Եզեկիէլ / Ezekiel - 17 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Если XVI гл. причиною падения Иерусалима выставляла все его прошлое и грехи всего народа, то XVII гл. эту причину столько же видит в настоящей политике Иерусалима и в вероломстве, соединенном с крайнею недальновидностью, царя (как подобное делает XXII гл. по отношению к XXIII). При возрастающем халдейском могуществе самостоятельность Иудеи была вещью немыслимою и единственная возможность существования, правда, скромного, но верного, для Иудеи была теперь зависимость (вассальная) от Вавилона; вместо этого Седекия изменил Навуходоносору, которому он обязан был престолом и вступил в ненадежный союз с фараоном. Чем это должно было кончиться, на этот счет, в виду халдейского могущества, не могло быть сомнений, особенно если Иегова вероломство Седекии отнес к Себе самому. Эту мысль пророк развивает сначала образно в притче (ст. 2-10), затем прямо, в объяснении притчи (ст. 11-21), заключая предсказанием лучшего будущего (ст. 22-24).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
God was, in the foregoing chapter, reckoning with the people of Judah, and bringing ruin upon them for their treachery in breaking covenant with him; in this chapter he is reckoning with the king of Judah for his treachery in breaking covenant with the king of Babylon; for when God came to contend with them he found many grounds of his controversy. The thing was now in doing: Zedekiah was practising with the king of Egypt underhand for assistance in a treacherous project he had formed to shake off the yoke of the king of Babylon, and violate the homage and fealty he had sworn to him. For this God by the prophet here, I. Threatens the ruin of him and his kingdom, by a parable of two eagles and a vine (ver. 1-10), and the explanation of that parable, ver. 11-21. But, in the close, II. He promises hereafter to raise the royal family of Judah again, the house of David, in the Messiah and his kingdom, ver. 22-24.
Adam Clarke: Commentary on the Bible - 1831
This chapter begins with a new allegory or parable, Eze 17:1-10; to which an explanation is immediately subjoined, Eze 17:11-21. In the remaining verses the prophet, by a beautiful metaphor, makes an easy and natural transition to the Messiah, and predicts the security, increasing prosperity, and ultimate universality of his kingdom, Eze 17:22-24. From the beauty of its images, the elegance of its composition, the perspicuity of its language, the rich variety of its matter, and the easy transition from one part of the subject to another, this chapter forms one of the most beautiful and perfect pieces of its kind that can possibly be conceived in so small a compass; and then the unexpected change from objects that presented nothing to the view but gloom and horror, to a prospect of ineffable glory and beauty, has a most happy effect. Every lowering cloud is dispelled, and the fields again smile in the beams of midday. The traveler, who this moment trembled as he looked around for shelter, now proceeds on has way rejoicing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Eze 17:1, Under the parable of two eagles and a vine, Eze 17:11. is shewn God's judgment upon Jerusalem for Rev_olting from Babylon to Egypt; Eze 17:22, God promises to plant the cedar of the Gospel.
Carl Friedrich Keil and Franz Delitzsch

Humiliation and Exaltation of the Davidic Family
The contents of this chapter are introduced as a riddle and a parable, and are divided into three sections. Ezek 17:1-10 contain the parable; Ezek 17:11-21, the interpretation and application of it to King Zedekiah; and Ezek 17:22-24, the promise of the Messianic kingdom.
John Gill
INTRODUCTION TO EZEKIEL 17
Under the simile of two eagles and a vine are represented the kings of Babylon and Egypt, and the condition of the Jews, who are threatened with ruin for their perfidy; and yet a promise is made of the raising up of the house of Judah, and family of David, in the Messiah. The prophet is bid to deliver a riddle or parable to the house of Israel, Ezek 17:1. The riddle or parable is concerning two eagles and a vine, which is delivered, Ezek 17:3; and the explanation of it is in Ezek 17:11; and then the destruction of the Jews is threatened for their treachery to the king of Babylon, Ezek 17:16; and the chapter is closed with a promise of the Messiah, and the prosperity of his kingdom, Ezek 17:22.
17:117:0: Առակ վասն արծուեացն[12527]։ [12527] Յոմանս պակասի այս վերնագիր՝ Առակ վասն արծուեացն։17:1: Եւ եղեւ բա՛ն Տեառն առ իս՝ եւ ասէ.
1 Տէրը խօսեց ինձ հետ ու ասաց.
17 Տէրոջը խօսքը ինծի եղաւ ըսելով.
Եւ եղեւ բան Տեառն առ իս եւ ասէ:

17:0: Առակ վասն արծուեացն[12527]։
[12527] Յոմանս պակասի այս վերնագիր՝ Առակ վասն արծուեացն։

17:1: Եւ եղեւ բա՛ն Տեառն առ իս՝ եւ ասէ.

1 Տէրը խօսեց ինձ հետ ու ասաց.
17 Տէրոջը խօսքը ինծի եղաւ ըսելով.
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17:117:1 И было ко мне слово Господне:
17:1 καὶ και and; even ἐγένετο γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master πρός προς to; toward με με me λέγων λεγω tell; declare
17:1 וַ wa וְ and יְהִ֥י yᵊhˌî היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֵלַ֥י ʔēlˌay אֶל to לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
17:1. et factum est verbum Domini ad me dicensAnd the word of the Lord came to me, saying:
1. And the word of the LORD came unto me, saying,
And the word of the LORD came unto me, saying:

17:1 И было ко мне слово Господне:
17:1
καὶ και and; even
ἐγένετο γινομαι happen; become
λόγος λογος word; log
κυρίου κυριος lord; master
πρός προς to; toward
με με me
λέγων λεγω tell; declare
17:1
וַ wa וְ and
יְהִ֥י yᵊhˌî היה be
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֵלַ֥י ʔēlˌay אֶל to
לֵ lē לְ to
אמֹֽר׃ ʔmˈōr אמר say
17:1. et factum est verbum Domini ad me dicens
And the word of the Lord came to me, saying:
1. And the word of the LORD came unto me, saying,
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And the word of the LORD came unto me, saying, 2 Son of man, put forth a riddle, and speak a parable unto the house of Israel; 3 And say, Thus saith the Lord GOD; A great eagle with great wings, long-winged, full of feathers, which had divers colours, came unto Lebanon, and took the highest branch of the cedar: 4 He cropped off the top of his young twigs, and carried it into a land of traffick; he set it in a city of merchants. 5 He took also of the seed of the land, and planted it in a fruitful field; he placed it by great waters, and set it as a willow tree. 6 And it grew, and became a spreading vine of low stature, whose branches turned toward him, and the roots thereof were under him: so it became a vine, and brought forth branches, and shot forth sprigs. 7 There was also another great eagle with great wings and many feathers: and, behold, this vine did bend her roots toward him, and shot forth her branches toward him, that he might water it by the furrows of her plantation. 8 It was planted in a good soil by great waters, that it might bring forth branches, and that it might bear fruit, that it might be a goodly vine. 9 Say thou, Thus saith the Lord GOD; Shall it prosper? shall he not pull up the roots thereof, and cut off the fruit thereof, that it wither? it shall wither in all the leaves of her spring, even without great power or many people to pluck it up by the roots thereof. 10 Yea, behold, being planted, shall it prosper? shall it not utterly wither, when the east wind toucheth it? it shall wither in the furrows where it grew. 11 Moreover the word of the LORD came unto me, saying, 12 Say now to the rebellious house, Know ye not what these things mean? tell them, Behold, the king of Babylon is come to Jerusalem, and hath taken the king thereof, and the princes thereof, and led them with him to Babylon; 13 And hath taken of the king's seed, and made a covenant with him, and hath taken an oath of him: he hath also taken the mighty of the land: 14 That the kingdom might be base, that it might not lift itself up, but that by keeping of his covenant it might stand. 15 But he rebelled against him in sending his ambassadors into Egypt, that they might give him horses and much people. Shall he prosper? shall he escape that doeth such things? or shall he break the covenant, and be delivered? 16 As I live, saith the Lord GOD, surely in the place where the king dwelleth that made him king, whose oath he despised, and whose covenant he brake, even with him in the midst of Babylon he shall die. 17 Neither shall Pharaoh with his mighty army and great company make for him in the war, by casting up mounts, and building forts, to cut off many persons: 18 Seeing he despised the oath by breaking the covenant, when, lo, he had given his hand, and hath done all these things, he shall not escape. 19 Therefore thus saith the Lord GOD; As I live, surely mine oath that he hath despised, and my covenant that he hath broken, even it will I recompense upon his own head. 20 And I will spread my net upon him, and he shall be taken in my snare, and I will bring him to Babylon, and will plead with him there for his trespass that he hath trespassed against me. 21 And all his fugitives with all his bands shall fall by the sword, and they that remain shall be scattered toward all winds: and ye shall know that I the LORD have spoken it.
We must take all these verses together, that we may have the parable and the explanation of it at one view before us, because they will illustrate one another. 1. The prophet is appointed to put forth a riddle to the house of Israel (v. 2), not to puzzle them, as Samson's riddle was put forth to the Philistines, not to hide the mind of God from them in obscurity, or to leave them in uncertainty about it, one advancing one conjecture and another another, as is usual in expounding riddles; no, he is immediately to tell them the meaning of it. Let him that speaks in an unknown tongue pray that he may interpret, 1 Cor. xiv. 13. But he must deliver this message in a riddle or parable that they might take the more notice of it, might be the more affected with it themselves, and might the better remember it and tell it to others. For these reasons God often used similitudes by his servants the prophets, and Christ himself opened his mouth in parables. Riddles and parables are used for an amusement to ourselves and an entertainment to our friends. The prophet must make use of these to see if in this dress the things of God might find acceptance, and insinuate themselves into the minds of a careless people. Note, Ministers should study to find out acceptable words, and try various methods to do good; and, as far as they have reason to think will be for edification, should both bring that which is familiar into their preaching and their preaching too into their familiar discourse, that there may not be so vast a dissimilitude as with some there is between what they say in the pulpit and what they say out. 2. He is appointed to expound this riddle to the rebellious house, v. 12. Though being rebellious they might justly have been left in ignorance, to see and hear and not perceive, yet the thing shall be explained to them: Know you not what these things mean? Those that knew the story, and what was now in agitation, might make a shrewd guess at the meaning of this riddle, but, that they might be left without excuse, he is to give it to them in plain terms, stripped of the metaphor. But the enigma was first propounded for them to study on awhile, and to send to their friends at Jerusalem, that they might enquire after and expect the solution of it some time after.
Let us now see what the matter of this message is.
I. Nebuchadnezzar had some time ago carried off Jehoiachin, the same that was called Jeconiah, when he was but eighteen years of age and had reigned in Jerusalem but three months, him and his princes and great men, and had brought them captives to Babylon, 2 Kings xxiv. 12. This in the parable is represented by an eagle's cropping the top and tender branch of a cedar, and carrying it into a land of traffic, a city of merchants (v. 3, 4), which is explained v. 12. The king of Babylon took the king of Jerusalem, who was no more able to resist him than a young twig of a tree is to contend with the strongest bird of prey, that easily crops it off, perhaps towards the making of her nest. Nebuchadnezzar, in Daniel's vision, is a lion, the king of beasts (Dan. vii. 4); there he has eagle's wings, so swift were his motions, so speedy were his conquests. Here, in this parable, he is an eagle, the king of birds, a great eagle, that lives upon spoil and rapine, whose young ones suck up blood, Job xxxix. 30. His dominion extends itself far and wide, like the great and long wings of an eagle; the people are numerous, for it is full of feathers; the court is splendid, for it has divers colours, which look like embroidering, as the word is. Jerusalem is Lebanon, a forest of houses, and very pleasant. The royal family is the cedar; Jehoiachin is the top branch, the top of the young twigs, which he crops off. Babylon is the land of traffic and city of merchants where it is set. And the king of Judah, being of the house of David, will think himself much degraded and disgraced to be lodged among tradesmen; but he must make the best of it.
II. When he carried him to Babylon he made his uncle Zedekiah king in his room, v. 5, 6. His name was Mattaniah--the gift of the Lord, which Nebuchadnezzar changed into Zedekiah--the justice of the Lord, to remind him to be just like the God he called his, for fear of his justice. This was one of the seed of the land, a native, not a foreigner, not one of his Babylonian princes; he was planted in a fruitful field, for so Jerusalem as yet was; he placed it by great waters, where it would be likely to grow, like a willow-tree, which grows quickly, and grows best in moist ground, but is never designed nor expected to be a stately tree. He set it with care and circumspection (so some read it); he wisely provided that it might grow, but that it might not grow too big. He took of the king's seed (so it is explained, v. 13) and made a covenant with him that he should have the kingdom, and enjoy the regal power and dignity, provided he held it as his vassal, dependent on him and accountable to him. He took an oath of him, made him swear allegiance to him, swear by his own God, the God of Israel, that he would be a faithful tributary to him, 2 Chron. xxxvi. 13. He also took away the mighty of the land, the chief of the men of war, partly as hostages for the performance of the covenant, and partly that, the land being thereby weakened, the king might be the less able, and therefore the less in temptation, to break his league. What he designed we are told (v. 14): That the kingdom might be base, in respect both of honour and strength, might neither be a rival with its powerful neighbours, nor a terror to its feeble ones, as it had been, that it might not left up itself to vie with the kingdom of Babylon, or to bear down any of the petty states that were in subjection to it. But yet he designed that by the keeping of this covenant it might stand, and continue a kingdom. Hereby the pride and ambition of that haughty potentate would be gratified, who aimed to be like the Most High (Isa. xiv. 14), to have all about him subject to him. Now see here, 1. How sad a change sin made with the royal family of Judah. Time was when all the nations about were tributaries to that; now that has not only lost its dominion over other nations, but has itself become a tributary. How has the gold become dim! Nations by sin sell their liberty, and princes their dignity, and profane their crowns by casting them to the ground. 2. How wisely Zedekiah did for himself in accepting these terms, though they were dishonourable, when necessity brought him to it. A man may live very comfortably and contentedly, though he cannot bear a part, and make a figure, as formerly. A kingdom may stand firmly and safely, though it do not stand so high as it has sometimes done; and so may a family.
III. Zedekiah, while he continued faithful to the king of Babylon, did very well, and, if he would but have reformed his kingdom, and returned to God and his duty, he would have done better, and by that means might soon have recovered his former dignity, v. 6. This plant grew, and though it was set as a willow-tree, and little account was made of it, yet it became a spreading vine of low stature, a great blessing to his own country, and his fruits made glad their hearts; and it is better to be a spreading vine of low stature than a lofty cedar of no use. Nebuchadnezzar was pleased, for the branches turned towards him, and rested on him as the vine on the wall, and he had his share of the fruits of this vine; the roots thereof too were under him, and at his disposal. The Jews had reason to be pleased, for they sat under their own vine, which brought forth branches, and shot forth sprigs, and looked pleasant and promising. See how gradually the judgments of God came upon this provoking people, how God gave them respite and so gave them space to repent. He made their kingdom base, to try if that would humble them, before he made it no kingdom; yet left it easy for them, to try if that would win upon them to return to him, that the troubles threatened might be prevented.
IV. Zedekiah knew not when he was well off, but grew impatient of the disgrace of being a tributary to the king of Babylon, and, to get clear of it, entered into a private league with the king of Egypt. He had no reason to complain that the king of Babylon put any new hardships upon him or improved his advantages against him, that he oppressed or impoverished his country, for, as the prophet had said before (v. 6) to aggravate his treachery, he shows again (v. 8) what a fair way he was in to be considerable: He was planted in a good soil by great waters; his family was likely enough to be built up, and his exchequer to be filled, in a little time, so that, if he had dealt faithfully, he might have been a goodly vine. But there was another great eagle that he had an affection for, and put a confidence in, and that was the king of Egypt, v. 7. Those two great potentates, the kings of Babylon and Egypt, were but two great eagles, birds of prey. This great eagle of Egypt is said to have great wings, but not to be long-winged as the king of Babylon, because, though the kingdom of Egypt was strong, yet it was not of such a vast extent as that of Babylon was. The great eagle is said to have many feathers, much wealth and many soldiers, which he depended upon as a substantial defence, but which really were no more than so may feathers. Zedekiah, promising himself liberty, made himself a vassal to the king of Egypt, foolishly expecting ease by changing his master. Now this vine did secretly and under-hand bend her roots towards the king of Egypt, that great eagle, and after awhile did openly shoot forth her branches towards him, give him an intimation how much she coveted an alliance with him, that he might water it by the furrows of her plantation, whereas it was planted by great waters, and did not need any assistance from him. This is expounded, v. 15. Zedekiah rebelled against the king of Babylon in sending his ambassadors into Egypt, that they might give him horses and much people, to enable him to contend with the king of Babylon. See what a change sin had made with the people of God! God promised that they should be a numerous people, as the sand of the sea; yet now, if their king had occasion for much people, he must send to Egypt for them, they being for sin diminished and brought low, Ps. cvii. 39. See also the folly of fretful discontented spirits, that ruin themselves by striving to better themselves, whereas they might be easy and happy enough if they would but make the best of that which is.
V. God here threatens Zedekiah with the utter destruction of him and his kingdom, and, in displeasure against him, passes that doom upon him for his treacherous revolt from the king of Babylon. This is represented in the parable (v. 9, 19) by the plucking up of this vine by the roots, the cutting off of the fruit, and the withering of the leaves, the leaves of her spring, when they are in their greenness (Job viii. 12), before they begin in autumn to wither of themselves. The project shall be blasted; it shall utterly wither. The affairs of this perfidious prince shall be ruined past retrieve; as a vine when the east wind blasts it, so that it shall be fit for nothing but the fire (as we had it in that parable, ch. xv. 4), it shall wither even in the furrows where it grew, though they were ever so well watered. It shall be destroyed without great power or many people to pluck it up; for what need is there of raising the militia to pluck up a vine? Note, God can bring great things to pass without much ado. He needs not great power and many people to effect his purposes; a handful will serve if he pleases. He can without any difficulty ruin a sinful king and kingdom, and make no more of it than we do of rooting up a tree that cumbers the ground. In the explanation of the parable the sentence is very largely recorded: Shall be prosper? v. 15. Can he expect to do ill and fare well? Nay, shall he that does such wicked things escape? Shall he break the covenant, and be delivered from that vengeance which is the just punishment of his treachery? No; can he expect to do ill and not suffer ill? Let him hear his doom.
1. It is ratified by the oath of God (v. 16): As I live, saith the Lord God, he shall die for it. This intimates how highly God resented the crime, and how sure and severe the punishment of it would be. God swears in his wrath, as he did Ps. xcv. 11. Note, As God's promises are confirmed with an oath, for comfort to the saints, so are his threatenings, for terror to the wicked. As sure as God lives and is happy (I may add, and as long), so sure, so long, shall impenitent sinners die and be miserable.
2. It is justified by the heinousness of the crime he had been guilty of. (1.) He had been very ungrateful to his benefactor, who had made him king, and undertook to protect him, had made him a prince when he might as easily have made him a prisoner. Note, It is a sin against God to be unkind to our friends and to lift up the heel against those that have helped to raise us. (2.) He had been very false to him whom he had covenanted with. This is mostly insisted on: He despised the oath. When his conscience or friends reminded him of it he made a jest of it, put on a daring resolution, and broke it, v. 15, 16, 18, 19. He broke through it, and took a pride in making nothing of it, as a great tyrant in our own day, whose maxim (they say) it is, That princes ought not to be slaves to their word any further than it is for their interest. That which aggravated Zedekiah's perfidiousness was that the oath by which he had bound himself to the king of Babylon was, [1.] A solemn oath. An emphasis is laid upon this (v. 18): When, lo, he had given his hand, as a confederate with the king of Babylon, not only as his subject, but as his friend, the joining of hands being a token of the joining of hearts. [2.] As sacred oath. God says (v. 19): It is my oath that he has despised and my covenant that he has broken. In every solemn oath God is appealed to as a witness of the sincerity of him that swears, and invocated as a judge and revenger of his treachery if he now swear falsely or at any time hereafter break his oath. But the oath of allegiance to a prince is particularly called the oath of God (Eccl. viii. 2), as if that had something in it more sacred than another oath; for princes are ministers of God to us for good, Rom. xiii. 4. Now Zedekiah's breaking this oath and covenant is the sin which God will recompense upon his own head (v. 19), the trespass which he has trespassed against God, for which God will plead with him, v. 20. Note, Perjury is a heinous sin and highly provoking to the God of heaven. It would not serve for an excuse, First, That he who took this oath was a king, a king of the house of David, whose liberty and dignity might surely set him above the obligation of oaths. No; though kings are gods to us, they are men to God, and not exempt from his law and judgment. The prince is doubtless as firmly bound before God to the people by his coronation-oath as the people are to the princes by the oath of allegiance. Secondly, Nor that this oath was sworn to the king of Babylon, a heathen prince, worse than a heretic, with whom the church of Rome says, No faith is to be kept. No; though Nebuchadnezzar was a worshipper of false gods, yet the true God will avenge this quarrel when one of his worshippers breaks his league with him; for truth is a debt due to all men; and, if the professors of the true religion deal perfidiously with those of a false religion, their profession will be so far from excusing, much less justifying them, that it aggravates their sin, and God will the more surely and severely punish it, because by it they give occasion to the enemies of the Lord to blaspheme; as that Mahometan prince, who, when the Christians broke their league with him, cried out, O Jesus! are these thy Christians? Thirdly, Nor would it justify him that the oath was extorted from him by a conqueror, for the covenant was made upon a valuable consideration. He held his life and crown upon this condition, that he should be faithful and bear true allegiance to the king of Babylon; and, if he enjoy the benefit of his bargain, it is very unjust if he do not observe the terms. Let him know then that, having despised the oath, and broken the covenant, he shall not escape. And if the contempt and violation of such an oath, such a covenant as this, would be so punished, of how much sorer punishment shall those be thought worthy who break covenant with God (when, lo, they had given their hand upon it that they would be faithful), who tread under foot the blood of that covenant as an unholy thing? Between the covenants there is no comparison.
3. It is particularized in divers instances, wherein the punishment is made to answer the sin. (1.) He had rebelled against the king of Babylon, and the king of Babylon should be his effectual conqueror. In the place where that king dwells whose covenant he broke, even with him in the midst of Babylon he shall die, v. 16. He thinks to get out of his hands, but he shall fall, more than before, into his hands. God himself will now take part with the king of Babylon against him: I will spread my net upon him, v. 20. God has a net for those who deal perfidiously and think to escape his righteous judgments, in which those shall be taken and held who would not be held by the bond of an oath and covenant. Zedekiah dreaded Babylon: "Thither I will bring him," says God, "and plead with him there." Men will justly be forced upon that calamity which they endeavour by sin to flee from. (2.) He had relied upon the king of Egypt, and the king of Egypt should be his ineffectual helper: Pharaoh with his mighty army shall not make for him in the war (v. 17), shall to him no service, nor give any check to the progress of the Chaldean forces; he shall not assist him in the siege by casting up mounts and building forts, nor in battle by cutting off many person. Note, Every creature is that to us which God makes it to be; and he commonly weakens and withers that arm of flesh which we trust in and stay ourselves upon. Now was again fulfilled what was spoken on a former similar occasion (Isa. xxx. 7), The Egyptians shall help in vain. They did so; for though, upon the approach of the Egyptian army, the Chaldeans withdrew from the siege of Jerusalem, upon their retreat they returned to it again and took it. It should seem, the Egyptians were not hearty, had strength enough, but no good-will, to help Zedekiah. Note, Those who deal treacherously with those who put a confidence in them will justly be dealt treacherously with by those they put a confidence in. Yet the Egyptians were not the only states Zedekiah stayed himself upon; he had bands of his own to stand by him, but those bands, though we may suppose they were veteran troops and the best soldiers his kingdom afforded, shall become fugitives, shall quit their posts, and make the best of their way, and shall fall by the sword of the enemy, and the remains of them shall be scattered, v. 21. This was fulfilled when the city was broken up and all the men of war fled, Jer. lii. 7. This you shall now that I the Lord have spoken it. Note, Sooner or later God's word will prove itself; and those who will not believe shall find by experience the reality and weight of it.
Albert Barnes: Notes on the Bible - 1834
17:1: Ezekiel, after describing by a figure the circumstances and conditions of the Jews and Zedekiah, the vassal of the Assyrian monarch, warns them of the delusive character of their hopes of help from Egypt, protests against the perfidy which must accompany such alliance, and points out that the restoration of the people of God will be effected by a very different son of David. The close of this chapter is a striking prediction of the kingdom of the Messiah.
Carl Friedrich Keil and Franz Delitzsch
17:1
The Parable
Ezek 17:1. And the word of Jehovah came to me, saying, Ezek 17:2. Son of man, give a riddle, and relate a parable to the house of Israel; Ezek 17:3. And say, Thus saith the Lord Jehovah, A great eagle, with great wings and long pinions, full of feathers of variegated colours, came to Lebanon and took the top of the cedar: Ezek 17:4. He plucked off the topmost of its shoots, and brought it into Canaan's land; in a merchant-city he set it. Ezek 17:5. And he took of the seed of the land, and put it into seed-land; took it away to many waters, set it as a willow. Ezek 17:6. And it grew, and became an overhanging vine of low stature, that its branches might turn towards him, and its roots might be under him; and it became a vine, and produced shoots, and sent out foliage. Ezek 17:7. There was another great eagle with great wings and many feathers; and, behold, this vine stretched its roots languishingly towards him, and extended its branches towards him, that he might water it from the beds of its planting. Ezek 17:8. It was planted in a good field by many waters, to send out roots and bear fruit, to become a glorious vine. Ezek 17:9. Say, Thus saith the Lord Jehovah, Will it thrive? will they not pull up its roots, and cut off its fruit, so that it withereth? all the fresh leaves of its sprouting will wither, and not with strong arm and with much people will it be possible to raise it up from its roots. Ezek 17:10. And, behold, although it is planted, will it thrive? will it not wither when the east wind touches it? upon the beds in which it grew it will wither.
The parable (mâshâl, corresponding exactly to the New Testament παραβολή) is called chīdhâh, a riddle, because of the deeper meaning lying beneath the parabolic shell. The symbolism of this parable has been traced by many commentators to Babylonian influences working upon the prophet's mind; but without any tenable ground. The figure of the eagle, or bird of prey, applied to a conqueror making a rapid descent upon a country, has as little in it of a specifically Babylonian character as the comparison of the royal family to a cedar or a vine. Not only is Nebuchadnezzar compared to an eagle in Jer 48:40; Jer 49:22, as Cyrus is to a bird of prey in Is 46:11; but even Moses has described the paternal watchfulness of God over His own people as bearing them upon eagle's wings (Ex 19:4; Deut 32:11). The cedar of Lebanon and the vine are genuine Israelitish figures. The great eagle in Ezek 17:3 is the great King Nebuchadnezzar (compare Ezek 17:12). The article is simply used to indicate the species, for which we should use the indefinite article. In Ezek 17:7, instead of the article, we have אחד in the sense of "another." This first eagle has large wings and long pinions; he has already flown victoriously over wide-spread countries. אשׁר־לו , literally, which is to him the variegated ornament, i.e., which he has as such an ornament. The feathers of variegated ornamental colours point to the many peoples, differing in language, manners, and customs, which were united under the sceptre of Nebuchadnezzar (Hitzig, etc.); not to the wealth and splendour of the conqueror, as such an allusion is altogether remote from the tendency of the parable. He came to Lebanon. This is not a symbol of the Israelitish land, or of the kingdom of Judah; but, as in Jer 22:23, of Jerusalem, or Mount Zion, with its royal palace so rich in cedar wood (see the comm. on Hab 2:17 and Zech 11:1), as being the place where the cedar was planted (compare the remarks on Ezek 17:12). The cedar is the royal house of David, and the top of it is King Jehoiachin. The word tzammereth is only met with in Ezekiel, and there only for the top of a cedar (compare Ezek 31:3.). The primary meaning is doubtful. Some derive it from the curly, or, as it were, woolly top of the older cedars, in which the small twigs that constitute their foliage are only found at the top of the tree. Others suppose it to be connected with the Arabic dmr, to conceal, and understand it as an epithet applied to the foliage, as the veil or covering of the tree. In v. 4, tzammereth is explained to be ראשׁ רניקותיו, the topmost of its shoots. This the eagle plucked off and carried אל־ארץ כּנען, an epithet applied to Babylonia here and in Ezek 16:29, as being a land whose trading spirit had turned it into a Canaan. This is evident from the parallel עיר רכלים, city of traders, i.e., Babylon (compare Ezek 17:12). The seed of the land, according to Ezek 16:13, is King Zedekiah, because he was of the land, the native king, in contrast to a foreign, Babylonian governor.
קח, for לקח, after the analogy of קחם in Hos 11:3, and pointed with Kametz to distinguish it from the imperative. לקח אל is used as in Num 23:27. The ἁπ. λεγ.צפצפה signifies, in Arabic and the Talmud, the willow, probably so called because it grows in well-watered places; according to Gesenius, it is derived from צוּף, to overflow, literally, the inundated tree. This meaning is perfectly appropriate here. "He set it as a willow" means he treated it as one, inasmuch as he took it to many waters, set it in a well-watered soil, i.e., in a suitable place. The cutting grew into an overhanging vine, i.e., to a vine spreading out its branches in all directions, though not growing very high, as the following expression שׁפלת קומה more clearly shows. The object of this growth was, that its branches might turn to him (the eagle), and its roots might be under him (the eagle). The suffixes attached to אליו and תּחתּיו refer to נשׁר. This allusion is required not only by the explanation in Ezek 17:14 (? Ezek 17:14, Ezek 17:15), but also by Ezek 17:7, where the roots and branches of the vine stretch to the (other) eagle. In Ezek 17:6, what has already been affirmed concerning the growth is briefly summed up again. The form פּארה is peculiar to Ezekiel. Isaiah has פּארה sah h = פּארה in Ezekiel 10:33. The word signifies branch and foliage, or a branch covered with foliage, as the ornament of a tree. - The other eagle mentioned in Ezek 17:7 is the king of Egypt, according to Ezek 17:15. He had also large wings and many feathers, i.e., a widely spread and powerful kingdom; but there is nothing said about pinions and variegated colours, for Pharaoh had not spread out his kingdom over many countries and peoples, or subjugated a variegated medley of peoples and tribes. כּפן, as a verb ἁπ. λεγ.., signifies to yearn or pine after a thing; in Chaldee, to hunger. להשׁקות, that he (the eagle-Pharaoh) might give it to drink, or water it. The words מערגות מטּעהּ are not connected with להשׁקות, but with שׁלחה and כּנפה, form the beds of its planting, i.e., in which it was planted; it stretched out roots and branches to the other eagle, that he might give it to drink. The interpretation is given in Ezek 17:15. The words להשׁקות אותהּ, which are added by way of explanation, do not interrupt the train of thought; nor are they superfluous, as Hitzig supposes, because the vine had water enough already (Ezek 17:5 and Ezek 17:8). For this is precisely what the passage is intended to show, namely, that there was no occasion for this pining and stretching out of the branches towards the other eagle, inasmuch as it could thrive very well in the place where it was planted. The latter is expressly stated once more in Ezek 17:8, the meaning of which is perfectly clear, - namely, that if Zedekiah had remained quiet under Nebuchadnezzar, as a hanging vine, his government might have continued and prospered. But, asks Ezekiel in the name of the Lord, will it prosper? תּצלח is a question, and the third person, neuter gender. This question is answered in the negative by the following question, which is introduced with an affirmative הלוא. The subject to ינתּק and יקוסס dna is not the first eagle (Nebuchadnezzar), but the indefinite "one" (man, they). In the last clause of v. 9 משׂאות is a substantive formation, used instead of the simple form of the infinitive, after the form משּׂא in 2Chron 19:7, with the termination ות, borrowed from the verb ה'ל (compare Ewald, 160b and 239a), and the construction is the same as in Amos 6:10 : it will not be to raise up = it will not be possible to raise it up (compare Ges. 132, 3, Anm. 1). To raise it up from its root does not mean to tear it up by the root (Hvernick), but to rear the withered vine from its roots again, to cause it to sprout again. This rendering of the words corresponds to the interpretation given in Ezek 17:17. - In Ezek 17:10 the leading thought is repeated with emphasis, and rounded off. The east wind is peculiarly dangerous to plants on account of its dryness (compare Gen 41:6, and Wetstein on Job 27:21 in Delitzsch's Commentary); and it is used very appropriately here, as the Chaldeans came from the east.
John Gill
17:1 And the word of the Lord came unto me, saying. After the prophet had been sent to charge the Jews with breaking the covenant with God, he is sent to rebuke and threaten them for breaking covenant with men, even with the king of Babylon; by whom they were in part carried into captivity, and another part remained in the land, as will be hereafter seen.
17:217:2: Որդի՛ մարդոյ՝ պատմեա՛ պատմութիւն, եւ խօսեա՛ց առակ առ տունդ Իսրայէլի,
2 «Մարդո՛ւ որդի, մի պատմութի՛ւն պատմիր, մի առա՛կ բեր Իսրայէլի այդ տան մասին եւ ասա՛.
2 «Որդի՛ մարդոյ, Իսրայէլի տանը հանելուկ մը առաջարկէ ու առակ մը պատմէ
Որդի մարդոյ, պատմեա [323]պատմութիւն, եւ խօսեաց առակ առ տունդ Իսրայելի:

17:2: Որդի՛ մարդոյ՝ պատմեա՛ պատմութիւն, եւ խօսեա՛ց առակ առ տունդ Իսրայէլի,
2 «Մարդո՛ւ որդի, մի պատմութի՛ւն պատմիր, մի առա՛կ բեր Իսրայէլի այդ տան մասին եւ ասա՛.
2 «Որդի՛ մարդոյ, Իսրայէլի տանը հանելուկ մը առաջարկէ ու առակ մը պատմէ
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17:217:2 сын человеческий! предложи загадку и скажи притчу к дому Израилеву.
17:2 υἱὲ υιος son ἀνθρώπου ανθρωπος person; human διήγησαι διηγεομαι narrate; describe διήγημα διηγημα and; even εἰπὸν επω say; speak παραβολὴν παραβολη parable πρὸς προς to; toward τὸν ο the οἶκον οικος home; household τοῦ ο the Ισραηλ ισραηλ.1 Israel
17:2 בֶּן־ ben- בֵּן son אָדָ֕ם ʔāḏˈām אָדָם human, mankind ח֥וּד ḥˌûḏ חוד propound a riddle חִידָ֖ה ḥîḏˌā חִידָה riddle וּ û וְ and מְשֹׁ֣ל mᵊšˈōl משׁל say proverb מָשָׁ֑ל māšˈāl מָשָׁל proverb אֶל־ ʔel- אֶל to בֵּ֖ית bˌêṯ בַּיִת house יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
17:2. fili hominis propone enigma et narra parabolam ad domum IsrahelSon of man, put forth a riddle, and speak a parable to the house of Israel,
2. Son of man, put forth a riddle, and speak a parable unto the house of Israel;
Son of man, put forth a riddle, and speak a parable unto the house of Israel:

17:2 сын человеческий! предложи загадку и скажи притчу к дому Израилеву.
17:2
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
διήγησαι διηγεομαι narrate; describe
διήγημα διηγημα and; even
εἰπὸν επω say; speak
παραβολὴν παραβολη parable
πρὸς προς to; toward
τὸν ο the
οἶκον οικος home; household
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
17:2
בֶּן־ ben- בֵּן son
אָדָ֕ם ʔāḏˈām אָדָם human, mankind
ח֥וּד ḥˌûḏ חוד propound a riddle
חִידָ֖ה ḥîḏˌā חִידָה riddle
וּ û וְ and
מְשֹׁ֣ל mᵊšˈōl משׁל say proverb
מָשָׁ֑ל māšˈāl מָשָׁל proverb
אֶל־ ʔel- אֶל to
בֵּ֖ית bˌêṯ בַּיִת house
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
17:2. fili hominis propone enigma et narra parabolam ad domum Israhel
Son of man, put forth a riddle, and speak a parable to the house of Israel,
2. Son of man, put forth a riddle, and speak a parable unto the house of Israel;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. “Предложи загадку и скажи притчу”, т. е. притчу, особенно загадочную, чтобы возбудить внимание слушателей.
Adam Clarke: Commentary on the Bible - 1831
17:2: Son of man, put forth a riddle - Riddle, Anglo-Saxon, from to divine; a thing that must be curiously investigated and sifted, to find out the meaning; and hence, riddle, a sort of coarse sieve to clean corn, to separate coarse chaff and straws from the pure grain. An instrument formerly used for divination. This is not far removed from the Hebrew חידה chidah, from חד chad, to penetrate; not that which penetrates the mind, but which we must penetrate to find out the sense.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:2: Eze 20:49; Jdg 9:8-15, Jdg 14:12-19; Sa2 12:1-4; Hos 12:10; Mat 13:13, Mat 13:14, Mat 13:35; Mar 4:33, Mar 4:34; Co1 13:12
John Gill
17:2 Son of man, put forth a riddle,.... A dark saying, but a smart one: "whet a whetting" (k), as in the Hebrew; something at first sight difficult to be understood, yet amusing and entertaining; and, when solved, very useful and instructive:
and speak a parable unto the house of Israel; or, "concerning the house of Israel" (l); as the Targum and Syriac version; something relating to them, and what would aptly describe and represent their case; for the prophet was bid to take such a method, not to hide things from them, but rather the more strongly to represent them to them; seeing hereby their attention would be excited, and things would be more fixed in their memories, and they would be put upon studying the meaning of them; and when explained to them, and understood, which was quickly done, they might be the more affected with them.
(k) , Heb. "acue acumen", Piscator. (l) "de domo Israelis", Junius & Tremellius, Polanus.
John Wesley
17:2 A riddle - A dark saying. The house of Israel - The remainders of the house of Israel, whether of the ten, or of the two tribes.
Robert Jamieson, A. R. Fausset and David Brown
17:2 PARABLE OF THE TWO GREAT EAGLES, AND THE CROPPING OF THE CEDAR OF LEBANON. JUDAH IS TO BE JUDGED FOR REVOLTING FROM BABYLON, WHICH HAD SET UP ZEDEKIAH INSTEAD OF JEHOIACHIN, TO EGYPT; GOD HIMSELF, AS THE RIVAL OF THE BABYLONIAN KING, IS TO PLANT THE GOSPEL CEDAR OF MESSIAH. (Eze. 17:1-24)
riddle--a continued allegory, expressed enigmatically, requiring more than common acumen and serious thought. The Hebrew is derived from a root, "sharp," that is, calculated to stimulate attention and whet the intellect. Distinct from "fable," in that it teaches not fiction, but fact. Not like the ordinary riddle, designed to puzzle, but to instruct. The "riddle" is here identical with the "parable," only that the former refers to the obscurity, the latter to the likeness of the figure to the thing compared.
17:317:3: եւ ասասցես. Ա՛յսպէս ասէ Ադովնայի Տէր. Արծուին մեծ՝ մեծաթեւ՛ երկայնատարած՝ լի՛ լիամագիլ որ խորհեցաւ մտանել ՚ի Լիբանան, եւ ա՛ռ զընտիր ընտիր մայրիցն[12528]. [12528] ՚Ի բազումս պակասի. Լի լիամագիլ։
3 “Այսպէս է ասում Ամենակալ Տէրը. Մի արծիւ կար, մեծ, լայնատարած թեւերով,մագիլներով լեցուն: Մտածեց Լիբանան մտնել,ընտիր-ընտիր մայրիներից մատաղ տունկեր վերցրեց
3 Ու ըսէ՛, Տէր Եհովան այսպէս կ’ըսէ. ‘Մեծ արծիւ մը՝ մեծ թեւերով, երկայն փետուրներով ու գոյնզգոյն բարակ փետուրներով լեցուն՝ Լիբանան եկաւ ու եղեւինին ամենաբարձր ճիւղը առաւ։
եւ ասասցես. Այսպէս ասէ Ադոնայի Տէր. Արծուի մեծ` մեծաթեւ երկայնատարած [324]լիամագիլ որ խորհեցաւ մտանել ի Լիբանան, եւ առ զընտիր ընտիր մայրիցն:

17:3: եւ ասասցես. Ա՛յսպէս ասէ Ադովնայի Տէր. Արծուին մեծ՝ մեծաթեւ՛ երկայնատարած՝ լի՛ լիամագիլ որ խորհեցաւ մտանել ՚ի Լիբանան, եւ ա՛ռ զընտիր ընտիր մայրիցն[12528].
[12528] ՚Ի բազումս պակասի. Լի լիամագիլ։
3 “Այսպէս է ասում Ամենակալ Տէրը. Մի արծիւ կար, մեծ, լայնատարած թեւերով,մագիլներով լեցուն: Մտածեց Լիբանան մտնել,ընտիր-ընտիր մայրիներից մատաղ տունկեր վերցրեց
3 Ու ըսէ՛, Տէր Եհովան այսպէս կ’ըսէ. ‘Մեծ արծիւ մը՝ մեծ թեւերով, երկայն փետուրներով ու գոյնզգոյն բարակ փետուրներով լեցուն՝ Լիբանան եկաւ ու եղեւինին ամենաբարձր ճիւղը առաւ։
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17:317:3 Скажи: так говорит Господь Бог: большой орел с большими крыльями, с длинными перьями, пушистый, пестрый, прилетел на Ливан и снял с кедра верхушку,
17:3 καὶ και and; even ἐρεῖς ερεω.1 state; mentioned τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the ἀετὸς αετος eagle ὁ ο the μέγας μεγας great; loud ὁ ο the μεγαλοπτέρυγος μεγαλοπτερυγος the μακρὸς μακρος long τῇ ο the ἐκτάσει εκτασις full ὀνύχων ονυξ who; what ἔχει εχω have; hold τὸ ο the ἥγημα ηγημα enter; go in εἰς εις into; for τὸν ο the Λίβανον λιβανος and; even ἔλαβε λαμβανω take; get τὰ ο the ἐπίλεκτα επιλεκτος the κέδρου κεδρος cedar
17:3 וְ wᵊ וְ and אָמַרְתָּ֞ ʔāmartˈā אמר say כֹּה־ kō- כֹּה thus אָמַ֣ר׀ ʔāmˈar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֗ה [yᵊhwˈih] יְהוָה YHWH הַ ha הַ the נֶּ֤שֶׁר nnˈešer נֶשֶׁר eagle הַ ha הַ the גָּדֹול֙ ggāḏôl גָּדֹול great גְּדֹ֤ול gᵊḏˈôl גָּדֹול great הַ ha הַ the כְּנָפַ֨יִם֙ kkᵊnāfˈayim כָּנָף wing אֶ֣רֶךְ ʔˈereḵ אָרֵךְ long הָ hā הַ the אֵ֔בֶר ʔˈēver אֵבֶר wing מָלֵא֙ mālˌē מָלֵא full הַ ha הַ the נֹּוצָ֔ה nnôṣˈā נֹוצָה plumage אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לֹ֖ו lˌô לְ to הָֽ hˈā הַ the רִקְמָ֑ה riqmˈā רִקְמָה woven stuff בָּ֚א ˈbā בוא come אֶל־ ʔel- אֶל to הַ ha הַ the לְּבָנֹ֔ון llᵊvānˈôn לְבָנֹון Lebanon וַ wa וְ and יִּקַּ֖ח yyiqqˌaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] צַמֶּ֥רֶת ṣammˌereṯ צַמֶּרֶת tree-top הָ hā הַ the אָֽרֶז׃ ʔˈārez אֶרֶז cedar
17:3. et dices haec dicit Dominus Deus aquila grandis magnarum alarum longo membrorum ductu plena plumis et varietate venit ad Libanum et tulit medullam cedriAnd say: Thus saith the Lord God; A large eagle with great wings, long-limbed, full of feathers, and of variety, came to Libanus, and took away the marrow of the cedar.
3. and say, Thus saith the Lord GOD: A great eagle with great wings and long pinions, full of feathers, which had divers colours, came unto Lebanon, and took the top of the cedar:
And say, Thus saith the Lord GOD; A great eagle with great wings, longwinged, full of feathers, which had divers colours, came unto Lebanon, and took the highest branch of the cedar:

17:3 Скажи: так говорит Господь Бог: большой орел с большими крыльями, с длинными перьями, пушистый, пестрый, прилетел на Ливан и снял с кедра верхушку,
17:3
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ὁ ο the
ἀετὸς αετος eagle
ὁ ο the
μέγας μεγας great; loud
ὁ ο the
μεγαλοπτέρυγος μεγαλοπτερυγος the
μακρὸς μακρος long
τῇ ο the
ἐκτάσει εκτασις full
ὀνύχων ονυξ who; what
ἔχει εχω have; hold
τὸ ο the
ἥγημα ηγημα enter; go in
εἰς εις into; for
τὸν ο the
Λίβανον λιβανος and; even
ἔλαβε λαμβανω take; get
τὰ ο the
ἐπίλεκτα επιλεκτος the
κέδρου κεδρος cedar
17:3
וְ wᵊ וְ and
אָמַרְתָּ֞ ʔāmartˈā אמר say
כֹּה־ kō- כֹּה thus
אָמַ֣ר׀ ʔāmˈar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֗ה [yᵊhwˈih] יְהוָה YHWH
הַ ha הַ the
נֶּ֤שֶׁר nnˈešer נֶשֶׁר eagle
הַ ha הַ the
גָּדֹול֙ ggāḏôl גָּדֹול great
גְּדֹ֤ול gᵊḏˈôl גָּדֹול great
הַ ha הַ the
כְּנָפַ֨יִם֙ kkᵊnāfˈayim כָּנָף wing
אֶ֣רֶךְ ʔˈereḵ אָרֵךְ long
הָ hā הַ the
אֵ֔בֶר ʔˈēver אֵבֶר wing
מָלֵא֙ mālˌē מָלֵא full
הַ ha הַ the
נֹּוצָ֔ה nnôṣˈā נֹוצָה plumage
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לֹ֖ו lˌô לְ to
הָֽ hˈā הַ the
רִקְמָ֑ה riqmˈā רִקְמָה woven stuff
בָּ֚א ˈbā בוא come
אֶל־ ʔel- אֶל to
הַ ha הַ the
לְּבָנֹ֔ון llᵊvānˈôn לְבָנֹון Lebanon
וַ wa וְ and
יִּקַּ֖ח yyiqqˌaḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
צַמֶּ֥רֶת ṣammˌereṯ צַמֶּרֶת tree-top
הָ hā הַ the
אָֽרֶז׃ ʔˈārez אֶרֶז cedar
17:3. et dices haec dicit Dominus Deus aquila grandis magnarum alarum longo membrorum ductu plena plumis et varietate venit ad Libanum et tulit medullam cedri
And say: Thus saith the Lord God; A large eagle with great wings, long-limbed, full of feathers, and of variety, came to Libanus, and took away the marrow of the cedar.
3. and say, Thus saith the Lord GOD: A great eagle with great wings and long pinions, full of feathers, which had divers colours, came unto Lebanon, and took the top of the cedar:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. Орел, считавшейся царем птиц еще у персов (Киропедия I, 7), хороший символ царя и в Библии часто служит символом особенно царя-завоевателя (причем имелась в виду хищность и быстрота орла; Втор XXVIII:49; Ос VIII:1; Авв I:8; Ис XLVI:1: - образ Кира), и, в частности, Навуходоносора (Иер XLVIII:40; XLIX:22). т.о. у Иезекииля сравнение Навуходоносора с орлом должно было напрашиваться само собою. “Великий”. М. б. намек на титул вавилонского царя: Ис XXXVI:4; ср. Иез XXVI:7. - “С большими крыльями, с длинными перьями (слав.: “долгий протяжением”), пушистый (слав. “исполнь ногтей”), пестрый (слав.: “иже имать повеление”) - черты, служащие к тому, чтобы представить орла во всем великолепии, и которые могут не иметь в отдельности каждая какого-либо иносказательного смысла, в роле напр.: большие крылья указывают на обширность господства, густое оперение на множество подчиненных народов, пестрота - на пестрые одежды знатных. - “Прилетел на Ливан”, М. б. указание на гористый характер Палестины, которую Ливанские горы завершают: около них притом шла в Иерусалим военная дорога из Вавилона; другие думают, что Ливан упомянут в качестве месторождения кедра, просто как эпитет его. Кедр - образ Иудейского царства, м. б. с намеком на кедровые дворцы Иерусалима (ст. 12). - “Верхушка”, слав.: “избранные”, как ясно из ст. 4: и 12, отведенные с Иехонией лучшие люди царства. Замечено, что за многими большими птицами водится такая шалость - срывание верхушек с деревьев (Сменд).
Adam Clarke: Commentary on the Bible - 1831
17:3: A great eagle - Nebuchadnezzar. See Jer 48:40; Jer 49:22; Dan 7:4. And see here, Dan 7:12, where it is so applied.
Great wings - Extensive empire.
Long-winged - Rapid in his conquests.
Full of feathers - Having multitudes of subjects.
Divers colors - People of various nations.
Came unto Lebanon - Came against Judea.
The highest branch - King Jehoiachin he took captive to Babylon.
The cedar - The Jewish state and king.
Albert Barnes: Notes on the Bible - 1834
17:3: A great eagle ... - Probably the golden eagle, whose plumage has the variety of color here depicted. The eagle (the king of birds) is a natural representative of monarchs (compare, Jer 48:40), and was an Assyrian emblem.
With great wings, Iongwinged - literally, "great of wing, long of pinion," because he has swept victoriously over widely distant lands - of divers colors, because his subjects are of various races and tongues. Jerusalem is here called "Lebanon" because Lebanon is the proper home of the cedar. The "highest branch" or "topshoot" is Jeconiah, the rightful king of Jerusalem, the "young twigs" are his children and the princes carried by Nebuchadnezzar to Babylon.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:3: A great: Nebuchadnezzar, so called from his towering ambition and rapaciousness. Eze 17:7, Eze 17:12-21; Deu 28:49; Jer 4:13, Jer 48:40, Jer 49:16; Lam 4:19; Hos 8:1; Mat 24:28
great wings: Extensive empire, both in length and breadth. Dan 2:38, Dan 4:22, Dan 7:4
full: Numerous subjects, of various nations, and of different languages and manners.
divers colours: Heb. embroidering
came: Came against Judah and Jerusalem. Eze 17:12; Kg2 24:10-16; Ch2 36:9, Ch2 36:10; Jer 22:23-28, Jer 24:1
the highest: Jeconiah, whom he took captive to Babylon.
the cedar: The royal and ancient family of David.
Geneva 1599
17:3 And say, Thus saith the Lord GOD; A great (a) eagle with great wings, longwinged, full of feathers, which had various colours, came to Lebanon, and took the highest branch of the cedar:
(a) That is, Nebuchadnezzar who had great power, riches and many countries under him, will come to Jerusalem and take away Jeconiah the king, as in (Ezek 17:12).
John Gill
17:3 And say, thus saith the Lord God,.... The riddle is not the prophet's, nor the parable his, but the Lord God's; and exceeding beautiful and apt it is, to signify the things designed by it; the wisdom of God is greatly displayed in it:
a great eagle; which is Nebuchadnezzar king of Babylon, as it is explained, Ezek 17:12; who is compared to an eagle for his power and authority, that being the king of birds, and for his swiftness and voracity in conquering and subduing kingdoms; see Jer 48:40;
with great wings; so the Babylonish monarchy is signified by a lion with eagle's wings, Dan 7:4; and the two parts of the Roman empire, into which it was divided at the death of Theodosius, are called two wings of a great eagle, Rev_ 12:14; and so here it may denote the large kingdoms and provinces which belonged to the Babylonian monarchy; see Esther 1:1;
longwinged; or having a "long member" (m); meaning the body of the wing, which was long; and so, as the wings spread, may signify the breadth of his dominion, this the length of them, and both their extensiveness:
full of feathers; of cities, towns, people, armies, wealth, and riches:
which had divers colours; or an "embroidery" (n); like that of the weaver, only needle work, consisting of various colours; and so it alludes to such eagles as are called the golden eagle, and "asterias", from their golden colour, and their being spotted like stars, and which are said to be of the largest size, as Bochart, from Aelianus (o), observes; and may signify people of divers languages, customs, manners, and circumstances, subject to the government of the king of Babylon:
came unto Lebanon; the northern border of the land of Judea, and invaded it; where were the mountain and forest of Lebanon, famous for the cedars that grew there, from whence the whole land may here take its name, as being more apt for the allegory used: or the city of Jerusalem, where were the temple built of the cedars of Lebanon, as many of its palaces and houses also were; whither the king of Babylon came, and took it, and who came northward, as Babylon was:
and took the highest branch of the cedar; by the "cedar" is meant, either the nation in general, or the royal family in particular; and by the "highest branch" the then reigning king, Jeconiah with the princes and nobles of the land, who were taken and carried captive by Nebuchadnezzar; see 4Kings 24:14.
(m) "longa corpore", Castalio; "longa membris", Munster, Grotius; "longo membororum ductu", Pradus. (n) , Heb; "opus phrygionicum", Piscator. (o) Aelian. Hist. Animal. l. 2. c. 39.
John Wesley
17:3 A great eagle - Nebuchadnezzar king of Babylon is compared to a great eagle, the king of birds, swift, strong, rapacious. Great wings - Mighty provinces on each side of his kingdom. Long winged - His kingdom was widely extended. Full of feathers - And full of people. Divers colours - Who were of divert nations, languages and manners. Lebanon - Jerusalem the chief city of the country where this great, fruitful and pleasant hill was. And took - Took, captive and carried away with him the king of Judah, Jehoiachin. The cedar - The nation.
Robert Jamieson, A. R. Fausset and David Brown
17:3 eagle--the king of birds. The literal Hebrew is, "the great eagle." The symbol of the Assyrian supreme god, Nisroch; so applied to "the great king" of Babylon, his vicegerent on earth (Jer 48:40; Jer 49:22). His "wings" are his great forces. Such symbols were familiar to the Jews, who saw them portrayed on the great buildings of Babylon; such as are now seen in the Assyrian remains.
long-winged--implying the wide extent of his empire.
full of feathers--when they have been renewed after moulting; and so in the full freshness of renovated youth (Ps 103:5; Is 40:31). Answering to the many peoples which, as tributaries, constituted the strength of Babylon:
divers colours--the golden eagle, marked with star-like spots, supposed to be the largest of eagles [BOCHART]. Answering to the variety of languages, habits, and costumes of the peoples subject to Babylon.
came unto Lebanon--continuing the metaphor: as the eagle frequents mountains, not cities. The temple at Jerusalem was called "Lebanon" by the Jews [EUSEBIUS], because its woodwork was wholly of cedars of Lebanon. "The mountain of the Lord's house" (Is 2:2). Jerusalem, however, is chiefly meant, the chief seat of civil honor, as Lebanon was of external elevation.
took the highest branch--King Jeconiah, then but eighteen years old, and many of the chiefs and people with him (4Kings 24:8, 4Kings 24:12-16). The Hebrew for "highest branch" is, properly, the fleece-like tuft at the top of the tree. (So in Ezek 31:3-14). The cedar, as a tall tree, is the symbol of kingly elevation (compare Dan 4:10-12).
17:417:4: եւ եհան զմատաղատունկն՝ եւ տարաւ յերկիրն Քանանացւոց, եւ տնկեաց զնա ՚ի պարսպաւոր քաղաքին[12529]։ [12529] Ոմանք. Եւ տնկեաց զնոսա ՚ի պարսպաւոր քաղաքի։
4 ու քանանացիների երկիրը տարաւ,դրանք տնկեց պարսպապատ քաղաքում:
4 Անոր ընձիւղներուն ծայրը փրցուց եւ զանիկա վաճառականի երկիր մը տարաւ ու զանիկա վաճառականներու քաղաքը դրաւ։
եւ եհան զմատաղատունկն`` եւ տարաւ յերկիրն [325]Քանանացւոց, եւ տնկեաց զնա [326]ի պարսպաւոր քաղաքին:

17:4: եւ եհան զմատաղատունկն՝ եւ տարաւ յերկիրն Քանանացւոց, եւ տնկեաց զնա ՚ի պարսպաւոր քաղաքին[12529]։
[12529] Ոմանք. Եւ տնկեաց զնոսա ՚ի պարսպաւոր քաղաքի։
4 ու քանանացիների երկիրը տարաւ,դրանք տնկեց պարսպապատ քաղաքում:
4 Անոր ընձիւղներուն ծայրը փրցուց եւ զանիկա վաճառականի երկիր մը տարաւ ու զանիկա վաճառականներու քաղաքը դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
17:417:4 сорвал верхний из молодых побегов его и принес его в землю Ханаанскую, в городе торговцев положил его;
17:4 τὰ ο the ἄκρα ακρον top; tip τῆς ο the ἁπαλότητος απαλοτης and; even ἤνεγκεν φερω carry; bring αὐτὰ αυτος he; him εἰς εις into; for γῆν γη earth; land Χανααν χανααν Chanaan; Khanaan εἰς εις into; for πόλιν πολις city τετειχισμένην τειχιζω put; make αὐτά αυτος he; him
17:4 אֵ֛ת ʔˈēṯ אֵת [object marker] רֹ֥אשׁ rˌōš רֹאשׁ head יְנִֽיקֹותָ֖יו yᵊnˈîqôṯˌāʸw יְנִיקָה shoot קָטָ֑ף qāṭˈāf קטף pluck off וַ wa וְ and יְבִיאֵ֨הוּ֙ yᵊvîʔˈēhû בוא come אֶל־ ʔel- אֶל to אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth כְּנַ֔עַן kᵊnˈaʕan כְּנַעַן Canaan בְּ bᵊ בְּ in עִ֥יר ʕˌîr עִיר town רֹכְלִ֖ים rōḵᵊlˌîm רכל trade שָׂמֹֽו׃ śāmˈô שׂים put
17:4. summitatem frondium eius avellit et transportavit eam in terram Chanaan in urbem negotiatorum posuit illamHe cropped off the top of the twigs thereof: and carried it away into the land of Chanaan, and he set it in a city of merchants.
4. he cropped off the topmost of the young twigs thereof, and carried it into a land of traffic; he set it in a city of merchants.
He cropped off the top of his young twigs, and carried it into a land of traffick; he set it in a city of merchants:

17:4 сорвал верхний из молодых побегов его и принес его в землю Ханаанскую, в городе торговцев положил его;
17:4
τὰ ο the
ἄκρα ακρον top; tip
τῆς ο the
ἁπαλότητος απαλοτης and; even
ἤνεγκεν φερω carry; bring
αὐτὰ αυτος he; him
εἰς εις into; for
γῆν γη earth; land
Χανααν χανααν Chanaan; Khanaan
εἰς εις into; for
πόλιν πολις city
τετειχισμένην τειχιζω put; make
αὐτά αυτος he; him
17:4
אֵ֛ת ʔˈēṯ אֵת [object marker]
רֹ֥אשׁ rˌōš רֹאשׁ head
יְנִֽיקֹותָ֖יו yᵊnˈîqôṯˌāʸw יְנִיקָה shoot
קָטָ֑ף qāṭˈāf קטף pluck off
וַ wa וְ and
יְבִיאֵ֨הוּ֙ yᵊvîʔˈēhû בוא come
אֶל־ ʔel- אֶל to
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
כְּנַ֔עַן kᵊnˈaʕan כְּנַעַן Canaan
בְּ bᵊ בְּ in
עִ֥יר ʕˌîr עִיר town
רֹכְלִ֖ים rōḵᵊlˌîm רכל trade
שָׂמֹֽו׃ śāmˈô שׂים put
17:4. summitatem frondium eius avellit et transportavit eam in terram Chanaan in urbem negotiatorum posuit illam
He cropped off the top of the twigs thereof: and carried it away into the land of Chanaan, and he set it in a city of merchants.
4. he cropped off the topmost of the young twigs thereof, and carried it into a land of traffic; he set it in a city of merchants.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. “Верхний из молодых побегов” - слав. “верх мягкости”. Разумеется Иехония, который для сопленников Иезекииля являлся последним царем их родного царства. - “В землю Ханаанскую”. Так названа Вавилония за ее торговлю, в которой она заняла место Финикии (едва ли за нечестие; см. объясн. XVI:29). - “В город, торговцев”, слав.: “во граде огражденном” - Вавилоне. “Уже это имя показывает, что торговля тогда только что перешла к другим (от Финикии к Вавилону) и там оставалась долго. Во время Исаии евреи большею частью - земледельцы на собственной земле (Ис XXXVI:16) и здесь еще торговля представляется как нечто чуждое Израилю, а по мнению Иезекииля и должна оставаться такою” (Берт.).
Adam Clarke: Commentary on the Bible - 1831
17:4: The top of his young twigs - The princes of Judah.
A land of traffic - Chaldea.
A city of merchants - Babylon; for which this city was the most celebrated of all the cities of the east. Its situation procured it innumerable advantages; its two rivers, the Tigris and Euphrates, and the Persian Gulf, gave it communication with the richest and the most distant nations.
Albert Barnes: Notes on the Bible - 1834
17:4: A land of traffick - The land of Babylon.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:4: the top: The princes of Judah.
into: Isa 43:14, Isa 47:15; Jer 51:13; Rev 18:3, Rev 18:11-19
a land: Chaldea
a city: Babylon, which by means of the Euphrates and Tigris, had communications with the richest and most distant nations.
Geneva 1599
17:4 He cropped off the top of its young twigs, and carried it into a land of (b) trade; he set it in a city of merchants.
(b) Meaning to Babylon.
John Gill
17:4 He cropped off the top of his young twigs,.... By which are meant the princes of the land, or the several branches of the royal family; the top of which was King Jeconiah, who was but young and tender, being but eighteen years of age when he began his reign, and this was within three months after; and who was no more able to withstand the force of the king of Babylon, than a tender twig so ravenous a bird as an eagle, 4Kings 24:8; whose superior power and strength is signified by the cropping off of a tender twig:
and carried it into a land of traffic; not into the land of Canaan, as the Septuagint, and some other versions, literally render it; but into Babylon, which was become a place of great merchandise, through the great concourse of people to it, and the large additions made to the empire:
he set it in a city of merchants; meaning the city of Babylon, perhaps in particular, as distinct from the country before mentioned: the word for "merchants" signifies "apothecaries" or "druggists" (p); and may design such merchants as traded in sweet spices and aromatic drugs. The words may be rendered, "and brought it out of the land of Canaan" (q); out of which Jeconiah and his nobles were carried by the king of Babylon; so the particle sometimes signifies "from", or "out of", as in 3Kings 8:30; and others (r), "and in a city of merchants he set it"; in Babylon, famous for merchants; whom the Jews, being captives, were obliged to attend in a servile manner.
(p) "aromatariorum", Junius & Tremellius, Polinus. So Stockius, p. 1017. (q) "tetra Chanaan", Texelius, Phoenix, l. 3. c. 4. sect. 6. p. 205. (r) Vid. Noldii Concord. Part. Ebr. p. 56.
John Wesley
17:4 The top - Both the king of Judah, now eighteen years old, and the nobles and chief of the land. Into a land - Babylon, which was a city of mighty trade.
Robert Jamieson, A. R. Fausset and David Brown
17:4 land of traffic . . . merchants--Babylon (4Kings 24:15-16), famous for its transport traffic on the Tigris and Euphrates. Also, by its connection with the Persian Gulf, it carried on much commerce with India.
17:517:5: Եւ ա՛ռ ՚ի սերմանէ երկրին, եւ ցանեաց ընդ երես դաշտին՝ տունկ մանրատունկ, ընդ առատութեամբ ջրոյ երեւելի՛ առնել կարգեաց զնա[12530]. [12530] Բազումք. Ընդ երեսս դաշտին։
5 Վերցրեց նաեւ երկրի սերմից, մանր-մանր ցանեց դաշտի երեսին,կարգադրեց, որ առատօրէն ջրեն այդ դաշտը:
5 Այն երկրին հունտէն ալ առաւ ու զանիկա բարեբեր արտի մը մէջ դրաւ. զանիկա շատ ջուրերու քով տարաւ, ուռիի պէս դրաւ։
Եւ ա՛ռ ի սերմանէ երկրին, եւ [327]ցանեաց ընդ երեսս դաշտին տունկ մանրատունկ, ընդ առատութեամբ ջրոյ` երեւելի առնել կարգեաց`` զնա:

17:5: Եւ ա՛ռ ՚ի սերմանէ երկրին, եւ ցանեաց ընդ երես դաշտին՝ տունկ մանրատունկ, ընդ առատութեամբ ջրոյ երեւելի՛ առնել կարգեաց զնա[12530].
[12530] Բազումք. Ընդ երեսս դաշտին։
5 Վերցրեց նաեւ երկրի սերմից, մանր-մանր ցանեց դաշտի երեսին,կարգադրեց, որ առատօրէն ջրեն այդ դաշտը:
5 Այն երկրին հունտէն ալ առաւ ու զանիկա բարեբեր արտի մը մէջ դրաւ. զանիկա շատ ջուրերու քով տարաւ, ուռիի պէս դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
17:517:5 и взял от семени этой земли, и посадил на земле семени, поместил у больших вод, как сажают иву.
17:5 καὶ και and; even ἔλαβεν λαμβανω take; get ἀπὸ απο from; away τοῦ ο the σπέρματος σπερμα seed τῆς ο the γῆς γη earth; land καὶ και and; even ἔδωκεν διδωμι give; deposit αὐτὸ αυτος he; him εἰς εις into; for τὸ ο the πεδίον πεδιον in; on ὕδατι υδωρ water πολλῷ πολυς much; many ἐπιβλεπόμενον επιβλεπω look on ἔταξεν τασσω arrange; appoint αὐτό αυτος he; him
17:5 וַ wa וְ and יִּקַּח֙ yyiqqˌaḥ לקח take מִ mi מִן from זֶּ֣רַע zzˈeraʕ זֶרַע seed הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וַֽ wˈa וְ and יִּתְּנֵ֖הוּ yyittᵊnˌēhû נתן give בִּ bi בְּ in שְׂדֵה־ śᵊḏē- שָׂדֶה open field זָ֑רַע zˈāraʕ זֶרַע seed קָ֚ח ˈqoḥ קָח willow עַל־ ʕal- עַל upon מַ֣יִם mˈayim מַיִם water רַבִּ֔ים rabbˈîm רַב much צַפְצָפָ֖ה ṣafṣāfˌā צַפְצָפָה willow שָׂמֹֽו׃ śāmˈô שׂים put
17:5. et tulit de semente terrae et posuit illud in terra pro semine ut firmaret radicem super aquas multas in superficie posuit illudAnd he took of the seed of the land, and put it in the ground for seed, that it might take a firm root over many waters: he planted it on the surface of the earth.
5. He took also of the seed of the land, and planted it in a fruitful soil; he placed it beside many waters; he set it as a willow tree.
He took also of the seed of the land, and planted it in a fruitful field; he placed [it] by great waters, [and] set it [as] a willow tree:

17:5 и взял от семени этой земли, и посадил на земле семени, поместил у больших вод, как сажают иву.
17:5
καὶ και and; even
ἔλαβεν λαμβανω take; get
ἀπὸ απο from; away
τοῦ ο the
σπέρματος σπερμα seed
τῆς ο the
γῆς γη earth; land
καὶ και and; even
ἔδωκεν διδωμι give; deposit
αὐτὸ αυτος he; him
εἰς εις into; for
τὸ ο the
πεδίον πεδιον in; on
ὕδατι υδωρ water
πολλῷ πολυς much; many
ἐπιβλεπόμενον επιβλεπω look on
ἔταξεν τασσω arrange; appoint
αὐτό αυτος he; him
17:5
וַ wa וְ and
יִּקַּח֙ yyiqqˌaḥ לקח take
מִ mi מִן from
זֶּ֣רַע zzˈeraʕ זֶרַע seed
הָ hā הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וַֽ wˈa וְ and
יִּתְּנֵ֖הוּ yyittᵊnˌēhû נתן give
בִּ bi בְּ in
שְׂדֵה־ śᵊḏē- שָׂדֶה open field
זָ֑רַע zˈāraʕ זֶרַע seed
קָ֚ח ˈqoḥ קָח willow
עַל־ ʕal- עַל upon
מַ֣יִם mˈayim מַיִם water
רַבִּ֔ים rabbˈîm רַב much
צַפְצָפָ֖ה ṣafṣāfˌā צַפְצָפָה willow
שָׂמֹֽו׃ śāmˈô שׂים put
17:5. et tulit de semente terrae et posuit illud in terra pro semine ut firmaret radicem super aquas multas in superficie posuit illud
And he took of the seed of the land, and put it in the ground for seed, that it might take a firm root over many waters: he planted it on the surface of the earth.
5. He took also of the seed of the land, and planted it in a fruitful soil; he placed it beside many waters; he set it as a willow tree.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. “И взял от семени этой земли”. Разумеется Седекия (ст. 13). Выражение пророка звучит, по сравнению с предыдущим сравнением, некоторым пренебрежением. Действительно Седекия, младший сын Иосии, был ставленником Навуходоносора, который дал ему и имя Седекии. Но вместе с тем, выражение пророка содержат указание и на то, что Седекия был туземным царем, а не иностранным сатрапом Вавилона. - “Земля семени” - земля, приспособленная для посадки и сеяния. - “У больших вод”. На Востоке растительность возможна только при обильном орошении (ср. XXXI:4; Пс I). И после подчинения Навуходоносору у Иудеи были все данные для процветания, даже редкие, благодаря великодушно и особенной заботливости о ней завоевателя, на что указывает и сравнение: “как сажают иву”, дерево, любящее влагу.
Adam Clarke: Commentary on the Bible - 1831
17:5: The seed of the land - Zedekiah, brother of Jehoiachin.
Planted it in a fruitful field - Made him king of Judea in place of his brother.
Placed it by great waters - Put him under the protection of Babylon, situated on the confluence of the Tigris and Euphrates.
And set it as a willow tree - Made him dependent on this city of great waters, as the willow is on humidity.
Albert Barnes: Notes on the Bible - 1834
17:5: He took also of the seed of the land - Zedekiah the king's uncle, not a Babylonian satrap, was made king.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:5: the seed: Zedekiah, brother to Jeconiah. Eze 17:13; Kg2 24:17; Jer 37:1
planted it in a fruitful field: Heb. put it in a field of seed, Made him king of Judea. Deu 8:7-9
he placed: Made him dependent on Babylon, the city of great waters, as the willow is on humidity. Eze 19:11, Eze 19:12; Isa 15:7, Isa 44:4
Geneva 1599
17:5 He took also of the (c) seed of the land, and planted it in a fruitful field; he placed [it] by great waters, [and] set it [as] a willow tree.
(c) That is, Zedekiah who was of the king's blood and was left at Jerusalem and made king instead of Jeconiah, (4Kings 24:17; Jer 37:1).
John Gill
17:5 He took also of the seed of the land,.... Of the land of Judea, a native of it, not a stranger; not one of another country, a Babylonian; not one of his own nobles or princes, did Nebuchadnezzar, the eagle, take and set upon the throne of Judea, but one of their own, even one of the king's seed, of the blood royal, as it is explained, Ezek 17:13, Mattaniah, the uncle of Jeconiah, whom the king of Babylon called Zedekiah, and made him king in his room:
and planted it in a fruitful field; in the land of Judea, and in Jerusalem the royal city:
he placed it by great waters; many people, Rev_ 17:15; over whom he ruled, and by whom he was supported in his royal dignity:
and set it as a willow tree; which loves moist places, and grows up thick: unless it should be rendered, "he set it with great circumspection" (s); took a great deal of care and caution in placing him upon the throne; he made a covenant with him, took an oath of him, and hostages for the performance of it, Ezek 17:13. The Targum is,
"a planted vine he set it,''
to make it agree with what follows; but the word in the Chaldee and Arabic languages signifies a kind of willow, as we render it, as Ben Melech observes (t).
(s) "circumspectissime posuit illud, Junins & Tremellius, Polanus; "cum magna circumspectione", Piscator; "circumspecte, Cocceius, Starckius. (t) And so it does; see Castel, col. 3220, 3221. and in this way Jarchi and Kimchi interpret the word, in which they are followed by many; so R. Sol. Urbin. Ohel Moed, fol. 73. 1. nevertheless, the sense of it here is disapproved of by Castel, who observes, what has a willow to do with a vine? col. 3222. and commends the Greek version, which renders it, "conspicuous", to be seen; and so others translate it, "in superficie", V. L. Grotius; yet the "safsaf" of the Arabs is a tree by which they understood the "abeile" or poplar tree; see Shaw's Travels, p. 432. Ed. 2.
John Wesley
17:5 The seed - Mattaniah, whom he called Zedekiah. Planted - Settled him on the throne of Judah. As a willow - The prophet compares this new made king to a willow, which grows no where so well as near great waters.
Robert Jamieson, A. R. Fausset and David Brown
17:5 seed of the land--not a foreign production, but one native in the region; a son of the soil, not a foreigner: Zedekiah, uncle of Jehoiachin, of David's family.
in a fruitful field--literally, a "field of seed"; that is, fit for propagating and continuing the seed of the royal family.
as a willow--derived from a Hebrew root, "to overflow," from its fondness for water (Is 44:4). Judea was "a land of brooks of water and fountains" (Deut 8:7-9; compare Jn 3:23).
17:617:6: եւ բուսա՛ւ՝ եւ եղեւ յորթ տկար. եւ փոքր տեսութեամբ, յերեւե՛լ ուռոց իւրոց ՚ի նմա. եւ արմատք նորա ՚ի ներքոյ նորա էին, եւ եղեւ յորթ մեծ. եւ եհան անդ ողկոյզս, եւ արձակեաց զբարունակս իւր[12531]։ [12531] Ոսկան. Տկար. փոքր մեծութեամբ։
6 Բուսաւ ու եղաւ վտիտ,տեսքով փոքր որթատունկ.վրան ոստեր երեւացին: Նրա արմատները տակն էին: Որթատունկը մեծացաւ,ողկոյզներ տուեց,իր շիւերն արձակեց:
6 Եւ անիկա աճեցաւ ու տարածուած՝ կարճահասակ որթատունկ մը եղաւ. այնպէս որ անոր ոստերը դէպի վեր արծիւին կը նայէին ու արմատները գետնին մէջ մնացին ու անիկա մեծ որթատունկ մը եղաւ, ոստեր ու ընձիւղներ արձակեց։
եւ բուսաւ եւ եղեւ յորթ [328]տկար եւ փոքր տեսութեամբ``,) յերեւել ուռոց իւրոց ի նմա, եւ արմատք նորա ի ներքոյ նորա էին եւ եղեւ յորթ [329]մեծ, եւ եհան անդ [330]ողկոյզս, եւ արձակեաց զբարունակս իւր:

17:6: եւ բուսա՛ւ՝ եւ եղեւ յորթ տկար. եւ փոքր տեսութեամբ, յերեւե՛լ ուռոց իւրոց ՚ի նմա. եւ արմատք նորա ՚ի ներքոյ նորա էին, եւ եղեւ յորթ մեծ. եւ եհան անդ ողկոյզս, եւ արձակեաց զբարունակս իւր[12531]։
[12531] Ոսկան. Տկար. փոքր մեծութեամբ։
6 Բուսաւ ու եղաւ վտիտ,տեսքով փոքր որթատունկ.վրան ոստեր երեւացին: Նրա արմատները տակն էին: Որթատունկը մեծացաւ,ողկոյզներ տուեց,իր շիւերն արձակեց:
6 Եւ անիկա աճեցաւ ու տարածուած՝ կարճահասակ որթատունկ մը եղաւ. այնպէս որ անոր ոստերը դէպի վեր արծիւին կը նայէին ու արմատները գետնին մէջ մնացին ու անիկա մեծ որթատունկ մը եղաւ, ոստեր ու ընձիւղներ արձակեց։
zohrab-1805▾ eastern-1994▾ western am▾
17:617:6 И оно выросло, и сделалось виноградною лозою, широкою, низкою ростом, которой ветви клонились к ней, и корни ее были под нею же, и стало виноградною лозою, и дало отрасли, и пустило ветви.
17:6 καὶ και and; even ἀνέτειλεν ανατελλω spring up; rise καὶ και and; even ἐγένετο γινομαι happen; become εἰς εις into; for ἄμπελον αμπελος vine ἀσθενοῦσαν ασθενεω infirm; ail καὶ και and; even μικρὰν μικρος little; small τῷ ο the μεγέθει μεγεθος magnitude; greatness τοῦ ο the ἐπιφαίνεσθαι επιφαινω manifest αὐτήν αυτος he; him τὰ ο the κλήματα κλημα branch αὐτῆς αυτος he; him ἐπ᾿ επι in; on αὐτὴν αυτος he; him καὶ και and; even αἱ ο the ῥίζαι ριζα root αὐτῆς αυτος he; him ὑποκάτω υποκατω underneath αὐτῆς αυτος he; him ἦσαν ειμι be καὶ και and; even ἐγένετο γινομαι happen; become εἰς εις into; for ἄμπελον αμπελος vine καὶ και and; even ἐποίησεν ποιεω do; make ἀπώρυγας απωρυξ and; even ἐξέτεινεν εκτεινω extend τὴν ο the ἀναδενδράδα αναδενδρας he; him
17:6 וַ wa וְ and יִּצְמַ֡ח yyiṣmˈaḥ צמח sprout וַ wa וְ and יְהִי֩ yᵊhˌî היה be לְ lᵊ לְ to גֶ֨פֶן ḡˌefen גֶּפֶן vine סֹרַ֜חַת sōrˈaḥaṯ סרח overhang שִׁפְלַ֣ת šiflˈaṯ שָׁפָל low קֹומָ֗ה qômˈā קֹומָה height לִ li לְ to פְנֹ֤ות fᵊnˈôṯ פנה turn דָּלִיֹּותָיו֙ dāliyyôṯāʸw דָּלִית foliage אֵלָ֔יו ʔēlˈāʸw אֶל to וְ wᵊ וְ and שָׁרָשָׁ֖יו šorāšˌāʸw שֹׁרֶשׁ root תַּחְתָּ֣יו taḥtˈāʸw תַּחַת under part יִֽהְי֑וּ yˈihyˈû היה be וַ wa וְ and תְּהִ֣י ttᵊhˈî היה be לְ lᵊ לְ to גֶ֔פֶן ḡˈefen גֶּפֶן vine וַ wa וְ and תַּ֣עַשׂ ttˈaʕaś עשׂה make בַּדִּ֔ים baddˈîm בַּד linen, part, stave וַ wa וְ and תְּשַׁלַּ֖ח ttᵊšallˌaḥ שׁלח send פֹּארֹֽות׃ pōrˈôṯ פֹּארָה shoot
17:6. cumque germinasset crevit in vineam latiorem humili statura respicientibus ramis eius ad eam et radices eius sub illa erunt facta est ergo vinea et fructificavit in palmites et emisit propaginesAnd it sprung up and grew into a spreading vine of low stature, and the branches thereof looked towards him: and the roots thereof were under him. So it became a vine, and grew into branches, and shot forth sprigs.
6. And it grew, and became a spreading vine of low stature, whose branches turned toward him, and the roots thereof were under him: so it became a vine, and brought forth branches, and shot forth sprigs.
And it grew, and became a spreading vine of low stature, whose branches turned toward him, and the roots thereof were under him: so it became a vine, and brought forth branches, and shot forth sprigs:

17:6 И оно выросло, и сделалось виноградною лозою, широкою, низкою ростом, которой ветви клонились к ней, и корни ее были под нею же, и стало виноградною лозою, и дало отрасли, и пустило ветви.
17:6
καὶ και and; even
ἀνέτειλεν ανατελλω spring up; rise
καὶ και and; even
ἐγένετο γινομαι happen; become
εἰς εις into; for
ἄμπελον αμπελος vine
ἀσθενοῦσαν ασθενεω infirm; ail
καὶ και and; even
μικρὰν μικρος little; small
τῷ ο the
μεγέθει μεγεθος magnitude; greatness
τοῦ ο the
ἐπιφαίνεσθαι επιφαινω manifest
αὐτήν αυτος he; him
τὰ ο the
κλήματα κλημα branch
αὐτῆς αυτος he; him
ἐπ᾿ επι in; on
αὐτὴν αυτος he; him
καὶ και and; even
αἱ ο the
ῥίζαι ριζα root
αὐτῆς αυτος he; him
ὑποκάτω υποκατω underneath
αὐτῆς αυτος he; him
ἦσαν ειμι be
καὶ και and; even
ἐγένετο γινομαι happen; become
εἰς εις into; for
ἄμπελον αμπελος vine
καὶ και and; even
ἐποίησεν ποιεω do; make
ἀπώρυγας απωρυξ and; even
ἐξέτεινεν εκτεινω extend
τὴν ο the
ἀναδενδράδα αναδενδρας he; him
17:6
וַ wa וְ and
יִּצְמַ֡ח yyiṣmˈaḥ צמח sprout
וַ wa וְ and
יְהִי֩ yᵊhˌî היה be
לְ lᵊ לְ to
גֶ֨פֶן ḡˌefen גֶּפֶן vine
סֹרַ֜חַת sōrˈaḥaṯ סרח overhang
שִׁפְלַ֣ת šiflˈaṯ שָׁפָל low
קֹומָ֗ה qômˈā קֹומָה height
לִ li לְ to
פְנֹ֤ות fᵊnˈôṯ פנה turn
דָּלִיֹּותָיו֙ dāliyyôṯāʸw דָּלִית foliage
אֵלָ֔יו ʔēlˈāʸw אֶל to
וְ wᵊ וְ and
שָׁרָשָׁ֖יו šorāšˌāʸw שֹׁרֶשׁ root
תַּחְתָּ֣יו taḥtˈāʸw תַּחַת under part
יִֽהְי֑וּ yˈihyˈû היה be
וַ wa וְ and
תְּהִ֣י ttᵊhˈî היה be
לְ lᵊ לְ to
גֶ֔פֶן ḡˈefen גֶּפֶן vine
וַ wa וְ and
תַּ֣עַשׂ ttˈaʕaś עשׂה make
בַּדִּ֔ים baddˈîm בַּד linen, part, stave
וַ wa וְ and
תְּשַׁלַּ֖ח ttᵊšallˌaḥ שׁלח send
פֹּארֹֽות׃ pōrˈôṯ פֹּארָה shoot
17:6. cumque germinasset crevit in vineam latiorem humili statura respicientibus ramis eius ad eam et radices eius sub illa erunt facta est ergo vinea et fructificavit in palmites et emisit propagines
And it sprung up and grew into a spreading vine of low stature, and the branches thereof looked towards him: and the roots thereof were under him. So it became a vine, and grew into branches, and shot forth sprigs.
6. And it grew, and became a spreading vine of low stature, whose branches turned toward him, and the roots thereof were under him: so it became a vine, and brought forth branches, and shot forth sprigs.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. “Виноградном лозою”, которая, хотя дерево благородное, но не столь царственное как кедр (Иехония и Седекия). - “Широкою, низкою ростом”. Пророк имеет в виду так называемый лежачий виноград, и теперь частый в Сирии. Смысл аллегории в ст. 14. - “Которой ветви клонились к ней (слав.: “еже являтися лзию его на нем” - дополнение к “мал величеством”) и корни ее были под нею же”. Евр. текст может имел и такой смысл, подтверждаемый и ст. 7: “которой ветви и корни склонились бы к нему”, т. е. к орлу, - указание на вассальность царства Седекии. “Этот отдел обнаруживает в Иезекииле замечательно ясное проникновение в глубочайшие намерения Навуходоносора, который желал добра Седекии и только требовал от него признания верховного владычества Вавилона” (Кречм.). - “И дало отрасли и пустило ветви”. Указание на нормальное развитие царства Иудейского при Седекии, несмотря на вассальные отношения к Вавилону.
Adam Clarke: Commentary on the Bible - 1831
17:6: A spreading vine of low stature - The Jewish state having then no height of dominion, it must abide under the wings or branches of the Chaldean king.
Those branches turned toward him, and the roots - under him - Zedekiah was wholly dependent on Nebuchadnezzar, both for his elevation to the throne, and his support on it.
Albert Barnes: Notes on the Bible - 1834
17:6: Spreading - On the ground, not trained to a pole, that it might have no other prop but Nebuchadnezzar. As a vine it was less majestic than a cedar Eze 17:3; but compare Psa 80:10.
Whose branches ... - Rather, in order that her branches should turn unto him, and that her roots should be under him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:6: it grew: Eze 17:14; Pro 16:18, Pro 16:19
whose: The Jewish state had then no height of dominion; and Zedekiah was wholly dependent on Nebuchadnezzar.
Geneva 1599
17:6 And it grew, and became (d) a spreading vine of (e) low stature, whose branches turned toward him, and its roots were under him: so it became a vine, and brought forth branches, and shot forth sprigs.
(d) This was Zedekiah's kingdom.
(e) That is, might not have power to rebel against Babylon, as in (Ezek 17:14).
John Gill
17:6 And it grew,.... King Zedekiah reigned and prospered, and the kingdom flourished under him:
and became a spreading vine of low stature; not so flourishing as it had been heretofore, in former reigns; it did not rise up to a cedar, as it had been, but was like a vine, which, though flourishing, does not rise up high, but runs upon the ground, and is dependent on something else; so the king and kingdom of Judah, though in tolerable circumstances, yet were humble and dependent on the king of Babylon:
whose branches turned towards him; the eagle, Nebuchadnezzar, to whom the people of the Jews were tributary:
and the roots thereof were under him; they were rooted and settled in their own land, yet under the power, and at the dispose, of the Babylonish monarch:
so it became a vine; a flourishing kingdom in some measure, though attended with some degree of weakness and dependence as a vine:
and brought forth branches, and shot forth sprigs; increased in people and in riches; particularly the king had many children, so that there was a prospect of a succession, and of a more flourishing estate, and a continuance of it, Jer 52:10.
John Wesley
17:6 Of low stature - They grew and flourish, while they owned their state tributary to Babylon. Toward him - Nebuchadnezzar as their protector, and sovereign lord. The roots - All the firmness, fruitfulness, and life of this state, was in subjection to him.
Robert Jamieson, A. R. Fausset and David Brown
17:6 vine of low stature--not now, as before, a stately "cedar"; the kingdom of Judah was to be prosperous, but not elevated.
branches turned toward him--expressing the fealty of Zedekiah as a vassal looking up to Nebuchadnezzar, to whom Judah owed its peace and very existence as a separate state. The "branches" mean his sons and the other princes and nobles.
The roots . . . under him--The stability of Judah depended on Babylon. The repetition "branches" and "springs" is in order to mark the ingratitude of Zedekiah, who, not content with moderate prosperity, revolted from him to whom he had sworn allegiance.
17:717:7: Եւ երեւեցաւ ա՛յլ արծուի մեծ, մեծաթեւ՝ բազմամագիլ, եւ ահա որթս այս պատեալ է զնովաւ, եւ արմատք սորա ՚ի նմա, եւ ուռք նորա ՚ի ներքոյ նորա. եւ առաքեաց արբուցանե՛լ զնա հանդերձ բուսով տնկո՛յ նորա. ՚ի գեղեցիկ դաշտին[12532] [12532] Ոսկան. Պատեալ էր զնովաւ, եւ արմատք սորա ՚ի նա։
7 Ապա երեւաց մի ուրիշ մեծ արծիւ՝ մեծաթեւ ու բազմամագիլ: Եւ ահա այս որթատունկը սրան փաթաթուեց,արմատները սրա կողմը ձգուեցին,ճիւղերն էլ՝ սրա տակ: Ուղարկեց, որ այդ ամբողջ տունկը ջրեն:
7 «Հոն ուրիշ մեծաթեւ ու բազմափետուր արծիւ մըն ալ կար։ Որթատունկը իր արմատները դէպի երկրորդը ծռեց ու ոստերը անոր երկնցուց, որպէս զի իր տնկած ածուներովը զինք ոռոգէ։
Եւ երեւեցաւ այլ արծուի մեծ, մեծաթեւ [331]բազմամագիլ, եւ ահա որթս այս [332]պատեալ է զնովաւ, եւ արմատք սորա ի նմա, եւ ուռք նորա ի ներքոյ նորա. եւ առաքեաց արբուցանել զնա հանդերձ բուսով տնկոյ նորա:

17:7: Եւ երեւեցաւ ա՛յլ արծուի մեծ, մեծաթեւ՝ բազմամագիլ, եւ ահա որթս այս պատեալ է զնովաւ, եւ արմատք սորա ՚ի նմա, եւ ուռք նորա ՚ի ներքոյ նորա. եւ առաքեաց արբուցանե՛լ զնա հանդերձ բուսով տնկո՛յ նորա. ՚ի գեղեցիկ դաշտին[12532]
[12532] Ոսկան. Պատեալ էր զնովաւ, եւ արմատք սորա ՚ի նա։
7 Ապա երեւաց մի ուրիշ մեծ արծիւ՝ մեծաթեւ ու բազմամագիլ: Եւ ահա այս որթատունկը սրան փաթաթուեց,արմատները սրա կողմը ձգուեցին,ճիւղերն էլ՝ սրա տակ: Ուղարկեց, որ այդ ամբողջ տունկը ջրեն:
7 «Հոն ուրիշ մեծաթեւ ու բազմափետուր արծիւ մըն ալ կար։ Որթատունկը իր արմատները դէպի երկրորդը ծռեց ու ոստերը անոր երկնցուց, որպէս զի իր տնկած ածուներովը զինք ոռոգէ։
zohrab-1805▾ eastern-1994▾ western am▾
17:717:7 И еще был орел с большими крыльями и пушистый; и вот, эта виноградная лоза потянулась к нему своими корнями и простерла к нему ветви свои, чтобы он поливал ее из борозд рассадника своего.
17:7 καὶ και and; even ἐγένετο γινομαι happen; become ἀετὸς αετος eagle ἕτερος ετερος different; alternate μέγας μεγας great; loud μεγαλοπτέρυγος μεγαλοπτερυγος much; many ὄνυξιν ονυξ and; even ἰδοὺ ιδου see!; here I am ἡ ο the ἄμπελος αμπελος vine αὕτη ουτος this; he περιπεπλεγμένη περιπλεκω to; toward αὐτόν αυτος he; him καὶ και and; even αἱ ο the ῥίζαι ριζα root αὐτῆς αυτος he; him πρὸς προς to; toward αὐτόν αυτος he; him καὶ και and; even τὰ ο the κλήματα κλημα branch αὐτῆς αυτος he; him ἐξαπέστειλεν εξαποστελλω send forth αὐτῷ αυτος he; him τοῦ ο the ποτίσαι ποτιζω give a drink; water αὐτὴν αυτος he; him σὺν συν with; [definite object marker] τῷ ο the βώλῳ βωλος the φυτείας φυτεια planting αὐτῆς αυτος he; him
17:7 וַ wa וְ and יְהִ֤י yᵊhˈî היה be נֶֽשֶׁר־ nˈešer- נֶשֶׁר eagle אֶחָד֙ ʔeḥˌāḏ אֶחָד one גָּדֹ֔ול gāḏˈôl גָּדֹול great גְּדֹ֥ול gᵊḏˌôl גָּדֹול great כְּנָפַ֖יִם kᵊnāfˌayim כָּנָף wing וְ wᵊ וְ and רַב־ rav- רַב much נֹוצָ֑ה nôṣˈā נֹוצָה plumage וְ wᵊ וְ and הִנֵּה֩ hinnˌē הִנֵּה behold הַ ha הַ the גֶּ֨פֶן ggˌefen גֶּפֶן vine הַ ha הַ the זֹּ֜את zzˈōṯ זֹאת this כָּֽפְנָ֧ה kˈāfᵊnˈā כפן desire שָׁרֳשֶׁ֣יהָ šorᵒšˈeʸhā שֹׁרֶשׁ root עָלָ֗יו ʕālˈāʸw עַל upon וְ wᵊ וְ and דָֽלִיֹּותָיו֙ ḏˈāliyyôṯāʸw דָּלִית foliage שִׁלְחָה־ šilḥā- שׁלח send לֹּ֔ו llˈô לְ to לְ lᵊ לְ to הַשְׁקֹ֣ות hašqˈôṯ שׁקה give drink אֹותָ֔הּ ʔôṯˈāh אֵת [object marker] מֵ mē מִן from עֲרֻגֹ֖ות ʕᵃruḡˌôṯ עֲרוּגָה garden bed מַטָּעָֽהּ׃ maṭṭāʕˈāh מַטָּע planting
17:7. et facta est aquila altera grandis magnis alis multisque plumis et ecce vinea ista quasi mittens radices suas ad eam palmites suos extendit ad illam ut inrigaret eam de areolis germinis suiAnd there was another large eagle, with great wings, and many feathers: and behold this vine, bending as it were her roots towards him, stretched forth her branches to him, that he might water it by the furrows of her plantation.
7. There was also another great eagle with great wings and many feathers: and, behold, this vine did bend its roots toward him, and shot forth its branches toward him, from the beds of its plantation, that he might water it.
There was also another great eagle with great wings and many feathers: and, behold, this vine did bend her roots toward him, and shot forth her branches toward him, that he might water it by the furrows of her plantation:

17:7 И еще был орел с большими крыльями и пушистый; и вот, эта виноградная лоза потянулась к нему своими корнями и простерла к нему ветви свои, чтобы он поливал ее из борозд рассадника своего.
17:7
καὶ και and; even
ἐγένετο γινομαι happen; become
ἀετὸς αετος eagle
ἕτερος ετερος different; alternate
μέγας μεγας great; loud
μεγαλοπτέρυγος μεγαλοπτερυγος much; many
ὄνυξιν ονυξ and; even
ἰδοὺ ιδου see!; here I am
ἡ ο the
ἄμπελος αμπελος vine
αὕτη ουτος this; he
περιπεπλεγμένη περιπλεκω to; toward
αὐτόν αυτος he; him
καὶ και and; even
αἱ ο the
ῥίζαι ριζα root
αὐτῆς αυτος he; him
πρὸς προς to; toward
αὐτόν αυτος he; him
καὶ και and; even
τὰ ο the
κλήματα κλημα branch
αὐτῆς αυτος he; him
ἐξαπέστειλεν εξαποστελλω send forth
αὐτῷ αυτος he; him
τοῦ ο the
ποτίσαι ποτιζω give a drink; water
αὐτὴν αυτος he; him
σὺν συν with; [definite object marker]
τῷ ο the
βώλῳ βωλος the
φυτείας φυτεια planting
αὐτῆς αυτος he; him
17:7
וַ wa וְ and
יְהִ֤י yᵊhˈî היה be
נֶֽשֶׁר־ nˈešer- נֶשֶׁר eagle
אֶחָד֙ ʔeḥˌāḏ אֶחָד one
גָּדֹ֔ול gāḏˈôl גָּדֹול great
גְּדֹ֥ול gᵊḏˌôl גָּדֹול great
כְּנָפַ֖יִם kᵊnāfˌayim כָּנָף wing
וְ wᵊ וְ and
רַב־ rav- רַב much
נֹוצָ֑ה nôṣˈā נֹוצָה plumage
וְ wᵊ וְ and
הִנֵּה֩ hinnˌē הִנֵּה behold
הַ ha הַ the
גֶּ֨פֶן ggˌefen גֶּפֶן vine
הַ ha הַ the
זֹּ֜את zzˈōṯ זֹאת this
כָּֽפְנָ֧ה kˈāfᵊnˈā כפן desire
שָׁרֳשֶׁ֣יהָ šorᵒšˈeʸhā שֹׁרֶשׁ root
עָלָ֗יו ʕālˈāʸw עַל upon
וְ wᵊ וְ and
דָֽלִיֹּותָיו֙ ḏˈāliyyôṯāʸw דָּלִית foliage
שִׁלְחָה־ šilḥā- שׁלח send
לֹּ֔ו llˈô לְ to
לְ lᵊ לְ to
הַשְׁקֹ֣ות hašqˈôṯ שׁקה give drink
אֹותָ֔הּ ʔôṯˈāh אֵת [object marker]
מֵ mē מִן from
עֲרֻגֹ֖ות ʕᵃruḡˌôṯ עֲרוּגָה garden bed
מַטָּעָֽהּ׃ maṭṭāʕˈāh מַטָּע planting
17:7. et facta est aquila altera grandis magnis alis multisque plumis et ecce vinea ista quasi mittens radices suas ad eam palmites suos extendit ad illam ut inrigaret eam de areolis germinis sui
And there was another large eagle, with great wings, and many feathers: and behold this vine, bending as it were her roots towards him, stretched forth her branches to him, that he might water it by the furrows of her plantation.
7. There was also another great eagle with great wings and many feathers: and, behold, this vine did bend its roots toward him, and shot forth its branches toward him, from the beds of its plantation, that he might water it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. Второй орел, служащий образом фараона Офры (Иер XLIV:30), союзника Седекии, описывается хотя подобно первому, но короче без эпитетов: “с длинными перьями”, “пестрый”, м. б., потому что Египет не обладал такою пестротою подвластных народов и вообще не был столь великою монархией, как Вавилон тогда. - “Чтобы он поливал ее”, в чем она, как видно из ст. 5: и 8, совершенно не нуждалась. Вступая в союз с Египтом, Седекия менял одну зависимость на другую. - “Из борозд рассадника своего” - намек на оросительные сооружения Египта и разливы Нила. Слав.: “еже напаяти себе со грудием сада своего” - орошаться со всеми грядками своего сада (“грудь” возвышение).
Adam Clarke: Commentary on the Bible - 1831
17:7: Another great eagle - Pharaoh-hophra, or Apries, king of Egypt.
With great wings - Extensive dominion.
And many feathers - Numerous subjects.
Did bend her roots - Looked to him for support in her intended rebellion against Nebuchadnezzar.
Albert Barnes: Notes on the Bible - 1834
17:7: Another great eagle - This is the king of Egypt, mighty indeed but not like the first.
By the furrows of her plantation - From the beds, where it was planted to bring forth fruit for another, it shot forth its roots to him that he might water it. Zedekiah was courting the favor of Egypt while he owed his very position to the bounty of Assyria.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:7: another: Pharaoh-hophra, or Apries, king of Egypt. Eze 17:15; Kg2 24:20; Ch2 26:13; Jer 37:5-7
did bend: Looked to him for support, in his intended rebellion.
Geneva 1599
17:7 There was also (f) another great eagle with great wings and many feathers: and, behold, this vine did bend her roots toward him, and shot forth her branches toward him, that he might water it by the furrows of her plantation.
(f) Meaning, the king of Egypt from whom Zedekiah sought comfort against Nebuchadnezzar.
John Gill
17:7 There was also another great eagle,.... Hophra king of Egypt, a very powerful prince, whom Herodotus (u) calls Apries; and says he was the most happy and fortunate, after Psammitichus, of all the kings that were before; though not so mighty as the king of Babylon; therefore all the same things are not said of the one as of the other:
with great wings and many feathers: had large dominions, but not go extensive as the former, and therefore is not said to be "longwinged" as he; and had "many feathers", but not "full" of them, nor had it such a variety; he had many people, and much wealth, and a large army, but not equal to the king of Babylon:
and, behold, this vine did bend her roots towards him; Zedekiah, and the people of the Jews under him; inclined to an alliance with the king of Egypt, and gave him some private intimations of it:
and shot forth her branches towards him; sent ambassadors to acquaint him with it, Ezek 17:15;
that he might water it by the furrows of her plantation; Nebuchadnezzar had planted this vine, and made furrows for the watering of it, and by his means it was become prosperous and flourishing; but Zedekiah, not content with the greatness and glory he had raised him to, sought to the king of Egypt to help him with horses and people, in order to free himself from subjection to the king of Babylon, and to increase his lustre and glory: the allusion is thought to be to the trenches and canals of the river Nile, by which the land of Egypt was watered: the words may be rendered, "out of the rivulets of her plantation" (w) which best agrees with watering.
(u) L. 2. sive Euterpe, c. 161. (w) "ex rivulis loci in quo plantata est", Gussetius, p. 642. such as run between beds in gardens, of which this word is sometimes used; hence some render it "ex areolis", Vatablus, Junius & Tremellius, Piscator, Polanus, so Ben Melech; or ditches and canals, such as were made out of the river Nile to water the land; "a fossa plantarii sui", Texelius, ut supra, p. 209.
John Wesley
17:7 Another - The king of Egypt. This vine - Zedekiah, his nobles and people. Did bend - Sought his friendship. Shot forth - Sent ambassadors, and trusted to the power of Egypt. Water it - That they might add to their greatness, as trees grow by seasonable watering them. By the furrows - Alluding to the manner of watering used in Egypt, by furrows or trenches to convey the water from the river Nile.
Robert Jamieson, A. R. Fausset and David Brown
17:7 another . . . eagle--the king of Egypt (Ezek 17:15). The "long-winged" of Ezek 17:3 is omitted, as Egypt had not such a wide empire and large armies as Babylon.
vine . . . bend . . . roots towards him--literally, "thirsted after him with its roots"; expressing the longings after Egypt in the Jewish heart. Zedekiah sought the alliance of Egypt, as though by it he could throw off his dependence on Babylon (4Kings 24:7, 4Kings 24:20; 2Chron 36:13; Jer 37:5, Jer 37:7).
water it by . . . furrows of . . . plantation--that is, in the garden beds (Judea) wherein (the vine) it was planted. Rather, "by" or "out of the furrows." It refers to the waters of Egypt, the Nile being made to water the fields by means of small canals or "furrows"; these waters are the figure of the auxiliary forces wherewith Egypt tried to help Judah. See the same figure, Is 8:7. But see on Ezek 17:10, "furrows where it grew."
17:817:8: ընդ բազում ջրով պարարեսցի, արձակել շառաւիղս, եւ բերել պտո՛ւղս, եւ լինել յո՛րթ մեծ։
8 Գեղեցիկ դաշտում առատ ջրով պիտի ուռճացուէր՝ոստեր արձակելու, պտղաբերելու եւ մեծ որթատունկ դառնալու համար”:
8 Անիկա բարեբեր արտի մէջ ջուրերու քով տնկուեցաւ, որպէս զի ոստեր արձակէ եւ պտուղ բերէ ու ազնիւ որթատունկ ըլլայ։
ի գեղեցիկ դաշտին ընդ բազում ջրով պարարեսցի,`` արձակել շառաւիղս եւ բերել պտուղս եւ լինել յորթ մեծ:

17:8: ընդ բազում ջրով պարարեսցի, արձակել շառաւիղս, եւ բերել պտո՛ւղս, եւ լինել յո՛րթ մեծ։
8 Գեղեցիկ դաշտում առատ ջրով պիտի ուռճացուէր՝ոստեր արձակելու, պտղաբերելու եւ մեծ որթատունկ դառնալու համար”:
8 Անիկա բարեբեր արտի մէջ ջուրերու քով տնկուեցաւ, որպէս զի ոստեր արձակէ եւ պտուղ բերէ ու ազնիւ որթատունկ ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
17:817:8 Она была посажена на хорошем поле, у больших вод, так что могла пускать ветви и приносить плод, сделаться лозою великолепною.
17:8 εἰς εις into; for πεδίον πεδιον fine; fair ἐφ᾿ επι in; on ὕδατι υδωρ water πολλῷ πολυς much; many αὕτη ουτος this; he πιαίνεται πιαινω the ποιεῖν ποιεω do; make βλαστοὺς βλαστος.1 and; even φέρειν φερω carry; bring καρπὸν καρπος.1 fruit τοῦ ο the εἶναι ειμι be εἰς εις into; for ἄμπελον αμπελος vine μεγάλην μεγας great; loud
17:8 אֶל־ ʔel- אֶל to שָׂ֥דֶה śˌāḏeh שָׂדֶה open field טֹּ֛וב ṭṭˈôv טֹוב good אֶל־ ʔel- אֶל to מַ֥יִם mˌayim מַיִם water רַבִּ֖ים rabbˌîm רַב much הִ֣יא hˈî הִיא she שְׁתוּלָ֑ה šᵊṯûlˈā שׁתל transplant לַ la לְ to עֲשֹׂ֤ות ʕᵃśˈôṯ עשׂה make עָנָף֙ ʕānˌāf עָנָף branches וְ wᵊ וְ and לָ lā לְ to שֵׂ֣את śˈēṯ נשׂא lift פֶּ֔רִי pˈerî פְּרִי fruit לִ li לְ to הְיֹ֖ות hᵊyˌôṯ היה be לְ lᵊ לְ to גֶ֥פֶן ḡˌefen גֶּפֶן vine אַדָּֽרֶת׃ ס ʔaddˈāreṯ . s אַדֶּרֶת splendour
17:8. in terra bona super aquas multas plantata est ut faciat frondes et portet fructum et sit in vineam grandemIt was planted in a good ground upon many waters, that it might bring forth branches, and bear fruit, that it might become a large vine.
8. It was planted in a good soil by many waters, that it might bring forth branches, and that it might bear fruit, that it might be a goodly vine.
It was planted in a good soil by great waters, that it might bring forth branches, and that it might bear fruit, that it might be a goodly vine:

17:8 Она была посажена на хорошем поле, у больших вод, так что могла пускать ветви и приносить плод, сделаться лозою великолепною.
17:8
εἰς εις into; for
πεδίον πεδιον fine; fair
ἐφ᾿ επι in; on
ὕδατι υδωρ water
πολλῷ πολυς much; many
αὕτη ουτος this; he
πιαίνεται πιαινω the
ποιεῖν ποιεω do; make
βλαστοὺς βλαστος.1 and; even
φέρειν φερω carry; bring
καρπὸν καρπος.1 fruit
τοῦ ο the
εἶναι ειμι be
εἰς εις into; for
ἄμπελον αμπελος vine
μεγάλην μεγας great; loud
17:8
אֶל־ ʔel- אֶל to
שָׂ֥דֶה śˌāḏeh שָׂדֶה open field
טֹּ֛וב ṭṭˈôv טֹוב good
אֶל־ ʔel- אֶל to
מַ֥יִם mˌayim מַיִם water
רַבִּ֖ים rabbˌîm רַב much
הִ֣יא hˈî הִיא she
שְׁתוּלָ֑ה šᵊṯûlˈā שׁתל transplant
לַ la לְ to
עֲשֹׂ֤ות ʕᵃśˈôṯ עשׂה make
עָנָף֙ ʕānˌāf עָנָף branches
וְ wᵊ וְ and
לָ lā לְ to
שֵׂ֣את śˈēṯ נשׂא lift
פֶּ֔רִי pˈerî פְּרִי fruit
לִ li לְ to
הְיֹ֖ות hᵊyˌôṯ היה be
לְ lᵊ לְ to
גֶ֥פֶן ḡˌefen גֶּפֶן vine
אַדָּֽרֶת׃ ס ʔaddˈāreṯ . s אַדֶּרֶת splendour
17:8. in terra bona super aquas multas plantata est ut faciat frondes et portet fructum et sit in vineam grandem
It was planted in a good ground upon many waters, that it might bring forth branches, and bear fruit, that it might become a large vine.
8. It was planted in a good soil by many waters, that it might bring forth branches, and that it might bear fruit, that it might be a goodly vine.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. Чтобы ярче показать бесцельность указанного в 7: ст. поведения лозы, опять описываются все выгоды ее местоположения, и в несколько других, сильнейших выражениях, чем в 5: ст.: вместо “земля семени” - “хорошая земля”, вместо “широкою” 6: ст. - “великолепною”.
Adam Clarke: Commentary on the Bible - 1831
17:8: It was planted in a good soil - Though he depended on Babylon, he lived and reigned as Nebuchadnezzar's vicegerent in the land of Judea.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:8: soil: Heb. field, Eze 17:5, Eze 17:6
and that: Though he was dependent on Babylon, yet he was in such a situation as would have enabled him to reign in credit, and be useful to his people.
Geneva 1599
17:8 It was planted in a good soil by great (g) waters, that it might bring forth branches, and that it might bear fruit, that it might be a well favoured vine.
(g) They thought to be moistened by the waters of the Nile.
John Gill
17:8 It was planted in, a good soil, by great waters,.... As is expressed in Ezek 17:5; this was done by the king of Babylon, who had raised Zedekiah from a low estate to a high one, and set him on the throne of Judah, over many people; and put him in such a condition, and in such circumstances, that he and his people might have been very happy, could they have been content:, for his view was,
that he might bring forth branches, and that it might bear fruit, that it might be a goodly vine; that he and his people might grow numerous and rich, and be a prosperous and flourishing kingdom; this is mentioned to aggravate the ingratitude of Zedekiah, and the people of the Jews, in rebelling against the king of Babylon, who had used them well, and of whom they had no reason to complain.
John Wesley
17:8 Was planted - By Nebuchadnezzar, in a very hopeful condition, where it might have been fruitful, and flourished.
Robert Jamieson, A. R. Fausset and David Brown
17:8 It was planted in a good soil--It was not want of the necessaries of life, nor oppression on the port of Nebuchadnezzar, which caused Zedekiah to revolt: it was gratuitous ambition, pride, and ingratitude.
17:917:9: Վասն այսորիկ ասա՛. Ա՛յսպէս ասէ Ադովնայի Տէր. Եթէ իցէ աջողեսցի. ոչ ապաքէն արմատք փափկութեան նորա, եւ պտուղ նորա նեխեսցին. եւ չորասցին ամենայն շառաւիղք նորա. եւ ո՛չ բազկաւ մեծաւ՝ եւ ո՛չ ազգաւ բազմաւ՝ բուռն հարկանել եւ խլե՛լ զնա յարմատոց իւրոց[12533]։ [12533] Ոմանք. Եւ պտուղ նորա նեխեսցի։
9 Այս մասին ասա՛. “Այսպէս է ասում Ամենակալ Տէրը. Արդեօք որթատունկն ուռճանալո՞ւ է: Չէ՞ որ նրա նուրբ արմատներն ու պտուղները նեխելու են,ու նրա ոստերը՝ չորանալու: Ո՛չ մեծ բազուկ է պէտք գալուեւ ո՛չ էլ շատ մարդ՝ձեռք գցելու եւ այն արմատախիլ անելու համար:
9 Ըսէ՛ անոր, Տէր Եհովան այսպէս կ’ըսէ. ‘Արդեօք անիկա պիտի ուռճանա՞յ։ Միթէ այն առաջին արծիւը անոր արմատները պիտի չխլէ՞ ու անոր պտուղը պիտի չփրցնէ՞, որպէս զի չորցնէ։ Անոր բոլոր բուսած տերեւները պիտի չորնան եւ առանց մեծ բազուկի ու շատ ժողովուրդի զանիկա արմատէն պիտի խլէ։
Վասն այսորիկ ասա. Այսպէս ասէ Ադոնայի Տէր. Եթէ իցէ աջողեսցի՞. ո՞չ ապաքէն [333]արմատք փափկութեան նորա եւ պտուղ նորա նեխեսցին, եւ`` չորասցին ամենայն շառաւիղք նորա, եւ ոչ բազկաւ մեծաւ` եւ ոչ ազգաւ բազմաւ բուռն հարկանել եւ խլել զնա յարմատոց իւրոց:

17:9: Վասն այսորիկ ասա՛. Ա՛յսպէս ասէ Ադովնայի Տէր. Եթէ իցէ աջողեսցի. ոչ ապաքէն արմատք փափկութեան նորա, եւ պտուղ նորա նեխեսցին. եւ չորասցին ամենայն շառաւիղք նորա. եւ ո՛չ բազկաւ մեծաւ՝ եւ ո՛չ ազգաւ բազմաւ՝ բուռն հարկանել եւ խլե՛լ զնա յարմատոց իւրոց[12533]։
[12533] Ոմանք. Եւ պտուղ նորա նեխեսցի։
9 Այս մասին ասա՛. “Այսպէս է ասում Ամենակալ Տէրը. Արդեօք որթատունկն ուռճանալո՞ւ է: Չէ՞ որ նրա նուրբ արմատներն ու պտուղները նեխելու են,ու նրա ոստերը՝ չորանալու: Ո՛չ մեծ բազուկ է պէտք գալուեւ ո՛չ էլ շատ մարդ՝ձեռք գցելու եւ այն արմատախիլ անելու համար:
9 Ըսէ՛ անոր, Տէր Եհովան այսպէս կ’ըսէ. ‘Արդեօք անիկա պիտի ուռճանա՞յ։ Միթէ այն առաջին արծիւը անոր արմատները պիտի չխլէ՞ ու անոր պտուղը պիտի չփրցնէ՞, որպէս զի չորցնէ։ Անոր բոլոր բուսած տերեւները պիտի չորնան եւ առանց մեծ բազուկի ու շատ ժողովուրդի զանիկա արմատէն պիտի խլէ։
zohrab-1805▾ eastern-1994▾ western am▾
17:917:9 Скажи: так говорит Господь Бог: будет ли ей успех? Не вырвут ли корней ее, и не оборвут ли плодов ее, так что она засохнет? все молодые ветви, отросшие от нее, засохнут. И не с большою силою и не со многими людьми сорвут ее с корней ее.
17:9 διὰ δια through; because of τοῦτο ουτος this; he εἰπόν επω say; speak τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master εἰ ει if; whether κατευθυνεῖ κατευθυνω straighten out; direct οὐχὶ ουχι not; not actually αἱ ο the ῥίζαι ριζα root τῆς ο the ἁπαλότητος απαλοτης he; him καὶ και and; even ὁ ο the καρπὸς καρπος.1 fruit σαπήσεται σηπω rot καὶ και and; even ξηρανθήσεται ξηραινω wither; dry πάντα πας all; every τὰ ο the προανατέλλοντα προανατελλω he; him καὶ και and; even οὐκ ου not ἐν εν in βραχίονι βραχιων arm μεγάλῳ μεγας great; loud οὐδ᾿ ουδε not even; neither ἐν εν in λαῷ λαος populace; population πολλῷ πολυς much; many τοῦ ο the ἐκσπάσαι εκσπαω he; him ἐκ εκ from; out of ῥιζῶν ριζα root αὐτῆς αυτος he; him
17:9 אֱמֹ֗ר ʔᵉmˈōr אמר say כֹּ֥ה kˌō כֹּה thus אָמַ֛ר ʔāmˈar אמר say אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהֹוִ֖ה [yᵊhôˌih] יְהוָה YHWH תִּצְלָ֑ח tiṣlˈāḥ צלח be strong הֲ hᵃ הֲ [interrogative] לֹוא֩ lô לֹא not אֶת־ ʔeṯ- אֵת [object marker] שָׁרָשֶׁ֨יהָ šorāšˌeʸhā שֹׁרֶשׁ root יְנַתֵּ֜ק yᵊnattˈēq נתק pull off וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] פִּרְיָ֣הּ׀ piryˈāh פְּרִי fruit יְקֹוסֵ֣ס yᵊqôsˈēs קסס be scaly וְ wᵊ וְ and יָבֵ֗שׁ yāvˈēš יבשׁ be dry כָּל־ kol- כֹּל whole טַרְפֵּ֤י ṭarpˈê טָרָף fresh plucked צִמְחָהּ֙ ṣimḥˌāh צֶמַח sprout תִּיבָ֔שׁ tîvˈāš יבשׁ be dry וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not בִ vi בְּ in זְרֹ֤עַ zᵊrˈōₐʕ זְרֹועַ arm גְּדֹולָה֙ gᵊḏôlˌā גָּדֹול great וּ û וְ and בְ vᵊ בְּ in עַם־ ʕam- עַם people רָ֔ב rˈāv רַב much לְ lᵊ לְ to מַשְׂאֹ֥ות maśʔˌôṯ מַשְׂאֵת lifting up אֹותָ֖הּ ʔôṯˌāh אֵת [object marker] מִ mi מִן from שָּׁרָשֶֽׁיהָ׃ ššorāšˈeʸhā שֹׁרֶשׁ root
17:9. dic haec dicit Dominus Deus ergone prosperabitur nonne radices eius evellet et fructum eius distringet et siccabit omnes palmites germinis eius et arescet et non in brachio grandi neque in populo multo ut evelleret eam radicitusSay thou: Thus saith the Lord God: Shall it prosper then? shall he not pull up the roots thereof, and strip off its fruit, and dry up all the branches it hath shot forth, and make it wither: and this without a strong arm, or many people to pluck it up by the root?
9. Say thou, Thus saith the Lord GOD: Shall it prosper? shall he not pull up the roots thereof, and cut off the fruit thereof, that it may wither; that all its fresh springing leaves may wither; even without great power or much people to pluck it up by the roots thereof?
Say thou, Thus saith the Lord GOD; Shall it prosper? shall he not pull up the roots thereof, and cut off the fruit thereof, that it wither? it shall wither in all the leaves of her spring, even without great power or many people to pluck it up by the roots thereof:

17:9 Скажи: так говорит Господь Бог: будет ли ей успех? Не вырвут ли корней ее, и не оборвут ли плодов ее, так что она засохнет? все молодые ветви, отросшие от нее, засохнут. И не с большою силою и не со многими людьми сорвут ее с корней ее.
17:9
διὰ δια through; because of
τοῦτο ουτος this; he
εἰπόν επω say; speak
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
εἰ ει if; whether
κατευθυνεῖ κατευθυνω straighten out; direct
οὐχὶ ουχι not; not actually
αἱ ο the
ῥίζαι ριζα root
τῆς ο the
ἁπαλότητος απαλοτης he; him
καὶ και and; even
ὁ ο the
καρπὸς καρπος.1 fruit
σαπήσεται σηπω rot
καὶ και and; even
ξηρανθήσεται ξηραινω wither; dry
πάντα πας all; every
τὰ ο the
προανατέλλοντα προανατελλω he; him
καὶ και and; even
οὐκ ου not
ἐν εν in
βραχίονι βραχιων arm
μεγάλῳ μεγας great; loud
οὐδ᾿ ουδε not even; neither
ἐν εν in
λαῷ λαος populace; population
πολλῷ πολυς much; many
τοῦ ο the
ἐκσπάσαι εκσπαω he; him
ἐκ εκ from; out of
ῥιζῶν ριζα root
αὐτῆς αυτος he; him
17:9
אֱמֹ֗ר ʔᵉmˈōr אמר say
כֹּ֥ה kˌō כֹּה thus
אָמַ֛ר ʔāmˈar אמר say
אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord
יְהֹוִ֖ה [yᵊhôˌih] יְהוָה YHWH
תִּצְלָ֑ח tiṣlˈāḥ צלח be strong
הֲ hᵃ הֲ [interrogative]
לֹוא֩ lô לֹא not
אֶת־ ʔeṯ- אֵת [object marker]
שָׁרָשֶׁ֨יהָ šorāšˌeʸhā שֹׁרֶשׁ root
יְנַתֵּ֜ק yᵊnattˈēq נתק pull off
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
פִּרְיָ֣הּ׀ piryˈāh פְּרִי fruit
יְקֹוסֵ֣ס yᵊqôsˈēs קסס be scaly
וְ wᵊ וְ and
יָבֵ֗שׁ yāvˈēš יבשׁ be dry
כָּל־ kol- כֹּל whole
טַרְפֵּ֤י ṭarpˈê טָרָף fresh plucked
צִמְחָהּ֙ ṣimḥˌāh צֶמַח sprout
תִּיבָ֔שׁ tîvˈāš יבשׁ be dry
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
בִ vi בְּ in
זְרֹ֤עַ zᵊrˈōₐʕ זְרֹועַ arm
גְּדֹולָה֙ gᵊḏôlˌā גָּדֹול great
וּ û וְ and
בְ vᵊ בְּ in
עַם־ ʕam- עַם people
רָ֔ב rˈāv רַב much
לְ lᵊ לְ to
מַשְׂאֹ֥ות maśʔˌôṯ מַשְׂאֵת lifting up
אֹותָ֖הּ ʔôṯˌāh אֵת [object marker]
מִ mi מִן from
שָּׁרָשֶֽׁיהָ׃ ššorāšˈeʸhā שֹׁרֶשׁ root
17:9. dic haec dicit Dominus Deus ergone prosperabitur nonne radices eius evellet et fructum eius distringet et siccabit omnes palmites germinis eius et arescet et non in brachio grandi neque in populo multo ut evelleret eam radicitus
Say thou: Thus saith the Lord God: Shall it prosper then? shall he not pull up the roots thereof, and strip off its fruit, and dry up all the branches it hath shot forth, and make it wither: and this without a strong arm, or many people to pluck it up by the root?
9. Say thou, Thus saith the Lord GOD: Shall it prosper? shall he not pull up the roots thereof, and cut off the fruit thereof, that it may wither; that all its fresh springing leaves may wither; even without great power or much people to pluck it up by the roots thereof?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. “Будет ли ей успех”. Вопрос для усиления отрицания и в знак полной несомненности и очевидности его, - “Не вырвут ли корней ее и не оборвут ли плодов ее”. Обратный порядок (ритор. фигура 'usteron proteron). Снятие плодов - разграбление Иерусалима, вырывание с корнем сожжение его. “Молодые ветви” - другие города и местности царства. - “И не с большою силою”. Навуходоносору не было надобности двигать к Иерусалиму все войско. Слав. “и не мышцею ли великою”; “ли” нет в греч.
Adam Clarke: Commentary on the Bible - 1831
17:9: Shall it prosper? - Shall Zedekiah succeed in casting off the yoke of the king of Babylon, to whom he had sworn fealty?
Shall he not pull up the roots - Nebuchadnezzar will come and dethrone him.
And cut off the fruit - The children of Zedekiah.
The leaves - All the nobles; all shall perish with Zedekiah.
Albert Barnes: Notes on the Bible - 1834
17:9: Her spring - Rather, her growth.
Even without ... - Translate; and not with great power or with much people is it to be raised up from its roots again.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:9: Shall it: Shall he succeed in casting off the yoke of the king of Babylon, to whom he had sworn fealty? Eze 17:10, Eze 17:15-17; Num 14:41; Ch2 13:12, Ch2 20:20; Isa 8:9, Isa 8:10, Isa 30:1-7, Isa 31:1-3; Jer 32:5
shall he: He shall come and dethrone him, and carry him captive. Kg2 25:4-7; Jer 21:4-7, Jer 24:8-10, Jer 29:4-7, Jer 52:7-11
the fruit: The children of Zedekiah.
even: Jer 37:10
Geneva 1599
17:9 Say thou, Thus saith the Lord GOD; Shall it prosper? shall (h) he not pull up its roots, and cut off its fruit, that it may wither? it shall wither in all the leaves of her spring, even without great power or many people to pluck it up by its roots.
(h) Shall not Nebuchadnezzar destroy it?
John Gill
17:9 Say thou, thus saith the Lord God,.... Tell Zedekiah and his people, in the name of the Lord, what will be the issue of his ingratitude and treachery to the king of Babylon, and his vain confidence in the king of Egypt:
shall it prosper? the vine, the kingdom of Judah, and Zedekiah the king of it; can it be thought that prosperity will attend such conduct as this? was is it ever known that persons guilty of such vices ever succeeded?
shall he not pull up the roots thereof; the first eagle, Nebuchadnezzar, being provoked by the rebellion of the king of Judah and his people; will he not come against them, and utterly destroy them, and root them up from being a people and a nation?
and cut off the fruit thereof, that it wither? the sons of the king, and of the nobles, and people of the land; so that the kingdom shall be ruined, and no hope left of its ever being restored again; which is the case of a vine when withered:
Tit shall wither in all the leaves of her spring; whereas it had been a springtime with this vine, under the influence of the king of Babylon, its leaves were green and flourishing; but now should wither, not as leaves do in autumn, which is to be expected, but in spring, which must be fatal; signifying, that in the midst of their prosperity, and when there was the greatest hope and expectation of a continuance and increase of it, utter ruin should come upon them:
even without great power or many people to pluck it up by the roots thereof; signifying with what ease the king of Babylon would take Jerusalem, and the land of Judea, its king and its princes, and utterly destroy them; he would have no need of a large army, or to employ all his forces, a few, were sufficient to do it; even as it does not require many hands to pluck up, a vine by the roots, a single person is equal to it.
John Wesley
17:9 Say - Tell them what will be the issue of all this, and tell it to them in my name. It prosper - Shall Zedekiah and his people thrive by this? Pull up - Utterly overthrow this kingdom. Cut Off - Put to the sword the children of Zedekiah, and of the nobles. The leaves - All the promising hope they had shall vanish. Without great power - The king of Babylon shall do this easily, when it is God that sends him. For God needs not great power and many people, to effect his purposes. He can without any difficulty overturn a sinful king and kingdom, and make no more of it than we do of rooting up a tree that cumbers the ground.
Robert Jamieson, A. R. Fausset and David Brown
17:9 Shall it prosper?--Could it be that gratuitous treason should prosper? God will not allow it. "It," that is, the vine.
he . . . pull up--that is, the first eagle, or Nebuchadnezzar.
in all . . . leaves of her spring--that is, all its springing (sprouting) leaves.
without great power or many--It shall not need all the forces of Babylon to destroy it; a small division of the army will suffice because God will deliver it into Nebuchadnezzar's hand (Jer 37:10).
17:1017:10: Եւ արդ պարարեսցի՞, մի՛ յաջողեսցի. ո՞չ ապաքէն ընդ մերձեալն հողմոյ խորշակի՝ ցամաքեսցի հանդերձ բուսովն եւ շառաւիղօք իւրովք[12534]։ [12534] Բազումք. Ընդ մերձենալ հողմոյ։
10 Արդ, որթատունկն ուռճանալո՞ւ է: Չի՛ փարթամանալու: Չէ՞ որ խորշակը երբ մօտենայ,չորանալու է ամբողջ բոյսը՝ իր ոստերով”»:
10 Ահա թէեւ տնկուեցաւ, միթէ պիտի յաջողի՞. չէ՞ որ արեւելեան հովը անոր դպածին պէս բոլորովին պիտի չորնայ։ Անիկա իր բուսած ածուներուն մէջ պիտի չորնայ’»։
Եւ արդ [334]պարարեսցի՞, մի՛ յաջողեսցի``. ո՞չ ապաքէն ընդ մերձենալ հողմոյ խորշակի [335]ցամաքեսցի հանդերձ բուսովն եւ շառաւիղօք իւրովք:

17:10: Եւ արդ պարարեսցի՞, մի՛ յաջողեսցի. ո՞չ ապաքէն ընդ մերձեալն հողմոյ խորշակի՝ ցամաքեսցի հանդերձ բուսովն եւ շառաւիղօք իւրովք[12534]։
[12534] Բազումք. Ընդ մերձենալ հողմոյ։
10 Արդ, որթատունկն ուռճանալո՞ւ է: Չի՛ փարթամանալու: Չէ՞ որ խորշակը երբ մօտենայ,չորանալու է ամբողջ բոյսը՝ իր ոստերով”»:
10 Ահա թէեւ տնկուեցաւ, միթէ պիտի յաջողի՞. չէ՞ որ արեւելեան հովը անոր դպածին պէս բոլորովին պիտի չորնայ։ Անիկա իր բուսած ածուներուն մէջ պիտի չորնայ’»։
zohrab-1805▾ eastern-1994▾ western am▾
17:1017:10 И вот, хотя она посажена, но будет ли успех? Не иссохнет ли она, как скоро коснется ее восточный ветер? иссохнет на грядах, где выросла.
17:10 καὶ και and; even ἰδοὺ ιδου see!; here I am πιαίνεται πιαινω not κατευθυνεῖ κατευθυνω straighten out; direct οὐχ ου not ἅμα αμα at once; together τῷ ο the ἅψασθαι απτομαι grasp; touch αὐτῆς αυτος he; him ἄνεμον ανεμος gale τὸν ο the καύσωνα καυσων scorching heat ξηρανθήσεται ξηραινω wither; dry ξηρασίᾳ ξηρασια with; [definite object marker] τῷ ο the βώλῳ βωλος springing up; east αὐτῆς αυτος he; him ξηρανθήσεται ξηραινω wither; dry
17:10 וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold שְׁתוּלָ֖ה šᵊṯûlˌā שׁתל transplant הֲ hᵃ הֲ [interrogative] תִצְלָ֑ח ṯiṣlˈāḥ צלח be strong הֲ hᵃ הֲ [interrogative] לֹוא֩ lô לֹא not כְ ḵᵊ כְּ as גַ֨עַת ḡˌaʕaṯ נגע touch בָּ֜הּ bˈāh בְּ in ר֤וּחַ rˈûₐḥ רוּחַ wind הַ ha הַ the קָּדִים֙ qqāḏîm קָדִים east תִּיבַ֣שׁ tîvˈaš יבשׁ be dry יָבֹ֔שׁ yāvˈōš יבשׁ be dry עַל־ ʕal- עַל upon עֲרֻגֹ֥ת ʕᵃruḡˌōṯ עֲרוּגָה garden bed צִמְחָ֖הּ ṣimḥˌāh צֶמַח sprout תִּיבָֽשׁ׃ פ tîvˈāš . f יבשׁ be dry
17:10. ecce plantata est ergone prosperabitur nonne cum tetigerit eam ventus urens siccabitur et in areis germinis sui arescetBehold, it is planted: shall it prosper then? shall it not be dried up when the burning wind shall touch it, and shall it not wither in the furrows where it grew?
10. Yea, behold, being planted, shall it prosper? shall it not utterly wither; when the east wind toucheth it? it shall wither in the beds where it grew.
Yea, behold, [being] planted, shall it prosper? shall it not utterly wither, when the east wind toucheth it? it shall wither in the furrows where it grew:

17:10 И вот, хотя она посажена, но будет ли успех? Не иссохнет ли она, как скоро коснется ее восточный ветер? иссохнет на грядах, где выросла.
17:10
καὶ και and; even
ἰδοὺ ιδου see!; here I am
πιαίνεται πιαινω not
κατευθυνεῖ κατευθυνω straighten out; direct
οὐχ ου not
ἅμα αμα at once; together
τῷ ο the
ἅψασθαι απτομαι grasp; touch
αὐτῆς αυτος he; him
ἄνεμον ανεμος gale
τὸν ο the
καύσωνα καυσων scorching heat
ξηρανθήσεται ξηραινω wither; dry
ξηρασίᾳ ξηρασια with; [definite object marker]
τῷ ο the
βώλῳ βωλος springing up; east
αὐτῆς αυτος he; him
ξηρανθήσεται ξηραινω wither; dry
17:10
וְ wᵊ וְ and
הִנֵּ֥ה hinnˌē הִנֵּה behold
שְׁתוּלָ֖ה šᵊṯûlˌā שׁתל transplant
הֲ hᵃ הֲ [interrogative]
תִצְלָ֑ח ṯiṣlˈāḥ צלח be strong
הֲ hᵃ הֲ [interrogative]
לֹוא֩ lô לֹא not
כְ ḵᵊ כְּ as
גַ֨עַת ḡˌaʕaṯ נגע touch
בָּ֜הּ bˈāh בְּ in
ר֤וּחַ rˈûₐḥ רוּחַ wind
הַ ha הַ the
קָּדִים֙ qqāḏîm קָדִים east
תִּיבַ֣שׁ tîvˈaš יבשׁ be dry
יָבֹ֔שׁ yāvˈōš יבשׁ be dry
עַל־ ʕal- עַל upon
עֲרֻגֹ֥ת ʕᵃruḡˌōṯ עֲרוּגָה garden bed
צִמְחָ֖הּ ṣimḥˌāh צֶמַח sprout
תִּיבָֽשׁ׃ פ tîvˈāš . f יבשׁ be dry
17:10. ecce plantata est ergone prosperabitur nonne cum tetigerit eam ventus urens siccabitur et in areis germinis sui arescet
Behold, it is planted: shall it prosper then? shall it not be dried up when the burning wind shall touch it, and shall it not wither in the furrows where it grew?
10. Yea, behold, being planted, shall it prosper? shall it not utterly wither; when the east wind toucheth it? it shall wither in the beds where it grew.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. М. б. для представления всей неотразимости грядущей гибели, пророк повторяет свое предсказание в сходных выражениях, но прибегая к другому сравнению. Навуходоносора, надвигающегося на Иудею с востока, он сравнивает с “восточным ветром” (евр. “каддим” по описанию в Библии соответствует сирокко), которого жар и сухость, приносимый из пустынь, гибельны для растений (ср. Быт XLI:6; Ос XIII:15; Ис XXVII:8: и др.). - “Хотя она посажена”, т. е. так хорошо; слав. “и се тыет”, piainetai. - “Не иссохнет ли”. Вопрос имеет тот же смысл, что в 9: ст. - “Иссохнет на грядах, где выросла”, как он искусно ни устроены. Седекия погиб в собственном царстве, где война легче.
Adam Clarke: Commentary on the Bible - 1831
17:10: Shall - utterly whither - The regal government shall be no more restored. Zedekiah shall be the last king, and the monarchy shall finally terminate with him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:10: shall it: Eze 19:12-14; Hos 12:1, Hos 13:15; Mat 21:19; Mar 11:20; Joh 15:6; Jde 1:12
Geneva 1599
17:10 Yea, behold, [being] planted, shall it prosper? shall it not utterly wither, (i) when the east wind toucheth it? it shall wither in the furrows where it grew.
(i) By this dry wind he means the Babylonians.
John Gill
17:10 Yea, behold, being planted,.... Supposing it ever so well planted, as first by Nebuchadnezzar; and still put into a better condition by the assistance of the king of Egypt, as was imagined:
shall it prosper? it shall not; their own strength, with the help of the king of Egypt, will not be able to protect them from the rage of the king of Babylon:
shall it not utterly wither, when the east wind toucheth it? which is very hurtful to vines, and by which is meant the Chaldean army; for Babylon, as Kimchi observes, lay northeast of the land of Israel; and it signifies how easily the destruction would be brought about, it would be only a touch of the east wind, and this vine would wither away atones:
Tit shall wither in the furrows where it grew; notwithstanding its being watered by Egypt, or the help and assistance that could afford it; or amidst all its prosperity, and the means of it, and the springing growing hope it had; or in the very country itself where it had been planted, and had flourished; Zedekiah and his princes were taken in the plains of Jericho, and his children and princes were put to death in Riblah, Jer 52:8.
John Wesley
17:10 Yea - Suppose this vine were planted by the help of Egypt. The east wind - When the king of Babylon, who like the blasting wind comes from the north - east, shall but touch it, it shall wither. In the furrows - Even amidst its greatest helps, to make it flourish.
Robert Jamieson, A. R. Fausset and David Brown
17:10 being planted--that is, "though planted."
east wind--The east wind was noxious to vegetation in Palestine; a fit emblem of Babylon, which came from the northeast.
wither in . . . furrows where it grew--Zedekiah was taken at Jericho, on Jewish soil (Jer 52:8). "It shall wither, although it has furrows from which it expects continual waterings" [CALVIN], (Ezek 19:12; Hos 13:15).
17:1117:11: Եւ եղեւ բան Տեառն առ իս՝ եւ ասէ. Որդի մարդոյ,
11 Տէրը խօսեց ինձ հետ ու ասաց.
11 Դարձեալ Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
Եւ եղեւ բան Տեառն առ իս եւ ասէ:

17:11: Եւ եղեւ բան Տեառն առ իս՝ եւ ասէ. Որդի մարդոյ,
11 Տէրը խօսեց ինձ հետ ու ասաց.
11 Դարձեալ Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
17:1117:11 И было ко мне слово Господне:
17:11 καὶ και and; even ἐγένετο γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master πρός προς to; toward με με me λέγων λεγω tell; declare
17:11 וַ wa וְ and יְהִ֥י yᵊhˌî היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֵלַ֥י ʔēlˌay אֶל to לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
17:11. et factum est verbum Domini ad me dicensAnd the word of the Lord came to me, saying:
11. Moreover the word of the LORD came unto me, saying,
Moreover the word of the LORD came unto me, saying:

17:11 И было ко мне слово Господне:
17:11
καὶ και and; even
ἐγένετο γινομαι happen; become
λόγος λογος word; log
κυρίου κυριος lord; master
πρός προς to; toward
με με me
λέγων λεγω tell; declare
17:11
וַ wa וְ and
יְהִ֥י yᵊhˌî היה be
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֵלַ֥י ʔēlˌay אֶל to
לֵ lē לְ to
אמֹֽר׃ ʔmˈōr אמר say
17:11. et factum est verbum Domini ad me dicens
And the word of the Lord came to me, saying:
11. Moreover the word of the LORD came unto me, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. “И было ко мне слово Господне”. Изъяснение притчи было дано в особом откровении, когда обнаружилось, что народ не может сам отыскать смысл ее.
Carl Friedrich Keil and Franz Delitzsch
17:11
Interpretation of the Riddle
Ezek 17:11. And the word of Jehovah came to me, saying, Ezek 17:12. Say to the refractory race: Do ye not know what this is? Say, Behold, the king of Babel came to Jerusalem and took its king and its princes, and brought them to himself to Babel. Ezek 17:13. And he took of the royal seed, and made a covenant with him, and caused him to enter into an oath; and he took the strong ones of the land: Ezek 17:14. That it might be a lowly kingdom, not to lift itself up, that he might keep his covenant, that it might stand. Ezek 17:15. But he rebelled against him by sending his messengers to Egypt, that it might give him horses and much people. Will he prosper? will he that hath done this escape? He has broken the covenant, and should he escape? Ezek 17:16. As I live, is the saying of the Lord Jehovah, surely in the place of the king, who made him king, whose oath he despised, and whose covenant he broke with him, in Babel he will die. Ezek 17:17. And not with great army and much people will Pharaoh act with him in the war, when they cast up a rampart and build siege-towers, to cut off many souls. Ezek 17:18. He has despised an oath to break the covenant, and, behold, he has given his hand and done all this; he will not escape. Ezek 17:19. Therefore thus saith the Lord Jehovah, As I live, surely my oath which he has despised, and my covenant which he has broken, I will give upon his head. Ezek 17:20. I will spread out my net over him, so that he will be taken in my snare, and will bring him to Babel, and contend with him there on account of his treachery which he has been guilty of towards me. Ezek 17:21. And all his fugitives in all his regiments, by the sword will they fall, and those who remain will be scattered to all winds; and ye shall see that I Jehovah have spoken it.
In Ezek 17:12-17 the parable in Ezek 17:2-10 is interpreted; and in Ezek 17:19-21 the threat contained in the parable is confirmed and still further expanded. We have an account of the carrying away of the king, i.e., Jehoiachin, and his princes to Babel in 4Kings 24:11., Jer 24:1, and Jer 29:2. The king's seed (זרע המּלוּכה, Ezek 17:13, as in Jer 41:1 = זרע המּלך, 3Kings 11:14) is Jehoiachin's uncle Mattaniah, whom Nebuchadnezzar made king under the name of Zedekiah (4Kings 24:17), and from whom he took an oath of fealty (2Chron 36:13). The strong of the land (אילי = אוּלי, 4Kings 24:15), whom Nebuchadnezzar took (לקח), i.e., took away to Babel, are not the heads of tribes and families (4Kings 24:15); but the expression is used in a wide sense for the several classes of men of wealth, who are grouped together in 4Kings 24:14 under the one term כּל־גּבּורי ח (אנשׁי חיל, 4Kings 24:16), including masons, smiths, and carpenters (4Kings 24:14 and 4Kings 24:16), whereas the heads of tribes and families are classed with the court officials (סריסים, 4Kings 24:15) under the title שׂריה (princes) in Ezek 17:12. The design of these measures was to make a lowly kingdom, which could not raise itself, i.e., could not revolt, and to deprive the vassal king of the means of breaking of the covenant. the suffix attached to לעמדהּ is probably to be taken as referring to ממלכה rather than בּריתי, although both are admissible, and would yield precisely the same sense, inasmuch as the stability of the kingdom was dependent upon the stability of the covenant. But Zedekiah rebelled (4Kings 24:20). The Egyptian king who was to give Zedekiah horses and much people, in other words, to come to his assistance with a powerful army of cavalry and fighting men, was Hophrah, the Apries of the Greeks, according to Jer 44:30 (see the comm. on 4Kings 24:19-20). היצלח points back to תּצלח in Ezek 17:9; but here it is applied to the rebellious king, and is explained in the clause 'הימּלט וגו. The answer is given in Ezek 17:16 as a word of God confirmed by a solemn oath: he shall die in Babel, the capital of the king, who placed him on the throne, and Pharaoh will not render him any effectual help (Ezek 17:17). עשׂה אותו, as in Ezek 15:1-8 :59, to act with him, that is to say, assist him, come to his help. אותו refers to Zedekiah, not to Pharaoh, as Ewald assumes in an inexplicable manner. For 'שׁפך סללה , compare Ezek 4:2; and for the fact itself, Jer 34:21-22, and Jer 37:5, according to which, although an Egyptian army came to the rescue of Jerusalem at the time when it was besieged by the Chaldeans, it was repulsed by the Chaldeans who marched to meet it, without having rendered any permanent assistance to the besieged.
In Ezek 17:18, the main thought that breach of faith can bring no deliverance is repeated for the sake of appending the further expansion contained in Ezek 17:19-21. נתן ידו, he gave his hand, i.e., as a pledge of fidelity. The oath which Zedekiah swore to the king of Babel is designated in Ezek 17:19 as Jehovah's oath (אלתי), and the covenant made with him as Jehovah's covenant, because the oath had been sworn by Jehovah, and the covenant of fidelity towards Nebuchadnezzar had thereby been made implicite with Jehovah Himself; so that the breaking of the oath and covenant became a breach of faith towards Jehovah. Consequently the very same expressions are used in Ezek 17:16, Ezek 17:18, and Ezek 17:19, to designate this breach of oath, which are applied in Ezek 16:59 to the treacherous apostasy of Jerusalem (Israel) from Jehovah, the covenant God. And the same expressions are used to describe the punishment as in Ezek 12:13-14. נשׁפּט אתּו is construed with the accusative of the thing respecting which he was to be judged, as in 1Kings 12:7. Jehovah regards the treacherous revolt from Nebuchadnezzar as treachery against Himself (מעל); not only because Zedekiah had sworn the oath of fidelity by Jehovah, but also from the fact that Jehovah had delivered up His people and kingdom into the power of Nebuchadnezzar, so that revolt from him really became rebellion against God. את before כּל־מברחו is nota accus., and is used in the sense of quod adtinet ad, as, for example, in 4Kings 6:5. מברחו, his fugitives, is rendered both by the Chaldee and Syriac "his brave men," or "heroes," and is therefore identified with מבחרו (his chosen ones), which is the reading in some manuscripts. But neither these renderings nor the parallel passage in Ezek 12:14, where סביבותיו apparently corresponds to it, will warrant our adopting this explanation, or making any alteration in the text. The Greek versions have πάσας φυγαδείας αὐτοῦ; Theodoret: ἐν πάσαις ταῖς φυγαδείαις αὐτοῦ; the Vulgate: omnes profugi ejus; and therefore they all had the reading מברחו, which also yields a very suitable meaning. The mention of some who remain, and who are to be scattered toward all the winds, is not at variance with the statement that all the fugitives in the wings of the army are to fall by the sword. The latter threat simply declares that no one will escape death by flight. But there is no necessity to take those who remain as being simply fighting men; and the word "all" must not be taken too literally.
John Gill
17:11 Moreover the word of the Lord came unto me, saying. Here follows the explanation of the above riddle and parable, which the prophet from the Lord had orders to deliver.
17:1217:12: ասա՛ ցտունդ Իսրայէլի տուն դառնացողաց. Ո՛չ գիտէք զի՞նչ է այդ զոր ասացիդ. յորժամ եկեսցէ թագաւորն Բաբելացւոց յԵրուսաղէմ, առցէ զթագաւոր նորա եւ զիշխանս, եւ տարցի զնոսա առ ինքն ՚ի Բաբելովն[12535]։ [12535] Ոմանք. Ասա՛ դու ցտունդ Իսրայէլի... եկեսցէ արքայն Բաբելացւոց։
12 «Մարդո՛ւ որդի, ասա Իսրայէլի այդ տանը՝ դառնացնողների տանը. չգիտէ՞ք, թէ այդ ի՛նչ բան էր, որ ձեզ ասացի: Երբ բաբելացիների թագաւորը Երուսաղէմ գայ, սրա թագաւորին ու իշխաններին պիտի վերցնի ու տանի նրանց իր մօտ՝ Բաբելոն:
12 «Հիմա ապստամբներուն տանը ըսէ. ‘Ասոնց ինչ ըլլալը չէ՞ք գիտեր’. ըսէ թէ ‘Ահա Բաբելոնի թագաւորը Երուսաղէմ եկաւ, անոր թագաւորն ու իշխանները առաւ ու զանոնք իր քով Բաբելոն տարաւ
[336]Որդի մարդոյ, ասա ցտունդ Իսրայելի` տուն`` դառնացողաց. Ո՞չ գիտէք զինչ է [337]այդ զոր ասացիդ. յորժամ եկեսցէ`` թագաւորն Բաբելացւոց յԵրուսաղէմ, [338]առցէ զթագաւոր նորա եւ [339]զիշխանս, տարցի`` զնոսա առ ինքն ի Բաբելոն:

17:12: ասա՛ ցտունդ Իսրայէլի տուն դառնացողաց. Ո՛չ գիտէք զի՞նչ է այդ զոր ասացիդ. յորժամ եկեսցէ թագաւորն Բաբելացւոց յԵրուսաղէմ, առցէ զթագաւոր նորա եւ զիշխանս, եւ տարցի զնոսա առ ինքն ՚ի Բաբելովն[12535]։
[12535] Ոմանք. Ասա՛ դու ցտունդ Իսրայէլի... եկեսցէ արքայն Բաբելացւոց։
12 «Մարդո՛ւ որդի, ասա Իսրայէլի այդ տանը՝ դառնացնողների տանը. չգիտէ՞ք, թէ այդ ի՛նչ բան էր, որ ձեզ ասացի: Երբ բաբելացիների թագաւորը Երուսաղէմ գայ, սրա թագաւորին ու իշխաններին պիտի վերցնի ու տանի նրանց իր մօտ՝ Բաբելոն:
12 «Հիմա ապստամբներուն տանը ըսէ. ‘Ասոնց ինչ ըլլալը չէ՞ք գիտեր’. ըսէ թէ ‘Ահա Բաբելոնի թագաւորը Երուսաղէմ եկաւ, անոր թագաւորն ու իշխանները առաւ ու զանոնք իր քով Բաբելոն տարաւ
zohrab-1805▾ eastern-1994▾ western am▾
17:1217:12 скажи мятежному дому: разве не знаете, что это значит? Скажи: вот, пришел царь Вавилонский в Иерусалим, и взял царя его и князей его, и привел их к себе в Вавилон.
17:12 υἱὲ υιος son ἀνθρώπου ανθρωπος person; human εἰπὸν επω say; speak δὴ δη in fact πρὸς προς to; toward τὸν ο the οἶκον οικος home; household τὸν ο the παραπικραίνοντα παραπικραινω exasperate οὐκ ου not ἐπίστασθε επισταμαι well aware; stand over τί τις.1 who?; what? ἦν ειμι be ταῦτα ουτος this; he εἰπόν επω say; speak ὅταν οταν when; once ἔλθῃ ερχομαι come; go βασιλεὺς βασιλευς monarch; king Βαβυλῶνος βαβυλων Babylōn; Vavilon ἐπὶ επι in; on Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even λήμψεται λαμβανω take; get τὸν ο the βασιλέα βασιλευς monarch; king αὐτῆς αυτος he; him καὶ και and; even τοὺς ο the ἄρχοντας αρχων ruling; ruler αὐτῆς αυτος he; him καὶ και and; even ἄξει αγω lead; pass αὐτοὺς αυτος he; him πρὸς προς to; toward ἑαυτὸν εαυτου of himself; his own εἰς εις into; for Βαβυλῶνα βαβυλων Babylōn; Vavilon
17:12 אֱמָר־ ʔᵉmor- אמר say נָא֙ nˌā נָא yeah לְ lᵊ לְ to בֵ֣ית vˈêṯ בַּיִת house הַ ha הַ the מֶּ֔רִי mmˈerî מְרִי rebellion הֲ hᵃ הֲ [interrogative] לֹ֥א lˌō לֹא not יְדַעְתֶּ֖ם yᵊḏaʕtˌem ידע know מָה־ mā- מָה what אֵ֑לֶּה ʔˈēlleh אֵלֶּה these אֱמֹ֗ר ʔᵉmˈōr אמר say הִנֵּה־ hinnē- הִנֵּה behold בָ֨א vˌā בוא come מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king בָּבֶ֤ל bāvˈel בָּבֶל Babel יְרוּשָׁלִַ֨ם֙ yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem וַ wa וְ and יִּקַּ֤ח yyiqqˈaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] מַלְכָּהּ֙ malkˌāh מֶלֶךְ king וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] שָׂרֶ֔יהָ śārˈeʸhā שַׂר chief וַ wa וְ and יָּבֵ֥א yyāvˌē בוא come אֹותָ֛ם ʔôṯˈām אֵת [object marker] אֵלָ֖יו ʔēlˌāʸw אֶל to בָּבֶֽלָה׃ bāvˈelā בָּבֶל Babel
17:12. dic ad domum exasperantem nescitis quid ista significent dic ecce venit rex Babylonis Hierusalem et adsumet regem et principes eius et adducet eos ad semet ipsum in BabylonemSay to the provoking house: Know you not what these things mean? Tell them: Behold the king of Babylon cometh to Jerusalem: and he shall take away the king and the princes thereof and carry them with him to Babylon.
12. Say now to the rebellious house, Know ye not what these things mean? tell them, Behold, the king of Babylon came to Jerusalem, and took the king thereof, and the princes thereof, and brought them to him to Babylon;
Say now to the rebellious house, Know ye not what these [things mean]? tell [them], Behold, the king of Babylon is come to Jerusalem, and hath taken the king thereof, and the princes thereof, and led them with him to Babylon:

17:12 скажи мятежному дому: разве не знаете, что это значит? Скажи: вот, пришел царь Вавилонский в Иерусалим, и взял царя его и князей его, и привел их к себе в Вавилон.
17:12
υἱὲ υιος son
ἀνθρώπου ανθρωπος person; human
εἰπὸν επω say; speak
δὴ δη in fact
πρὸς προς to; toward
τὸν ο the
οἶκον οικος home; household
τὸν ο the
παραπικραίνοντα παραπικραινω exasperate
οὐκ ου not
ἐπίστασθε επισταμαι well aware; stand over
τί τις.1 who?; what?
ἦν ειμι be
ταῦτα ουτος this; he
εἰπόν επω say; speak
ὅταν οταν when; once
ἔλθῃ ερχομαι come; go
βασιλεὺς βασιλευς monarch; king
Βαβυλῶνος βαβυλων Babylōn; Vavilon
ἐπὶ επι in; on
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
λήμψεται λαμβανω take; get
τὸν ο the
βασιλέα βασιλευς monarch; king
αὐτῆς αυτος he; him
καὶ και and; even
τοὺς ο the
ἄρχοντας αρχων ruling; ruler
αὐτῆς αυτος he; him
καὶ και and; even
ἄξει αγω lead; pass
αὐτοὺς αυτος he; him
πρὸς προς to; toward
ἑαυτὸν εαυτου of himself; his own
εἰς εις into; for
Βαβυλῶνα βαβυλων Babylōn; Vavilon
17:12
אֱמָר־ ʔᵉmor- אמר say
נָא֙ nˌā נָא yeah
לְ lᵊ לְ to
בֵ֣ית vˈêṯ בַּיִת house
הַ ha הַ the
מֶּ֔רִי mmˈerî מְרִי rebellion
הֲ hᵃ הֲ [interrogative]
לֹ֥א lˌō לֹא not
יְדַעְתֶּ֖ם yᵊḏaʕtˌem ידע know
מָה־ mā- מָה what
אֵ֑לֶּה ʔˈēlleh אֵלֶּה these
אֱמֹ֗ר ʔᵉmˈōr אמר say
הִנֵּה־ hinnē- הִנֵּה behold
בָ֨א vˌā בוא come
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
בָּבֶ֤ל bāvˈel בָּבֶל Babel
יְרוּשָׁלִַ֨ם֙ yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
וַ wa וְ and
יִּקַּ֤ח yyiqqˈaḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
מַלְכָּהּ֙ malkˌāh מֶלֶךְ king
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
שָׂרֶ֔יהָ śārˈeʸhā שַׂר chief
וַ wa וְ and
יָּבֵ֥א yyāvˌē בוא come
אֹותָ֛ם ʔôṯˈām אֵת [object marker]
אֵלָ֖יו ʔēlˌāʸw אֶל to
בָּבֶֽלָה׃ bāvˈelā בָּבֶל Babel
17:12. dic ad domum exasperantem nescitis quid ista significent dic ecce venit rex Babylonis Hierusalem et adsumet regem et principes eius et adducet eos ad semet ipsum in Babylonem
Say to the provoking house: Know you not what these things mean? Tell them: Behold the king of Babylon cometh to Jerusalem: and he shall take away the king and the princes thereof and carry them with him to Babylon.
12. Say now to the rebellious house, Know ye not what these things mean? tell them, Behold, the king of Babylon came to Jerusalem, and took the king thereof, and the princes thereof, and brought them to him to Babylon;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. “Мятежному дому”. Опять впервые с XII:25, после мягких обращений. - “Разве не знаете”. Притча была сама по себе ясна, а в 9: ст. смысл ее и очень прозрачен (напр.: “не с большою силою”). - “Царя” - Иехонию. - “Князей” - вельможей в качестве заложников; слав.: “князя”, но в греч. мн ч.
Adam Clarke: Commentary on the Bible - 1831
17:12: Know ye not what these things mean? - They are explained in this and the following verses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:12: to the: Eze 2:5, Eze 2:8, Eze 3:9, Eze 12:9; Isa 1:2
Know: Eze 24:19; Exo 12:26; Deu 6:20; Jos 4:6, Jos 4:21; Mat 13:51, Mat 15:16, Mat 15:17, Mat 16:11; Mar 4:13; Luk 9:45; Act 8:30
Behold: Eze 17:3, Eze 1:2; Kg2 24:10-16; Ch2 36:9, Ch2 36:10; Jer 22:24-28
and led: Isa 39:7; Jer 52:31-34
Geneva 1599
17:12 Say now to the rebellious house, Know ye not what these [things mean]? tell [them], Behold, the king of Babylon hath come to Jerusalem, and hath taken (k) its king, and its princes, and led them with him to Babylon;
(k) That is, Jeconiah, (4Kings 24:15).
John Gill
17:12 Say now to the rebellious house,.... It had been a rebellious house to God, and to his prophets, before; see Ezek 2:5 and See Gill on Ezek 2:5; and now, besides this was rebellious to the king of Babylon, to whom they were in some measure subject, Ezek 17:15;
know ye not what these things mean? the riddle and parable concerning the two eagles and the vine; suggesting that they must be very inattentive, and very stupid, if they did not know the meaning of them; for though the things intended were delivered in an enigmatical and parabolical way, yet they were easily to be understood by all that know the affairs of the Jewish nation; being things that were lately transacted there, and were obvious to everyone's view; but if they were so stupid and blockish as not to understand them, the prophet had the following order, to explain them to them:
tell them, behold, the king of Babylon is come to Jerusalem; so that Nebuchadnezzar king of Babylon is meant by the first "eagle", and the land of Judea, and particularly Jerusalem, by Lebanon, it came unto, Ezek 17:3. The Septuagint, Syriac, and Arabic versions, read this and the following verses in the future; as if these were things that were yet to come to pass, whereas they are related as things already done; and so the Targum renders all in the past sense, as the history of them requires it should:
and hath taken the king thereof, and the princes thereof, and led them with him to Babylon; the king of Judea, and the princes of it; Jeconiah and his nobles, who had been carried captive into Babylon by Nebuchadnezzar; for Ezekiel was among these captives, Ezek 1:2; see 4Kings 24:12; so that it appears that by the "twigs" of the cedar the princes of the land are designed; and by the "top" of them King Jeconiah; and by "the land of traffic" the land of Chaldea; and by the "city of merchants" the city of Babylon, Ezek 17:4; whither they were carried.
Robert Jamieson, A. R. Fausset and David Brown
17:12 Know ye not--He upbraided them with moral, leading to intellectual, stupidity.
hath taken the king--Jeconiah or Jehoiachin (4Kings 24:11, 4Kings 24:12-16).
17:1317:13: Եւ առցէ ՚ի զաւակէ թագաւորութեանն, եւ դիցէ ընդ նմա ուխտ, եւ անցուսցէ ընդ նզովս. եւ զիշխանս երկրին առցէ[12536], [12536] Ոսկան. Եւ անցուսցէ նզովս։
13 Թագաւորի զաւակներից մէկին պիտի առնի, ուխտ պիտի դնի նրա հետ եւ նրան հաւատարմութեան երդում անել պիտի տայ: Երկրի իշխաններին էլ պիտի վերացնի, որպէսզի թագաւորութիւնը տկարանայ,
13 Թագաւորին սերունդէն մէկը առնելով՝ անոր հետ ուխտ ըրաւ ու անոր երդում ընել տուաւ։ Նաեւ երկրին զօրաւորները առաւ,
Եւ [340]առցէ ի զաւակէ թագաւորութեանն, եւ [341]դիցէ ընդ նմա ուխտ, եւ [342]անցուսցէ ընդ նզովս``, եւ զիշխանս երկրին [343]առցէ:

17:13: Եւ առցէ ՚ի զաւակէ թագաւորութեանն, եւ դիցէ ընդ նմա ուխտ, եւ անցուսցէ ընդ նզովս. եւ զիշխանս երկրին առցէ[12536],
[12536] Ոսկան. Եւ անցուսցէ նզովս։
13 Թագաւորի զաւակներից մէկին պիտի առնի, ուխտ պիտի դնի նրա հետ եւ նրան հաւատարմութեան երդում անել պիտի տայ: Երկրի իշխաններին էլ պիտի վերացնի, որպէսզի թագաւորութիւնը տկարանայ,
13 Թագաւորին սերունդէն մէկը առնելով՝ անոր հետ ուխտ ըրաւ ու անոր երդում ընել տուաւ։ Նաեւ երկրին զօրաւորները առաւ,
zohrab-1805▾ eastern-1994▾ western am▾
17:1317:13 И взял {другого} из царского рода, и заключил с ним союз, и обязал его клятвою, и взял сильных земли той с собою,
17:13 καὶ και and; even λήμψεται λαμβανω take; get ἐκ εκ from; out of τοῦ ο the σπέρματος σπερμα seed τῆς ο the βασιλείας βασιλεια realm; kingdom καὶ και and; even διαθήσεται διατιθεμαι put through; make πρὸς προς to; toward αὐτὸν αυτος he; him διαθήκην διαθηκη covenant καὶ και and; even εἰσάξει εισαγω lead in; bring in αὐτὸν αυτος he; him ἐν εν in ἀρᾷ αρα.1 cursing; curse καὶ και and; even τοὺς ο the ἡγουμένους ηγεομαι lead; consider τῆς ο the γῆς γη earth; land λήμψεται λαμβανω take; get
17:13 וַ wa וְ and יִּקַּח֙ yyiqqˌaḥ לקח take מִ mi מִן from זֶּ֣רַע zzˈeraʕ זֶרַע seed הַ ha הַ the מְּלוּכָ֔ה mmᵊlûḵˈā מְלוּכָה kingship וַ wa וְ and יִּכְרֹ֥ת yyiḵrˌōṯ כרת cut אִתֹּ֖ו ʔittˌô אֵת together with בְּרִ֑ית bᵊrˈîṯ בְּרִית covenant וַ wa וְ and יָּבֵ֤א yyāvˈē בוא come אֹתֹו֙ ʔōṯˌô אֵת [object marker] בְּ bᵊ בְּ in אָלָ֔ה ʔālˈā אָלָה curse וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אֵילֵ֥י ʔêlˌê אַיִל ram, despot הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth לָקָֽח׃ lāqˈāḥ לקח take
17:13. et tollet de semine regni ferietque cum eo foedus et accipiet ab eo iusiurandum sed et fortes terrae tolletAnd he shall take one of the king's seed, and make a covenant with him, and take an oath of him. Yea, and he shall take away the mighty men of the land,
13. and he took of the seed royal, and made a covenant with him; he also brought him under an oath, and took away the mighty of the land:
And hath taken of the king' s seed, and made a covenant with him, and hath taken an oath of him: he hath also taken the mighty of the land:

17:13 И взял {другого} из царского рода, и заключил с ним союз, и обязал его клятвою, и взял сильных земли той с собою,
17:13
καὶ και and; even
λήμψεται λαμβανω take; get
ἐκ εκ from; out of
τοῦ ο the
σπέρματος σπερμα seed
τῆς ο the
βασιλείας βασιλεια realm; kingdom
καὶ και and; even
διαθήσεται διατιθεμαι put through; make
πρὸς προς to; toward
αὐτὸν αυτος he; him
διαθήκην διαθηκη covenant
καὶ και and; even
εἰσάξει εισαγω lead in; bring in
αὐτὸν αυτος he; him
ἐν εν in
ἀρᾷ αρα.1 cursing; curse
καὶ και and; even
τοὺς ο the
ἡγουμένους ηγεομαι lead; consider
τῆς ο the
γῆς γη earth; land
λήμψεται λαμβανω take; get
17:13
וַ wa וְ and
יִּקַּח֙ yyiqqˌaḥ לקח take
מִ mi מִן from
זֶּ֣רַע zzˈeraʕ זֶרַע seed
הַ ha הַ the
מְּלוּכָ֔ה mmᵊlûḵˈā מְלוּכָה kingship
וַ wa וְ and
יִּכְרֹ֥ת yyiḵrˌōṯ כרת cut
אִתֹּ֖ו ʔittˌô אֵת together with
בְּרִ֑ית bᵊrˈîṯ בְּרִית covenant
וַ wa וְ and
יָּבֵ֤א yyāvˈē בוא come
אֹתֹו֙ ʔōṯˌô אֵת [object marker]
בְּ bᵊ בְּ in
אָלָ֔ה ʔālˈā אָלָה curse
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אֵילֵ֥י ʔêlˌê אַיִל ram, despot
הָ hā הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
לָקָֽח׃ lāqˈāḥ לקח take
17:13. et tollet de semine regni ferietque cum eo foedus et accipiet ab eo iusiurandum sed et fortes terrae tollet
And he shall take one of the king's seed, and make a covenant with him, and take an oath of him. Yea, and he shall take away the mighty men of the land,
13. and he took of the seed royal, and made a covenant with him; he also brought him under an oath, and took away the mighty of the land:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. “И взял другаго из царского рода” - Седекию. - “И обязал его клятвою”. Слав. точнее: “и введет его в клятву” образ выражения объясняется, вероятно, обрядом при заключении клятвенного завета - прохождением между рассеченными частями животных (Быт XV:17) в знак того, что с нарушителем будут поступать так же, как с этими животными или “и знак того, что клянущиеся вступают в такую же мистическую связь, какая существует между частями тела животного” (Smith, Lectnre 314). - “Сильных земли” - способнейшую часть населения: мастеров, художников (4: Цар XXIV:14) не в качестве заложников, как “князей” 12: ст., а для ослабления царства, как объяснено в 14: ст.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:13: hath taken: Eze 17:5; Kg2 24:17; Jer 37:1
taken an oath of him: Heb. brought him to an oath, Ch2 36:13; Jer 5:2
he hath also: Kg2 24:15, Kg2 24:16; Jer 24:1, Jer 29:2
Geneva 1599
17:13 And hath taken of the king's seed, and made a covenant with him, and hath taken (l) an oath from him: he hath also taken the mighty of the land:
(l) For his subjection and obedience.
John Gill
17:13 And hath taken of the king's seed,.... One of the royal family, signified by the seed of the land, Ezek 17:5. Mattaniah, son of King Josiah, and uncle to King Jeconiah; whom Nebuchadnezzar took and made king of Judea, and called him Zedekiah, which signifies the "justice of the Lord": to put him in mind of doing justly, by observing the covenant and oath after mentioned, or that he must expect vengeance:
and made a covenant with him, and hath taken an oath of him; he gave him the throne and kingdom upon certain conditions to be performed, and for the perform once of which he made him swear by the God of Israel; see 2Chron 36:13;
he hath also taken the mighty of the land: or, "the rams of the land" (x); the principal men of it for wisdom, riches, and valour, the princes and nobles of it; which he did, as to weaken the nation, that it might not be so capable of rebelling against him, so to be hostages for the performance of the covenant entered into; and this is meant by planting the seed with circumspection, Ezek 17:5.
(x) "arietes terrae", Montanus.
Robert Jamieson, A. R. Fausset and David Brown
17:13 the king's seed--Zedekiah, Jeconiah's uncle.
taken . . . oath of him--swearing fealty as a vassal to Nebuchadnezzar (2Chron 36:13).
also taken the mighty--as hostages for the fulfilment of the covenant; whom, therefore, Zedekiah exposed to death by his treason.
17:1417:14: լինել ՚ի թագաւորութիւն տկար, ամենեւին ո՛չ բարձրանալ. պահե՛լ զուխտ նորա՝ եւ կա՛լ ՚ի նմին։
14 բոլորովին ոտքի չկանգնի, նրա ուխտը պահի ու հաւատարիմ մնայ դրան:
14 Որպէս զի թագաւորութիւնը ցած ըլլայ ու չկրնայ զինք բարձրացնել եւ իր ուխտը պահելով՝ անոր վրայ հաստատ կենայ’։
լինել ի թագաւորութիւն տկար, ամենեւին ոչ բարձրանալ. պահել զուխտ նորա եւ կալ ի նմին:

17:14: լինել ՚ի թագաւորութիւն տկար, ամենեւին ո՛չ բարձրանալ. պահե՛լ զուխտ նորա՝ եւ կա՛լ ՚ի նմին։
14 բոլորովին ոտքի չկանգնի, նրա ուխտը պահի ու հաւատարիմ մնայ դրան:
14 Որպէս զի թագաւորութիւնը ցած ըլլայ ու չկրնայ զինք բարձրացնել եւ իր ուխտը պահելով՝ անոր վրայ հաստատ կենայ’։
zohrab-1805▾ eastern-1994▾ western am▾
17:1417:14 чтобы царство было покорное, чтобы не могло подняться, чтобы сохраняем был союз и стоял твердо.
17:14 τοῦ ο the γενέσθαι γινομαι happen; become εἰς εις into; for βασιλείαν βασιλεια realm; kingdom ἀσθενῆ ασθενης infirm; ailing τὸ ο the καθόλου καθολου categorically μὴ μη not ἐπαίρεσθαι επαιρω lift up; rear up τοῦ ο the φυλάσσειν φυλασσω guard; keep τὴν ο the διαθήκην διαθηκη covenant αὐτοῦ αυτος he; him καὶ και and; even ἱστάνειν ιστημι stand; establish αὐτήν αυτος he; him
17:14 לִֽ lˈi לְ to הְיֹות֙ hᵊyôṯ היה be מַמְלָכָ֣ה mamlāḵˈā מַמְלָכָה kingdom שְׁפָלָ֔ה šᵊfālˈā שָׁפָל low לְ lᵊ לְ to בִלְתִּ֖י viltˌî בֵּלֶת failure הִתְנַשֵּׂ֑א hiṯnaśśˈē נשׂא lift לִ li לְ to שְׁמֹ֥ר šᵊmˌōr שׁמר keep אֶת־ ʔeṯ- אֵת [object marker] בְּרִיתֹ֖ו bᵊrîṯˌô בְּרִית covenant לְ lᵊ לְ to עָמְדָֽהּ׃ ʕāmᵊḏˈāh עמד stand
17:14. ut sit regnum humile et non elevetur sed custodiat pactum eius et servet illudThat it may be a low kingdom and not lift itself up, but keep his covenant and observe it.
14. that the kingdom might be base, that it might not lift itself up, but that by keeping of his covenant it might stand.
That the kingdom might be base, that it might not lift itself up, [but] that by keeping of his covenant it might stand:

17:14 чтобы царство было покорное, чтобы не могло подняться, чтобы сохраняем был союз и стоял твердо.
17:14
τοῦ ο the
γενέσθαι γινομαι happen; become
εἰς εις into; for
βασιλείαν βασιλεια realm; kingdom
ἀσθενῆ ασθενης infirm; ailing
τὸ ο the
καθόλου καθολου categorically
μὴ μη not
ἐπαίρεσθαι επαιρω lift up; rear up
τοῦ ο the
φυλάσσειν φυλασσω guard; keep
τὴν ο the
διαθήκην διαθηκη covenant
αὐτοῦ αυτος he; him
καὶ και and; even
ἱστάνειν ιστημι stand; establish
αὐτήν αυτος he; him
17:14
לִֽ lˈi לְ to
הְיֹות֙ hᵊyôṯ היה be
מַמְלָכָ֣ה mamlāḵˈā מַמְלָכָה kingdom
שְׁפָלָ֔ה šᵊfālˈā שָׁפָל low
לְ lᵊ לְ to
בִלְתִּ֖י viltˌî בֵּלֶת failure
הִתְנַשֵּׂ֑א hiṯnaśśˈē נשׂא lift
לִ li לְ to
שְׁמֹ֥ר šᵊmˌōr שׁמר keep
אֶת־ ʔeṯ- אֵת [object marker]
בְּרִיתֹ֖ו bᵊrîṯˌô בְּרִית covenant
לְ lᵊ לְ to
עָמְדָֽהּ׃ ʕāmᵊḏˈāh עמד stand
17:14. ut sit regnum humile et non elevetur sed custodiat pactum eius et servet illud
That it may be a low kingdom and not lift itself up, but keep his covenant and observe it.
14. that the kingdom might be base, that it might not lift itself up, but that by keeping of his covenant it might stand.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14. Объяснение 6: ст. и обоснование 13: ст. “Чтобы не могло подняться” - слав. яснее: “еже весьма не возностися”.
Adam Clarke: Commentary on the Bible - 1831
17:14: That the kingdom might be base - Have no political consequence, and at last sink into a miserable government under Gedaliah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:14: the kingdom: Eze 17:6, Eze 29:14; Deu 28:43; Sa1 2:7, Sa1 2:30; Neh 9:36, Neh 9:37; Lam 5:10; Mat 22:17-21
base: Or, low; a tributary kingdom, dependent on the king of Babylon.
but that by keeping of his covenant it might stand: Heb. to keep his covenant, to stand to it, Jer 27:12-17, Jer 38:17
John Gill
17:14 That the kingdom might be base,.... Low or humble; its king but a viceroy, a tributary to the king of Babylon; and the subjects obliged to a tax, payable to him; and this is intended by the vine being of "low stature", Ezek 17:6;
that it might not lift up itself; above other neighbouring kingdoms and states; and particularly that it might not rebel against Nebuchadnezzar, but be kept in a dependence on him, and subjection to him:
but that by keeping of his covenant it might stand; continue a kingdom, and Zedekiah king of it; so that it was for their good that such a covenant was made, and it was their interest to keep it; for, had it not been made, it would have ceased to have been a kingdom, and would have become a province of the Babylonian monarchy, and have been put under the government of one of Nebuchadnezzar's princes or captains; and, should they break it, would endanger the ruin of their state, as the event showed. In the Hebrew text it is, "to keep his covenant, to make it stand"; or, "to stand to it" (y); that is, as it should seem, to make the covenant stand firm. The Targum is,
"that it might keep his covenant, and serve him;''
Nebuchadnezzar.
(y) "ad custodiendum pactum ejus, ad astandum ei", Montanus; "ad servandum foedus suum, ad consistendumm", Starckius.
Robert Jamieson, A. R. Fausset and David Brown
17:14 That the kingdom might be base--that is, low as to national elevation by being Nebuchadnezzar's dependent; but, at the same time, safe and prosperous, if faithful to the "oath." Nebuchadnezzar dealt sincerely and openly in proposing conditions, and these moderate ones; therefore Zedekiah's treachery was the baser and was a counterpart to their treachery towards God.
17:1517:15: Եւ սա՝ ապստամբեսցի՛ ՚ի նմանէ առաքել հրեշտակս յԵգիպտոս, տա՛լ նմա երիվարս եւ զօրս բազումս. եթէ իցէ աջողեսցի՞, եթէ իցէ ապրեսցի՞. որ առնէ իրս հակառակս, եւ անցանէ ըստ ուխտ. եթէ իցէ ապրեսցի՞[12537]։ [12537] Բազումք. Եւ ապստամբեսցի... որ առնեն իրս հակա՛՛։ Ոսկան. Եթէ իցէ ապրեսցին։
15 Պիտի ապստամբի նրա դէմ՝ սուրհանդակներ ուղարկելով Եգիպտոս, որպէսզի իրեն ձիեր ու բազում զօրք տան: Բայց յաջողութիւն ունենալո՞ւ է: Փրկուելո՞ւ է նա, ով այսպիսի հակառակ բաներ է անում, դրժում է ուխտը: Փրկուելո՞ւ է:
15 Բայց անիկա անոր դէմ ապստամբեցաւ ու Եգիպտոս դեսպաններ ղրկեց, որպէս զի իրեն ձիեր ու զօրքեր տան։ Միթէ անիկա յաջողութիւն պիտի գտնէ՞։ Այս բաները ընողը պիտի ազատի՞ կամ թէ ուխտը աւրելով պիտի ազատի՞։
[344]Եւ ապստամբեսցի`` ի նմանէ առաքել հրեշտակս յԵգիպտոս, տալ նմա երիվարս եւ զօրս բազումս. եթէ իցէ աջողեսցի՞, եթէ իցէ ապրեսցի՞ որ առնէն [345]իրս հակառակս``, եւ անցանէ ըստ ուխտ. եթէ իցէ ապրեսցի՞:

17:15: Եւ սա՝ ապստամբեսցի՛ ՚ի նմանէ առաքել հրեշտակս յԵգիպտոս, տա՛լ նմա երիվարս եւ զօրս բազումս. եթէ իցէ աջողեսցի՞, եթէ իցէ ապրեսցի՞. որ առնէ իրս հակառակս, եւ անցանէ ըստ ուխտ. եթէ իցէ ապրեսցի՞[12537]։
[12537] Բազումք. Եւ ապստամբեսցի... որ առնեն իրս հակա՛՛։ Ոսկան. Եթէ իցէ ապրեսցին։
15 Պիտի ապստամբի նրա դէմ՝ սուրհանդակներ ուղարկելով Եգիպտոս, որպէսզի իրեն ձիեր ու բազում զօրք տան: Բայց յաջողութիւն ունենալո՞ւ է: Փրկուելո՞ւ է նա, ով այսպիսի հակառակ բաներ է անում, դրժում է ուխտը: Փրկուելո՞ւ է:
15 Բայց անիկա անոր դէմ ապստամբեցաւ ու Եգիպտոս դեսպաններ ղրկեց, որպէս զի իրեն ձիեր ու զօրքեր տան։ Միթէ անիկա յաջողութիւն պիտի գտնէ՞։ Այս բաները ընողը պիտի ազատի՞ կամ թէ ուխտը աւրելով պիտի ազատի՞։
zohrab-1805▾ eastern-1994▾ western am▾
17:1517:15 Но тот отложился от него, послав послов своих в Египет, чтобы дали ему коней и много людей. Будет ли ему успех? Уцелеет ли тот, кто это делает? Он нарушил союз и уцелеет ли?
17:15 καὶ και and; even ἀποστήσεται αφιστημι distance; keep distance ἀπ᾿ απο from; away αὐτοῦ αυτος he; him τοῦ ο the ἐξαποστέλλειν εξαποστελλω send forth ἀγγέλους αγγελος messenger ἑαυτοῦ εαυτου of himself; his own εἰς εις into; for Αἴγυπτον αιγυπτος Aigyptos; Eyiptos τοῦ ο the δοῦναι διδωμι give; deposit αὐτῷ αυτος he; him ἵππους ιππος horse καὶ και and; even λαὸν λαος populace; population πολύν πολυς much; many εἰ ει if; whether κατευθυνεῖ κατευθυνω straighten out; direct εἰ ει if; whether διασωθήσεται διασωζω thoroughly save; bring safely through ὁ ο the ποιῶν ποιεω do; make ἐναντία εναντιος contrary; opposite καὶ και and; even παραβαίνων παραβαινω transgress; overstep διαθήκην διαθηκη covenant εἰ ει if; whether σωθήσεται σωζω save
17:15 וַ wa וְ and יִּמְרָד־ yyimroḏ- מרד rebel בֹּ֗ו bˈô בְּ in לִ li לְ to שְׁלֹ֤חַ šᵊlˈōₐḥ שׁלח send מַלְאָכָיו֙ malʔāḵāʸw מַלְאָךְ messenger מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt לָֽ lˈā לְ to תֶת־ ṯeṯ- נתן give לֹ֥ו lˌô לְ to סוּסִ֖ים sûsˌîm סוּס horse וְ wᵊ וְ and עַם־ ʕam- עַם people רָ֑ב rˈāv רַב much הֲ hᵃ הֲ [interrogative] יִצְלָ֤ח yiṣlˈāḥ צלח be strong הֲ hᵃ הֲ [interrogative] יִמָּלֵט֙ yimmālˌēṭ מלט escape הָ hā הַ the עֹשֵׂ֣ה ʕōśˈē עשׂה make אֵ֔לֶּה ʔˈēlleh אֵלֶּה these וְ wᵊ וְ and הֵפֵ֥ר hēfˌēr פרר break בְּרִ֖ית bᵊrˌîṯ בְּרִית covenant וְ wᵊ וְ and נִמְלָֽט׃ nimlˈāṭ מלט escape
17:15. qui recedens ab eo misit nuntios ad Aegyptum ut daret sibi equos et populum multum numquid prosperabitur vel consequetur salutem qui fecit haec et qui dissolvit pactum numquid effugietBut he hath revolted from him and sent ambassadors to Egypt, that it might give him horses, and much people. And shall he that hath done thus prosper, or be saved? and shall he escape that hath broken the covenant?
15. But he rebelled against him in sending his ambassadors into Egypt, that they might give him horses and much people. Shall he prosper? shall he escape that doeth such things? shall he break the covenant, and yet escape?
But he rebelled against him in sending his ambassadors into Egypt, that they might give him horses and much people. Shall he prosper? shall he escape that doeth such [things]? or shall he break the covenant, and be delivered:

17:15 Но тот отложился от него, послав послов своих в Египет, чтобы дали ему коней и много людей. Будет ли ему успех? Уцелеет ли тот, кто это делает? Он нарушил союз и уцелеет ли?
17:15
καὶ και and; even
ἀποστήσεται αφιστημι distance; keep distance
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
τοῦ ο the
ἐξαποστέλλειν εξαποστελλω send forth
ἀγγέλους αγγελος messenger
ἑαυτοῦ εαυτου of himself; his own
εἰς εις into; for
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
τοῦ ο the
δοῦναι διδωμι give; deposit
αὐτῷ αυτος he; him
ἵππους ιππος horse
καὶ και and; even
λαὸν λαος populace; population
πολύν πολυς much; many
εἰ ει if; whether
κατευθυνεῖ κατευθυνω straighten out; direct
εἰ ει if; whether
διασωθήσεται διασωζω thoroughly save; bring safely through
ὁ ο the
ποιῶν ποιεω do; make
ἐναντία εναντιος contrary; opposite
καὶ και and; even
παραβαίνων παραβαινω transgress; overstep
διαθήκην διαθηκη covenant
εἰ ει if; whether
σωθήσεται σωζω save
17:15
וַ wa וְ and
יִּמְרָד־ yyimroḏ- מרד rebel
בֹּ֗ו bˈô בְּ in
לִ li לְ to
שְׁלֹ֤חַ šᵊlˈōₐḥ שׁלח send
מַלְאָכָיו֙ malʔāḵāʸw מַלְאָךְ messenger
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
לָֽ lˈā לְ to
תֶת־ ṯeṯ- נתן give
לֹ֥ו lˌô לְ to
סוּסִ֖ים sûsˌîm סוּס horse
וְ wᵊ וְ and
עַם־ ʕam- עַם people
רָ֑ב rˈāv רַב much
הֲ hᵃ הֲ [interrogative]
יִצְלָ֤ח yiṣlˈāḥ צלח be strong
הֲ hᵃ הֲ [interrogative]
יִמָּלֵט֙ yimmālˌēṭ מלט escape
הָ hā הַ the
עֹשֵׂ֣ה ʕōśˈē עשׂה make
אֵ֔לֶּה ʔˈēlleh אֵלֶּה these
וְ wᵊ וְ and
הֵפֵ֥ר hēfˌēr פרר break
בְּרִ֖ית bᵊrˌîṯ בְּרִית covenant
וְ wᵊ וְ and
נִמְלָֽט׃ nimlˈāṭ מלט escape
17:15. qui recedens ab eo misit nuntios ad Aegyptum ut daret sibi equos et populum multum numquid prosperabitur vel consequetur salutem qui fecit haec et qui dissolvit pactum numquid effugiet
But he hath revolted from him and sent ambassadors to Egypt, that it might give him horses, and much people. And shall he that hath done thus prosper, or be saved? and shall he escape that hath broken the covenant?
15. But he rebelled against him in sending his ambassadors into Egypt, that they might give him horses and much people. Shall he prosper? shall he escape that doeth such things? shall he break the covenant, and yet escape?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15. “Чтобы дали ему коней”. Конница всегда была слабым местом еврейского войска; вместе с тем для пророков она являлась символом чуждой культуры и богопротивной, плотской самоуверенности (Ос X:19; XIV:4; Мих I:3: и др.). Лошадей еврейское войско доставало только в Египте (3: Цар X:28) и, главным образом, из-за конницы еврейские цари искали союза с ним (XXXI:1">Ис XXXI:1). Египет в древности действительно славился конницей (Втор XVII:16: и др.); по Диодору (I, 45): вся страна от Фив до Мемфиса была покрыта конюшнями и могла доставить для войны 20: 000: колесниц с 2: лошадьми каждая.
Adam Clarke: Commentary on the Bible - 1831
17:15: Sending his ambassadors into Egypt - Zedekiah must have sent his ambassadors into Egypt, between the sixth month of his sixth year, and the fifth month of his seventh year. Compare Eze 8:1, with Eze 20:1. - See Newcome.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:15: he rebelled: Eze 17:7; Kg2 24:20; Ch2 36:13; Jer 52:3
in: Deu 17:16; Isa 30:1-4, Isa 31:1-3, Isa 36:6-9; Jer 37:5-7
Shall he prosper: Eze 17:9; Deu 29:12-15; Jer 22:29, Jer 22:30
shall he escape: Eze 17:18, Eze 21:25; Pro 19:5; Jer 32:4, Jer 34:3, Jer 38:18, Jer 38:23; Mat 23:33; Heb 2:3
or shall: Psa 55:23
John Gill
17:15 But he rebelled against him,.... Zedekiah rebelled against the king of Babylon, broke the covenant he entered into, and violated his oath:
in sending his ambassadors into Egypt; to form an alliance with the king of it, and obtain help from him to break off the Babylonian yoke; this is signified by the vine "bending its roots, and shooting forth its branches towards another great eagle", the king of Egypt, Ezek 17:7;
that they might give him horses and much people; with both which Egypt abounded, 3Kings 10:28; but in Judea there was a scarcity, as of horses, so of men, by means of the multitude of captives which the king of Babylon had carried away; wherefore Zedekiah sent to Egypt for both, for recruits of men; and for horses to form a cavalry, to free himself from the king of Babylon, and defend himself and people against him:
shall he prosper? shall he escape that doeth such things? that is guilty of breaking an express law of God, which forbids the kings of Israel multiplying horses, and sending to Egypt for them, Deut 17:16; and placing confidence in an arm of flesh, Is 31:1; and of such base ingratitude to the king of Babylon, who had set him upon the throne, and put him in a comfortable and flourishing condition:
or shall he break the covenant, and be delivered? shall one guilty, as of the other crimes, so of breach of covenant, and of perjury, escape the vengeance of God and man? he shall not.
John Wesley
17:15 He - Zedekiah. Shall he break - Can perjury be the way for deliverance?
Robert Jamieson, A. R. Fausset and David Brown
17:15 he rebelled--God permitted this because of His wrath against Jerusalem (4Kings 24:20).
horses--in which Egypt abounded and which were forbidden to Israel to seek from Egypt, or indeed to "multiply" at all (Deut 17:16; Is 31:1, Is 31:3; compare Is 36:9). DIODORUS SICULUS [1.45] says that the whole region from Thebes to Memphis was filled with royal stalls, so that twenty thousand chariots with two horses in each could be furnished for war.
Shall he prosper?--The third time this question is asked, with an indignant denial understood (Ezek 17:9-10). Even the heathen believed that breakers of an oath would not "escape" punishment.
17:1617:16: Կենդանի՛ եմ ես՝ ասէ Ադովնայի Տէր. եթէ ո՛չ ՚ի տեղւոջ յորում թագաւորն թագաւորեցո՛յց զնա. որ անարգեաց զնզովսն իմ, եւ ա՛նց ըստ ուխտն իմ որ ընդ նմա. ՚ի մէջ Բաբելոնի վախճանեսցի[12538]։ [12538] Ոսկան. Եթէ ոչ եւ ՚ի տեղ՛՛։
16 Վկայ եմ ես, - ասում է Ամենակալ Տէրը, - որ ճիշտ այն տեղում, ուր թագաւորը նրան թագաւոր դարձրեց, ուր անարգեց ինձ տուած հաւատարմութեան երդումը եւ դրժեց նրա հետ իմ կնքած ուխտը՝ հէնց Բաբելոնում մեռնելու է:
16 Ես կենդանի եմ, կ’ըսէ Տէր Եհովան, որ անիկա անշուշտ այն թագաւորին բնակած տեղը, որ զինք թագաւոր ըրեր էր, որուն երդումը անարգեր էր, անոր ուխտը աւրեր էր, ան Բաբելոնի մէջ պիտի մեռնի։
Կենդանի եմ ես, ասէ Ադոնայի Տէր, եթէ ոչ ի տեղւոջ [346]յորում թագաւորն`` թագաւորեցոյց զնա, [347]որ անարգեաց զնզովսն իմ եւ անց ըստ ուխտն իմ որ`` ընդ նմա ի մէջ Բաբելոնի վախճանեսցի:

17:16: Կենդանի՛ եմ ես՝ ասէ Ադովնայի Տէր. եթէ ո՛չ ՚ի տեղւոջ յորում թագաւորն թագաւորեցո՛յց զնա. որ անարգեաց զնզովսն իմ, եւ ա՛նց ըստ ուխտն իմ որ ընդ նմա. ՚ի մէջ Բաբելոնի վախճանեսցի[12538]։
[12538] Ոսկան. Եթէ ոչ եւ ՚ի տեղ՛՛։
16 Վկայ եմ ես, - ասում է Ամենակալ Տէրը, - որ ճիշտ այն տեղում, ուր թագաւորը նրան թագաւոր դարձրեց, ուր անարգեց ինձ տուած հաւատարմութեան երդումը եւ դրժեց նրա հետ իմ կնքած ուխտը՝ հէնց Բաբելոնում մեռնելու է:
16 Ես կենդանի եմ, կ’ըսէ Տէր Եհովան, որ անիկա անշուշտ այն թագաւորին բնակած տեղը, որ զինք թագաւոր ըրեր էր, որուն երդումը անարգեր էր, անոր ուխտը աւրեր էր, ան Բաբելոնի մէջ պիտի մեռնի։
zohrab-1805▾ eastern-1994▾ western am▾
17:1617:16 Живу Я, говорит Господь Бог: в местопребывании царя, который поставил его царем, и которому данную клятву он презрел, и нарушил союз свой с ним, он умрет у него в Вавилоне.
17:16 ζῶ ζαω live; alive ἐγώ εγω I λέγει λεγω tell; declare κύριος κυριος lord; master ἐὰν εαν and if; unless μὴ μη not ἐν εν in ᾧ ος who; what τόπῳ τοπος place; locality ὁ ο the βασιλεὺς βασιλευς monarch; king ὁ ο the βασιλεύσας βασιλευω reign αὐτόν αυτος he; him ὃς ος who; what ἠτίμωσεν ατιμοω dishonor τὴν ο the ἀράν αρα.1 cursing; curse μου μου of me; mine καὶ και and; even ὃς ος who; what παρέβη παραβαινω transgress; overstep τὴν ο the διαθήκην διαθηκη covenant μου μου of me; mine μετ᾿ μετα with; amid αὐτοῦ αυτος he; him ἐν εν in μέσῳ μεσος in the midst; in the middle Βαβυλῶνος βαβυλων Babylōn; Vavilon τελευτήσει τελευταω meet an end
17:16 חַי־ ḥay- חַי alive אָ֗נִי ʔˈānî אֲנִי i נְאֻם֮ nᵊʔum נְאֻם speech אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִה֒ [yᵊhwˌih] יְהוָה YHWH אִם־ ʔim- אִם if לֹ֗א lˈō לֹא not בִּ bi בְּ in מְקֹום֙ mᵊqôm מָקֹום place הַ ha הַ the מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king הַ ha הַ the מַּמְלִ֣יךְ mmamlˈîḵ מלך be king אֹתֹ֔ו ʔōṯˈô אֵת [object marker] אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] בָּזָה֙ bāzˌā בזה despise אֶת־ ʔeṯ- אֵת [object marker] אָ֣לָתֹ֔ו ʔˈālāṯˈô אָלָה curse וַ wa וְ and אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הֵפֵ֖ר hēfˌēr פרר break אֶת־ ʔeṯ- אֵת [object marker] בְּרִיתֹ֑ו bᵊrîṯˈô בְּרִית covenant אִתֹּ֥ו ʔittˌô אֵת together with בְ vᵊ בְּ in תֹוךְ־ ṯôḵ- תָּוֶךְ midst בָּבֶ֖ל bāvˌel בָּבֶל Babel יָמֽוּת׃ yāmˈûṯ מות die
17:16. vivo ego dicit Dominus Deus quoniam in loco regis qui constituit eum regem cuius fecit irritum iuramentum et solvit pactum quod habebat cum eo in medio Babylonis morieturAs I live, saith the Lord God: In the place where the king dwelleth that made him king, whose oath he hath made void, and whose covenant he broke, even in the midst of Babylon shall he die.
16. As I live, saith the Lord GOD, surely in the place where the king dwelleth that made him king, whose oath he despised, and whose covenant he brake, even with him in the midst of Babylon he shall die.
As I live, saith the Lord GOD, surely in the place [where] the king [dwelleth] that made him king, whose oath he despised, and whose covenant he brake, [even] with him in the midst of Babylon he shall die:

17:16 Живу Я, говорит Господь Бог: в местопребывании царя, который поставил его царем, и которому данную клятву он презрел, и нарушил союз свой с ним, он умрет у него в Вавилоне.
17:16
ζῶ ζαω live; alive
ἐγώ εγω I
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἐὰν εαν and if; unless
μὴ μη not
ἐν εν in
ᾧ ος who; what
τόπῳ τοπος place; locality
ὁ ο the
βασιλεὺς βασιλευς monarch; king
ὁ ο the
βασιλεύσας βασιλευω reign
αὐτόν αυτος he; him
ὃς ος who; what
ἠτίμωσεν ατιμοω dishonor
τὴν ο the
ἀράν αρα.1 cursing; curse
μου μου of me; mine
καὶ και and; even
ὃς ος who; what
παρέβη παραβαινω transgress; overstep
τὴν ο the
διαθήκην διαθηκη covenant
μου μου of me; mine
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
ἐν εν in
μέσῳ μεσος in the midst; in the middle
Βαβυλῶνος βαβυλων Babylōn; Vavilon
τελευτήσει τελευταω meet an end
17:16
חַי־ ḥay- חַי alive
אָ֗נִי ʔˈānî אֲנִי i
נְאֻם֮ nᵊʔum נְאֻם speech
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִה֒ [yᵊhwˌih] יְהוָה YHWH
אִם־ ʔim- אִם if
לֹ֗א lˈō לֹא not
בִּ bi בְּ in
מְקֹום֙ mᵊqôm מָקֹום place
הַ ha הַ the
מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king
הַ ha הַ the
מַּמְלִ֣יךְ mmamlˈîḵ מלך be king
אֹתֹ֔ו ʔōṯˈô אֵת [object marker]
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
בָּזָה֙ bāzˌā בזה despise
אֶת־ ʔeṯ- אֵת [object marker]
אָ֣לָתֹ֔ו ʔˈālāṯˈô אָלָה curse
וַ wa וְ and
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הֵפֵ֖ר hēfˌēr פרר break
אֶת־ ʔeṯ- אֵת [object marker]
בְּרִיתֹ֑ו bᵊrîṯˈô בְּרִית covenant
אִתֹּ֥ו ʔittˌô אֵת together with
בְ vᵊ בְּ in
תֹוךְ־ ṯôḵ- תָּוֶךְ midst
בָּבֶ֖ל bāvˌel בָּבֶל Babel
יָמֽוּת׃ yāmˈûṯ מות die
17:16. vivo ego dicit Dominus Deus quoniam in loco regis qui constituit eum regem cuius fecit irritum iuramentum et solvit pactum quod habebat cum eo in medio Babylonis morietur
As I live, saith the Lord God: In the place where the king dwelleth that made him king, whose oath he hath made void, and whose covenant he broke, even in the midst of Babylon shall he die.
16. As I live, saith the Lord GOD, surely in the place where the king dwelleth that made him king, whose oath he despised, and whose covenant he brake, even with him in the midst of Babylon he shall die.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16. По строгому закону возмездия кара должна соответствовать греху и в отношении места; ср. 3Цар XXI:19. Для древнего человека умереть в чужой земле составляло нечто ужасное в другом отношении, чем для нас: чужая земля была нечистою (ср. Иез IV:13). Седекия умер ослепленным в вавилонской темнице.
Adam Clarke: Commentary on the Bible - 1831
17:16: In the midst of Babylon he shall die - His eyes were put out; he was carried to Babylon, and never returned.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:16: whose oath: Eze 17:18, Eze 17:19, Eze 16:59; Exo 20:7; Num 30:2; Jos 9:20; Sa2 21:2; Psa 15:4; Exo 8:2; Hos 10:4; Zac 5:3, Zac 5:4; Mal 3:5; Rom 1:31; Ti1 1:10; Ti2 3:3
even: Eze 17:10, Eze 12:13; Jer 32:4, Jer 32:5, Jer 34:3-5, Jer 39:7, Jer 52:11
John Gill
17:16 As I live, saith the Lord God,.... This is the form of an oath, as Kimchi and Ben Melech observe; the Lord swears, in his wrath, by himself, by his life; this shows how much he resented, what Zedekiah had done, and how sure and certain his ruin was:
surely in the place where the king dwelleth that made him king; in Babylon, where Nebuchadnezzar dwelt, that made Zedekiah king of Judah; which is mentioned, to point out the ingratitude of that prince to the king of Babylon:
whose oath he despised, whose covenant he broke; the oath of fealty and, allegiance, which Zedekiah took to Nebuchadnezzar; and the covenant entered into between them, by which the former held the kingdom of Judea of the latter: the oath he made light of, though solemn, one made by the God of Israel; and the covenant he broke, though ratified by an oath; in which things were given to him he could not claim, at least possess, but by the courtesy of the conqueror; these sins were displeasing to God: oaths and covenants, though made with conquerors, and with Heathen princes, are to be kept:
even with him; that is, with Nebuchadnezzar:
in the midst of Babylon he shall die; when first taken he was had to Riblah, and there his eyes were put out; and after that he was carried to Babylon, and put in prison, and there died, Jer 52:9.
Robert Jamieson, A. R. Fausset and David Brown
17:16 in the place where the king dwelleth--righteous retribution. He brought on himself in the worst form the evil which, in a mild form, he had sought to deliver himself from by perjured treachery, namely, vassalage (Ezek 12:13; Jer 32:5; Jer 34:3; Jer 52:11).
17:1717:17: Եւ ո՛չ զօրութեամբ մեծաւ, եւ ո՛չ գնդաւ բազմաւ տացէ ընդ նմա պատերազմ փարաւոն. պատնէշս եւ նետակա՛լս շինեսցէ սատակել զանձինս բազմաց.
17 Ոչ էլ Փարաւոնն իր մեծ զօրութեամբ, բազում գնդերով պատերազմելու է նրա դէմ: Բաբելոնի թագաւորը պատնէշներ ու մարտկոցներ է սարքելու, որպէսզի ոչնչացնի շատերին այն բանի համար,
17 Փարաւոն մեծ զօրքով ու շատ բազմութիւնով պատերազմի մէջ անոր համար բա՛ն մը պիտի չընէ, երբ պատնէշներ կանգնեցնեն ու մարտկոցներ շինեն շատ հոգիներ կոտորելու համար։
Եւ ոչ զօրութեամբ մեծաւ, եւ ոչ գնդաւ բազմաւ [348]տացէ ընդ նմա պատերազմ փարաւոն, պատնէշս եւ նետակալս շինեսցէ`` սատակել զանձինս բազմաց:

17:17: Եւ ո՛չ զօրութեամբ մեծաւ, եւ ո՛չ գնդաւ բազմաւ տացէ ընդ նմա պատերազմ փարաւոն. պատնէշս եւ նետակա՛լս շինեսցէ սատակել զանձինս բազմաց.
17 Ոչ էլ Փարաւոնն իր մեծ զօրութեամբ, բազում գնդերով պատերազմելու է նրա դէմ: Բաբելոնի թագաւորը պատնէշներ ու մարտկոցներ է սարքելու, որպէսզի ոչնչացնի շատերին այն բանի համար,
17 Փարաւոն մեծ զօրքով ու շատ բազմութիւնով պատերազմի մէջ անոր համար բա՛ն մը պիտի չընէ, երբ պատնէշներ կանգնեցնեն ու մարտկոցներ շինեն շատ հոգիներ կոտորելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
17:1717:17 С великою силою и с многочисленным народом фараон ничего не сделает для него в этой войне, когда будет насыпан вал и построены будут осадные башни на погибель многих душ.
17:17 καὶ και and; even οὐκ ου not ἐν εν in δυνάμει δυναμις power; ability μεγάλῃ μεγας great; loud οὐδ᾿ ουδε not even; neither ἐν εν in ὄχλῳ οχλος crowd; mass πολλῷ πολυς much; many ποιήσει ποιεω do; make πρὸς προς to; toward αὐτὸν αυτος he; him Φαραω φαραω Pharaō; Farao πόλεμον πολεμος battle ἐν εν in χαρακοβολίᾳ χαρακοβολια and; even ἐν εν in οἰκοδομῇ οικοδομη building βελοστάσεων βελοστασις the ἐξᾶραι εξαιρω lift out / up; remove ψυχάς ψυχη soul
17:17 וְ wᵊ וְ and לֹא֩ lˌō לֹא not בְ vᵊ בְּ in חַ֨יִל ḥˌayil חַיִל power גָּדֹ֜ול gāḏˈôl גָּדֹול great וּ û וְ and בְ vᵊ בְּ in קָהָ֣ל qāhˈāl קָהָל assembly רָ֗ב rˈāv רַב much יַעֲשֶׂ֨ה yaʕᵃśˌeh עשׂה make אֹותֹ֤ו ʔôṯˈô אֵת [object marker] פַרְעֹה֙ farʕˌō פַּרְעֹה pharaoh בַּ ba בְּ in † הַ the מִּלְחָמָ֔ה mmilḥāmˈā מִלְחָמָה war בִּ bi בְּ in שְׁפֹּ֥ךְ šᵊppˌōḵ שׁפך pour סֹלְלָ֖ה sōlᵊlˌā סֹלֲלָה rampart וּ û וְ and בִ vi בְּ in בְנֹ֣ות vᵊnˈôṯ בנה build דָּיֵ֑ק dāyˈēq דָּיֵק bulwark לְ lᵊ לְ to הַכְרִ֖ית haḵrˌîṯ כרת cut נְפָשֹׁ֥ות nᵊfāšˌôṯ נֶפֶשׁ soul רַבֹּֽות׃ rabbˈôṯ רַב much
17:17. et non in exercitu grandi neque in populo multo faciet contra eum Pharao proelium in iactu aggeris et in extructione vallorum ut interficiat animas multasAnd not with a great army, nor with much people shall Pharao fight against him: when he shall cast up mounts, and build forts, to cut off many souls.
17. Neither shall Pharaoh with his mighty army and great company make for him in the war, when they cast up mounts and build forts, to cut off many persons.
Neither shall Pharaoh with [his] mighty army and great company make for him in the war, by casting up mounts, and building forts, to cut off many persons:

17:17 С великою силою и с многочисленным народом фараон ничего не сделает для него в этой войне, когда будет насыпан вал и построены будут осадные башни на погибель многих душ.
17:17
καὶ και and; even
οὐκ ου not
ἐν εν in
δυνάμει δυναμις power; ability
μεγάλῃ μεγας great; loud
οὐδ᾿ ουδε not even; neither
ἐν εν in
ὄχλῳ οχλος crowd; mass
πολλῷ πολυς much; many
ποιήσει ποιεω do; make
πρὸς προς to; toward
αὐτὸν αυτος he; him
Φαραω φαραω Pharaō; Farao
πόλεμον πολεμος battle
ἐν εν in
χαρακοβολίᾳ χαρακοβολια and; even
ἐν εν in
οἰκοδομῇ οικοδομη building
βελοστάσεων βελοστασις the
ἐξᾶραι εξαιρω lift out / up; remove
ψυχάς ψυχη soul
17:17
וְ wᵊ וְ and
לֹא֩ lˌō לֹא not
בְ vᵊ בְּ in
חַ֨יִל ḥˌayil חַיִל power
גָּדֹ֜ול gāḏˈôl גָּדֹול great
וּ û וְ and
בְ vᵊ בְּ in
קָהָ֣ל qāhˈāl קָהָל assembly
רָ֗ב rˈāv רַב much
יַעֲשֶׂ֨ה yaʕᵃśˌeh עשׂה make
אֹותֹ֤ו ʔôṯˈô אֵת [object marker]
פַרְעֹה֙ farʕˌō פַּרְעֹה pharaoh
בַּ ba בְּ in
† הַ the
מִּלְחָמָ֔ה mmilḥāmˈā מִלְחָמָה war
בִּ bi בְּ in
שְׁפֹּ֥ךְ šᵊppˌōḵ שׁפך pour
סֹלְלָ֖ה sōlᵊlˌā סֹלֲלָה rampart
וּ û וְ and
בִ vi בְּ in
בְנֹ֣ות vᵊnˈôṯ בנה build
דָּיֵ֑ק dāyˈēq דָּיֵק bulwark
לְ lᵊ לְ to
הַכְרִ֖ית haḵrˌîṯ כרת cut
נְפָשֹׁ֥ות nᵊfāšˌôṯ נֶפֶשׁ soul
רַבֹּֽות׃ rabbˈôṯ רַב much
17:17. et non in exercitu grandi neque in populo multo faciet contra eum Pharao proelium in iactu aggeris et in extructione vallorum ut interficiat animas multas
And not with a great army, nor with much people shall Pharao fight against him: when he shall cast up mounts, and build forts, to cut off many souls.
17. Neither shall Pharaoh with his mighty army and great company make for him in the war, when they cast up mounts and build forts, to cut off many persons.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17. “С великою силою…” - слав. точнее: “не в силе велицей, ниже в народе мнозе сотворит с ним фараон брань” - упрек фараону за равнодушие к союзникам, не переданный русскими переводом. - “На погибель многих душ”. Вздох пророка о готовящемся истреблении соотечественников.
Albert Barnes: Notes on the Bible - 1834
17:17: To cast up mounts and build forts - was the business not of the relieving but of the besieging army. Translate it: when men cast up mounts and build forts to destroy many persons.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:17: shall: Eze 29:6, Eze 29:7; Isa 36:6; Jer 37:7; Lam 4:17
by: Eze 4:2; Jer 33:5, Jer 52:4
John Gill
17:17 Neither shall Pharaoh, with his mighty army and great company,
make for him in the war,.... The king of Egypt, to whom Zedekiah applied for horses and men to help him; though he should come with a great army, and a large multitude of people, yet should be of no use to Zedekiah, nor do any hurt to Nebuchadnezzar, or hinder him from taking Jerusalem:
by casting up mounts, and building forts, to cut off many persons; that is, when Nebuchadnezzar should besiege Jerusalem, and raise mounts, and build fortifications, in order to take the city, and destroy its inhabitants; as he did, Jer 52:4; the Egyptian army should not be able to hinder him going on with the siege, and taking the city; for though the siege was broke up for a time, upon the approach of Pharaoh's army, yet Nebuchadnezzar, having conquered the Egyptians, returned again to the siege of Jerusalem, and took it; see Jer 37:5.
Robert Jamieson, A. R. Fausset and David Brown
17:17 Pharaoh--Pharaoh-hophra (Jer 37:7; Jer 44:30), the successor of Necho (4Kings 23:29).
Neither . . . make for him--literally, "effect (anything) with him," that is, be of any avail to Zedekiah. Pharaoh did not act in concert with him, for he was himself compelled to retire to Egypt.
by casting up mounts, &c.--So far from Pharaoh doing so for Jerusalem, this was what Nebuchadnezzar did against it (Jer 52:4). CALVIN MAURER, &c., refer it to Nebuchadnezzar, "when Nebuchadnezzar shall cast up mounts."
17:1817:18: զի անարգեաց զերդումն, եւ ա՛նց զուխտիւն. եւ ահա ետու ՚ի ձեռս նորա, եւ արարի զայս ամենայն ընդ նմա, միթէ ապրեսցէ՞[12539]։ [12539] Բազումք. Միթէ ապրեսցի։
18 որ անարգեց երդումը, դրժեց ուխտը: Եւ ահա մատնել եմ նրա՝ Բաբելոնի թագաւորի ձեռքը, այս բոլորը բերել եմ նրա գլխին: Մի՞թէ փրկուելու է:
18 Վասն զի անիկա երդումը անարգեց եւ ուխտը աւրեց։ Ահա անիկա իր ձեռքը տալէն ետքը՝ այս ամէն բաները ընելուն համար պիտի չազատի։
զի անարգեաց զերդումն, եւ անց զուխտիւն. եւ ահա [349]ետու ի ձեռս նորա, եւ արարի`` զայս ամենայն ընդ նմա, միթէ ապրեսցի՞:

17:18: զի անարգեաց զերդումն, եւ ա՛նց զուխտիւն. եւ ահա ետու ՚ի ձեռս նորա, եւ արարի զայս ամենայն ընդ նմա, միթէ ապրեսցէ՞[12539]։
[12539] Բազումք. Միթէ ապրեսցի։
18 որ անարգեց երդումը, դրժեց ուխտը: Եւ ահա մատնել եմ նրա՝ Բաբելոնի թագաւորի ձեռքը, այս բոլորը բերել եմ նրա գլխին: Մի՞թէ փրկուելու է:
18 Վասն զի անիկա երդումը անարգեց եւ ուխտը աւրեց։ Ահա անիկա իր ձեռքը տալէն ետքը՝ այս ամէն բաները ընելուն համար պիտի չազատի։
zohrab-1805▾ eastern-1994▾ western am▾
17:1817:18 Он презрел клятву, чтобы нарушить союз, и вот, дал руку свою и сделал все это; он не уцелеет.
17:18 καὶ και and; even ἠτίμωσεν ατιμοω dishonor ὁρκωμοσίαν ορκωμοσια oath-swearing; being sworn in τοῦ ο the παραβῆναι παραβαινω transgress; overstep διαθήκην διαθηκη covenant καὶ και and; even ἰδοὺ ιδου see!; here I am δέδωκεν διδωμι give; deposit τὴν ο the χεῖρα χειρ hand αὐτοῦ αυτος he; him καὶ και and; even πάντα πας all; every ταῦτα ουτος this; he ἐποίησεν ποιεω do; make αὐτῷ αυτος he; him μὴ μη not σωθήσεται σωζω save
17:18 וּ û וְ and בָזָ֥ה vāzˌā בזה despise אָלָ֖ה ʔālˌā אָלָה curse לְ lᵊ לְ to הָפֵ֣ר hāfˈēr פרר break בְּרִ֑ית bᵊrˈîṯ בְּרִית covenant וְ wᵊ וְ and הִנֵּ֨ה hinnˌē הִנֵּה behold נָתַ֥ן nāṯˌan נתן give יָדֹ֛ו yāḏˈô יָד hand וְ wᵊ וְ and כָל־ ḵol- כֹּל whole אֵ֥לֶּה ʔˌēlleh אֵלֶּה these עָשָׂ֖ה ʕāśˌā עשׂה make לֹ֥א lˌō לֹא not יִמָּלֵֽט׃ ס yimmālˈēṭ . s מלט escape
17:18. spreverat enim iuramentum ut solveret foedus et ecce dedit manum suam et cum omnia haec fecerit non effugietFor he had despised the oath, breaking his covenant, and behold he hath given his hand: and having done all these things, he shall not escape.
18. For he hath despised the oath by breaking the covenant; and behold, he had given his hand, and yet hath done all these things; he shall not escape.
Seeing he despised the oath by breaking the covenant, when, lo, he had given his hand, and hath done all these [things], he shall not escape:

17:18 Он презрел клятву, чтобы нарушить союз, и вот, дал руку свою и сделал все это; он не уцелеет.
17:18
καὶ και and; even
ἠτίμωσεν ατιμοω dishonor
ὁρκωμοσίαν ορκωμοσια oath-swearing; being sworn in
τοῦ ο the
παραβῆναι παραβαινω transgress; overstep
διαθήκην διαθηκη covenant
καὶ και and; even
ἰδοὺ ιδου see!; here I am
δέδωκεν διδωμι give; deposit
τὴν ο the
χεῖρα χειρ hand
αὐτοῦ αυτος he; him
καὶ και and; even
πάντα πας all; every
ταῦτα ουτος this; he
ἐποίησεν ποιεω do; make
αὐτῷ αυτος he; him
μὴ μη not
σωθήσεται σωζω save
17:18
וּ û וְ and
בָזָ֥ה vāzˌā בזה despise
אָלָ֖ה ʔālˌā אָלָה curse
לְ lᵊ לְ to
הָפֵ֣ר hāfˈēr פרר break
בְּרִ֑ית bᵊrˈîṯ בְּרִית covenant
וְ wᵊ וְ and
הִנֵּ֨ה hinnˌē הִנֵּה behold
נָתַ֥ן nāṯˌan נתן give
יָדֹ֛ו yāḏˈô יָד hand
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
אֵ֥לֶּה ʔˌēlleh אֵלֶּה these
עָשָׂ֖ה ʕāśˌā עשׂה make
לֹ֥א lˌō לֹא not
יִמָּלֵֽט׃ ס yimmālˈēṭ . s מלט escape
17:18. spreverat enim iuramentum ut solveret foedus et ecce dedit manum suam et cum omnia haec fecerit non effugiet
For he had despised the oath, breaking his covenant, and behold he hath given his hand: and having done all these things, he shall not escape.
18. For he hath despised the oath by breaking the covenant; and behold, he had given his hand, and yet hath done all these things; he shall not escape.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18. По описании кары Божией Седекии пророк опять возвращается к греху его, о котором ранее так много сказано. У древних, по отношению к врагам (каким был Навуходоносор для Иудеи) вообще нравственные обязанности не были так строги, как к друзьям. И если пророк такое значение придает неверности Седекии, то по особенным основаниям, о которых и говорит в 19: ст. т.о. в 18-21: ст. грех Седекии рассматривается с новой, увеличивающей его тягость, точки зрения: как нарушение клятвы именем Божиим. - “Дал руку свою”, т. е. фараону. Договаривающиеся давали друг другу руку: Иер L:15; Езд X:19; Гал II:9: и др.
Adam Clarke: Commentary on the Bible - 1831
17:18: Seeing he despised the oath - This God particularly resents. He had bound himself by oath, in the presence of Jehovah, to be faithful to the covenant that he made with Nebuchadnezzar, and he took the first opportunity to break it; therefore he shall not escape.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:18: Seeing: Though Zedekiah's oath had been given to a heathen, a conqueror, and a tyrant, yet God considered the violation of it a most aggravated sin against Him, and determined to punish him for it.
he: Ch1 29:24; Ch2 30:8 *marg. Lam 5:6
he shall: Eze 17:15
Geneva 1599
17:18 Seeing he despised the oath by breaking the covenant, when, lo, he had given (m) his hand, and hath done all these [things], he shall not escape.
(m) Because he took the name of God in vain, and broke his oath which he had confirmed by giving his hand: therefore the prophet declares that God would not permit such perjury and infidelity to escape punishment.
John Gill
17:18 Seeing he despised the oath, by breaking the covenant,.... This is repeated again, to show the heinousness of the sin Zedekiah had been guilty of, and what was the cause of his ruin:
when, lo, he had given his hand; to the king of Babylon, to testify his hearty agreement with him, and that he might depend upon the oath and covenant being sacredly observed by him. This was a rite for custom frequently and early used in different nations, when covenants and agreements were entered into; we find it used in the times of Homer (z); and among the Romans. When Antoninus, Lepidus, and Octavius made peace, the historian says (a), they joined their hands together. Virgil (b) speaks of the same ceremony used by Anchises to Achaemenides, for confirmation of friendship. Though some understand this of his giving the hand to Pharaoh king of Egypt, and entering into an alliance with him, and broke the covenant and oath made to the king of Babylon; and so the Targum,
"and, lo, he stretched out his hand to Pharaoh:''
and hath done all these things; been guilty of such and so many crimes, as ingratitude, perjury, covenant breaking, and vain confidence:
he shall not escape; divine vengeance, just and proper punishment for his sins.
(z) ' , Iliad. 6. (a) Florus, Hist. Rom. Gest. l. 4. c. 5. (b) "Ipse pater dextram Anchises, haud malta moratur, Dat juveni atque animum praesenti pignore firmat". Aeneid. l. 3. prope finem.
John Wesley
17:18 Given his hand - Solemnly confirming the oath.
Robert Jamieson, A. R. Fausset and David Brown
17:18 given his hand--in ratification of the oath (4Kings 10:15; Ezra 10:19), and also in token of subjection to Nebuchadnezzar (1Chron 29:24, Margin; 2Chron 30:8, Margin; Lam 5:6).
17:1917:19: Վասն այսորիկ ասա՛. Ա՛յսպէս ասէ Ադովնայի Տէր. Կենդանի՛ եմ ես ասէ Ադովնայի Տէր՝ եթէ ոչ ըստ ուխտին իմում զորով ա՛նց, եւ ըստ երդմանն իմոյ զոր անարգեաց, հատուցից ՚ի գլո՛ւխ նորա[12540]։ [12540] Յօրինակին պակասէր. Վասն այսորիկ ասա՛, այսպէս։
19 Այս մասին ասա՛. “Այսպէս է ասում Ամենակալ Տէրը. Վկայ եմ ես, -ասում է Ամենակալ Տէրը, -ըստ իմ ուխտի, որ դրժել է,եւ ըստ իմ երդման, որ անարգել է,հատուցել եմ տալու նրան:
19 Անոր համար Տէր Եհովան այսպէս կ’ըսէ. ‘Ես կենդանի եմ, որ անշուշտ անոր գլուխը պիտի դարձնեմ իմ երդումս, որ անիկա անարգեց ու իմ ուխտս, որ աւրեց.
Վասն այսորիկ ասա. Այսպէս ասէ Ադոնայի Տէր. Կենդանի եմ ես, [350]ասէ Ադոնայի Տէր,`` եթէ ոչ ըստ ուխտին իմում զորով անց եւ ըստ երդմանն իմոյ զոր անարգեաց` հատուցից ի գլուխ նորա:

17:19: Վասն այսորիկ ասա՛. Ա՛յսպէս ասէ Ադովնայի Տէր. Կենդանի՛ եմ ես ասէ Ադովնայի Տէր՝ եթէ ոչ ըստ ուխտին իմում զորով ա՛նց, եւ ըստ երդմանն իմոյ զոր անարգեաց, հատուցից ՚ի գլո՛ւխ նորա[12540]։
[12540] Յօրինակին պակասէր. Վասն այսորիկ ասա՛, այսպէս։
19 Այս մասին ասա՛. “Այսպէս է ասում Ամենակալ Տէրը. Վկայ եմ ես, -ասում է Ամենակալ Տէրը, -ըստ իմ ուխտի, որ դրժել է,եւ ըստ իմ երդման, որ անարգել է,հատուցել եմ տալու նրան:
19 Անոր համար Տէր Եհովան այսպէս կ’ըսէ. ‘Ես կենդանի եմ, որ անշուշտ անոր գլուխը պիտի դարձնեմ իմ երդումս, որ անիկա անարգեց ու իմ ուխտս, որ աւրեց.
zohrab-1805▾ eastern-1994▾ western am▾
17:1917:19 Посему так говорит Господь Бог: живу Я! клятву Мою, которую он презрел, и союз Мой, который он нарушил, Я обращу на его голову.
17:19 διὰ δια through; because of τοῦτο ουτος this; he εἰπόν επω say; speak τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ζῶ ζαω live; alive ἐγὼ εγω I ἐὰν εαν and if; unless μὴ μη not τὴν ο the διαθήκην διαθηκη covenant μου μου of me; mine ἣν ος who; what παρέβη παραβαινω transgress; overstep καὶ και and; even τὴν ο the ὁρκωμοσίαν ορκωμοσια oath-swearing; being sworn in μου μου of me; mine ἣν ος who; what ἠτίμωσεν ατιμοω dishonor καὶ και and; even δώσω διδωμι give; deposit αὐτὰ αυτος he; him εἰς εις into; for κεφαλὴν κεφαλη head; top αὐτοῦ αυτος he; him
17:19 לָכֵ֞ן lāḵˈēn לָכֵן therefore כֹּה־ kō- כֹּה thus אָמַ֨ר ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִה֮ [yᵊhwih] יְהוָה YHWH חַי־ ḥay- חַי alive אָנִי֒ ʔānˌî אֲנִי i אִם־ ʔim- אִם if לֹ֗א lˈō לֹא not אָֽלָתִי֙ ʔˈālāṯî אָלָה curse אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בָּזָ֔ה bāzˈā בזה despise וּ û וְ and בְרִיתִ֖י vᵊrîṯˌî בְּרִית covenant אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הֵפִ֑יר hēfˈîr פור destroy וּ û וְ and נְתַתִּ֖יו nᵊṯattˌiʸw נתן give בְּ bᵊ בְּ in רֹאשֹֽׁו׃ rōšˈô רֹאשׁ head
17:19. propterea haec dicit Dominus Deus vivo ego quoniam iuramentum quod sprevit et foedus quod praevaricatus est ponam in caput eiusTherefore thus saith the Lord God: As I live, I will lay upon his head the oath he hath despised, and the covenant he hath broken.
19. Therefore thus saith the Lord GOD: As I live, surely mine oath that he hath despised, and my covenant that he hath broken, I will even bring it upon his own head.
Therefore thus saith the Lord GOD; [As] I live, surely mine oath that he hath despised, and my covenant that he hath broken, even it will I recompense upon his own head:

17:19 Посему так говорит Господь Бог: живу Я! клятву Мою, которую он презрел, и союз Мой, который он нарушил, Я обращу на его голову.
17:19
διὰ δια through; because of
τοῦτο ουτος this; he
εἰπόν επω say; speak
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ζῶ ζαω live; alive
ἐγὼ εγω I
ἐὰν εαν and if; unless
μὴ μη not
τὴν ο the
διαθήκην διαθηκη covenant
μου μου of me; mine
ἣν ος who; what
παρέβη παραβαινω transgress; overstep
καὶ και and; even
τὴν ο the
ὁρκωμοσίαν ορκωμοσια oath-swearing; being sworn in
μου μου of me; mine
ἣν ος who; what
ἠτίμωσεν ατιμοω dishonor
καὶ και and; even
δώσω διδωμι give; deposit
αὐτὰ αυτος he; him
εἰς εις into; for
κεφαλὴν κεφαλη head; top
αὐτοῦ αυτος he; him
17:19
לָכֵ֞ן lāḵˈēn לָכֵן therefore
כֹּה־ kō- כֹּה thus
אָמַ֨ר ʔāmˌar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִה֮ [yᵊhwih] יְהוָה YHWH
חַי־ ḥay- חַי alive
אָנִי֒ ʔānˌî אֲנִי i
אִם־ ʔim- אִם if
לֹ֗א lˈō לֹא not
אָֽלָתִי֙ ʔˈālāṯî אָלָה curse
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בָּזָ֔ה bāzˈā בזה despise
וּ û וְ and
בְרִיתִ֖י vᵊrîṯˌî בְּרִית covenant
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הֵפִ֑יר hēfˈîr פור destroy
וּ û וְ and
נְתַתִּ֖יו nᵊṯattˌiʸw נתן give
בְּ bᵊ בְּ in
רֹאשֹֽׁו׃ rōšˈô רֹאשׁ head
17:19. propterea haec dicit Dominus Deus vivo ego quoniam iuramentum quod sprevit et foedus quod praevaricatus est ponam in caput eius
Therefore thus saith the Lord God: As I live, I will lay upon his head the oath he hath despised, and the covenant he hath broken.
19. Therefore thus saith the Lord GOD: As I live, surely mine oath that he hath despised, and my covenant that he hath broken, I will even bring it upon his own head.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19. Неверность Седекии Навуходоносору была преступна тем, что сопровождалась нарушением клятвы, принесенной во имя Божие; благодаря этой клятве и союз Седекии с Навуходоносором был союзом (слав. “заветом”) Божиим. За это оскорбление святейшего имени Иеговы Седекия и будет сурово наказан. Следовательно, “взгляд Иезекииля на грех Седекии более религиозный, чем этический” (Берт.).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:19: surely: Eze 21:23-27; Deu 5:11; Jer 5:2, Jer 5:9, Jer 7:9-15
John Gill
17:19 Therefore thus saith the Lord God, as I live,.... A repetition of the oath of God as before, expressing his indignation at the king of Judah, and the certainty of his ruin:
surely mine oath that he hath despised, and my covenant that he hath broken; the Lord calls it his oath, because it was made and taken in his name, 2Chron 36:13; and his covenant, because it was agreeable to his will, and was made in his sight, and he was solemnly appealed to at the making of it; all which were an aggravation of Zedekiah's sin in violating them, and made his punishment the heavier:
even it will I recompense upon his own head; he shall personally bear the punishment due to such crimes. The Targum is,
"I will revenge his way upon his head.''
Jarchi thinks this refers to the putting out of his eyes; and Kimchi takes notice of the same sense.
Robert Jamieson, A. R. Fausset and David Brown
17:19 mine oath--The "covenant" being sworn in God's name was really His covenant; a new instance in relation to man of the treacherous spirit which had been so often betrayed in relation to God. God Himself must therefore avenge the violation of His covenant "on the head" of the perjurer (compare Ps 7:16).
17:2017:20: Եւ սփռեցից ՚ի վերայ նորա զվա՛րմ իմ, եւ ըմբռնեսցի ընդ պաշարմամբ իմով. եւ ածից զնա ՚ի Բաբելոն, եւ անդ դատեցայց ընդ նմա ըստ անիրաւութեան նորա զոր անիրաւեցաւ առ իս[12541]. [12541] Բազումք. Եւ ըմբռնեցից ընդ պաշարմամբ։
20 Նետելու եմ նրա վրայ ուռկանս,եւ նա բռնուելու պաշարուելու է իմ կողմից: Բերելու եմ նրան Բաբելոն, այնտեղ էլ դատաստան եմ տեսնելու հետը այն անիրաւութիւնների համար, որ գործել է իմ նկատմամբ:
20 Անոր վրայ իմ ցանցս պիտի տարածեմ ու անիկա իմ որոգայթիս մէջ պիտի բռնուի։ Զանիկա Բաբելոն պիտի տանիմ, ուր անոր հետ դատ պիտի վարեմ, ինծի դէմ ըրած յանցանքին համար։
Եւ սփռեցից ի վերայ նորա զվարմ իմ, եւ ըմբռնեսցի [351]ընդ պաշարմամբ իմով``. եւ ածից զնա ի Բաբելոն, եւ անդ դատեցայց ընդ նմա ըստ անիրաւութեան նորա զոր անիրաւեցաւ առ իս:

17:20: Եւ սփռեցից ՚ի վերայ նորա զվա՛րմ իմ, եւ ըմբռնեսցի ընդ պաշարմամբ իմով. եւ ածից զնա ՚ի Բաբելոն, եւ անդ դատեցայց ընդ նմա ըստ անիրաւութեան նորա զոր անիրաւեցաւ առ իս[12541].
[12541] Բազումք. Եւ ըմբռնեցից ընդ պաշարմամբ։
20 Նետելու եմ նրա վրայ ուռկանս,եւ նա բռնուելու պաշարուելու է իմ կողմից: Բերելու եմ նրան Բաբելոն, այնտեղ էլ դատաստան եմ տեսնելու հետը այն անիրաւութիւնների համար, որ գործել է իմ նկատմամբ:
20 Անոր վրայ իմ ցանցս պիտի տարածեմ ու անիկա իմ որոգայթիս մէջ պիտի բռնուի։ Զանիկա Բաբելոն պիտի տանիմ, ուր անոր հետ դատ պիտի վարեմ, ինծի դէմ ըրած յանցանքին համար։
zohrab-1805▾ eastern-1994▾ western am▾
17:2017:20 И закину на него сеть Мою, и пойман будет в тенета Мои; и приведу его в Вавилон, и там буду судиться с ним за вероломство его против Меня.
17:20 καὶ και and; even ἐκπετάσω εκπεταννυμι stretch out ἐπ᾿ επι in; on αὐτὸν αυτος he; him τὸ ο the δίκτυόν δικτυον net μου μου of me; mine καὶ και and; even ἁλώσεται αλισκω in τῇ ο the περιοχῇ περιοχη content; enclosing αὐτοῦ αυτος he; him
17:20 וּ û וְ and פָרַשְׂתִּ֤י fāraśtˈî פרשׂ spread out עָלָיו֙ ʕālāʸw עַל upon רִשְׁתִּ֔י rištˈî רֶשֶׁת net וְ wᵊ וְ and נִתְפַּ֖שׂ niṯpˌaś תפשׂ seize בִּ bi בְּ in מְצֽוּדָתִ֑י mᵊṣˈûḏāṯˈî מְצוּדָה net וַ wa וְ and הֲבִיאֹותִ֣יהוּ hᵃvîʔôṯˈîhû בוא come בָבֶ֗לָה vāvˈelā בָּבֶל Babel וְ wᵊ וְ and נִשְׁפַּטְתִּ֤י nišpaṭtˈî שׁפט judge אִתֹּו֙ ʔittˌô אֵת together with שָׁ֔ם šˈām שָׁם there מַעֲלֹ֖ו maʕᵃlˌô מַעַל unfaithfulness אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] מָֽעַל־ mˈāʕal- מעל be unfaithful בִּֽי׃ bˈî בְּ in
17:20. et expandam super eum rete meum et conprehendetur sagena mea et adducam eum in Babylonem et iudicabo illum ibi in praevaricatione qua despexit meAnd I will spread my net over him, and he shall be taken in my net: and I will bring him into Babylon, and will judge him there for the transgression by which he hath despised me.
20. And I will spread my net upon him, and he shall be taken in my snare, and I will bring him to Babylon, and will plead with him there for his trespass that he hath trespassed against me.
And I will spread my net upon him, and he shall be taken in my snare, and I will bring him to Babylon, and will plead with him there for his trespass that he hath trespassed against me:

17:20 И закину на него сеть Мою, и пойман будет в тенета Мои; и приведу его в Вавилон, и там буду судиться с ним за вероломство его против Меня.
17:20
καὶ και and; even
ἐκπετάσω εκπεταννυμι stretch out
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
τὸ ο the
δίκτυόν δικτυον net
μου μου of me; mine
καὶ και and; even
ἁλώσεται αλισκω in
τῇ ο the
περιοχῇ περιοχη content; enclosing
αὐτοῦ αυτος he; him
17:20
וּ û וְ and
פָרַשְׂתִּ֤י fāraśtˈî פרשׂ spread out
עָלָיו֙ ʕālāʸw עַל upon
רִשְׁתִּ֔י rištˈî רֶשֶׁת net
וְ wᵊ וְ and
נִתְפַּ֖שׂ niṯpˌaś תפשׂ seize
בִּ bi בְּ in
מְצֽוּדָתִ֑י mᵊṣˈûḏāṯˈî מְצוּדָה net
וַ wa וְ and
הֲבִיאֹותִ֣יהוּ hᵃvîʔôṯˈîhû בוא come
בָבֶ֗לָה vāvˈelā בָּבֶל Babel
וְ wᵊ וְ and
נִשְׁפַּטְתִּ֤י nišpaṭtˈî שׁפט judge
אִתֹּו֙ ʔittˌô אֵת together with
שָׁ֔ם šˈām שָׁם there
מַעֲלֹ֖ו maʕᵃlˌô מַעַל unfaithfulness
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
מָֽעַל־ mˈāʕal- מעל be unfaithful
בִּֽי׃ bˈî בְּ in
17:20. et expandam super eum rete meum et conprehendetur sagena mea et adducam eum in Babylonem et iudicabo illum ibi in praevaricatione qua despexit me
And I will spread my net over him, and he shall be taken in my net: and I will bring him into Babylon, and will judge him there for the transgression by which he hath despised me.
20. And I will spread my net upon him, and he shall be taken in my snare, and I will bring him to Babylon, and will plead with him there for his trespass that he hath trespassed against me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20. Пока грех Седекии рассматривался по его отношению к Навуходоносору, этот последний изображался и мстителем (ст. 16). Теперь, когда этот грех рассматривается по отношению к Богу, сам Бог является и карателем. В ст. 16: предсказана Седекии смерть в Вавилоне; употребленный здесь образ - охотника - позволяет пророку вырисовать и взятие в плен Седекии. Второй половины стиха (от: “и приведу…”) и начала 21. ст. нет во многих греч. кодексах.
Adam Clarke: Commentary on the Bible - 1831
17:20: I will spread my net upon him - See the note on Eze 12:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:20: I will spread: Eze 12:13, Eze 32:3; Jos 10:16-18; Sa2 18:9; Ch2 33:11; Job 10:16; Ecc 9:12; Jer 39:5-7; Lam 1:13, Lam 4:20; Hos 7:12; Luk 21:35
plead: Eze 20:35, Eze 20:36, Eze 38:22; Jer 2:9, Jer 2:35, Jer 50:44; Hos 2:2; Mic 6:2
John Gill
17:20 And I will spread my net upon him, and he shall be taken in my snare,.... See Gill on Ezek 12:13; where the same words are used, and of the same person:
and I will bring him to Babylon; though, as it is said in the place referred to, he should not see it, his eyes being put out before he was brought thither:
and I will plead with him there for his trespass that he hath trespassed against me; for though it was breaking covenant and oath with a Heathen prince, yet it was a trespass against God, in whose name they were made; and his being laid in prison at Babylon, and kept there to the time of his death, was the Lord's pleading with him, and judging of him; it was a reproof for his sins, and a condemnation of him and them.
John Wesley
17:20 Plead - I will punish him.
Robert Jamieson, A. R. Fausset and David Brown
17:20 my net-- (Ezek 12:13; Ezek 32:3). God entraps him as he had tried to entrap others (Ps 7:15). This was spoken at least upwards of three years before the fall of Jerusalem (compare Ezek 8:1, with Ezek 20:1).
17:2117:21: եւ ըստ ամենայն խուսափանաց նորա. յամենայն պատերազմունս նորա սրո՛վ անկցին, եւ զմնացորդս նորա ընդ ամենայն հողմս ցրուեցից. եւ ծանիջիք զի ե՛ս Տէր խօսեցայ։
21 Նաեւ բոլոր խուսափածները նրա բոլոր պատերազմներում սրով են ընկնելու, իսկ բոլոր մնացորդներին չորս հողմերին եմ ցրելու: Եւ պէտք է իմանաք, որ ես՝ Տէրս եմ ասել”»:
21 Անոր բոլոր փախստականները եւ բոլոր զօրքերը սուրով պիտի իյնան, անոր մնացորդները ամէն հովերու պիտի ցրուին։ Ու պիտի գիտնաք թէ ես՝ Տէրս՝ խօսեցայ’»։
Եւ [352]ըստ ամենայն խուսափանաց նորա, յամենայն պատերազմունս`` նորա սրով անկցին, եւ [353]զմնացորդս նորա ընդ ամենայն հողմս ցրուեցից``. եւ ծանիջիք զի ես Տէր խօսեցայ:

17:21: եւ ըստ ամենայն խուսափանաց նորա. յամենայն պատերազմունս նորա սրո՛վ անկցին, եւ զմնացորդս նորա ընդ ամենայն հողմս ցրուեցից. եւ ծանիջիք զի ե՛ս Տէր խօսեցայ։
21 Նաեւ բոլոր խուսափածները նրա բոլոր պատերազմներում սրով են ընկնելու, իսկ բոլոր մնացորդներին չորս հողմերին եմ ցրելու: Եւ պէտք է իմանաք, որ ես՝ Տէրս եմ ասել”»:
21 Անոր բոլոր փախստականները եւ բոլոր զօրքերը սուրով պիտի իյնան, անոր մնացորդները ամէն հովերու պիտի ցրուին։ Ու պիտի գիտնաք թէ ես՝ Տէրս՝ խօսեցայ’»։
zohrab-1805▾ eastern-1994▾ western am▾
17:2117:21 А все беглецы его из всех полков его падут от меча, а оставшиеся развеяны будут по всем ветрам; и узнаете, что Я, Господь, сказал это.
17:21 ἐν εν in πάσῃ πας all; every παρατάξει παραταξις he; him ἐν εν in ῥομφαίᾳ ρομφαια broadsword πεσοῦνται πιπτω fall καὶ και and; even τοὺς ο the καταλοίπους καταλοιπος left behind εἰς εις into; for πάντα πας all; every ἄνεμον ανεμος gale διασπερῶ διασπειρω sow abroad; scatter around καὶ και and; even ἐπιγνώσεσθε επιγινωσκω recognize; find out διότι διοτι because; that ἐγὼ εγω I κύριος κυριος lord; master λελάληκα λαλεω talk; speak
17:21 וְ wᵊ וְ and אֵ֨ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole מִבְרָחָ֤יומברחו *mivrāḥˈāʸw מִבְרָח [uncertain] בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole אֲגַפָּיו֙ ʔᵃḡappāʸw אֲגַף troop בַּ ba בְּ in † הַ the חֶ֣רֶב ḥˈerev חֶרֶב dagger יִפֹּ֔לוּ yippˈōlû נפל fall וְ wᵊ וְ and הַ ha הַ the נִּשְׁאָרִ֖ים nnišʔārˌîm שׁאר remain לְ lᵊ לְ to כָל־ ḵol- כֹּל whole ר֣וּחַ rˈûₐḥ רוּחַ wind יִפָּרֵ֑שׂוּ yippārˈēśû פרשׂ spread out וִ wi וְ and ידַעְתֶּ֕ם yḏaʕtˈem ידע know כִּ֛י kˈî כִּי that אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH דִּבַּֽרְתִּי׃ ס dibbˈartî . s דבר speak
17:21. et omnes profugi eius cum universo agmine gladio cadent residui autem in omnem ventum dispergentur et scietis quia ego Dominus locutus sumAnd all his fugitives with all his bands shall fall by the sword: and the residue shall be scattered into every wind: and you shall know that I the Lord have spoken.
21. And all his fugitives in all his bands shall fall by the sword, and they that remain shall be scattered toward every wind: and ye shall know that I the LORD have spoken it.
And all his fugitives with all his bands shall fall by the sword, and they that remain shall be scattered toward all winds: and ye shall know that I the LORD have spoken:

17:21 А все беглецы его из всех полков его падут от меча, а оставшиеся развеяны будут по всем ветрам; и узнаете, что Я, Господь, сказал это.
17:21
ἐν εν in
πάσῃ πας all; every
παρατάξει παραταξις he; him
ἐν εν in
ῥομφαίᾳ ρομφαια broadsword
πεσοῦνται πιπτω fall
καὶ και and; even
τοὺς ο the
καταλοίπους καταλοιπος left behind
εἰς εις into; for
πάντα πας all; every
ἄνεμον ανεμος gale
διασπερῶ διασπειρω sow abroad; scatter around
καὶ και and; even
ἐπιγνώσεσθε επιγινωσκω recognize; find out
διότι διοτι because; that
ἐγὼ εγω I
κύριος κυριος lord; master
λελάληκα λαλεω talk; speak
17:21
וְ wᵊ וְ and
אֵ֨ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
מִבְרָחָ֤יומברחו
*mivrāḥˈāʸw מִבְרָח [uncertain]
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
אֲגַפָּיו֙ ʔᵃḡappāʸw אֲגַף troop
בַּ ba בְּ in
† הַ the
חֶ֣רֶב ḥˈerev חֶרֶב dagger
יִפֹּ֔לוּ yippˈōlû נפל fall
וְ wᵊ וְ and
הַ ha הַ the
נִּשְׁאָרִ֖ים nnišʔārˌîm שׁאר remain
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
ר֣וּחַ rˈûₐḥ רוּחַ wind
יִפָּרֵ֑שׂוּ yippārˈēśû פרשׂ spread out
וִ wi וְ and
ידַעְתֶּ֕ם yḏaʕtˈem ידע know
כִּ֛י kˈî כִּי that
אֲנִ֥י ʔᵃnˌî אֲנִי i
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
דִּבַּֽרְתִּי׃ ס dibbˈartî . s דבר speak
17:21. et omnes profugi eius cum universo agmine gladio cadent residui autem in omnem ventum dispergentur et scietis quia ego Dominus locutus sum
And all his fugitives with all his bands shall fall by the sword: and the residue shall be scattered into every wind: and you shall know that I the Lord have spoken.
21. And all his fugitives in all his bands shall fall by the sword, and they that remain shall be scattered toward every wind: and ye shall know that I the LORD have spoken it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21. Судьба войска Седекии, на которое он так надеялся. - “Беглецы”. Таргун и Пешито, читая еврейское слово с перестановкой букв (вместо “миврахав” “мивхарав”), переводят “храбрые”. Слав. одно и тоже слово переводит дважды в том и другом чтении: “и вси избегши его и вси иэбраннии” (дуплет). О беглецах дальше речь: “будут рассеяны”; посему чтение Таргума и Пешито оправдывается контекстом.
Adam Clarke: Commentary on the Bible - 1831
17:21: All his fugitives - All who attempted to escape with him, and all that ran to Egypt, etc., shall fall by the sword.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:21: all his fugitives: Eze 5:12, Eze 12:14; Kg2 25:5, Kg2 25:11; Jer 48:44, Jer 52:8; Amo 9:1, Amo 9:9, Amo 9:10
shall know: Eze 6:7, Eze 6:10, Eze 13:14, Eze 13:23, Eze 15:7; Isa 26:11
John Gill
17:21 And all his fugitives with all his bands shall fall by the sword,.... So those of his army that fled, and attempted to make their escape, when the city of Jerusalem was taken, as many as fell into the Chaldean army, which was round about the city, at least a great number of them, fell by the sword of the Chaldeans, Jer 52:7;
and they that remain shall be scattered towards all winds; and so it was, that such that escaped the sword were either carried captive into Babylon, or fled some one way, and some another, even into all parts, east, west, north, and south:
and ye shall know that I the Lord have spoken it; the Targum adds, by my word, and will do it; who is the Lord God omniscient and omnipotent, just and righteous; faithful and true, as to his word of promise, so of threatening.
John Wesley
17:21 All - Not strictly, but the greatest part.
Robert Jamieson, A. R. Fausset and David Brown
17:21 all his fugitives--the soldiers that accompany him in his flight.
17:2217:22: Վասն այնորիկ ա՛յսպէս ասէ Ադովնայի Տէր. Եւ առից ես յընտիր ընտիր մայրից բարձուանդակին. եւ տա՛ց ես ՚ի գլխոյ շառաւիղացն նորա ՚ի սիրտս նոցա. քշտեցից եւ տնկեցից ՚ի վերայ լերինն բարձու[12542]. [12542] Ոմանք. Վասն այսորիկ այսպէս... մայրիցն բարձուանդակէն։ Ուր Ոսկան. բարձու աւանդակին։ Բազումք. Եւ տնկեցից ՚ի լերինն բար՛՛։
22 «Այս մասին այսպէս է ասում Ամենակալ Տէրը.“ Բարձրաւանդակի ընտիր-ընտիր մայրիներից մէկն առնելու եմ,դրա կատարի ճիւղերից վերցնելու եւ խորն եմ տնկելու բարձր լերան վրայ
22 Տէր Եհովան այսպէս կ’ըսէ. «Ես ալ բարձր եղեւինին ամենաբարձր ճիւղէն պիտի առնեմ ու պիտի տնկեմ. անոր ընձիւղներուն ծայրէն մատղաշը պիտի փրցնեմ ու բարձր ու վերացած լերան մը վրայ պիտի տնկեմ.
[354]Վասն այնորիկ`` այսպէս ասէ Ադոնայի Տէր. Եւ առից ես [355]յընտիր ընտիր մայրից բարձուանդակին, եւ տաց ես ի գլխոյ շառաւիղացն նորա ի սիրտս նոցա. քշտեցից`` եւ տնկեցից ի լերինն [356]բարձու:

17:22: Վասն այնորիկ ա՛յսպէս ասէ Ադովնայի Տէր. Եւ առից ես յընտիր ընտիր մայրից բարձուանդակին. եւ տա՛ց ես ՚ի գլխոյ շառաւիղացն նորա ՚ի սիրտս նոցա. քշտեցից եւ տնկեցից ՚ի վերայ լերինն բարձու[12542].
[12542] Ոմանք. Վասն այսորիկ այսպէս... մայրիցն բարձուանդակէն։ Ուր Ոսկան. բարձու աւանդակին։ Բազումք. Եւ տնկեցից ՚ի լերինն բար՛՛։
22 «Այս մասին այսպէս է ասում Ամենակալ Տէրը.“ Բարձրաւանդակի ընտիր-ընտիր մայրիներից մէկն առնելու եմ,դրա կատարի ճիւղերից վերցնելու եւ խորն եմ տնկելու բարձր լերան վրայ
22 Տէր Եհովան այսպէս կ’ըսէ. «Ես ալ բարձր եղեւինին ամենաբարձր ճիւղէն պիտի առնեմ ու պիտի տնկեմ. անոր ընձիւղներուն ծայրէն մատղաշը պիտի փրցնեմ ու բարձր ու վերացած լերան մը վրայ պիտի տնկեմ.
zohrab-1805▾ eastern-1994▾ western am▾
17:2217:22 Так говорит Господь Бог: и возьму Я с вершины высокого кедра, и посажу; с верхних побегов его оторву нежную отрасль и посажу на высокой и величественной горе.
17:22 διότι διοτι because; that τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master καὶ και and; even λήμψομαι λαμβανω take; get ἐγὼ εγω I ἐκ εκ from; out of τῶν ο the ἐπιλέκτων επιλεκτος the κέδρου κεδρος from; out of κορυφῆς κορυφη heart αὐτῶν αυτος he; him ἀποκνιῶ αποκνιζω and; even καταφυτεύσω καταφυτευω I ἐπ᾿ επι in; on ὄρος ορος mountain; mount ὑψηλόν υψηλος high; lofty καὶ και and; even κρεμάσω κρεμαννυμι hang αὐτὸν αυτος he; him
17:22 כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH וְ wᵊ וְ and לָקַ֣חְתִּי lāqˈaḥtî לקח take אָ֗נִי ʔˈānî אֲנִי i מִ mi מִן from צַּמֶּ֧רֶת ṣṣammˈereṯ צַמֶּרֶת tree-top הָ hā הַ the אֶ֛רֶז ʔˈerez אֶרֶז cedar הָ hā הַ the רָמָ֖ה rāmˌā רום be high וְ wᵊ וְ and נָתָ֑תִּי nāṯˈāttî נתן give מֵ mē מִן from רֹ֤אשׁ rˈōš רֹאשׁ head יֹֽנְקֹותָיו֙ yˈōnᵊqôṯāʸw יֹונֶקֶת shoot רַ֣ךְ rˈaḵ רַךְ tender אֶקְטֹ֔ף ʔeqṭˈōf קטף pluck off וְ wᵊ וְ and שָׁתַ֣לְתִּי šāṯˈaltî שׁתל transplant אָ֔נִי ʔˈānî אֲנִי i עַ֥ל ʕˌal עַל upon הַר־ har- הַר mountain גָּבֹ֖הַ gāvˌōha גָּבֹהַּ high וְ wᵊ וְ and תָלֽוּל׃ ṯālˈûl תָּלוּל lofty
17:22. haec dicit Dominus Deus et sumam ego de medulla cedri sublimis et ponam de vertice ramorum eius tenerum distringam et plantabo super montem excelsum et eminentemThus saith the Lord God: I myself will take of the marrow of the high cedar, and will set it: I will crop off a tender twig from the top of the branches thereof, and I will plant it on a mountain high and eminent.
22. Thus saith the Lord GOD: I will also take of the lofty top of the cedar, and will set it; I will crop off from the topmost of his young twigs a tender one, and I will plant it upon an high mountain and eminent:
Thus saith the Lord GOD; I will also take of the highest branch of the high cedar, and will set [it]; I will crop off from the top of his young twigs a tender one, and will plant [it] upon an high mountain and eminent:

17:22 Так говорит Господь Бог: и возьму Я с вершины высокого кедра, и посажу; с верхних побегов его оторву нежную отрасль и посажу на высокой и величественной горе.
17:22
διότι διοτι because; that
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
καὶ και and; even
λήμψομαι λαμβανω take; get
ἐγὼ εγω I
ἐκ εκ from; out of
τῶν ο the
ἐπιλέκτων επιλεκτος the
κέδρου κεδρος from; out of
κορυφῆς κορυφη heart
αὐτῶν αυτος he; him
ἀποκνιῶ αποκνιζω and; even
καταφυτεύσω καταφυτευω I
ἐπ᾿ επι in; on
ὄρος ορος mountain; mount
ὑψηλόν υψηλος high; lofty
καὶ και and; even
κρεμάσω κρεμαννυμι hang
αὐτὸν αυτος he; him
17:22
כֹּ֤ה kˈō כֹּה thus
אָמַר֙ ʔāmˌar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH
וְ wᵊ וְ and
לָקַ֣חְתִּי lāqˈaḥtî לקח take
אָ֗נִי ʔˈānî אֲנִי i
מִ mi מִן from
צַּמֶּ֧רֶת ṣṣammˈereṯ צַמֶּרֶת tree-top
הָ hā הַ the
אֶ֛רֶז ʔˈerez אֶרֶז cedar
הָ hā הַ the
רָמָ֖ה rāmˌā רום be high
וְ wᵊ וְ and
נָתָ֑תִּי nāṯˈāttî נתן give
מֵ mē מִן from
רֹ֤אשׁ rˈōš רֹאשׁ head
יֹֽנְקֹותָיו֙ yˈōnᵊqôṯāʸw יֹונֶקֶת shoot
רַ֣ךְ rˈaḵ רַךְ tender
אֶקְטֹ֔ף ʔeqṭˈōf קטף pluck off
וְ wᵊ וְ and
שָׁתַ֣לְתִּי šāṯˈaltî שׁתל transplant
אָ֔נִי ʔˈānî אֲנִי i
עַ֥ל ʕˌal עַל upon
הַר־ har- הַר mountain
גָּבֹ֖הַ gāvˌōha גָּבֹהַּ high
וְ wᵊ וְ and
תָלֽוּל׃ ṯālˈûl תָּלוּל lofty
17:22. haec dicit Dominus Deus et sumam ego de medulla cedri sublimis et ponam de vertice ramorum eius tenerum distringam et plantabo super montem excelsum et eminentem
Thus saith the Lord God: I myself will take of the marrow of the high cedar, and will set it: I will crop off a tender twig from the top of the branches thereof, and I will plant it on a mountain high and eminent.
22. Thus saith the Lord GOD: I will also take of the lofty top of the cedar, and will set it; I will crop off from the topmost of his young twigs a tender one, and I will plant it upon an high mountain and eminent:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22. Несмотря на постигший Седекию и с ним весь дом Давидов удар, Бог не забыл своих обетований этому дому и возобновляет их здесь, пользуясь прежним иносказанием. Неудачной посадке; со стороны Навуходоносора низкой и незначительной виноградной лозы Бог противопоставляет имеющую быть в будущем Им произведенною посадку кедра на высокой горе, под которым явно разумеется Мессия (иудеи разумели Зоровавеля). - “С верхних побегов его оторву”. Верхним побегом кедра в ст. 4: назван Иехония. Бог обещает в лице Мессии восстановить род Иехонии: Христос действительно из сыновей Иосии происходил по прямой линии от Иехонии. Ср. объясн. в I:4: “Иехония”. - “Нежную (букв. “тощую”) отрасль”. Садить можно только молодую ветку. Указание на приниженное состояние дома Давидова (слав.: “сердца их оструж”) и уничижение Христа. - “На высокой и величественной горе” - Сионе; ср. пророчество Ис II:2, которое мог иметь в виду Иезекииль здесь. Кедр растет на горах; противоположность виноградной лозе ст. 5: и 6. - “Величественной”, букв. “превознесенной”, т. е. не от природы высокой, а вознесенной обстоятельствами. Блаж. Феодорит: “пригвожу ко кресту Христа на горе Голгофе”.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
22 Thus saith the Lord GOD; I will also take of the highest branch of the high cedar, and will set it; I will crop off from the top of his young twigs a tender one, and will plant it upon a high mountain and eminent: 23 In the mountain of the height of Israel will I plant it: and it shall bring forth boughs, and bear fruit, and be a goodly cedar: and under it shall dwell all fowl of every wing; in the shadow of the branches thereof shall they dwell. 24 And all the trees of the field shall know that I the LORD have brought down the high tree, have exalted the low tree, have dried up the green tree, and have made the dry tree to flourish: I the LORD have spoken and have done it.
When the royal family of Judah was brought to desolation by the captivity of Jehoiachin and Zedekiah it might be asked, "What has now become of the covenant of royalty made with David, that his children should sit upon his throne for evermore? Do the sure mercies of David prove thus unsure?" To this it is sufficient for the silencing of the objectors to answer that the promise was conditional. If they will keep my covenant, then they shall continue, Ps. cxxxii. 12. But David's posterity broke the condition, and so forfeited the promise. But the unbelief of man shall not invalidate the promise of God. He will find out another seed of David in which it shall be accomplished; and that is promised in these verses.
I. The house of David shall again be magnified, and out of its ashes another phoenix shall arise. The metaphor of a tree, which was made us of in the threatening, is here presented in the promise, v. 22, 23. This promise had its accomplishment in part when Zerubbabel, a branch of the house of David, was raised up to head the Jews in their return out of captivity, and to rebuild the city and temple and re-establish their church and state; but it was to have its full accomplishment in the kingdom of the Messiah, who was a root out of a dry ground, and to whom God, according to promise, gave the throne of his father David, Luke i. 32. 1. God himself undertakes the reviving and restoring of the house of David. Nebuchadnezzar was the great eagle that had attempted the re-establishing of the house of David in a dependence upon him, v. 5. But the attempt miscarried; his plantation withered and was plucked up. "Well," says God, "the next shall be of my planting: I will also take of the highest branch of the high cedar and I will set it." Note, As men have their designs, God also has his designs; but his will prosper when theirs are blasted. Nebuchadnezzar prided himself in setting up kingdoms at his pleasure, Dan. v. 19. But those kingdoms soon had an end, whereas the God of heaven sets up a kingdom that shall never be destroyed, Dan. ii. 44. 2. The house of David is revived in a tender one cropped from the top of his young twigs. Zerubbabel was so; that which was hopeful in him was but the day of small things (Zech. iv. 10), yet before him great mountains were made plain. Our Lord Jesus was the highest branch of the high cedar, the furthest of all from the root (for soon after he appeared the house of David was all cut off and extinguished), but the nearest of all to heaven, for his kingdom was not of this world. He was taken from the top of the young twigs, for he is the man, the branch, a tender plant, and a root out of a dry ground (Isa. liii. 2), but a branch of righteousness, the planting of the Lord, that he may be glorified. 3. This branch is planted in a high mountain (v. 22), in the mountain of the height of Israel, v. 23. Thither he brought Zerubbabel in triumph; there he raised up his son Jesus, sent him to gather the lost sheep of the house of Israel that were scattered upon the mountains, set him his king upon his holy hill of Zion, sent forth the gospel from Mount Zion, the word of the Lord from Jerusalem; there, in the height of Israel, a nation which all its neighbours had an eye upon as conspicuous and illustrious, was the Christian church first planted. The churches of Judea were the most primitive churches. The unbelieving Jews did what they could to prevent its being planted there; but who can pluck up what God will plant? 4. Thence it spreads far and wide. The Jewish state, though it began very low in Zerubbabel's time, was set as a tender branch, which might easily be plucked up, yet took root, spread strangely, and after some time became very considerable; those of other nations, fowl of every wing, put themselves under the protection of it. The Christian church was at first like a grain of mustard-seed, but became, like this tender branch, a great tree, its beginning small, but its latter end increasing to admiration. When the Gentiles flocked into the church then did the fowl of every wing (even the birds of prey, which those preyed upon, as the wolf and the lamb feeding together, Isa. xi. 6) come and dwell under the shadow of this goodly cedar. See Dan. iv. 21.
II. God himself will herein be glorified, v. 24. The setting up of the Messiah's kingdom in the world shall discover more clearly than ever to the children of men that God is the King of all the earth, Ps. xlvii. 7. Never was there a more full conviction given of this truth, that all things are governed by an infinitely wise and mighty Providence, than that which was given by the exaltation of Christ and the establishment of his kingdom among men; for by that it appeared that God has all hearts in his hand, and the sovereign disposal of all affairs. All the trees of the field shall know, 1. That the tree which God will have to be brought down, and dried up, shall be so, though it be ever so high and stately, ever so green and flourishing. Neither honour nor wealth, neither external advancements nor internal endowments, will secure men from humbling withering providence. 2. That the tree which God will have to be exalted, and to flourish, shall so be, shall so do, though ever so low, and ever so dry. The house of Nebuchadnezzar, that now makes so great a figure, shall be extirpated, and the house of David, that now makes so mean a figure, shall become famous again; and the Jewish nation, that is now despicable, shall be considerable. The kingdom of Satan, that has borne so long, so large, a sway, shall be broken, and the kingdom of Christ, that was looked upon with contempt, shall be established. The Jews, who, in respect of church-privileges, had been high and green, shall be thrown out, and the Gentiles, who had been low and dry trees, shall be taken in their room, Isa. liv. 1. All the enemies of Christ shall be abased and made his footstool, and his interests shall be confirmed and advanced: I the Lord have spoken (it is the decree, the declared decree, that Christ must be exalted, must be the headstone of the corner), and I have done it, that is, I will do it in due time, but it is as sure to be done as if it were done already. With men saying and doing are two things, but they are not so with God. What he has spoken we may be sure that he will do, nor shall one iota or tittle of his word fall to the ground, for he is not a man, that he should lie, or the son of man, that he should repent either of his threatenings or of his promises.
Adam Clarke: Commentary on the Bible - 1831
17:22: I will also take of the highest branch of the high cedar - I will raise up another monarchy, which shall come in the line of David, namely, the Messiah; who shall appear as a tender plant, as to his incarnation; but he shall be high and eminent; his Church, the royal city, the highest and purest ever seen on the face of the earth.
Albert Barnes: Notes on the Bible - 1834
17:22: A contrast between the dealings of Nebuchadnezzar and of Yahweh. Nebuchadnezzar "cut off," Yahweh will "set up" the topshoot; Nebuchadnezzar "carried it into a land of traffic," Yahweh will "plant it in the mountain of the height of Israel." Nebuchadnezzar set his favorite as a "vine, lowly" though not poor, in the place where such trees as the humble "willow" grow and thrive. Yahweh's favorite is like the "lofty cedar, eminent upon a high mountain."
The highest branch of the high cedar - The rightful representative of the royal house of David, the Messiah.
Tender one - The Messiah. This prophecy rests upon Isa 11:1, Isa 11:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:22: highest: Eze 34:29; Psa 80:15; Isa 4:2, Isa 11:1-5; Jer 23:5, Jer 23:6, Jer 33:15, Jer 33:16; Zac 3:8; Zac 4:12-14, Zac 6:12, Zac 6:13
a tender: Isa 53:2
upon: Eze 20:40, Eze 40:2; Psa 2:6, Psa 72:16; Isa 2:2, Isa 2:3; Dan 2:35, Dan 2:44, Dan 2:45; Mic 4:1
Carl Friedrich Keil and Franz Delitzsch
17:22
The Planting of the True Twig of the Stem of David
Ezek 17:22. Thus saith the Lord Jehovah, And I will take from the top of the high cedar, and will set it; from the topmost of its shoots will I pluck off a tender one, and will plant it upon a high and exalted mountain. Ezek 17:23. On the high mountain of Israel will I plant it, and it will put forth branches, and bear fruit, and become a splendid cedar, so that all the birds of every plumage will dwell under it. In the shade of its branches will they dwell. Ezek 17:24. And all the trees of the field will learn that I Jehovah have lowered the lofty tree, lifted up the low tree, made the green tree wither, and the withered tree become green. I Jehovah have said it, and have done it. - Although the sprout of David, whom Nebuchadnezzar had made king, would lose the sovereignty because of his breach of faith, and bring about the destruction of the kingdom of Judah, the Lord would not let His kingdom be destroyed, but would fulfil the promise which He had given to the seed of David. The announcement of this fulfilment takes its form from the preceding parable. As Nebuchadnezzar broke off a twig from the top of the cedar and brought it to Babel (Ezek 17:13), so will Jehovah Himself also pluck off a shoot from the top of the high cedar, and plant it upon a high mountain. The Vav before לקחתּי is the Vav consec., and אני is appended to the verb for the sake of emphasis; but in antithesis to the acting of the eagle, as described in Ezek 17:3, it is placed after it. The cedar, which it designated by the epithet râmâh, as rising above the other trees, is the royal house of David, and the tender shoot which Jehovah breaks off and plants is not the Messianic kingdom or sovereignty, so that Zerubbabel could be included, but the Messiah Himself as "a distinct historical personage" (Hvernick). The predicate רך, tender, refers to Him; also the word יונק, a sprout (Is 53:2), which indicates not so much the youthful age of the Messiah (Hitzig) as the lowliness of His origin (compare Is 11:1; Is 53:2); and even when applied to David and Solomon, in 2Kings 3:39; 1Chron 22:5; 1Chron 29:1, expresses not their youthfulness, but their want of strength for the proper administration of such a government. The high mountain, described in Ezek 17:23 as the high mountain of Israel, is Zion, regarded as the seat and centre of the kingdom of God, which is to be exalted by the Messiah above all the mountains of the earth (Is 2:2, etc.). The twig planted by the Lord will grow there into a glorious cedar, under which all birds will dwell. The Messiah grows into a cedar in the kingdom founded by Him, in which all the inhabitants of the earth will find both food (from the fruits of the tree) and protection (under its shadow). For this figure, compare Dan 4:8-9. צפּור כּל־כּנף, birds of every kind of plumage (cf. Ezek 39:4, Ezek 39:17), is derived from Gen 7:14, where birds of every kind find shelter in Noah's ark. The allusion is to men from every kind of people and tribe. By this will all the trees of the field learn that God lowers the lofty and lifts up the lowly. As the cedar represents the royal house of David, the trees of the field can only be the other kings or royal families of the earth, not the nations outside the limits of the covenant. At the same time, the nations are not to be entirely excluded because the figure of the cedars embraces the idea of the kingdom, so that the trees of the field denote the kingdoms of the earth together with their kings. The clauses, "I bring down the high tree," contain a purely general thought, as in 1Kings 2:7-8, and the perfects are not to be taken as preterites, but as statements of practical truths. It is true that the thought of the royal house of David in its previous greatness naturally suggests itself in connection with the high and green tree, and that of Jehoiachin in connection with the dry tree (compare Jer 22:30); and these are not to be absolutely set aside. At the same time, the omission of the article from עץ and the objects which follow, is sufficient to show that the words are not to be restricted to these particular persons, but are applicable to every high and green, or withered and lowly tree; i.e., not merely to kings alone, but to all men in common, and furnish a parallel to 1Kings 2:4-9, "The bows of the mighty men are broken; and they that stumbled are girded with strength," etc.
Geneva 1599
17:22 Thus saith the Lord GOD; I will also take of the highest branch (n) of the high cedar, and will set [it]; I will crop off from the (o) top of its young twigs a tender one, and will plant [it] upon an high mountain and eminent:
(n) This promise is made to the Church which will be as a small remnant, and as the top of a tree.
(o) I will trim it, and dress it.
John Gill
17:22 Thus saith the Lord God,.... Lest it should be thought, by the above prophecies, that the tribe of Judah should be utterly lost, and the family of David extinct, and the promise to him void, that he should have one of his seed to sit upon his, throne for evermore, Ps 132:11; it is here in a figurative manner signified, that of his seed the Messiah should be raised up, by whom the church and kingdom of God would be brought into a flourishing state and condition:
I will also take of the highest branch of the high cedar; Nebuchadnezzar had took one of the family of David, and set, him upon the throne, signified by taking of the seed of the land, and planting it, Ezek 17:5; but without success; wherefore the Lord here promises that he will "also", take one and plant it, which should thrive and prosper: by the "high cedar" is meant the Jewish nation, which the Lord chose and set on high above all nations of the earth distinguishing it with peculiar blessings and favours; for which reason it may be compared to the high and spreading cedar; see Num 24:5; and by "the highest branch" of it the tribe of Judah, who prevailed above his brethren, because from him came the chief ruler, 1Chron 5:2; and from whence the Messiah was to come, and did, Gen 49:10, Rev_ 5:5;
and set it; namely, the slip taken from the highest branch of the high cedar; or one that should descend from the Jewish nation, and particularly from the tribe of Judah, more fully described in the next clause:
I will crop off from the top of his young twigs a tender one; and by the "top" and "young twigs" of the highest branch of the cedar, or of the chief tribe in Israel, are meant the house and family of David, the royal family, and the descendants of it, the chief of the tribe of Judah; and by the "tender one" is designed the Messiah; and so Jarchi interprets it; and which interpretation is mentioned by Kimchi, though he would have Zerubbabel intended; and owns it to be the sense of the Targum, which is this,
"I will bring one of the kingdom of the house of David, which is like to a high cedar, and I will raise him up an infant from his children's children;''
and so Abendana observes, that from Shealtiel, the son of Jeconiah, comes forth the King Messiah, who shall rule over all the world, and under whom every bird of wing shall dwell. The Messiah is often called a "branch" in prophecy, Is 4:2; and here a "tender twig" or branch, as in Is 53:2; a "tender plant"; which is expressive of the meanness of his descent, David's family being very low at the time of his birth, and of the contemptible appearance he made in the form of a servant; having also all the sinless infirmities of the human nature on him, as well as was attended with poverty, griefs, and sorrows of various kinds; and so made a very unpromising appearance of being the great Prophet, Priest, and King in Israel: and now by the "cropping off" of this tender twig seems to be designed not the incarnation of the Messiah, but his sufferings and death; whereby he was cut off, not for himself, but for the sins of his people, and in which his divine Father had a considerable hand, Is 53:8; and to which is owing the great fruitfulness of his kingdom and interest, Jn 12:24; moreover, this may respect not only the person of the Messiah, and his mean appearance in the world; but also his church and interest, which were at first like a little stone cut out of the mountain, and like a grain of mustard seed, the least of all seeds, Dan 2:34; the Gospel, which was the instrument of raising the church of God, was very contemptible, because of its subject, a crucified Christ; and the first preachers of it were mean and illiterate persons; those that received it were the poor of this world, and those but a few, and they the offscouring of all things;
and will plant it on a high mountain and eminent; which may be expressive not of the incarnation of Christ, but rather of his ascension to heaven after his death, and resurrection from the dead; and the constitution of him upon that as Lord and Christ, or the setting of him up as King over God's holy hill of Zion, the church of God: and no doubt but there is an allusion to Mount Zion, and to Jerusalem, from whence the Gospel first went forth, and where the first Gospel church was planted; and being said to be on a mountain high and eminent, may note both the visibility and stability of the church of Christ.
John Wesley
17:22 The highest branch - Of the royal seed; of the highest branch that is heir to the throne; namely, the Messiah. An high mountain - Upon mount Zion. Eminent - Not for outward splendor, but for spiritual advantages.
Robert Jamieson, A. R. Fausset and David Brown
17:22 When the state of Israel shall seem past recovery, Messiah, Jehovah Himself, will unexpectedly appear on the scene as Redeemer of His people (Is 63:5).
I . . . also--God opposes Himself to Nebuchadnezzar: "He took of the seed of the land and planted it (Ezek 17:3, Ezek 17:5), so will I, but with better success than he had. The branch he plucked (Zedekiah) and planted, flourished but for a time, to perish at last; I will plant a scion of the same tree, the house of David, to whom the kingdom belongs by an everlasting covenant, and it shall be the shelter of the whole world, and shall be for ever."
branch--the peculiar title of Messiah (Zech 3:8; Zech 6:12; Is 11:1; Is 4:2; Jer 23:5; Jer 33:15).
a tender one--Zerubbabel never reigned as a universal (Ezek 17:23) king, nor could the great things mentioned here be said of him, except as a type of Messiah. Messiah alone can be meant: originally "a tender plant and root out of a dry ground" (Is 53:2); the beginning of His kingdom being humble, His reputed parents of lowly rank, though King David's lineal representatives; yet, even then, God here calls Him, in respect to His everlasting purpose, "the highest . . . of the high" (Ps 89:27).
I . . . will plant it upon an high mountain--Zion; destined to be the moral center and eminence of grace and glory shining forth to the world, out-topping all mundane elevation. The kingdom, typically begun at the return from Babylon, and the rebuilding of the temple, fully began with Christ's appearing, and shall have its highest manifestation at His reappearing to reign on Zion, and thence over the whole earth (Ps 2:6, Ps 2:8; Is 2:2-3; Jer 3:17).
17:2317:23: եւ կախեցից զնա զբարձրացեալ լեռնէն Իսրայէլի. տնկեցից՝ եւ ոստս արձակեսցէ եւ պտուղ բերցէ, եւ եղիցի ՚ի մայր մեծ. եւ հանգիցե՛ն ընդ նովաւ ամենայն գազանք, եւ ամենայն հաւք թռչունք ընդ հովանեա՛ւ նորա դադարեսցին. եւ բարունակք նորա ՚ի նմի՛ն հաստատեսցին[12543]։ [12543] Ոսկան. Եւ պտուղ բերիցէ եւ եղիցի մայր մեծ։ Բազումք. Դադարեսցեն։
23 եւ այն կախելու եմ Իսրայէլի բարձր, երեւացող լեռից: Տնկելու եմ, եւ ոստեր է արձակելու այն,պտուղ է տալու,դառնալու է մի մեծ մայրի: Նրա տակ հանգստանալու,նրա հովանու տակ օթեւանելու են բոլոր գազաններն ու թռչունները: Նրա ճիւղերը հաստատ են մնալու նրա վրայ:
23 Զանիկա Իսրայէլի բարձր լերանը վրայ պիտի տնկեմ։ Անիկա ոստեր պիտի արձակէ ու պտուղ պիտի տայ ու ազնիւ եղեւին պիտի ըլլայ։ Անոր տակ ամէն տեսակ թեւ ունեցող թռչուններ պիտի նստին, անոր ոստերուն հովանիին տակ պիտի բնակին։
եւ կախեցից զնա զբարձրացեալ լեռնէն Իսրայելի. տնկեցից`` եւ ոստս արձակեսցէ եւ պտուղ բերցէ, եւ եղիցի ի մայր մեծ. եւ հանգիցեն ընդ նովաւ ամենայն [357]գազանք եւ ամենայն հաւք, թռչունք`` ընդ հովանեաւ նորա դադարեսցին. [358]եւ բարունակք նորա ի նմին հաստատեսցին:

17:23: եւ կախեցից զնա զբարձրացեալ լեռնէն Իսրայէլի. տնկեցից՝ եւ ոստս արձակեսցէ եւ պտուղ բերցէ, եւ եղիցի ՚ի մայր մեծ. եւ հանգիցե՛ն ընդ նովաւ ամենայն գազանք, եւ ամենայն հաւք թռչունք ընդ հովանեա՛ւ նորա դադարեսցին. եւ բարունակք նորա ՚ի նմի՛ն հաստատեսցին[12543]։
[12543] Ոսկան. Եւ պտուղ բերիցէ եւ եղիցի մայր մեծ։ Բազումք. Դադարեսցեն։
23 եւ այն կախելու եմ Իսրայէլի բարձր, երեւացող լեռից: Տնկելու եմ, եւ ոստեր է արձակելու այն,պտուղ է տալու,դառնալու է մի մեծ մայրի: Նրա տակ հանգստանալու,նրա հովանու տակ օթեւանելու են բոլոր գազաններն ու թռչունները: Նրա ճիւղերը հաստատ են մնալու նրա վրայ:
23 Զանիկա Իսրայէլի բարձր լերանը վրայ պիտի տնկեմ։ Անիկա ոստեր պիտի արձակէ ու պտուղ պիտի տայ ու ազնիւ եղեւին պիտի ըլլայ։ Անոր տակ ամէն տեսակ թեւ ունեցող թռչուններ պիտի նստին, անոր ոստերուն հովանիին տակ պիտի բնակին։
zohrab-1805▾ eastern-1994▾ western am▾
17:2317:23 На высокой горе Израилевой посажу его, и пустит ветви, и принесет плод, и сделается величественным кедром, и будут обитать под ним всякие птицы, всякие пернатые будут обитать в тени ветвей его.
17:23 ἐν εν in ὄρει ορος mountain; mount μετεώρῳ μετεωρος the Ισραηλ ισραηλ.1 Israel καὶ και and; even καταφυτεύσω καταφυτευω and; even ἐξοίσει εκφερω bring out / forth; carry out βλαστὸν βλαστος.1 and; even ποιήσει ποιεω do; make καρπὸν καρπος.1 fruit καὶ και and; even ἔσται ειμι be εἰς εις into; for κέδρον κεδρος great; loud καὶ και and; even ἀναπαύσεται αναπαυω have respite; give relief ὑποκάτω υποκατω underneath αὐτοῦ αυτος he; him πᾶν πας all; every θηρίον θηριον beast καὶ και and; even πᾶν πας all; every πετεινὸν πετεινος bird ὑπὸ υπο under; by τὴν ο the σκιὰν σκια shadow; shade αὐτοῦ αυτος he; him ἀναπαύσεται αναπαυω have respite; give relief τὰ ο the κλήματα κλημα branch αὐτοῦ αυτος he; him ἀποκατασταθήσεται αποκαθιστημι restore; pay
17:23 בְּ bᵊ בְּ in הַ֨ר hˌar הַר mountain מְרֹ֤ום mᵊrˈôm מָרֹום high place יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel אֶשְׁתֳּלֶ֔נּוּ ʔeštᵒlˈennû שׁתל transplant וְ wᵊ וְ and נָשָׂ֤א nāśˈā נשׂא lift עָנָף֙ ʕānˌāf עָנָף branches וְ wᵊ וְ and עָ֣שָׂה ʕˈāśā עשׂה make פֶ֔רִי fˈerî פְּרִי fruit וְ wᵊ וְ and הָיָ֖ה hāyˌā היה be לְ lᵊ לְ to אֶ֣רֶז ʔˈerez אֶרֶז cedar אַדִּ֑יר ʔaddˈîr אַדִּיר mighty וְ wᵊ וְ and שָׁכְנ֣וּ šāḵᵊnˈû שׁכן dwell תַחְתָּ֗יו ṯaḥtˈāʸw תַּחַת under part כֹּ֚ל ˈkōl כֹּל whole צִפֹּ֣ור ṣippˈôr צִפֹּור bird כָּל־ kol- כֹּל whole כָּנָ֔ף kānˈāf כָּנָף wing בְּ bᵊ בְּ in צֵ֥ל ṣˌēl צֵל shadow דָּלִיֹּותָ֖יו dāliyyôṯˌāʸw דָּלִית foliage תִּשְׁכֹּֽנָּה׃ tiškˈōnnā שׁכן dwell
17:23. in monte sublimi Israhel plantabo illud et erumpet in germen et faciet fructum et erit in cedrum magnam et habitabunt sub eo omnes volucres universum volatile sub umbra frondium eius nidificabitOn the high mountains of Israel will I plant it, and it shall shoot forth into branches and shall bear fruit, and it shall become a great cedar: and all birds shall dwell under it, and every fowl shall make its nest under the shadow of the branches thereof.
23. in the mountain of the height of Israel will I plant it: and it shall bring forth boughs, and bear fruit, and be a goodly cedar: and under it shall dwell all fowl of every wing; in the shadow of the branches thereof shall they dwell.
In the mountain of the height of Israel will I plant it: and it shall bring forth boughs, and bear fruit, and be a goodly cedar: and under it shall dwell all fowl of every wing; in the shadow of the branches thereof shall they dwell:

17:23 На высокой горе Израилевой посажу его, и пустит ветви, и принесет плод, и сделается величественным кедром, и будут обитать под ним всякие птицы, всякие пернатые будут обитать в тени ветвей его.
17:23
ἐν εν in
ὄρει ορος mountain; mount
μετεώρῳ μετεωρος the
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
καταφυτεύσω καταφυτευω and; even
ἐξοίσει εκφερω bring out / forth; carry out
βλαστὸν βλαστος.1 and; even
ποιήσει ποιεω do; make
καρπὸν καρπος.1 fruit
καὶ και and; even
ἔσται ειμι be
εἰς εις into; for
κέδρον κεδρος great; loud
καὶ και and; even
ἀναπαύσεται αναπαυω have respite; give relief
ὑποκάτω υποκατω underneath
αὐτοῦ αυτος he; him
πᾶν πας all; every
θηρίον θηριον beast
καὶ και and; even
πᾶν πας all; every
πετεινὸν πετεινος bird
ὑπὸ υπο under; by
τὴν ο the
σκιὰν σκια shadow; shade
αὐτοῦ αυτος he; him
ἀναπαύσεται αναπαυω have respite; give relief
τὰ ο the
κλήματα κλημα branch
αὐτοῦ αυτος he; him
ἀποκατασταθήσεται αποκαθιστημι restore; pay
17:23
בְּ bᵊ בְּ in
הַ֨ר hˌar הַר mountain
מְרֹ֤ום mᵊrˈôm מָרֹום high place
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
אֶשְׁתֳּלֶ֔נּוּ ʔeštᵒlˈennû שׁתל transplant
וְ wᵊ וְ and
נָשָׂ֤א nāśˈā נשׂא lift
עָנָף֙ ʕānˌāf עָנָף branches
וְ wᵊ וְ and
עָ֣שָׂה ʕˈāśā עשׂה make
פֶ֔רִי fˈerî פְּרִי fruit
וְ wᵊ וְ and
הָיָ֖ה hāyˌā היה be
לְ lᵊ לְ to
אֶ֣רֶז ʔˈerez אֶרֶז cedar
אַדִּ֑יר ʔaddˈîr אַדִּיר mighty
וְ wᵊ וְ and
שָׁכְנ֣וּ šāḵᵊnˈû שׁכן dwell
תַחְתָּ֗יו ṯaḥtˈāʸw תַּחַת under part
כֹּ֚ל ˈkōl כֹּל whole
צִפֹּ֣ור ṣippˈôr צִפֹּור bird
כָּל־ kol- כֹּל whole
כָּנָ֔ף kānˈāf כָּנָף wing
בְּ bᵊ בְּ in
צֵ֥ל ṣˌēl צֵל shadow
דָּלִיֹּותָ֖יו dāliyyôṯˌāʸw דָּלִית foliage
תִּשְׁכֹּֽנָּה׃ tiškˈōnnā שׁכן dwell
17:23. in monte sublimi Israhel plantabo illud et erumpet in germen et faciet fructum et erit in cedrum magnam et habitabunt sub eo omnes volucres universum volatile sub umbra frondium eius nidificabit
On the high mountains of Israel will I plant it, and it shall shoot forth into branches and shall bear fruit, and it shall become a great cedar: and all birds shall dwell under it, and every fowl shall make its nest under the shadow of the branches thereof.
23. in the mountain of the height of Israel will I plant it: and it shall bring forth boughs, and bear fruit, and be a goodly cedar: and under it shall dwell all fowl of every wing; in the shadow of the branches thereof shall they dwell.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23. “И принесет плод”. Поэтическая вольность: кедр бесплодное дерево. - “Всякие птицы” - разные народы. Вселенскость царства Мессии; ср. Дан II:35; Мф XIII:32.
Adam Clarke: Commentary on the Bible - 1831
17:23: In the mountain of the height of Israel - He shall make his appearance at the temple, and found his Church at Jerusalem.
Shalt bring forth boughs - Apostles, evangelists, and their successors in the Gospel ministry.
And bear fruit - Multitudes of souls shall be converted by their preaching.
And under it shall dwell all fowl of every wing - All the nations of the earth shall receive his Gospel.
In the shadow of the branches thereof shall they dwell - Trust in him alone for salvation, and be saved in their trusting.
Albert Barnes: Notes on the Bible - 1834
17:23: In the mountain of the height of Israel - The parallel passage Eze 20:40 points to the mountain on which the temple stood. But it is not here the actual Mount Moriah so much as the kingdom of which that mountain was the representative, the seat of the throne of the anointed Son of God (Psa 2:6; compare Psa 40:2).
All fowl of every wing - (or, of every kind) are those who flock from all lands to this kingdom. Compare Mat 13:32.
The prophet brings prominently forward the future exaltation of the king; and he furnishes us thereby with hope, encouragement, and consolation, at such times as we see the Church of Christ in like depression.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:23: and it: Psa 92:12, Psa 92:13; Isa 27:6; Joh 12:24, Joh 15:5-8
under: Eze 31:6; Gen 49:10; Psa 22:27-30, Psa 72:8-11; Isa 2:2, Isa 11:6-10, Isa 49:18; Isa 60:4-12; Dan 4:10-14, Dan 4:21-23; Hos 14:7; Mat 13:32, Mat 13:47, Mat 13:48; Luk 14:21-23; Act 10:11, Act 10:12; Gal 3:28; Col 3:11; Rev 11:15
Geneva 1599
17:23 In the mountain of the height of Israel will I plant it: and it shall bring forth boughs, and bear fruit, and be a well favoured cedar: and under it shall dwell all (p) fowl of every wing; in the shadow of its branches shall they dwell.
(p) Both the Jews and Gentiles will be gathered into it.
John Gill
17:23 In the mountain of the height of Israel will I plant it,.... In the highest part of the land of Israel, as Jerusalem is said to be by the Jewish writers; the land of Israel, they say, particularly Kimchi upon the place, was higher than all other lands, and Jerusalem was the highest part of that land; here the Messiah preached and wrought his miracles, even in the mountain of the Lord's house, the temple; and here the first Christian church was planted and established:
and it shall bring forth boughs, and bear fruit, and be a goodly cedar; that is, the tender twig or branch cropped off, set and planted as before described: by the "boughs" or "branches" it brings forth may be meant believers, who are as branches in Christ; are of the same nature with him, united to him; have a communication of life and grace from him; are supported and strengthened by him; and so, abiding in him, persevere to the end; see Jn 15:4; and the same may be said of particular churches; and by "fruit" it is said to bear may be designed the persons of the chosen, redeemed, and called; who are the fruit of Christ's death, and of the ministration of his Gospel, Jn 12:24; or the blessings of grace which are in him, come from him, and are communicated by him; even fill spiritual blessings, as justification, pardon, adoption, sanctification, and eternal life; in short, both grace and glory; and thus he becomes and appears to be a "goodly cedar", in his person, office, and grace, to his people, to whom he is altogether lovely; being full of grace and truth, Song 5:16; and in his kingdom and interest, especially in the latter day, when the kingdoms of this world shall become his:
and under it shall dwell all fowl of every wing; in the shadow of the branches thereof shall they dwell; by whom are designed converted sinners of all sorts, and of all nations, Jews and Gentiles; compared to birds, because weak, defenceless, and timorous; exposed to danger; and wonderfully delivered; are subject to wander and go astray; and for their chirping and warbling notes: now these may be said to "dwell" under the "shadow" of the "branches" of this "goodly cedar", Christ and his church; that is, under the ministration of the word and ordinances, which is a very delightful and refreshing shadow, a very safe and fruitful one, Song 2:3; and here saints choose to dwell, and determine to abide and continue, as it is their interest and happiness so to do; and what a flocking and tabernacling of these birds here will there be in the latter day, where they will chirp and sing in the height of Zion? Is 66:4; compare with this Mt 13:32; where our Lord is thought by some to allude to this passage.
John Wesley
17:23 In the mountain - In Jerusalem. All fowl - All nations. In the shadow - There they shall find peace and safety.
Robert Jamieson, A. R. Fausset and David Brown
17:23 under it . . . all fowl--the Gospel "mustard tree," small at first, but at length receiving all under its covert (Mt 13:32); the antithesis to Antichrist, symbolized by Assyria, of which the same is said (Ezek 31:6), and Babylon (Dan 4:12). Antichrist assumes in mimicry the universal power really belonging to Christ.
17:2417:24: Եւ ծանիցեն ամենայն փայտք դաշտի՝ թէ ե՛ս եմ Տէր. որ խոնարհեցուցանե՛մ զփայտ բարձրացեալ, եւ բարձրացուցանե՛մ զփայտ խոնարհեալ. ցամաքեցուցանեմ զփայտ դալար, եւ դալարացուցանեմ զփայտ գօսացեալ. ե՛ս Տէր խօսեցայ՝ եւ արարից[12544]։[12544] Ոմանք. Զփայտն խոնարհացեալ... եւ դալարեցուցանեմ... խօսեցայ եւ արարի։
24 Եւ դաշտի բոլոր ծառերը պէտք է իմանան,որ ես՝ Տէրս եմ որ խոնարհեցնում եմ բարձրացած ծառըկամ բարձրացնում խոնարհուած ծառը,չորացնում եմ դալար ծառըկամ դալարեցնում չորացած ծառը: Ես՝ Տէրս եմ ասել սա, եւ անելու եմ”»:
24 Դաշտի բոլոր ծառերը պիտի գիտնան՝ թէ ես՝ Տէրս՝ բարձր ծառը ցածցուցի ու ցած ծառը բարձրացուցի։ Ես՝ Տէրս՝ խօսեցայ ու պիտի կատարեմ»։
Եւ ծանիցեն ամենայն փայտք դաշտի թէ ես եմ Տէր, որ խոնարհեցուցանեմ զփայտ բարձրացեալ, եւ բարձրացուցանեմ զփայտ խոնարհեալ, ցամաքեցուցանեմ զփայտ դալար, եւ դալարեցուցանեմ զփայտ գօսացեալ. ես Տէր խօսեցայ` եւ արարից:

17:24: Եւ ծանիցեն ամենայն փայտք դաշտի՝ թէ ե՛ս եմ Տէր. որ խոնարհեցուցանե՛մ զփայտ բարձրացեալ, եւ բարձրացուցանե՛մ զփայտ խոնարհեալ. ցամաքեցուցանեմ զփայտ դալար, եւ դալարացուցանեմ զփայտ գօսացեալ. ե՛ս Տէր խօսեցայ՝ եւ արարից[12544]։
[12544] Ոմանք. Զփայտն խոնարհացեալ... եւ դալարեցուցանեմ... խօսեցայ եւ արարի։
24 Եւ դաշտի բոլոր ծառերը պէտք է իմանան,որ ես՝ Տէրս եմ որ խոնարհեցնում եմ բարձրացած ծառըկամ բարձրացնում խոնարհուած ծառը,չորացնում եմ դալար ծառըկամ դալարեցնում չորացած ծառը: Ես՝ Տէրս եմ ասել սա, եւ անելու եմ”»:
24 Դաշտի բոլոր ծառերը պիտի գիտնան՝ թէ ես՝ Տէրս՝ բարձր ծառը ցածցուցի ու ցած ծառը բարձրացուցի։ Ես՝ Տէրս՝ խօսեցայ ու պիտի կատարեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
17:2417:24 И узнают все дерева полевые, что Я, Господь, высокое дерево понижаю, низкое дерево повышаю, зеленеющее дерево иссушаю, а сухое дерево делаю цветущим: Я, Господь, сказал, и сделаю.
17:24 καὶ και and; even γνώσονται γινωσκω know πάντα πας all; every τὰ ο the ξύλα ξυλον wood; timber τοῦ ο the πεδίου πεδιον because; that ἐγὼ εγω I κύριος κυριος lord; master ὁ ο the ταπεινῶν ταπεινοω humble; bring low ξύλον ξυλον wood; timber ὑψηλὸν υψηλος high; lofty καὶ και and; even ὑψῶν υψοω elevate; lift up ξύλον ξυλον wood; timber ταπεινὸν ταπεινος humble καὶ και and; even ξηραίνων ξηραινω wither; dry ξύλον ξυλον wood; timber χλωρὸν χλωρος green καὶ και and; even ἀναθάλλων αναθαλλω bloom / flourish again ξύλον ξυλον wood; timber ξηρόν ξηρος withered; dry ἐγὼ εγω I κύριος κυριος lord; master λελάληκα λαλεω talk; speak καὶ και and; even ποιήσω ποιεω do; make
17:24 וְֽ wᵊˈ וְ and יָדְע֞וּ yāḏᵊʕˈû ידע know כָּל־ kol- כֹּל whole עֲצֵ֣י ʕᵃṣˈê עֵץ tree הַ ha הַ the שָּׂדֶ֗ה śśāḏˈeh שָׂדֶה open field כִּ֣י kˈî כִּי that אֲנִ֤י ʔᵃnˈî אֲנִי i יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH הִשְׁפַּ֣לְתִּי׀ hišpˈaltî שׁפל be low עֵ֣ץ ʕˈēṣ עֵץ tree גָּבֹ֗הַ gāvˈōha גָּבֹהַּ high הִגְבַּ֨הְתִּי֙ hiḡbˈahtî גָּבַהּ be high עֵ֣ץ ʕˈēṣ עֵץ tree שָׁפָ֔ל šāfˈāl שָׁפָל low הֹובַ֨שְׁתִּי֙ hôvˈaštî יבשׁ be dry עֵ֣ץ ʕˈēṣ עֵץ tree לָ֔ח lˈāḥ לַח fresh וְ wᵊ וְ and הִפְרַ֖חְתִּי hifrˌaḥtî פרח sprout עֵ֣ץ ʕˈēṣ עֵץ tree יָבֵ֑שׁ yāvˈēš יָבֵשׁ dry אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH דִּבַּ֥רְתִּי dibbˌartî דבר speak וְ wᵊ וְ and עָשִֽׂיתִי׃ פ ʕāśˈîṯî . f עשׂה make
17:24. et scient omnia ligna regionis quia ego Dominus humiliavi lignum sublime et exaltavi lignum humile et siccavi lignum viride et frondere feci lignum aