ օտարներ պիտի չանցնին անկէ։ ^[38]Այլ Տէր խնայեսցէ ի ժողովուրդ իւր եւ զօրացուսցէ զորդիսն`` Իսրայելի: 3:17: Այլ Տէր խնայեսցէ ՚ի ժողովուրդ իւր՝ եւ զօրացուսցէ զորդիսն Իսրայէլի։ 17 սակայն Տէրը կը խնայի իր ժողովրդին,կը զօրացնի իսրայէլացիներին: 17 Եւ պիտի գիտնաք թէ ես եմ ձեր Տէր Աստուածը, Որ իմ սուրբ լերանս վրայ՝ Սիօնի մէջ՝ կը բնակիմ։Երուսաղէմ սուրբ պիտի ըլլայ, Անգամ մըն ալ օտարներ պիտի չանցնին անկէ։ zohrab-1805▾ eastern-1994▾ western am▾	3:17[3:!6] но Господь будет защитою для народа Своего и обороною для сынов Израилевых. 3:17 וִֽ wˈi וְ and ידַעְתֶּ֗ם yḏaʕtˈem ידע know כִּ֣י kˈî כִּי that אֲנִ֤י ʔᵃnˈî אֲנִי i יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֱלֹ֣הֵיכֶ֔ם ʔᵉlˈōhêḵˈem אֱלֹהִים god(s) שֹׁכֵ֖ן šōḵˌēn שׁכן dwell בְּ bᵊ בְּ in צִיֹּ֣ון ṣiyyˈôn צִיֹּון Zion הַר־ har- הַר mountain קָדְשִׁ֑י qoḏšˈî קֹדֶשׁ holiness וְ wᵊ וְ and הָיְתָ֤ה hāyᵊṯˈā היה be יְרוּשָׁלִַ֨ם֙ yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem קֹ֔דֶשׁ qˈōḏeš קֹדֶשׁ holiness וְ wᵊ וְ and זָרִ֥ים zārˌîm זָר strange לֹא־ lō- לֹא not יַֽעַבְרוּ־ yˈaʕavrû- עבר pass בָ֖הּ vˌāh בְּ in עֹֽוד׃ ס ʕˈôḏ . s עֹוד duration 3:17. et scietis quia ego Dominus Deus vester habitans in Sion in monte sancto meo et erit Hierusalem sancta et alieni non transibunt per eam ampliusAnd you shall know that I am the Lord your God, dwelling in Sion, my holy monntain: and Jerusalem shall be holy, and strangers shall pass through it no more. 3:17. And you will know that I am the Lord your God, dwelling on Zion, my holy mountain. And Jerusalem will be holy, and strangers will not cross through it anymore. 3:17. So shall ye know that I [am] the LORD your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. 17. So shall ye know that I am the LORD your God, dwelling in Zion my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. 3:17 but the LORD [will be] the hope of his people, and the strength of the children of Israel: [3:!6] но Господь будет защитою для народа Своего и обороною для сынов Израилевых. 3:17 וִֽ wˈi וְ and ידַעְתֶּ֗ם yḏaʕtˈem ידע know כִּ֣י kˈî כִּי that אֲנִ֤י ʔᵃnˈî אֲנִי i יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֱלֹ֣הֵיכֶ֔ם ʔᵉlˈōhêḵˈem אֱלֹהִים god(s) שֹׁכֵ֖ן šōḵˌēn שׁכן dwell בְּ bᵊ בְּ in צִיֹּ֣ון ṣiyyˈôn צִיֹּון Zion הַר־ har- הַר mountain קָדְשִׁ֑י qoḏšˈî קֹדֶשׁ holiness וְ wᵊ וְ and הָיְתָ֤ה hāyᵊṯˈā היה be יְרוּשָׁלִַ֨ם֙ yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem קֹ֔דֶשׁ qˈōḏeš קֹדֶשׁ holiness וְ wᵊ וְ and זָרִ֥ים zārˌîm זָר strange לֹא־ lō- לֹא not יַֽעַבְרוּ־ yˈaʕavrû- עבר pass בָ֖הּ vˌāh בְּ in עֹֽוד׃ ס ʕˈôḏ . s עֹוד duration 3:17. et scietis quia ego Dominus Deus vester habitans in Sion in monte sancto meo et erit Hierusalem sancta et alieni non transibunt per eam amplius And you shall know that I am the Lord your God, dwelling in Sion, my holy monntain: and Jerusalem shall be holy, and strangers shall pass through it no more. 3:17. And you will know that I am the Lord your God, dwelling on Zion, my holy mountain. And Jerusalem will be holy, and strangers will not cross through it anymore. 3:17. So shall ye know that I [am] the LORD your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. ru▾ 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 17: Обитающий на Сионе: по изображению пророка Иезекииля пред завоеванием Иерусалима слава Божия покинула город, и этим он представлен в добычу врагам (ср. Иез VIII:4, 12; XXVII и др.). В приведенных словах Иоиль дает мысль, что торжество врагов над Иерусалимом будет уже невозможно, так как Господь будет жить на Сионе. Не будут уже иноплеменники проходить через него, т. е. проходить с целью нападения или завоевания. Adam Clarke: Commentary on the Bible - 1831 3:17: So shall ye know - By the judgments I execute on your enemies, and the support I give to yourselves, that I am the all-conquering Jehovah; and that I have again taken up my residence in Jerusalem. All this may refer, ultimately, to the restoration of the Jews to their own land; when holiness to the Lord shall be their motto; and no strange god, or impure people, shall be permitted to enter the city, or even pass through it; they shall have neither civil nor religious connections with any who do not worship the true God in spirit and in truth. This, I think, must refer to Gospel times. It is a promise not ye fulfilled. Albert Barnes: Notes on the Bible - 1834 3:17: God Himself wondrously joins on His own words to those of the prophet, and speaks to His own people; "so (literally, and) ye shall know," by experience, by sight, face to face, what ye now believe, "that I am the Lord your God, dwelling in Zion, My holy mountain." So He saith in the second Psalm, "Then shall he speak unto them" Psa 2:5-6 (the enemies of His Christ) "in His wrath, and vex them in His sore displeasure; And I have set My king on My holy hill of Zion;" and, "Behold the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God Himself shall be with them, their God" Rev 21:3, dwelling with them and in them, by an unvarying, blissful, hallowing presence, never withdrawn, never hidden, never shadowed, but ever shining upon them. "Your God," your own, as much as if possessed by none besides, filling all with gladness, yet fully possessed by each, as though there were none besides, so that each may say, "Thou art my Portion, O Lord" Psa 119:57; Lam 3:24; my "Lord, and my God" Joh 20:28, as He saith, "I am thy exceeding great Reward" Gen 15:1. And Jerusalem shall be holy - Literally, "holiness" as John saith, "He carried me away in the Spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God, having the glory of God" Rev 21:10-11. And there shall no stranger pass through her anymore - "Without," says John, "are dogs and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie" Rev 22:15. None alien from her shall pass through her, so as to have dominion over her, defile or oppress her. This special promise is often repeated. "It shall be called the way of holiness, the unclean shall not pass over it" Isa 35:8. "Henceforth there shall no more come into thee the uncircumcised and the unclean" Isa 52:1. "The wicked shall no more pass through thee" Nah 1:15. "In that day there shall be no more the Canaanite in the house of the Lord of hosts" . "And there shall in no wise enter into it anything that defileth" Rev 21:27. These promises are, in their degree and in the image and beginning, made good to the Church here, to be fully fulfilled when it shall be "a glorious Church, not having spot or wrinkle or any such thing, but holy and without blemish" Eph 5:27. Here they do not pass through her, so as to overcome; "the gates of hell shall not pRev_ail against her." However near, as hypocrites, they come to her, they feel in themselves that they "are not of her" Jo1 2:19. There they shall be severed from her foRev_er. : "Heretics came, armed with fantastic reasons and deceitful arguments; but they could not pass through her, repelled by the truth of the word, overcome by reason, cast down by the testimonies of Scripture and by the glow of faith." They fell backward to the ground before her. They "go out from her, because they are not of her" Jo1 2:19. They who are not of her can mingle with her, touch her sacraments, but their power and virtue they partake not. They are inwardly repelled. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:17: shall ye: Joe 3:21, Joe 2:27; Psa 9:11, Psa 76:2; Isa 12:6; Eze 48:35; Mic 4:7; Zep 3:14-16 my: Dan 11:45; Oba 1:16; Zac 8:3 Jerusalem: Isa 4:3; Jer 31:23; Eze 43:12; Oba 1:17; Zac 14:20 holy: Heb. holiness there: Isa 35:8, Isa 52:1; Nah 1:15; Zac 14:21; Rev 21:27 Geneva 1599 3:17 So shall ye know that I [am] the LORD your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass (k) through her any more. (k) The strangers will no longer destroy his Church: and if they do, it is the fault of the people, who by their sins make the breach for the enemy. John Gill 3:17 So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain,.... The church of God, which is his dwelling place; and will appear more manifestly to be so at this time, when Christ the Lamb will stand on Mount Zion, with an 144,000, having his Father's name in their foreheads, Rev_ 14:1; and which presence of the Lord will be clearly discerned by his people; by the destruction of their enemies, and by his protection of them; by his being their hope and strength, their refuge and their fortress; they will experimentally know his divine inhabitation among them: then shall Jerusalem be holy; or "holiness" (s); not Jerusalem, literally taken, as Kimchi; though, it being now rebuilt, will be inhabited by holy persons, the converted Jews, and so all manner of holiness practised in it; but rather the whole church of God everywhere, consisting of holy persons, made so through the holiness of Christ imputed to them, and the sanctifying grace of his Spirit wrought in them; not that they will be perfectly holy in themselves, as the saints will in the New Jerusalem state, Rev_ 21:2; but they will be greatly so; holiness will be predominant and universal among men; there will be more real saints, and fewer hypocrites will be in the churches; see Is 4:3; and there shall no strangers pass through her any more; to hurt and annoy the church of God; for there shall be none in these times to molest, disturb, and hurt, in all the holy mountain of the Lord, Is 11:9; or to pollute her with false doctrine, superstitious worship, or morality; or her communion shall not be interrupted and made uncomfortable, or she be pestered with hypocrites and ungodly persons, strangers to God and godliness, to Christ, his Spirit, and the power of religion; see Is 52:1. (s) "sanctitas", Munster, Mercerus, Vatablus, Piscator, Tarnovius. John Wesley 3:17 Dwelling - Very graciously present with you, and ever watching over you, and delighting to save you. Then - After her enemies are destroyed and the remnant is saved, and the Messiah is come; for to him and his days these things ultimately refer. Jerusalem - The church of Christ. Strangers - No profane or unclean person shall pass through it, or be found in it any more for ever. Robert Jamieson, A. R. Fausset and David Brown 3:17 shall ye know--experimentally by the proofs of favors which I shall vouchsafe to you. So "know" (Is 60:16; Hos 2:20). dwelling in Zion--as peculiarly your God. holy . . . no strangers pass through--to attack, or to defile, the holy city (Is 35:8; Is 52:1; Zech 14:21). Strangers, or Gentiles, shall come to Jerusalem, but it shall be in order to worship Jehovah there (Zech 14:16).
3:183:18: Եւ ծանիջիք թէ ես եմ Տէր Աստուած որ բնակեալ եմ ՚ի Սիոն լերին սրբութեան իմոյ. եւ եղիցի Երուսաղէմ սո՛ւրբ, եւ այլազգիք ո՛չ եւս անցցեն ընդ նա[10638]։ [10638] Ոմանք. ՚Ի Սիովն ՚ի լերին սր՛՛։ Բազումք. Եւ այլազգիք այլ ոչ եւս։ 18 «Դուք կը ճանաչէք, թէ ես եմ Տէր Աստուածը,որ բնակւում եմ իմ սուրբ Սիոն լերան վրայ. Երուսաղէմը կը սրբանայ,եւ այլազգիները այլեւս չեն անցնի նրա միջով»: 18 Այն օրերը լեռները քաղցու պիտի կաթեցնեն, Բլուրները կաթ պիտի վազցնեն, Յուդայի բոլոր ձորերը ջուրեր պիտի հոսեցնեն. Տէրոջը տունէն աղբիւր պիտի բղխի Եւ Սատիմի ձորը պիտի ոռոգէ։ Եւ ծանիջիք թէ ես եմ Տէր Աստուած^[39] որ բնակեալ եմ ի Սիոն լերին սրբութեան իմոյ. եւ եղիցի Երուսաղէմ սուրբ, եւ այլազգիք այլ ոչ եւս անցցեն ընդ նա: 3:18: Եւ ծանիջիք թէ ես եմ Տէր Աստուած որ բնակեալ եմ ՚ի Սիոն լերին սրբութեան իմոյ. եւ եղիցի Երուսաղէմ սո՛ւրբ, եւ այլազգիք ո՛չ եւս անցցեն ընդ նա[10638]։ [10638] Ոմանք. ՚Ի Սիովն ՚ի լերին սր՛՛։ Բազումք. Եւ այլազգիք այլ ոչ եւս։ 18 «Դուք կը ճանաչէք, թէ ես եմ Տէր Աստուածը,որ բնակւում եմ իմ սուրբ Սիոն լերան վրայ. Երուսաղէմը կը սրբանայ,եւ այլազգիները այլեւս չեն անցնի նրա միջով»: 18 Այն օրերը լեռները քաղցու պիտի կաթեցնեն, Բլուրները կաթ պիտի վազցնեն, Յուդայի բոլոր ձորերը ջուրեր պիտի հոսեցնեն. Տէրոջը տունէն աղբիւր պիտի բղխի Եւ Սատիմի ձորը պիտի ոռոգէ։ zohrab-1805▾ eastern-1994▾ western am▾	3:183:17 Тогда узнаете, что Я Господь Бог ваш, обитающий на Сионе, на святой горе Моей; и будет Иерусалим святынею, и не будут уже иноплеменники проходить через него. 3:18 וְ wᵊ וְ and הָיָה֩ hāyˌā היה be בַ va בְּ in † הַ the יֹּ֨ום yyˌôm יֹום day הַ ha הַ the ה֜וּא hˈû הוּא he יִטְּפ֧וּ yiṭṭᵊfˈû נטף drop הֶ he הַ the הָרִ֣ים hārˈîm הַר mountain עָסִ֗יס ʕāsˈîs עָסִיס juice וְ wᵊ וְ and הַ ha הַ the גְּבָעֹות֙ ggᵊvāʕôṯ גִּבְעָה hill תֵּלַ֣כְנָה tēlˈaḵnā הלך walk חָלָ֔ב ḥālˈāv חָלָב milk וְ wᵊ וְ and כָל־ ḵol- כֹּל whole אֲפִיקֵ֥י ʔᵃfîqˌê אָפִיק stream יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah יֵ֣לְכוּ yˈēlᵊḵû הלך walk מָ֑יִם mˈāyim מַיִם water וּ û וְ and מַעְיָ֗ן maʕyˈān מַעְיָן well מִ mi מִן from בֵּ֤ית bbˈêṯ בַּיִת house יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH יֵצֵ֔א yēṣˈē יצא go out וְ wᵊ וְ and הִשְׁקָ֖ה hišqˌā שׁקה give drink אֶת־ ʔeṯ- אֵת [object marker] נַ֥חַל nˌaḥal נַחַל wadi הַ ha הַ the שִּׁטִּֽים׃ ššiṭṭˈîm שִׁטִּים Shittim 3:18. et erit in die illa stillabunt montes dulcedinem et colles fluent lacte et per omnes rivos Iuda ibunt aquae et fons de domo Domini egredietur et inrigabit torrentem SpinarumAnd it shall come to pass in that day, that the mountains shall drop down sweetness, aud the hills shall flow with milk: and waters shall flow through all the rivers of Juda: and a fountain shall come forth of the house of the Lord, and shall water the torrent of thorns. 3:18. And it will happen, in that day, that the mountains will drip sweetness, and the hills will flow with milk. And the waters will pass through all the rivers of Judah. And a fountain will go forth from the house of the Lord, and it will irrigate the desert of thorns. 3:18. And it shall come to pass in that day, [that] the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the LORD, and shall water the valley of Shittim. 18. And it shall come to pass in that day, that the mountains shall drop down sweet wine, and the hills shall flow with milk, and all the brooks of Judah shall flow with waters; and a fountain shall come forth of the house of the LORD, and shall water the valley of Shittim. 3:18 So shall ye know that I [am] the LORD your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more: 3:17 Тогда узнаете, что Я Господь Бог ваш, обитающий на Сионе, на святой горе Моей; и будет Иерусалим святынею, и не будут уже иноплеменники проходить через него. 3:18 וְ wᵊ וְ and הָיָה֩ hāyˌā היה be בַ va בְּ in † הַ the יֹּ֨ום yyˌôm יֹום day הַ ha הַ the ה֜וּא hˈû הוּא he יִטְּפ֧וּ yiṭṭᵊfˈû נטף drop הֶ he הַ the הָרִ֣ים hārˈîm הַר mountain עָסִ֗יס ʕāsˈîs עָסִיס juice וְ wᵊ וְ and הַ ha הַ the גְּבָעֹות֙ ggᵊvāʕôṯ גִּבְעָה hill תֵּלַ֣כְנָה tēlˈaḵnā הלך walk חָלָ֔ב ḥālˈāv חָלָב milk וְ wᵊ וְ and כָל־ ḵol- כֹּל whole אֲפִיקֵ֥י ʔᵃfîqˌê אָפִיק stream יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah יֵ֣לְכוּ yˈēlᵊḵû הלך walk מָ֑יִם mˈāyim מַיִם water וּ û וְ and מַעְיָ֗ן maʕyˈān מַעְיָן well מִ mi מִן from בֵּ֤ית bbˈêṯ בַּיִת house יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH יֵצֵ֔א yēṣˈē יצא go out וְ wᵊ וְ and הִשְׁקָ֖ה hišqˌā שׁקה give drink אֶת־ ʔeṯ- אֵת [object marker] נַ֥חַל nˌaḥal נַחַל wadi הַ ha הַ the שִּׁטִּֽים׃ ššiṭṭˈîm שִׁטִּים Shittim 3:18. et erit in die illa stillabunt montes dulcedinem et colles fluent lacte et per omnes rivos Iuda ibunt aquae et fons de domo Domini egredietur et inrigabit torrentem Spinarum And it shall come to pass in that day, that the mountains shall drop down sweetness, aud the hills shall flow with milk: and waters shall flow through all the rivers of Juda: and a fountain shall come forth of the house of the Lord, and shall water the torrent of thorns. 3:18. And it will happen, in that day, that the mountains will drip sweetness, and the hills will flow with milk. And the waters will pass through all the rivers of Judah. And a fountain will go forth from the house of the Lord, and it will irrigate the desert of thorns. 3:18. And it shall come to pass in that day, [that] the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the LORD, and shall water the valley of Shittim. ru▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 18: Образное изображение будущего благоденствия Израиля: горы, на которых разводится виноград, так будут изобиловать им, что с них будет капать вино, холмы, на которых пасется скот, потекут молоком, а вместо засухи явится обилие воды. Все русла, vekol aphikej, т. е. русла потоков («вали»), питающихся водою с гор и пересыхающих летом. А из дома Господня выйдет источник, и будет напаять долину Ситтим (nahal haschschittim), в слав. «водотечь сития» (источник тростников). Долиной Ситтим или «долиной акаций» называлась долина в земле Моавитской, по ту сторону Иордана (Чис XXV:1: и д. Нав III:1). Долина эта получила свое название от schittah акация, так как на ней росло много акаций, любящих сухую почву. По мнению многих комментаторов, пророк разумеет в ст. 18: именно названную долину. Другие понимают евр. nahal haschschittim в смысле нарицательного названия, сухой земли вообще и полагают, что пророк имеет в виду или Кедронскую долину (Михаелис) или лежащую на запад от Иерусалима Вади аль Сант, через которую пролегает дорога в Аскалон (Велльг., Новак). При обоих пониманиях слова haschschittim смысл образа тот, что в стране явится обилие воды и самые средства орошения чудесно изменятся (ср. Иез ХLVII:1; 3ax XIV:8). В связи с обетованием пророка Иоиля об излиянии Св. Духа и в образах ст. 18: можно видеть образа благодати, изливающейся в Церкви Христовой. Matthew Henry: Concise Commentary on the Whole Bible - 1706 18 And it shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the LORD, and shall water the valley of Shittim. 19 Egypt shall be a desolation, and Edom shall be a desolate wilderness, for the violence against the children of Judah, because they have shed innocent blood in their land. 20 But Judah shall dwell for ever, and Jerusalem from generation to generation. 21 For I will cleanse their blood that I have not cleansed: for the LORD dwelleth in Zion. These promises with which this prophecy concludes have their accomplishments in part in the kingdom of grace, and the comforts and graces of all the faithful subjects of that kingdom, but will have their full accomplishment in the kingdom of glory; for, as to the Jewish church, we know not of any event concerning that which answers to the extent of these promises, and what instances of peace and prosperity they were blessed with, which they may be supposed to be a hyperbolical description of, they were but figures of better things reserved for us, that they in their best estate without us might not be made perfect. I. It is promised that the enemies of the church shall be vanquished and brought down, v. 19. Egypt, that old enemy of Israel, and Edom, which had an inveterate enmity to Israel, derived from Esau, these shall be a desolation, a desolate wilderness, no more to be inhabited; they have become the people of God's curse; so the Idumeans were, Isa. xxxiv. 5. No strength nor wealth of a nation is a defence against the judgment of God. But what is the quarrel God has with these potent kingdoms? It is for their violence against the children of Judah, and the injuries they had done them; see Ezek. xxv. 3, 8, 12, 15; xxvi. 2. They had shed the innocent blood of the Jews that fled to them for shelter or were making their escape through their country. Note, The innocent blood of God's people is very precious to him, and not a drop of it shall be shed but it shall be reckoned for. In the last day this earth, which has been filled with violence against the people of God, shall be made a desolation, when it and all the works that are therein shall be burnt up. And, sooner or later, the oppressors and persecutors of God's Israel shall be brought down and laid in the dust, nay, they will at length be brought down and laid in the flames. II. It is promised that the church shall be very happy; and truly happy it is in spiritual privileges, even during its militant state, but much more when it comes to be triumphant. Three things are here promised it:-- 1. Purity. This is put last here, as a reason for the rest (v. 21); but we may consider it first, as the ground and foundation of the rest: I will cleanse their blood that I have not cleansed, that is, their bloody heinous sins, especially shedding innocent blood; that filth and guilt they had contracted by sin, which rendered them unfit for communion with God, and made them odious to his holiness and obnoxious to his justice; this they shall be washed from in the fountain opened, Zech. xiii. 1. That shall be cleansed by the blood of Christ which could not be cleansed by the sacrifices and purifications of the ceremonial law. Or, if we apply it to the happiness of a future state, it intimates the cleansing of the saints from all these corruptions from which they were not cleansed either by ordinances or providences in the world; there shall not be the least remains of sin in them there. Here, though they are washing daily, there is still something that is not cleansed; but in heaven, even that also shall be done away. And the reason is because the Lord dwells in Zion, dwells with his church, and much more gloriously with that in heaven, and holiness becomes his house for ever, for which reason, where he dwells there must be, there shall be, a perfection of holiness. Note, Though the refining and reforming of the church is work that goes on slowly, and still there is something we complain of that is not cleansed, yet there is a day coming when every thing that is amiss shall be amended, and the church shall be all fair, and no spot, no stain in her; and we must wait for that day. 2. Plenty, v. 18. This is put first, because it is the reverse of the judgment threatened in the foregoing chapters. (1.) The streams of this plenty overflow the land and enrich it: The mountains shall drop new wine and the hills shall flow with milk, such great abundance shall they have of suitable provision, both for babes and for strong men. It intimates the abundance of vineyards, and all fruitful; and the abundance of cattle in the pastures that fill them with milk. And, to make the corn-land fruitful, the rivers of Judah shall flow with water, so that the country shall be like the garden of Eden, well-watered every where and greatly enriched, Ps. lxv. 9. But this seems to be meant spiritually; the graces and comforts of the new covenant are compared to wine and milk (Isa. lv. 1), and the Spirit to rivers of living water, John vii. 38. And these gifts abound much more under the New Testament than they did under the Old; when believers receive grace for grace from Christ's fulness, when they are enriched with everlasting consolations, and filled with joy and peace in believing, then the mountains drop new wine, and the hills flow with milk. Drink you, drink abundantly, O beloved! When there is plentiful effusion of the Spirit of grace, then the rivers of Judah flow with water, and make glad, not only the city of our God (Ps. xlvi. 4), but the whole land. (2.) The fountain of this plenty is in the house of God, whence the streams take their rise, as those waters of the sanctuary (Ezek. xlvii. 1) from under the threshold of the house, and the river of life out of the throne of God and the Lamb, Rev. xxii. 1. The psalmist, speaking of Zion, says, All my springs are in thee, Ps. lxxxvii. 7. Those that take temporal blessings to be meant in the former part of the verse, yet by this fountain out of the house of the Lord understand the grace of God, which, if we abound in temporal blessings, we have so much more need of, that we may not abuse them. Christ himself is the fountain; his merit and grace cleanse us, refresh us, and make us fruitful. This is said to water the valley of Shittim, which lay a great way off from the temple at Jerusalem, on the other side of Jordan, and was a dry and barren valley, which intimates that gospel-grace, flowing from Christ, shall reach far, even to the Gentile world, to the most remote regions of it, and shall make those to abound in the fruits of righteousness who had long lain as the barren wilderness. This grace is a fountain overflowing, ever-flowing, from which we may be continually drawing, and yet need not fear its being drawn dry. This fountain comes out of the house of the Lord above, from his temple in heaven, flows all that good which here we are daily tasting the streams of, but hope to be shortly, hope to be eternally, drinking at the fountain-head of. 3. Perpetuity. This crowns all the rest (v. 20): Judah shall dwell for ever (when Egypt and Edom are made a desolation), and Jerusalem shall continue from generation to generation. This is a promise, and a precious promise it is, (1.) That the church of Christ shall continue in the world to the end of time. As one generation of professing Christians passes away, another shall come, in whom the throne of Christ shall endure for ever, and the gates of hell shall not prevail against it. (2.) That all the living members of that church (Judah and Jerusalem are put for the inhabitants of that city and country, Matt. iii. 5) shall be established in their happiness to the utmost ages of eternity. This new Jerusalem shall be from generation to generation, for it is a city that has foundations, not made with hands, but eternal in the heavens. Adam Clarke: Commentary on the Bible - 1831 3:18: In that day - After their return from their captivities. The mountains shall drop down new wine - A poetic expression for great fertility. Happy times: peace and plenty. The vines shall grow luxuriantly on the sides of the mountains; and the hills shall produce such rich pastures that the flocks shall yield abundance of milk. And all the rivers of Judah - Far from being generally dry in the summer, shall have their channels always full of water. And a fountain shall come forth of the house of the Lord - See the account of the typical waters in Ezekiel 47, to which this seems to have a reference; at least the subject is the same, and seems to point out the grace of the Gospel, the waters of salvation, that shall flow from Jerusalem, and water the valley of Shittim. Shittim was in the plains of Moab beyond Jordan; Num 33:49; Jos 3:1; but as no stream of water could flow from the temple, pass across Jordan, or reach this plain, the valley of Shittim must be considered symbolical, as the valley of Jehoshaphat. But as Shittim may signify thorns, it may figuratively represent the most uncultivated and ferocious inhabitants of the earth receiving the Gospel of Christ, and being civilized and saved by it. We know that briers and thorns are emblems of bad men; see Eze 2:6. Thus all the figures in this verse will point out the happy times of the Gospel: the mountains shall drop down new wine; the hills flow with milk; the thorny valleys become fertile, etc. Similar to those almost parallel words of the prince of poets: - Mistaque ridenti colocasia fundet acantho. Ipsae lacte domum referent destenta capellae Ubera: nec magnos metuent armenta leones. Molli paullatim flavescet campus arista, Incultisque rubens pendebit sentibus uva: Et durae quercus sudabunt roscida mella. Virg. Ed. 4:20. Unbidden earth shall wreathing ivy bring, And fragrant herbs the promises of spring. The goats with streaming dugs shall homeward speed; And lowing herds, secure from lions, feed. Unlabour'd harvests shall the fields adorn, And cluster'd grapes shall grow on every thorn: The knotted oaks shall showers of honey weep. Dryden. Albert Barnes: Notes on the Bible - 1834 3:18: And it shall come to pass in that Day - After the destruction of antichrist, there will, it seems, still be a period of probation, in which the grace of God will abound and extend more and more widely. The prophet Zechariah, who continues on the image, of the "living waters going out from Jerusalem" Zac 14:8, places this gift after God had gathered all nations against Jerusalem, and had visibly and miraculously overthrown them Zac 14:2-4. But in that the blessings which he speaks of, are regenerating, they belong to time; the fullness of the blessing is completed only in eternity; the dawn is on earth, the everlasting brightness is in heaven. But though the prophecy belongs eminently to one time, the imagery describes the fulness of spiritual blessings which God at all times diffuses in and through the Church; and these blessings, he says, shall continue on in her for ever; her enemies shall be cut off for ever. It may be, that Joel would mark a fresh beginning and summary by his words, "It shall be in that Day." The prophets do often begin, again and again, their descriptions. Union with God, which is their theme, is one. Every gift of God to His elect, except the beatific vision, is begun in time, union with Himself, indwelling, His Spirit flowing forth from Him into His creatures, His love, knowledge of Him, although here through a glass darkly. The promise cannot relate to exuberance of temporal blessings, even as tokens of God's favor. For he says, "a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim." But "the valley of Shittim" is on the other side Jordan, beyond the Dead Sea, so that by nature the waters could not flow there. The valley of Shittim or acacia trees is a dry valley, for in such the Easten Acacia, i. e., the sant or sandal wood grows. "It is," says Jerome (on Isa 12:1-6 :19), "a tree which grows in the desert, like a white thorn in color and leaves, not in size. For they are of such size, that very large planks , are cut out of them. The wood is very strong, and of incredible lightness and beauty. They do not grow in cultivated places, or in the Roman soil, save only in the desert of Arabia." It does not decay ; and when old becomes like ebony . Of it the ark of God was made, its staves, the table of showbread, the tabernacle and its pillars, the altar for burnt-offerings, and of incense Exo 25:5, Exo 25:10, Exo 25:13, Exo 25:23, Exo 25:28; Exo 26:15, Exo 26:26, Exo 26:32, Exo 26:37; Exo 27:1, Exo 27:6; Exo 30:1; Exo 35:7, Exo 35:24; Exo 36:20, Exo 36:31, Exo 36:36; Exo 37:1, Exo 37:4, Exo 37:10, Exo 37:15, Exo 37:25, Exo 37:28; Exo 38:1, Exo 38:6; Deu 10:3. The valley is about six miles from Livias , seven and a half beyond the Dead Sea . It was the last station of Israel, before entering the land of promise Num 33:49, from where Joshua sent out the spies Jos 2:1; where God turned the curse of Balaam into a blessling Num. 23; 24; Mic 6:5; and he prophesied of the Star which should arise out of Israel, even Christ Num 24:17; where Israel sinned in Baal Peor, and Phineas turned aside His displeasure Num 25:1, Num 25:7, Num 25:11. The existence of a large supply of water under the temple is beyond all question. While the temple was still standing, mention is made up of "a fountain of ever-flowing water under the temple," as well as pools and cisterns for preserving rain-water. One evidently well acquainted with the localities says , "The pavement has slopes at befitting places, for the sake of a flush of water which takes place in order to cleanse away the blood from the victims. For on festivals many myriads of animals are sacrificed. But of water there is an unfailing supply, a copious and natural fountain within gushing over, and there being moreover wonderful underground-receptacles in a circuit of five furlongs, in the substructure of the temple, and each of these having numerous pipes, the several streams inter-communicating, and all these closed up below and on the sides - There are also many mouths toward the base, invisible to all except those to whom the service of the temple belongs. So that the manifold blood of the sacrifices being brought together are cleansed by the gush (of water down) the slope." This same writer relates that, more than half a mile from the city, he was told to stoop down and heard the sound of gushing waters underground. The natural fountain, then, beneath the temple was doubtless augmented by waters brought from a distance, as required for the "divers washings" both of the priests and other things, and to carry off the blood of the victims. Pools near the temple are mentioned by writers of the third and fourth century ; and Omar, on the surrender of Jerusalem, 634 a. d., was guided to the site of the ancient temple (whereon he built his Mosk) by the stream of water which issued through a water-channel from it . Whencesoever this water was derived, whether from a perennial spring beneath the temple itself, or whether brought there from some unfailing source without, it afforded Jerusalem an abundant supply of water. Much as Jerusalem suffered in sieges by famine, and its besiegers by thirst, thirst was never any part of the sufferings of those within . The superfluous water was and still is carried off underground, to what is now "the fountain of the Virgin" , and thence again, through the rock, to the pool of Siloam . Thence it carried fertility to the gardens of Siloam, in Joel's time doubtless "the king's gardens" , still "a verdant spot, refreshing to the eye in the heat of summer, while all around is parched and dun." The blood of the victims flowed into the same brook Kidron, and was a known source of fertility, before the land was given to desolation. The waters of Kidron, as well as all the waters of Palestine, must have been more abundant formerly. Isaiah speaks of it as "flowing softly" Isa 8:6; Josephus , of the "abundant fountain;" an official report , of the "fountain gushing forth with abundance of water." Still its fertilizing powers formed but one little oasis, where all around was arid. It fertilized those gardens live miles from the city, but the mid-space was waterless , thirsty, mournful . Lower down, the rivulet threaded its way to the Dead Sea, through a narrow ravine which became more and more wild, where Saba planted his monastery. "A howling wilderness, stern desolation. stupendous perpendicular cliffs, terrific chasms, oppressive solitude" are the terms by which one endeavors to characterize "the heart of this stern desert of Judaea" . Such continues to be its character, in the remaining half of its course, until it is lost in the Dead Sea, and is transmuted into its saltness. Its valley bears the name of desolation, Wady en Nar , "valley of fire." No human path lies along it. The Kidron flows along "a deep and almost impenetrable ravine" Psa 46:4, "in a narrow channel between perpendicular walls of rock, as if worn away by the rushing waters between those desolate chalky hills." That little oasis of verdure was fit emblem of the Jewish people, itself bedewed by the stream which issued from the Temple of God, but, like Gideon's fleece, leaving all around dry. It made no sensible impression out of, or beyond itself. Hereafter, "the stream", the Siloah, whose "streamlets," i. e., the artificial fertilizing divisions, "made glad the city of God" Eze 47:1-12, should make the wildest, driest spots of our mortality "like the garden of the Lord." Desolation should become bright and happy; the parched earth should shoot up fresh with life; what was by nature barren and unfruitful should bring forth good fruit; places heretofore stained by sin should be purified; nature should be renewed by grace; and that, beyond the borders of the promised land, in that world which they had left, when Joshua brought them in there. This, which it needs many words to explain, was vivid to those to whom Joel spoke. They had that spot of emerald green before their eyes, over which the stream which they then knew to issue from the temple trickled in transparent brightness, conducted by those channels formed by man's diligence. The eyes of the citizens of Jerusalem must have rested with pleasure on it amid the parched surface around. Fresher than the gladliest freshness of nature, brighter than its most kindled glow, is the renewing freshness of grace; and this, issuing from mount Zion, was to be the portion not of Judea only, but of the world. The vision of Ezekiel Eze 47:1-12, which is a comment on the prophecy of Joel, clearly belongs primarily to this life. For in this life only is there need for healing; in this life only is there a desert land to be made fruitful; death to be changed into life; death and life, the healed and unhealed, side by side; life, where the stream of God's grace reacheth, and death and barrenness, where it reacheth not. The fishers who spread their nests amid "the fish, exceeding many," are an emblem which waited for and received its explanation from the parables of our Lord. In the Rev_elation, above all, the peace, glory, holiness, vision of God, can only be fulfilled in the sight of God. Yet here too the increase of the Church, and the healing of the nations Rev 21:24-26; Rev 22:21, belong to time and to a state of probation, not of full fruition. But then neither can those other symbols relate to earthly things. The mountains shall drop down new wine - Literally, "trodden" out. What is ordinarily obtained by toil, shall be poured forth spontaneously. "And the hills shall flow with milk," literally, "flow milk," as though they themselves, of their own accord, gushed forth into the good gifts which they yield. "Wine" ever new, and ever renewing, sweet and gladdening the heart; "milk," the emblem of the spiritual food of childlike souls, of purest knowledge, holy devotion, angelic purity, heavenly pleasure. And these shall never cease. These gifts are spoken of, as the spontaneous, perpetual flow of the mountains and hills; and as the fountain gushes forth from the hill or mountain-side in one ceaseless flow, day and night, streaming out from the hidden recesses to which the waters are supplied by God from His treasure-house of the rain, so day and night, in sorrow or in joy, in prosperity or adversity, God pours out, in the Church and in the souls of His elect, the riches of His grace. "All the rivers," literally "channels, of Judah shall flow with water." Every "channel," however narrow and easily drying up, shall "flow with water," gushing forth unto everlasting life; the love of God shall stream through every heart; each shall he full according to its capacity and none the less full, because a larger tide pours through others. How much more , "in those everlasting hills of heaven, "the heavenly Jerusalem," resting on the eternity and Godhead of the Holy Trinity, shall that long promise be fulfilled of the land flowing with milk and honey, where God, through the beatific vision of Himself, shall pour into the blessed "the torrent of pleasure," the unutterable sweetness of joy and gladness unspeakable in Himself; and "all the rivers of Judah," i. e., all the powers, capacities, senses, speech of the saints who "confess" God, shall flow with a perennial stream of joy, thanksgiving, and jubilee, as of all pleasure and bliss." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:18: the mountains: Job 29:6; Isa 55:12, Isa 55:13; Amo 9:13, Amo 9:14 and all: Isa 30:25, Isa 35:6, Isa 41:17, Isa 41:18 flow: Heb. go and a: Psa 46:4; Eze 47:1-12; Zac 14:8; Rev 22:1, Rev 22:2 the valley: Num 25:1; Mic 6:5 Carl Friedrich Keil and Franz Delitzsch 3:18 After the judgment upon all nations, the land of the Lord will overflow with streams of divine blessing; but the seat of the world-power will become a barren waste. Joel 3:18. "And it comes to pass in that day, the mountains will trickle down with new wine, and the hills flow with milk, and all the brooks of Judah flow with water; and a fountain will issue from the house of Jehovah, and water the Acacia valley. Joel 3:19. Egypt will become a desolation, and Edom a barren waste, for the sin upon the sons of Judah, that they have shed innocent blood in their land. Joel 3:20. But Judah, it will dwell for ever, and Jerusalem from generation to generation. Joel 3:21. And I shall expiate their blood that I have not expiated: and Jehovah dwelleth upon Zion." The end of the ways of the Lord is eternal blessing for His people, whilst the enemies of His kingdom fall victims to the curse. This thought is expressed in figures taken from the state of the covenant land of the Old Testament, and those of the bordering kingdoms of Egypt and Edom which were hostile to Israel. If we bear this in mind, we shall not fall into Volck's error, of seeking in this description for a clear statement as to the transfiguration of the land of Israel during the thousand years' reign, whilst the rest of the earth is not yet glorified; for it is evident from Joel 3:18, as compared with the parallel passages, viz., Zech 14:6. and Ezek 47:1-12, that this passage does not teach the earthly glorification of Palestine, and desolation of Egypt and Idumaea, but that Judah and Jerusalem are types of the kingdom of God, whilst Egypt and Edom are types of the world-powers that are at enmity against God; in other words, that this description is not to be understood literally, but spiritually. "In that day," viz., the period following the final judgment upon the heathen, the mountains and hills of Judah, i.e., the least fruitful portions of the Old Testament kingdom of God in the time of the prophet, will overflow with new wine and milk, and all the brooks of water be filled, i.e., no more dry up in the hot season of the year (Joel 1:20). Thus will the fruitfulness of Canaan, the land of the Lord, flowing with milk and honey, come forth in all its potency. Even the unfruitful acacia valley will be watered by a spring issuing from the house of Jehovah, and turned into a fruitful land. The valley of Shittim is the barren valley of the Jordan, above the Dead Sea. The name Shittim, acacia, is taken from the last encampment of the Israelites in the steppes of Moab, before their entrance into Canaan (Num 25:1; Josh 3:1), and was chosen by the prophet to denote a very dry valley, as the acacia grows in a dry soil (cf. Celsii, Hierob. i. p. 500ff.). The spring which waters this valley, and proceeds from the house of Jehovah, and the living water that flows from Jerusalem, according to Zech 14:8, are of course not earthly streams that are constantly flowing, as distinguished from the streams caused by rain and snow, which very soon dry up again, but spiritual waters of life (Jn 4:10, Jn 4:14; Jn 7:38); and, in fact, as a comparison of Ezek 47:7-12 with Rev_ 22:1-2 clearly shows, the "river of the water of life, clear as a crystal," which in the New Jerusalem coming down from God upon the earth (Rev_ 21:10) proceeds out of the throne of God and of the Lamb, and on both sides of which there grows the tree of life, that bears its fruit twelve times a-year, or every month, and the leaves of which are for the healing of the nations. The partially verbal agreement between the description of this river of water in Rev_ 22:2, and that in Ezek 47:12, overthrows the millenarian view, that the glorification of Judah and Jerusalem, predicted by Joel, Zechariah, and Ezekiel, will be a partial glorification of the earth, viz., of the Holy Land, which takes place before the creation of the new heaven and the new earth. Joel 3:19 On the other hand, the curse of desolation will fall upon Egypt and Edom, on account of the sin which they have committed upon the sons of Judah. חמס בּני, with the genitive of the object, as in Obad 1:10; Hab 2:8, Hab 2:17, etc. This sin is then more precisely defined, as consisting in the fact that they had shed innocent blood of the sons of Judah, i.e., of the people of God, in their land ('artsâm, the land of the Egyptians and Edomites, not of the Judaeans): that is to say, in the Egypt in the olden time, more especially by the command to slay all the Hebrew boys (Ex 1:16), and in the Edom of more recent times, probably when throwing off the dominion of Judah (see at Amos 1:11 and Obad 1:10). These nations and lands had both thereby become types of the power of the world in its hostility to God, in which capacity they are mentioned here, and Edom again in Isaiah 34 and 63; cf. Jer 49:7. and Ezek 35:1-15. Joel 3:20 On the other hand, Judah and Jerusalem shall dwell for ever, - a poetical expression for "be inhabited," both land and city being personified, as in Is 13:20, etc. Thus will Jehovah, by means of the final judgment upon the heathen, wipe away the bloodguiltiness that they have contracted in their treatment of His people, and manifest Himself as King of Zion. With these thoughts the prophecy of Joel closes (Joel 3:21). The verb niqqâh, to cleanse, with dâm, to wipe away or expunge blood-guiltiness by punishment, is chosen with reference to דּם נקיא in Joel 3:19; and לא נקּיתי, which follows, is to be taken in a relative sense: so that there is no need to alter ונקּיתי into ונקּמתּי otni ונקּ (Ges.); and the latter has no critical support in the Septuagint rendering καὶ ἐκζητήσω, which merely reproduces the sense. Joel 3:21 Joel 3:21 does not contain the announcement of a still further punishment upon Egypt and Edom, but simply the thought with which the proclamation of the judgment closes - namely, that the eternal desolation of the world-kingdoms mentioned here will wipe out all the wrong which they have done to the people of God, and which has hitherto remained unpunished. But Zion will rejoice in the eternal reign of its God. Jehovah dwells upon Zion, when He manifests Himself to all the world as the King of His people, on the one hand by the annihilation of His foes, and on the other hand by the perfecting of His kingdom in glory. Geneva 1599 3:18 And it shall come to pass in that day, [that] the mountains shall (l) drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the LORD, and shall water the valley of Shittim. (l) He promises to his Church abundance of graces, See Ezek 47:1, which would water and comfort the most barren places; (Amos 9:13). John Gill 3:18 And it shall come to pass in that day,.... When antichrist shall be destroyed; the Jews converted; the power of godliness revived, and the presence of God among his people enjoyed. Vitringa, in his Commentary on Isaiah, frequently applies this, and such like prophecies, to the times of the Maccabees; though, he owns, they were but an emblem of better times under the Gospel dispensation; nor does he deny the mystical and spiritual sense of them; that the mountains shall drop down new wine; which, and the following expressions, are to be understood not in a strict literal sense, as Lactantius (t) seems to have understood them; who says, that, in the Millennium, God will cause a rain of blessing to descend morning and evening; the earth shall bring forth all kind of fruit without the labour of man; honey shall drop from the rocks, and the fountains of milk and wine shall overflow: but hyperbolically, just as the land of Canaan is said to flow with milk and honey; not that it really did, but the phrase is used to denote the fertility of it, and the abundance of temporal blessings in it. The literal sense is this, that the mountains shall be covered with vines, on which they are often planted; these vines shall be full of large clusters of grape; and these grapes, being pressed, shall yield a large quantity of new wine; and so, by a metonymy, the mountains are said to drop it down (u), that is, abound with it, or produce an abundance of it: but the spiritual or mystical sense is, that the churches of Christ in those times, comparable to mountains, and so to hills in the next clause, for their exalted and visible glorious state in which they now will be; and for the rich gifts and graces of the Spirit within them; and for the pasture upon them, and the trees of righteousness that grow thereon; and also for their firmness and stability, their immovableness and perpetual duration; these shall abound with fresh and large discoveries of the love of God and Christ, which is better than wine, Song 1:2; like wine, cheering and refreshing; like new wine, though old as to its original, yet new in the manifestations of it; and which are usually made in the church, and the ordinances of it, to the making glad the hearts of the Lord's people; also they shall abound with the blessings of grace, the fruits of love, such as pardon, peace, justification, &c. which, like wine, fill with joy, revive and comfort; and though they are ancient blessings, provided long ago, they are exhibited under the Gospel dispensation in a new covenant way; and the application of them is made in the churches, in Zion, where the Lord commands the blessing, even life for evermore. This may also take in the Gospel, which brings the good news of these blessings, and so is very reviving and cheering; and, though ordained and preached of old, is newly revealed under the present dispensation; and will be more clearly in later times, when all the mountains or churches will abound with it, and even the whole earth be filled with the knowledge of it, Is 11:9; likewise the ordinance of the Lord's supper, that feast of fat things, of wines on the lees well refined, made in the mountain of the Lord, for all his people may be included; and both in that, and in the ministry of the word, the Lord is sometimes pleased, as he may more abundantly hereafter, to give his saints some foretaste of that new wine, which Christ and they shall partake of in his Father's kingdom; see Song 7:9 Mt 26:29; and the hills shall flow with milk: that is, there shall be much pasturage upon them, and a great number of cattle feeding thereon, which shall yield large quantities of milk; and so, by the same figure as before, the hills may be said to flow with it (w). The spiritual meaning is, that the churches of Christ, comparable to hills, for the reasons before given, shall abound with the means of grace, with the sincere milk of the word; to which the Gospel is compared for its whiteness and purity, for every word of God is pure and purifying; for assuaging the wrath the law produces; it being easy of digestion, even to newborn babes; and its salutary nourishing virtue and efficacy; and of this there will be great abundance in the latter day; see Song 4:11 1Pet 2:2; and all the rivers of Judah shall flow with waters; that is, the channels in which the rivers run; these, in a time of drought, are sometimes empty, and the bottoms of them to be seen, but now full of water, and flow with it: grace is often in Scripture compared to "water" because of its refreshing, cleansing, and fructifying nature; and "rivers" denote, an abundance of it; and the "channels", through which it is conveyed to men, out of the fulness of Christ, are the ordinances; see Zech 4:12; and the prophecy suggests, that these should not be dry and empty, but that large measures of grace shall be communicated by means of them to the souls of men, to their great comfort and edification, and for the supply of their wants; see Ezek 36:25; and a fountain shall come forth of the house of the Lord; not meaning baptism, as some; nor Christ, the fountain of grace, life, and salvation; but the Gospel, the word of the Lord, that fountain full of excellent truths and doctrines; of the blessings of grace; of exceeding great and precious promises; and of much spiritual peace, joy, and comfort: this is the law or doctrine of the Lord, that should come out of Zion, or the church, Is 2:3; the living waters that shall come out of Jerusalem, Zech 14:8; and the same with the waters in Ezekiel's vision, that came from under the threshold of the house, Ezek 47:1; it seems to denote the small beginnings of the Gospel, and the great increase and overflow of it in the world, as it does in all the above passages: this is referred by the ancient Jews (x) to the times of the Messiah; and shall water the valley of Shittim; a plain or valley near Jordan, upon the borders of Moab, at the farther end of Canaan that way, Num 33:49. Benjamin of Tudela (y) says, that from the mount of Olives may be seen the plain and brook of Shittim, unto or near Mount Nebo, which was in the land of Moab. This valley or plain, as the Targum, was so called, either from the "shittah" tree, Is 41:19; of which was the wood "shittim", so much used for various things in the tabernacle and temple, that grew there; and which Jerom on this place says was a kind of tree that grew in the wilderness, like a white thorn in colour and leaves, though not in size, for otherwise it was a very large tree, out of which the broadest planks might be cut, and its wood very strong, and of incredible, smoothness and beauty; and which grew not in cultivated places, nor in the Roman soil, but in the desert of Arabia; and therefore one would think did not grow in this plain near Jordan, and so could not be denominated from hence: but Dr. Shaw (z) observes, that the Acacia is by much the largest and the most common tree of these deserts (that is, of Arabia), as it might likewise have been of the plains of Shittim, over against Jericho, from whence it took its name; and adds, we have some reason to conjecture that the shittim wood, whereof the various utensils, &c. of the tabernacle, &c. Ex 25:10, &c. were made, was the wood of the acacia. Or it may be this place had its name from the rushes which grew on the banks of Jordan, near to which it was; for so, is the word interpreted by some (a): and Saadiah Gaon says, this valley is Jordan; so called, because Jordan was near to a place called Shittim: however, be it as it will, this can never be understood in a literal sense, that any fountain should arise out of the temple, and flow as far as beyond Jordan, and water any tract of land there; but must be understood spiritually, of the same waters of the sanctuary as in Ezekiel's vision, Ezek 47:1; at most, the literal sense could only be, that the whole land should be well watered from one end to the other, and, become very fertile and fruitful, by the order and direction of the Lord, that dwells in his temple. The mystical sense is best. Jarchi makes mention of a Midrash, that interprets it of the expiation of the sins of the Israelites, in the affair of Baalpeor at Shittim, Num 25:1; but the true spiritual sense is, that the Gospel shall be carried to the further parts of the earth; that the whole world shall be filled and watered with it, and become fruitful, which before was like a desert; these living waters shall flow, both toward the former and the hinder seas, the eastern and west: era, as in Zech 14:8; see Is 11:9. Some render it, "shall water the valley of cedars" (b); the shittim wood being a kind of cedar, of which many things belonging to the tabernacle, a type of the church, was made, being firm, sound, incorruptible, and durable; see Ex 25:10; saints are compared to cedars for their height in Christ, their strength in him, and in his grace; their large and spreading leaves, branches, and roots, or growth in grace; and for their duration and incorruption; see Num 24:5; a valley may signify the low estate of God's people; or be an emblem of lowly, meek, and humble souls, to whom the Gospel is preached, and who are watered and revived by it, and to whom more grace is given; see Is 40:4. It is by Symmachus rendered "the valley of thorns"; and so Quinquarboreus (c) says the word signifies and designs such who are barren in good works. (t) Epitome Divin. Institut. c. 11. Vid. Institut. l. 7. c. 24. (u) "Incultisque rubens pendebit sentibus uva, Et durae quercus sudabunt roscida mella". Virgil. Eclog. 4. l. 29, 30. (w) "Flumina jam lactis, jam flumina nectaris ibant, Flavaque de viridi stillabant ibice mella". Ovid. Metamorph. l. 1. (x) Midrash Kohelet, fol. 63. 2. (y) Itineranium, p. 44. (z) Travels, c. 3. p. 444, 459. Ed. 2. (a) Vid. Relaud. Palestina Illustrata, l. 1. c. 54, p. 351, 352. (b) "vallem cedrorum lectissimorum", Junius & Tremellius, Tarnovius. (c) Scholia in Targum in loc. John Wesley 3:18 The mountains - The vines planted upon the mountains. Shall flow - So fruitful shall the hills be, that milk shall abound every where. A fountain - The prophet alludes to those waters which were conveyed from some spring through conduit pipes towards the altar. This no doubt is a shadow of the purifying blood of Christ, and his sanctifying spirit and word. And in that it is said to come from the house of the Lord, it intimates that this saving grace shall be first preached from Jerusalem, and by the church, which is the house of God, shall be published to others. Shittim - Was a place in the plains of Moab. These spiritual waters shall flow down to the dry and thirsty, the barren and fruitless Gentiles, and make them fruitful. Robert Jamieson, A. R. Fausset and David Brown 3:18 mountains . . . drop . . . wine--figurative for abundance of vines, which were cultivated in terraces of earth between the rocks on the sides of the hills of Palestine (Amos 9:13). hills . . . flow with milk--that is, they shall abound in flocks and herds yielding milk plentifully, through the richness of the pastures. waters--the great desideratum for fertility in the parched East (Is 30:25). fountain . . . of . . . house of . . . Lord . . . water . . . valley of Shittim--The blessings, temporal and spiritual, issuing from Jehovah's house at Jerusalem, shall extend even to Shittim, on the border between Moab and Israel, beyond Jordan (Num 25:1; Num 33:49; Josh 2:1; Mic 6:5). "Shittim" means "acacias," which grow only in arid regions: implying that even the arid desert shall be fertilized by the blessing from Jerusalem. So Ezek 47:1-12 describes the waters issuing from the threshold of the house as flowing into the Dead Sea, and purifying it. Also in Zech 14:8 the waters flow on one side into the Mediterranean, on the other side into the Dead Sea, near which latter Shittim was situated (compare Ps 46:4; Rev_ 22:1).
3:193:19: Եւ եղիցի յաւուր յայնմիկ բղխեսցե՛ն լերինք զքաղցրութիւն, եւ բլուրք յորդեսցեն զկաթն, եւ ամենայն աղբեւրք Յուդայ բղխեսցեն ջուրս։ Եւ աղբեւր ՚ի տանէ Տեառն ելցէ, եւ արբուսցէ զձորն վիճակաց[10639]։ [10639] ՚Ի լուս՛՛. Եւ ամենայն եղտեւրք Յուդայ. համաձայն ոմանց ՚ի բնաբ՛՛։ 19 Այո՛, կը լինի այնպէս,որ այն օրը լեռները քաղցրութիւն կը բխեցնեն,բլուրները կաթ կը յորդեցնեն, Յուդայի երկրի բոլոր աղբիւրները ջուր կը բխեցնեն, Տիրոջ Տանից աղբիւր կը բխի եւ կ’ոռոգի շրջակայքի ձորը: 19 Յուդայի որդիներուն եղած անիրաւութեանը համար Եգիպտոս պիտի ամայանայ, Եդովմ ամայի անապատ պիտի ըլլայ, Քանզի անոնց երկրին մէջ անմեղ արիւն թափուեցաւ։ Եւ եղիցի յաւուր յայնմիկ բղխեսցեն լերինք ^[40]զքաղցրութիւն, եւ բլուրք յորդեսցեն զկաթն, եւ ամենայն ^[41]աղբեւրք Յուդայ բղխեսցեն ջուրս. եւ աղբեւր ի տանէ Տեառն ելցէ, եւ արբուսցէ զձորն ^[42]վիճակաց: 3:19: Եւ եղիցի յաւուր յայնմիկ բղխեսցե՛ն լերինք զքաղցրութիւն, եւ բլուրք յորդեսցեն զկաթն, եւ ամենայն աղբեւրք Յուդայ բղխեսցեն ջուրս։ Եւ աղբեւր ՚ի տանէ Տեառն ելցէ, եւ արբուսցէ զձորն վիճակաց[10639]։ [10639] ՚Ի լուս՛՛. Եւ ամենայն եղտեւրք Յուդայ. համաձայն ոմանց ՚ի բնաբ՛՛։ 19 Այո՛, կը լինի այնպէս,որ այն օրը լեռները քաղցրութիւն կը բխեցնեն,բլուրները կաթ կը յորդեցնեն, Յուդայի երկրի բոլոր աղբիւրները ջուր կը բխեցնեն, Տիրոջ Տանից աղբիւր կը բխի եւ կ’ոռոգի շրջակայքի ձորը: 19 Յուդայի որդիներուն եղած անիրաւութեանը համար Եգիպտոս պիտի ամայանայ, Եդովմ ամայի անապատ պիտի ըլլայ, Քանզի անոնց երկրին մէջ անմեղ արիւն թափուեցաւ։ zohrab-1805▾ eastern-1994▾ western am▾	3:193:18 И будет в тот день: горы будут капать вином и холмы потекут молоком, и все русла Иудейские наполнятся водою, а из дома Господня выйдет источник, и будет напоять долину Ситтим. 3:19 מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt לִ li לְ to שְׁמָמָ֣ה šᵊmāmˈā שְׁמָמָה desolation תִֽהְיֶ֔ה ṯˈihyˈeh היה be וֶ we וְ and אֱדֹ֕ום ʔᵉḏˈôm אֱדֹום Edom לְ lᵊ לְ to מִדְבַּ֥ר miḏbˌar מִדְבָּר desert שְׁמָמָ֖ה šᵊmāmˌā שְׁמָמָה desolation תִּֽהְיֶ֑ה tˈihyˈeh היה be מֵֽ mˈē מִן from חֲמַס֙ ḥᵃmˌas חָמָס violence בְּנֵ֣י bᵊnˈê בֵּן son יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שָׁפְכ֥וּ šāfᵊḵˌû שׁפך pour דָם־ ḏām- דָּם blood נָקִ֖יא nāqˌî נָקִי innocent בְּ bᵊ בְּ in אַרְצָֽם׃ ʔarṣˈām אֶרֶץ earth 3:19. Aegyptus in desolatione erit et Idumea in desertum perditionis pro eo quod inique egerint in filios Iuda et effuderint sanguinem innocentem in terra suaEgypt shall be a desolation, and Edom a wilderness destroyed: because they have done unjustly against the children of Juda, and have shed innocent blood in their land. 3:19. Egypt will be in desolation, and Edom will be a wilderness destroyed, because of what they have unfairly done to the sons of Judah, and because they have shed innocent blood in their land. 3:19. Egypt shall be a desolation, and Edom shall be a desolate wilderness, for the violence [against] the children of Judah, because they have shed innocent blood in their land. 19. Egypt shall be a desolation, and Edom shall be a desolate wilderness, for the violence done to the children of Judah, because they have shed innocent blood in their land. 3:19 And it shall come to pass in that day, [that] the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the LORD, and shall water the valley of Shittim: 3:18 И будет в тот день: горы будут капать вином и холмы потекут молоком, и все русла Иудейские наполнятся водою, а из дома Господня выйдет источник, и будет напоять долину Ситтим. 3:19 מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt לִ li לְ to שְׁמָמָ֣ה šᵊmāmˈā שְׁמָמָה desolation תִֽהְיֶ֔ה ṯˈihyˈeh היה be וֶ we וְ and אֱדֹ֕ום ʔᵉḏˈôm אֱדֹום Edom לְ lᵊ לְ to מִדְבַּ֥ר miḏbˌar מִדְבָּר desert שְׁמָמָ֖ה šᵊmāmˌā שְׁמָמָה desolation תִּֽהְיֶ֑ה tˈihyˈeh היה be מֵֽ mˈē מִן from חֲמַס֙ ḥᵃmˌas חָמָס violence בְּנֵ֣י bᵊnˈê בֵּן son יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שָׁפְכ֥וּ šāfᵊḵˌû שׁפך pour דָם־ ḏām- דָּם blood נָקִ֖יא nāqˌî נָקִי innocent בְּ bᵊ בְּ in אַרְצָֽם׃ ʔarṣˈām אֶרֶץ earth 3:19. Aegyptus in desolatione erit et Idumea in desertum perditionis pro eo quod inique egerint in filios Iuda et effuderint sanguinem innocentem in terra sua Egypt shall be a desolation, and Edom a wilderness destroyed: because they have done unjustly against the children of Juda, and have shed innocent blood in their land. 3:19. Egypt will be in desolation, and Edom will be a wilderness destroyed, because of what they have unfairly done to the sons of Judah, and because they have shed innocent blood in their land. 3:19. Egypt shall be a desolation, and Edom shall be a desolate wilderness, for the violence [against] the children of Judah, because they have shed innocent blood in their land. ru▾ 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 19: Из врагов Иуды пророк выделяет особенно египтян и идумеев, в вину которым вменяется то, что они притесняли сынов Иудиных и проливали невинную кровь их. Под пролитием невинной крови пророк разумеет, по-видимому, или убийства тех Иудеев, которые находили убежище в Египте и Идумее (в земле их = в земле идумеев и египтян), или же убийства во время разбойничьих нападений идумеев на Иудею (тогда — в земле их = в земле евреев). Какие именно исторические факты имеет в виду пророк, неизвестно; во всяком случае такие факты могли происходить как в послепленное время, так и в допленное. Adam Clarke: Commentary on the Bible - 1831 3:19: Egypt shall be a desolation - While peace, plenty, and prosperity of every kind, shall crown my people, all their enemies shall be as a wilderness; and those who have used violence against the saints of God, and shed the blood of innocents (of the holy Martyrs) in their land, when they had political power; these and all such shall fall under the just judgments of God. Albert Barnes: Notes on the Bible - 1834 3:19: Egypt shall be a desolation - "Egypt" and "Edom" represent each a different class of enemies of the people of God, and both together exhibit the lot of all. Egypt was the powerful oppressor, who kept Israel long time in hard bondage, and tried, by the murder of their male children, to extirpate them. Edom was, by birth, the nearest allied to them, but had, from the time of their approach to the promised land, been hostile to them, and showed a malicious joy in all their calamities (Oba 1:10-14; Eze 25:12; Eze 35:15; Eze 36:5; Lam 4:22; Psa 137:7; see the note at Amo 1:11). "Their land," in which Egypt and Edom shed the "innocent blood of the children of Judah," may either be Edom, Egypt, or Judaea. If the land was Judaea, the sin is aggravated by its being God's land, the possession of which they were disputing with God. If it was Egypt and Edom, then it was probably the blood of those who took refuge there, or, as to Edom, of prisoners delivered up to them (see the note at Amo 1:9). This is the first prophecy of the humiliation of Egypt. Hosea had threatened, that Egypt should be the grave of those of Israel who should flee there Hos 9:6. He speaks of it as the vain trust, and a real evil to Israel Hos 7:11-12, Hos 7:16; Hos 8:13; Hos 9:3; Hos 11:5; of its own future he says nothing. Brief as Joel's words are, they express distinctly an abiding condition of Egypt. They are expanded by Ezekiel Eze 29:9-12, Eze 29:15; particular chastisements are foretold by Isaiah isa 19; Isa 20:1-6, Jeremiah jer 46, Ezekiel Ezek. 29-32, Zechariah Zac 10:11. But the three words of Joel , "Egypt shall become desolation," are more comprehensive than any prophecy, except those by Ezekiel. They foretell that abiding condition, not only by the force of the words, but by the contrast with an abiding condition of bliss. The words say, not only "it shall be desolated," as by a passing scourge sweeping over it, but "it shall itself 'pass over into' that state;" it shall become what it had not been ; and this, in contrast with the abiding condition of God's people. The contrast is like that of the Psalmist, "He turneth a fruitful land into barrenness for the wickedness of them that dwell therein. He turneth the wilderness into a standing water, and dry ground into water-springs" Psa 107:33-35. Judah should overflow with blessing, and the streams of God's grace should pass beyond its bounds, and carry fruitfulness to what now was dry and barren. But what should reject His grace should be itself rejected. Yet when Joel thus threatened Egypt, there were no human symptoms of its decay; the instruments of its successive overthrows were as yet wild hordes, (as the Chaldees, Persians, and Macedonians,) to be consolidated thereafter into powerful empires, or (as Rome) had not the beginnings of being. : "The continuous monumental history of Egypt" went back seven centuries before this, to about 1520 b. c. They had had a line of conquerors among their kings, who subdued much of Asia, and disputed with Assyria the country which lay between there . Even after the time of Joel, they had great conquerors, as Tirhaka; Psammetichus won Ashdod back from Assyria , Neco was probably successful against it, as well as against Syria and king Josiah, for he took Cadytis on his return from his expedition against Carchemish Kg2 23:29; Pharaoh Hophra, or Apries, until he fell by his pride Eze 29:3, renewed for a time the prosperity of Psammetichus ; the reign of Amasis, even after Nebuchadnezzars conquest, was said to be "the most prosperous time which Egypt ever saw" ; it was still a period of foreign conquest , and its cities could be magnified into 20, 000. The Persian invasion was drawn upon it by an alliance with Lydia, where Amasis sent 120, 000 men ; its, at times, successful struggles against the gigantic armies of its Persian conquerors betoken great inherent strength; yet it sank for ever, a perpetual desolation. "Rent, twenty-three centuries ago, from her natural proprietors," says an unbelieving writer , "she has seen Persians, Macedonians, Romans, Greeks, Arabs, Georgians, and at length, the race of Tartars, distinguished by the name of Ottoman Turks, establish themselves in her bosom." "The system of oppression is methodical;" "an universal air of misery is manifest in all which the traveler meets." : "Mud-walled cottages are now the only habitations, where the ruins of temples and palaces abound. The desert covers many extensive regions, which once raised Egypt among the chief of the kingdoms." The desolation of Egypt is the stranger, because exceeding misrule alone could have effected it. Egypt in its largest dimensions, has been calculated to contain 123, 527 square miless or 79, 057, 339 acres, and to be three fourths of the size of France Memoire sur le lae de Moeris. (1843). The mountains which hem in Upper Egypt, diverge at Cairo, parting, the one range, due east, the other northwest. The mountains on the west sink into the plains; those on the east retain their height as far as Suez. About 10 miles below Cairo, the Nile parted, enclosing within the outside of its seven branches, that triangle of wondrous fertility, the Delta. A network of canals, formed by the stupendous industry of the ancient Egyptians, enclosed this triangle in another yet larger, whose base, along the coast, was 235 miles, in direct distance about 181. East of the eastern-most branch of the Nile, lay the "land of Goshen," formerly, at least for cattle, "the good of the land" Gen 47:6, Gen 47:11, a part, at least, of the present esh-Sharkiyyeh, second in size of the provinces of Egypt, but which, 1375 a. d., yielded the highest Rev_enue of the state . On the western side of the Nile, and about a degree south of the apex of the Delta, a stupendous work, the artificial lake of Moeris , enclosing within masonry 64 34 square miles of water, received the superfluous waters of the river, and thus at once pRev_ented the injury incidental on any too great rise of the Nile, and supplied water during six months for the irrigation of 1724 square miles, or 1, 103, 375, acres . The Nile which, when it overflowed, spread like a sea over Egypt , encircling its cities like islands, carried with it a fertilizing power, attested by all, but which, unless so attested, would seem fabulous. Beneath a glowing heat, greater than its latitude will account for, the earth, supplied with continual moisture and an ever renewed alluvial deposit which supersedes all need of "dressing" the soil, yields, within the year, three harvests of varied produce . This system of canalising Egypt must have been of very early antiquity. That giant conception of the water system of lake Moeris is supposed to have been the work of Ammenemhes, perhaps about 1673, b. c. . But such a giant plan presupposes the existence of an artificial system of irrigation which it expanded. In the time of Moses, we hear incidentally of "the streams" of Egypt, "the canals" (that is, those used for irrigation), and "the ponds" Exo 7:19; Exo 8:1, the receptacles of the water which was left when the Nile retired. Besides these, an artificial mode of irrigation "by the foot" Deut. 11:40 is mentioned, now no longer distinctly known, but used, like the present plans of the water-wheel and the lever , to irrigate the lands for the later harvests. This system of irrigation had, in the time of Joel, lasted probably for above 1000 years. The Egyptians ascribed the first turning of the Nile to their first king, Menes , of fabulous antiquity. But while it lasted in any degree, Egypt could not become barren except by miracle. Even now it recovers, whenever water is applied. "WheRev_er there is water, there is fertility." : "The productive powers of the soil of Egypt are incalculable. WheRev_er water is scattered, there springs up a rapid and beautiful vegetation. The seed is sown and watered, and scarcely any other care is requisite for the ordinary fruits of the earth. Even in spots adjacent to the desert and which seem to be taken possession of by the sands, irrigation brings rapidly forth a variety of green herbs and plants." For its first crop, there needed but to cast the seed, and have it trodden in by cattle . Nothing then could desolate Egypt, except man's abiding negligence or oppression. No passing storm or inroad could annihilate a fertility, which poured in upon it in everrenewing richness. For 1000 years, the Nile had brought to Egypt unabated richness. The Nile overflows still, but in vain amid depopulation, and grinding, uniform, oppression. Not the country is exhausted, but man. "If" says Mengin , "it is true that there is no country richer than Egypt in its territorial productions, still there is perhaps no one whose inhabitants are more miserable. It is owing solely to the fertility of its soil and the sobriety of its cultivators, that it retains the population which it still has." The marked diminution of the population had begun before the Birth of our Lord. "Of old," says Diodorus , "it far exceeded in denseness of population all the known countries in the world, and in our days too it seems to be inferior to no other. For in ancient times it had more than 18, 000 considerable villages and towns, as you may see registered in the sacred lists. In the time of Ptolemy Lagus more than 30, 000 were counted, a number which has continued until now. But the whole people are said of old to have been about seven million, and in our days not less than three" . A modern estimate supposes that Egypt, if cultivated to the utmost, would, in plentiful years, support eight million . It is difficult to calculate a population where different ranks wish to conceal it. It has been guessed however, that two centuries ago, it was four million; that, at the beginning of this century, it was two million and a half; and that, in 1845, it was 1, 800, 000 . The great diminution then had begun 1900 years ago. Temporary causes, plague, smallpox; conscription, have, in this last century, again halved the population; but down to that time, it had sunk to no lower level than it had already reached at least 18 centuries before. The land still, for its fruitfulness, continues to supply more than its inhabitants consume; it yields over and above cotton , for strangers to employ. Yet its brilliant patches of vegetation are but indications how great the powers implanted in it. In vain "the rising Nile overflows (as it is thought) a larger proportion of the soil" than heretofore; in vain has the rich alluvial deposit encroached upon the gradual slope of the desert; in vain, in Upper Egypt has a third been added since about the time of the Exodus. Egypt is stricken. Canals and even arms of the Nile, were allowed to choke up. Of the seven branches of the Nile, two only, at first artificial, remain. : "The others have either entirely disappeared or are dry in summer." The great eastern arm, the Pelusian, is nearly effaced "buried almost wholly beneath the sands of the desert." : "The land at the mouth of the canal which represents it, is a sand waste or a marsh." : "There is now no trace of vegetation in the whole Pelusian plain. Only one slight isolated rise has some thickets on it, and some shafts of columns lie on the sand." : "In the midst of a plain the most fertile, they want the barest necessaries of life." The sand of the desert, which was checked by the river and by the reeds on its banks, has swept over lands no longer fertilized. : "The sea has not been less destructive. It has broken down the dykes wherewith man's labor held it in, and has carried barrenness over the productive lands which it converted into lakes and marshes." A glance at the map of Egypt will show how widely the sea has burst in, where land once was. On the east, the salt lake Menzaleh, (itself from west-northwest to southeast about 50 miles long, and above 10 miles from north to south) absorbs two more of the ancient arms of the Nile, the Tanitic and the Mendesian . The Tanitic branch is marked by a deeper channel below the shallow waters of the lake . The lake of Burlos "occupies from east to west more than half the basis of the Delta." Further westward are a succession of lakes, Edkou, Madyeh (above 12 12 miles) Mareotis (37 12 miles). : "The ancient Delta has lost more than half its surface, of which one-filth is covered with the waters of the lakes Mareotis, Madyeh, Edkou, Bourlos, and Menzaleh, sad effects of the carelessness of the rulers or rather spoilers of this unhappy country." Even when the lake Mareotis was, before the English invasion in 1801, allowed nearly to dry up, it was but an unhealthy lagoon; and the Mareotic district, once famous for its wine and its olives and papyrus , had become a desert. So far from being a source of fertility, these lakes from time to time, at the low Nile, inundate the country with salt water, and are "surrounded by low and barren plains" . The ancient populousness and capabilities of the western province are attested by its ruins. : "The ruins which the French found everywhere in the military reconnaissances of this part of Egypt attest the truth of the historical accounts of the ancient population of the Province, now deserted" ; "so deserted, that you can scarce tell the numbers of ruined cities frequented only by wandering Arabs." According to a calculation lower than others, 13 of the land formerly tilled in Egypt has been thrown out of cultivation, i. e., not less than 1, 763, 895 acres or 2755. 710 square miles . And this is not of yesterday. Toward the end of the 14th century, the extent of the land taxed was 3, 034, 179 feddans , i. e., 4, 377, 836. 56 acres or 6840. 13 square miles. The list of lands taxed by the Egyptian government in 1824 yields but a sum of 1, 956, 40 feddans , or 2, 822, 171 acres or 4409 square miles. Yet even this does not represent the land actually cultivated. Some even of the taxed land is left wholly, some partially, uncultivated . In an official report , 2, 000, 000 feddans are stated to be cultivated, when the overflow of the Nile is the most favorable, i. e., 47 only of the estimated cultivable amount. The French, who surveyed Egypt minutely, with a view to future improvement, calculated that above 1, 000, 000 feddans (1, 012, 887) might be proximately restored by the restoration of the system of irrigation, and nearly 1, 000, 000 more (942, 810) by the drainage of its lakes, ponds and marshes, i. e., nearly as much again as is actually cultivated. One of the French surveyors sums up his account of the present state of Egypt ; "without canals and their dykes, Egypt, ceasing to be vivified throughout, is only a corpse which the mass of the waters of its river inundates to superfluity, and destroys through fullness. Instead of those ancient cultivated and fertile plains, one only finds, here and there, canals filled up or cut in two, whose numerous ramifications, crossing each other in every direction, exhibit only some scarcely distinguishable traces of a system of irrigation; instead of those villages and populous cities, one sees only masses of bare and arid ruins, remnants of ancient habitations reduced to ashes; lastly, one finds only lagoons, miry and pestilential, or sterile sands which extend themselves, and unceasingly invade a land which the industry of man had gained from the desert and the sea." Yet this is wholly unnatural. In the prophet's time, it was contrary to all experience. Egypt is alike prolific in its people and in the productions of the earth. The Egyptian race is still accounted very prolific . So general is this, that the ancients thought that the waters of tim Nile must have some power of fecundity . Yet with these powers implanted in nature unimpaired, the population is diminished, the land half-desert. No one doubts that man's abiding misgovernment is the cause of Egypt's desolation. Under their native princes, they were happy and prosperous . Alexander, some of the Ptolemies, the Romans, saw, at least, the value of Egypt. The great conception of its Greek conqueror, Alexandria, has been a source of prosperity to strangers for above 2000 years. Prosperity has hovered around Egypt. Minds, the most different, are at one in thinking that, with a good government, internal prosperity and its farfamed richness of production might at once be restored. Conquerors of varied nations, Persians, Macedonians, Romans, Greeks, Arabs, Georgians, Tartars, or Turks have tried their hands upon Egypt. Strange that selfishness or powerlessness for good should have rested upon all; strange that no one should have developed its inherent powers! Strange contrast. One long prosperity, and one long adversity. One scarcely broken day, and one troubled night. And that doom foretold in the mid-day of its prosperity, by those three words, "Egypt shall be a desolation." Edom shall be a desolate wilderness - Edom, long unknown, its ancient capital, its rock-dwellings, have been, within these last forty years, anew Rev_ealed. The desolation has been so described to us, that we have seen it, as it were, with our own eyes. The land is almost the more hopelessly desolate, because it was once, artificially, highly cultivated. Once it had the "fatness of the earth and the dew of heaven from above" Gen 27:39 : it had Num 20:17 "cornfields" and "vineyards" in abundance, and "wells" of water; its vegetation, its trees, and its vineyards, attracted the dew by which they were supported. "Petra," says Strabo, (xvi. 4, 21), "lies in a spot precipitous and abrupt without, but within possessed of abundant fountains for watering and horticulture." The terrace-cultivation, through which each shower which falls is stored to the uttermost, clothing with fertility the mountain-sides, leaves those steep sides the more bare, when disused. "We saw," says a traveler , "many ruined terraces, the evidences and remains of a flourishing agriculture, which, in the prosperous days of Edom and Petra, clothed many of these now sterile mountains with fertility and beauty. Fields of wheat and some agricultural villages still exist in the eastern portion of Edom; but, with very slight exceptions, the country is blighted with cheerless desolations and hopeless sterility. The hill-sides and mountains, once covered with earth and clothed with vineyards, are now bare rocks. The soil no longer supported by terraces and sheltered by trees, has been swept away by the rains. The various contrivances for irrigation, which even now might restore fertility to many considerable tracts, have all disappeared. Sand from the desert, and the debris of the soft rock of the mountains, cover the valleys which formerly smiled with plenty." Now "the springs have been dried up to such an extent, as to render the renewal of the general fertility of Edom (well nigh) impossible. In places along the course of the stream, reeds and shrubs grow luxuriantly, oleanders and wild figs abound, and give proof that a little cultivation would again cover the rock, and fill the cliffs with the numberless gardens which once adorned them. The traces of former fertility are innumerable; every spot capable of sustaining vegetable life was carefully watered and cultivated. There are numerous grooves in the rocks to carry rainwater to the little clefts in which even now figs are found. Every spot capable of being so protected has been walled up, however small the space gained, or however difficult the means of securing it. The ancient inhabitants seem to have left no accessible place untouched. They have exhibited equal art and industry in eliciting from the grand walls of their marvelous capital whatever the combination of climate, irrigation and botanical skill could foster in the scanty soil afforded them. The hanging gardens must have had a wondrous effect among the noble buildings of the town when it was in all its glory." This desolation began soon after the captivity of Judah and Edom's malicious joy in it. For Malachi appeals to Judah, that whereas God had restored him, He had "laid the mountains and the heritage" of Esau "waste for the jackals of the wilderness" Mal 1:3. Yet Edom was the center of the conversation of nations. Occupying, as it did in its narrowest dimensions, the mountains between the south end of the Dead Sea and the Aelanitic gulf, it lay on the direct line between Egypt and Babylonia. A known route lay from Heroopolis to Petra its capital, and thence to Babylon . Elath and Ezion-geber discharged through its vally, the Arabah, the wealth which they received by sea from India or Africa. Petra was the natural halting-place of the caravans. "The Nabataeans," says Pliny , "enclose Petra, in a valley of rather more than two miles in extent, surrounded by inaccessible mountains, through which a stream flows. Here the two roads meet of those who go to Palmyra of Syria, and of those who come from Gaza." Eastward again, he says , "they went from Petra to Fora, and thence to Charax" on the banks of the Tigris, near the Persian gulf. Yet further the wealth of Arabia Felix poured by a land-route through Petra. : "To Petra and Palestine, Gerraens and Minaeans and all the neighboring Arabs brought down from the upper country the frankincense, it is said, and all other fragrant merchandise." Even after the foundation of Alexandria had diverted much of the stream of commerce from Leuce Come, the Aelanitic gulf, and Petra to Myos Hormus on the Egyptian side of the Red Sea, the Romans still connected Elath and Petra with Jerusalem by a great road, of which portions are still extant , and guarded the contact by military stations . Of these routes, that from Arabia Felix and from Egypt to Babylonia had probably been used for above 1000 years before the time of Joel. Elath and Eziongeber were well-known towns at the time of the Exodus Deu 2:8. The contact was itself complex and manifold. The land exports of Arabia Felix and the commerce of Elath necessarily passed through Edom, and thence radiated to Egypt, Palestine, Syria. The withdrawal of the commerce of Egypt would not alone have destroyed that of Petra, while Tyre, Jerusalem, Damascus, still received merchandise through her. To them she was the natural channel; the pilgrim-route from Damascus to Mecca lies still by Petra. In Joel's time, not the slightest shadow was cast on her future. Then Babylon destroyed her for a time; but she recovered. The Babylonian and Persian Empires perished; Alexander rose and fell; Rome, the master alike of Alexandria and Petra, meant Petra still to survive. No human eye could even then tell that it would be finally desolate; much less could any human knowledge have foreseen it in that of Joel. But God said by him, "Edom shall be a desolate wilderness," and it is so! As, however, Egypt and Edom are only instances of the enemies of God's people and Church, so their desolation is only one instance of a great principle of God's Government, that "the triumphing of the wicked is short, and the joy of the ungodly for a moment" Job 20:5; that, after their short-lived office of fulfilling God's judgment on His people, the judgment rolls round on themselves, "and they that hate the righteous shall be desolate" Psa 34:21. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:19: Egypt: Isa 11:15, Isa 19:1-15; Zac 10:10, Zac 14:18, Zac 14:19 Edom: isa 34:1-17, Isa 63:1-6; Jer 49:17; Lam 4:21; Ezek. 25:1-17, Eze 35:1-15; Amo 1:11, Amo 1:12; Oba 1:1, Oba 1:10-14; Mal 1:3, Mal 1:4 for: Psa 137:7; Jer 51:35; Oba 1:10-16; Th2 1:6 Geneva 1599 3:19 (m) Egypt shall be a desolation, and Edom shall be a desolate wilderness, for the violence [against] the children of Judah, because they have shed innocent blood in their land. (m) The malicious enemies will have no part of these graces. John Gill 3:19 Egypt shall be a desolation, and Edom shall be a desolate wilderness,.... These two nations having been the implacable enemies of Israel, are here put for the future adversaries of the church of Christ, Pagan, Papal, and Mahometan; who will all be destroyed as such, and be no more: Rome is called, spiritually or mystically, Egypt, Rev_ 11:8; and Edom is a name that well agrees with it, it signifying "red", as it is with the blood of the saints: and it is common, with the Jewish writers, by Edom to understand Rome; which though it may not be true of all places they so interpret, yet is of many, and so here. Kimchi, by Egypt understands the Ishmaelites, or the Turks; and, by Edom, Rome; for the violence of the children of Judah, because they have shed innocent blood is their land; either in the land of Judah; or rather in their own land, Egypt and Edom. This respects the violences and outrages committed by the antichristian states upon the true professors of the Christian religion, the Waldenses and Albigenses, and others, whose innocent blood, in great quantities, has been spilled by them. Antichrist is represented as, drunk with the blood of the martyrs of Jesus, and in whom will be found the blood of all the prophets and saints; and for this reason ruin and destruction will come upon him and his followers, and blood will be given them to drink, for they are worthy, Rev_ 17:6. John Wesley 3:19 Egypt - By Egypt we may understand all the enemies of the church who carry it toward the church, as Egypt carried it toward Israel. Edom - Edom was an implacable enemy to Judah in his greatest distress. And all who come under Edom's character are here threatened under this name. Judah - The people of God. Robert Jamieson, A. R. Fausset and David Brown 3:19 Edom--It was subjugated by David, but revolted under Jehoram (2Chron 21:8-10); and at every subsequent opportunity tried to injure Judah. Egypt under Shishak spoiled Jerusalem under Rehoboam of the treasures of the temple and the king's house; subsequently to the captivity, it inflicted under the Ptolemies various injuries on Judea. Antiochus spoiled Egypt (Dan 11:40-43). Edom was made "desolate" under the Maccabees [JOSEPHUS, Antiquities, 12.11,12]. The low condition of the two countries for centuries proves the truth of the prediction (compare Is 19:1, &c.; Jer 49:17; Obad 1:10). So shall fare all the foes of Israel, typified by these two (Is 63:1, &c.).
3:203:20: Եգիպտոս յապականութիւն եղիցի, եւ Եդոմ ՚ի դա՛շտ ապականութեան, յանիրաւութեանց որդւոցն Յուդայ. փոխանակ զի հեղին արիւն արդար ՚ի մէջ իւրեանց։ 20 Եգիպտոսը եւ Եդոմը ամայի դաշտ կը դառնան Յուդայի երկրի որդիներին արուած անիրաւութիւնների պատճառով,քանի որ արդար արիւն թափեցին իրենց երկրում: 20 Բայց Յուդա յաւիտեան մարդաբնակ պիտի ըլլայ Եւ Երուսաղէմ՝ դարէ դար։ Եգիպտոս յապականութիւն եղիցի, եւ Եդովմ ի դաշտ ապականութեան յանիրաւութեանց որդւոցն Յուդայ. փոխանակ զի հեղին արիւն արդար ^[43]ի մէջ իւրեանց: 3:20: Եգիպտոս յապականութիւն եղիցի, եւ Եդոմ ՚ի դա՛շտ ապականութեան, յանիրաւութեանց որդւոցն Յուդայ. փոխանակ զի հեղին արիւն արդար ՚ի մէջ իւրեանց։ 20 Եգիպտոսը եւ Եդոմը ամայի դաշտ կը դառնան Յուդայի երկրի որդիներին արուած անիրաւութիւնների պատճառով,քանի որ արդար արիւն թափեցին իրենց երկրում: 20 Բայց Յուդա յաւիտեան մարդաբնակ պիտի ըլլայ Եւ Երուսաղէմ՝ դարէ դար։ zohrab-1805▾ eastern-1994▾ western am▾	3:203:19 Египет сделается пустынею и Едом будет пустою степью за то, что они притесняли сынов Иудиных и проливали невинную кровь в земле их. 3:20 וִ wi וְ and יהוּדָ֖ה yhûḏˌā יְהוּדָה Judah לְ lᵊ לְ to עֹולָ֣ם ʕôlˈām עֹולָם eternity תֵּשֵׁ֑ב tēšˈēv ישׁב sit וִ wi וְ and ירוּשָׁלִַ֖ם yrûšālˌaim יְרוּשָׁלִַם Jerusalem לְ lᵊ לְ to דֹ֥ור ḏˌôr דֹּור generation וָ wā וְ and דֹֽור׃ ḏˈôr דֹּור generation 3:20. et Iudaea in aeternum habitabitur et Hierusalem in generatione et generationemAnd Judea shall be inhabited for ever, and Jerusalem to generation and generation. 3:20. And Judea will be inhabited forever, and Jerusalem for generation upon generation. 3:20. But Judah shall dwell for ever, and Jerusalem from generation to generation. 20. But Judah shall abide for ever, and Jerusalem from generation to generation. 3:20 Egypt shall be a desolation, and Edom shall be a desolate wilderness, for the violence [against] the children of Judah, because they have shed innocent blood in their land: 3:19 Египет сделается пустынею и Едом будет пустою степью за то, что они притесняли сынов Иудиных и проливали невинную кровь в земле их. 3:20 וִ wi וְ and יהוּדָ֖ה yhûḏˌā יְהוּדָה Judah לְ lᵊ לְ to עֹולָ֣ם ʕôlˈām עֹולָם eternity תֵּשֵׁ֑ב tēšˈēv ישׁב sit וִ wi וְ and ירוּשָׁלִַ֖ם yrûšālˌaim יְרוּשָׁלִַם Jerusalem לְ lᵊ לְ to דֹ֥ור ḏˌôr דֹּור generation וָ wā וְ and דֹֽור׃ ḏˈôr דֹּור generation 3:20. et Iudaea in aeternum habitabitur et Hierusalem in generatione et generationem And Judea shall be inhabited for ever, and Jerusalem to generation and generation. 3:20. And Judea will be inhabited forever, and Jerusalem for generation upon generation. 3:20. But Judah shall dwell for ever, and Jerusalem from generation to generation. ru▾ 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 20: Подобное обетование возвещается народу Божию и другими пророками. Ср. Ис LX:21; Иез XXXVII:25; ХLIII:7, 9. Adam Clarke: Commentary on the Bible - 1831 3:20: But Judah shall dwell for ever - The true Church of Christ shall be supported, while all false and persecuting Churches shall be annihilated. The promise may also belong to the full and final restoration of the Jews, when they shall dwell at Jerusalem as a distinct people professing the faith of our Lord Jesus Christ. Albert Barnes: Notes on the Bible - 1834 3:20: Judah shall dwell for ever - Not earthly Judah, nor earthly Jerusalem, for these must come to an end, together with the earth itself, of whose end the prophets well knew. It is then the one people of God, the true Judah, the people who praise God, the Israel, which is indeed Israel. Egypt and Edom and all the enemies of God should come to an end; but His people shall never come to an end. "The gates of hell shall not pRev_ail against her." The enemy shall not destroy her; time shall not consume her; she shall never decay. The people of God shall abide before Him and through Him here, and shall dwell with Him foRev_er. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:20: Judah: Isa 33:20; Eze 37:25; Amo 9:15 dwell: or, abide John Gill 3:20 But Judah shall dwell for ever,.... The converted Jews shall dwell in their own land for ever, to the end of the, world and never more be carried captive, Ezek 37:25; and the true professing people of God, as Judah signifies, shall continue in a church state, evermore, and never more be disturbed by any enemies, they shall dwell safely and peaceably to the end of time: and Jerusalem from generation to generation; shall dwell so in like manner, age after age; that is, the inhabitants of Jerusalem, or the members of the true church of Christ, who shall see and enjoy peace and prosperity, both temporal and spiritual, as Jerusalem signifies. John Wesley 3:20 Judah - The redeemed of the Lord, his church. Robert Jamieson, A. R. Fausset and David Brown 3:20 dwell for ever-- (Amos 9:15), that is, be established as a flourishing state.
3:213:21: Բայց Հրէաստան յաւիտեան բնակեսցէ, եւ Երուսաղէմ ազգաց յազգս։ 21 Սակայն Հրէաստանը յաւիտենապէս կը բնակեցուի,նաեւ Երուսաղէմը՝ սերնդից սերունդ: 21 Անոնց արեան վրէժը պիտի առնեմ եւ չարութիւնը պիտի չմաքրեմ Եւ Տէրը Սիօնի մէջ պիտի բնակի»։ Բայց Հրէաստան յաւիտեան բնակեսցէ, եւ Երուսաղէմ ազգաց յազգս: 3:21: Բայց Հրէաստան յաւիտեան բնակեսցէ, եւ Երուսաղէմ ազգաց յազգս։ 21 Սակայն Հրէաստանը յաւիտենապէս կը բնակեցուի,նաեւ Երուսաղէմը՝ սերնդից սերունդ: 21 Անոնց արեան վրէժը պիտի առնեմ եւ չարութիւնը պիտի չմաքրեմ Եւ Տէրը Սիօնի մէջ պիտի բնակի»։ zohrab-1805▾ eastern-1994▾ western am▾	3:213:20 А Иуда будет жить вечно и Иерусалим в роды родов. 3:21 וְ wᵊ וְ and נִקֵּ֖יתִי niqqˌêṯî נקה be clean דָּמָ֣ם dāmˈām דָּם blood לֹֽא־ lˈō- לֹא not נִקֵּ֑יתִי niqqˈêṯî נקה be clean וַֽ wˈa וְ and יהוָ֖ה [yhwˌāh] יְהוָה YHWH שֹׁכֵ֥ן šōḵˌēn שׁכן dwell בְּ bᵊ בְּ in צִיֹּֽון׃ ṣiyyˈôn צִיֹּון Zion 3:21. et mundabo sanguinem eorum quem non mundaveram et Dominus commorabitur in SionAnd I will cleanse their blood, which I had not cleansed: and the Lord will dwell in Sion. 3:21. And I will cleanse their blood, which I had not cleansed. And the Lord will remain in Zion. 3:21. For I will cleanse their blood [that] I have not cleansed: for the LORD dwelleth in Zion. 21. And I will cleanse their blood that I have not cleansed: for the LORD dwelleth in Zion. 3:21 But Judah shall dwell for ever, and Jerusalem from generation to generation: 3:20 А Иуда будет жить вечно и Иерусалим в роды родов. 3:21 וְ wᵊ וְ and נִקֵּ֖יתִי niqqˌêṯî נקה be clean דָּמָ֣ם dāmˈām דָּם blood לֹֽא־ lˈō- לֹא not נִקֵּ֑יתִי niqqˈêṯî נקה be clean וַֽ wˈa וְ and יהוָ֖ה [yhwˌāh] יְהוָה YHWH שֹׁכֵ֥ן šōḵˌēn שׁכן dwell בְּ bᵊ בְּ in צִיֹּֽון׃ ṣiyyˈôn צִיֹּון Zion 3:21. et mundabo sanguinem eorum quem non mundaveram et Dominus commorabitur in Sion And I will cleanse their blood, which I had not cleansed: and the Lord will dwell in Sion. 3:21. And I will cleanse their blood, which I had not cleansed. And the Lord will remain in Zion. 3:21. For I will cleanse their blood [that] I have not cleansed: for the LORD dwelleth in Zion. ru▾ 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 21: Я смою кровь их, которую не смыл ещё, евр. venikkethi damam lo nikkethi. Гл. nikkah (ниэл от неупотр. nakah) имеет значение — объявлять кого-либо невинным, оставлять без наказания. Поэтому слова пророка, придавая им вопросительную форму, передают (Штейвер) так «и оставлю ли Я их (т. е. язычников) без наказания? Не оставлю»; иначе: «объявлю невинной кровь их, которую Я не объявил еще невинной» (Драйвер); смысл последнего перевода будет тот, что наказание язычников за пролитие крови сынов Иуды будет доказательством невинности этой крови в очах Божиих. LXX рассматриваемое выражение переводят kai ekzhthsw to aima autwn kai oumh aqwwsw, и взыщу за кровь их, и не оставлю без наказания, слав. «и взыщу крови их, и не обезвиню». Ввиду перевода LXX и контекста мазоретское venikkethi новейшие комментаторы (Гезениус, Гоонакер) исправляют в venikkamthi (от nakam мстить) и переводят начало стиха: «отмщу кровь их, не оставлю без наказания», что дает мысль более ясную. Господь дает обещание отомстить пролитую врагами кровь Иудеев. — Господь будет обитать на Сионе: обитание Господа на Сионе явится источникам благоденствия Израиля. Изображение пророком Иоилем в гл. III-й суда над миром и спасение избранного народа, без сомнения, не может быть понимаемо в буквальном смысле. Вся речь пророка в гл. III-й имеет образный характер. Так как пророчество Иоиля о суде еще не осуществилось во всей полноте, то и нельзя еще разграничить в этом пророчестве образы и идеи, которые воплощаются пророком в образе их. И вообще это разграничение образов и идей составляет наиболее трудный пункт в истолковании пророчеств. Несомненно только одно, что возвестивший возвышеннейшее обетование об излиянии Св. Духа на всякую плоть и о просвящении всех людей этим Духом, Иоиль не мог представлять суд Господа над миром как суд исключительно над язычниками (I:16), как собрание народов в небольшой долине (12: ст.), как борьбу с язычниками (9–13), а как благоденствие Израиля, как изобилие вина, воды и молока (III:18); все это только образы и символы, таинственного и страшного суда Господня и имеющего наступить после него вечного блаженства праведников. Adam Clarke: Commentary on the Bible - 1831 3:21: For I will cleanse their blood - נקיתי nikkeythi, I will avenge the slaughter and martyrdom of my people, which I have not yet avenged. Persecuting nations and persecuting Churches shall all come, sooner or later, under the stroke of vindictive justice. For the Lord dwelleth in Zion - He shall be the life, soul, spirit, and defense of his Church for ever. This prophet, who has many things similar to Ezekiel, ends his prophecy nearly in the same way: Ezekiel says of the glory of the Church, יהוה שמה Yehovah shammah, The Lord Is There. Joel says, יהוה שכן בציון Yehovah shochen betsiyon, The Lord Dwelleth in Zion. Both point out the continued indwelling of Christ among his people. Albert Barnes: Notes on the Bible - 1834 3:21: For I will cleanse her blood that I have not cleansed - The word rendered "cleansed" is not used of natural cleansing, nor is the image taken from the cleansing of the body. The word signifies only to pronounce innocent, or to free from guilt. Nor is "blood" used of sinfulness generally, but only of the actual guilt of shedding blood. The whole then cannot be an image taken from the cleansing of physical defilement, like the words in the prophet Ezekiel, "then washed I thee with water; yea, I thoroughly washed away thy blood from thee" Eze 16:9. Nor again can it mean the forgiveness of sins generally, but only the pronouncing innocent the blood which had been shed. This, the only meaning of the words, fall in with the mention of the "innocent blood," for shedding which, Egypt and Edom had been condemned. The words are the same. There it was said, "because they have shed innocent blood; dam naki;" here, "I will pronounce innocent their blood, nikkethi damam." "How," it is not said. But the sentence on Egypt and Edom explains how God would do it, by punishing those who shed it. For in that He punishes the shedding of it, He declared the "blood" innocent, whose shedding He punished. So in the Rev_elation it is said, "I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held, and they cried with a loud voice, saying, How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?" Rev 6:10-11. : "Then, at the last judgment, when the truth in all things shall be made manifest, He shall "declare the blood" of His people, who clave to Him and His truth, which blood their enemies thought they had shed justly and deservedly as the blood of guilty persons, to have indeed been innocent, by absorbing them from eternal destruction to which He shall then adjudge their enemies for shedding of it." For - (literally and) the Lord dwelleth in Zion He closes with the promise of God's abiding dwelling. He speaks, not simply of a future, but of an ever-abiding present. He who is, the unchangeable God , "the Lord, infinite in power and of eternal Being, who gives necessary being to all His purposes and promises," dwelleth now in "Mount Zion, the city of the living God, the heavenly Jerusalem" (Heb 12:22; add Gal 4:26; Rev 3:12; Rev 14:1; Rev 21:2, Rev 21:10), now by grace and the presence of His Holy Spirit, hereafter in glory. Both of the Church militant on earth and that triumphant in heaven, it is truly to be said, that the Lord dwelleth in them, and that, perpetually. Of the Church on earth will be verified what our Saviour Christ saith, "lo I am with you always, even unto the end of the world" Mat 28:20; and of its members Paul saith, that "they" are "of the household of God, an holy temple in the Lord, in whom they are builded together for an habitation of God through the Spirit" Eph 2:19, Eph 2:21-22. Of the Church triumphant, there is no doubt, that "He" doth and will there dwell, and manifest His glorious presence foRev_er, "in" whose "presence is the fullness of joy, and at His Right Hand" there are "pleasures for evermore" Psa 16:1-11 :12. It is an eternal dwelling of the Eternal, varied as to the way and degree of His presence by our condition, now imperfect, there perfected in Him; but He Himself dwelleth on for ever. He, the Unchangeable, dwelleth unchangeably; the Eternal, eternally. : "Glorious things are spoken of thee, thou city of God" Psa 87:3 Jerusalem, our mother, we thy children now groan and weep in this valley of tears, hanging between hope and fear, and, amid toil and conflicts, "lifting up our eyes" to thee and greeting thee from far. Truly "glorious things are spoken of thee." But whatever can be said, since it is said to people and in the words of people, is too little for the "good things" in thee, which "neither eye hath seen, nor ear heard, nor hath entered into the heart of man" Co1 2:9. Great to us seem the things which we suffer; but one of thy most illustrious citizens, placed amid those sufferings, who knew something of thee, hesitated not to say, "Our light affliction, which is but for a moment, worketh out for us a far more exceeding and eternal weight of glory" Co2 4:17. We will then "rejoice in hope," and "by the waters of Babylon," even while "we sit and weep," we will "remember thee, O Zion. If I forget thee, O Jerusalem, may my right hand forget" her cunning. "Let my tongue cleave to the roof of my mouth, I do not remember thee, if I prefer not Jerusalem above my chief joy" Psa 137:1-9. O blessed longed-for day, when we shall enter into the city of the saints, 'whose light is the Lamb,' where 'the King is seen in His beauty,' where 'all tears are wiped off from the eyes' of the saints, 'and there shall be no more death neither sorrow nor pain, for the former things have passed away Rev 21:23; Isa 33:17; Rev 21:4. "How amiable are Thy tabernacle, O Lord of Hosts! My soul longeth, yea fainteth for the courts of the Lord; my heart and my flesh crieth out for the living God" Psa 84:1-2. "When shall I come and appear before God?" Psa 42:2, when shall I see that Father, whom I ever long for and never see, to whom out of this exile, I cry out, "Our Father, which art in heaven?" O true Father, "Father of our Lord Jesus Christ" (Rom 15:6, ...), "Father of mercies and God of all comfort!" Co2 1:3. When shall 'I see the Word, who was in the beginning with God,' and who 'is God?' Joh 1:1. When may I kiss His sacred Feet, pierced for me, put my mouth to His sacred Side, sit at His Feet, never to depart from them? O Face, more Glorious than the sun! Blessed is he, who beholdeth Thee, who hath never ceased to say, 'I shall see Him, but not now; I shall behold Him, but not nigh' Num 24:17. When will the day come, when, cleansed from the defilement of my sins, I shall, 'with unveiled face, behold the glory of the Lord' Co2 3:18, and see the sanctifying Spirit, the Author of all good, through whose sanctifying we are cleansed, that 'we may be like Him, and see Him as He is?' Jo1 3:2. 'Blessed are all they that dwell in Thy house,' O Lord, 'they shall ever praise Thee' Psa 84:4; foRev_er shall they behold Thee and love Thee." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:21: will: Isa 4:4; Eze 36:25, Eze 36:29; Mat 27:25 for the Lord: or, even I the Lord that, Joe 3:17; Eze 48:35; Rev 21:3 Next: Amos Chapter 1 Geneva 1599 3:21 For I will (n) cleanse their blood [that] I have not cleansed: for the LORD dwelleth in Zion. (n) He had allowed his Church before this to lie in their filthiness, but now he promises to cleanse them and to make them pure unto himself. John Gill 3:21 For I will cleanse their blood which I have not cleansed,.... Which some understand, as the Targum, of the Lord's, inflicting further punishments on the, enemies of his people, for shedding their innocent blood; and that he will not expiate their sins, nor hold them guiltless, or suffer them to go unpunished; but rather this is to be interpreted in a way of grace and mercy, as a benefit bestowed on Judah and Jerusalem, who are the immediate antecedents to the relative here; and in the words a reason is given why they should dwell safely and peaceably for ever, because the Lord will justify them from their sins; forgive their iniquities; cleanse them from all their pollution, signified by blood; of which grace they will have had no application made to them till this time; but now all their guilt and faith will be removed; and particularly God will forgive, and declare to be forgiven their sin of crucifying Christ; whose blood they had imprecated upon themselves and their children, and which has remained on them; but now will be removed, with all the sad effects of it. Though this may also refer to the conversion of the Gentiles, and the pardon of their sins, and the sanctification of their persons, in such places and parts of the world, where such blessings of grace have not been bestowed in times past for many ages, if ever; for the Lord dwelleth in Zion; and therefore will diffuse his grace, and spread the blessings of it all around: or "even the Lord that dwelleth in Zion" (d); he will do what is before promised; being the Lord, he can do it; and dwelling in Zion his church, it may be believed he will do it; and this will be for ever, when his Shechinah shall return thither in the days of the Messiah, as Kimchi observes. (d) "even I the Lord", margin of our Bibles. John Wesley 3:21 And I will cleanse - Purge away both by the spirit of sanctification and by free pardon in the blood of the redeemer. Their blood - Their sinfulness, which before I had not taken away. Robert Jamieson, A. R. Fausset and David Brown 3:21 cleanse . . . blood . . . not cleansed--I will purge away from Judah the extreme guilt (represented by "blood," the shedding of which was the climax of her sin, Is 1:15) which was for long not purged away, but visited with judgments (Is 4:4). Messiah saves from guilt, in order to save from punishment (Mt 1:21).
3:223:22: Եւ խնդրեցից զարիւն նոցա, եւ ո՛չ արարից անպարտ. եւ Տէր բնակեսցէ ՚ի Սիովն։ 22 «Եւ ես - ասում է Տէրը, -նրանց արեան վրէժը կը լուծեմ,անպարտ չեմ դարձնի նրանց եւ կը բնակուեմ Սիոնի մէջ»: Եւ ^[44]խնդրեցից զարիւն նոցա, եւ ոչ արարից անպարտ``. եւ Տէր բնակեսցէ ի Սիոն: 3:22: Եւ խնդրեցից զարիւն նոցա, եւ ո՛չ արարից անպարտ. եւ Տէր բնակեսցէ ՚ի Սիովն։ 22 «Եւ ես - ասում է Տէրը, -նրանց արեան վրէժը կը լուծեմ,անպարտ չեմ դարձնի նրանց եւ կը բնակուեմ Սիոնի մէջ»: zohrab-1805▾ eastern-1994▾ western am▾	3:223:21 Я смою кровь их, которую не смыл еще, и Господь будет обитать на Сионе.

Յովել / Joel - 3 | 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

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

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

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

Carl Friedrich Keil and Franz Delitzsch

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

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

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

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

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

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

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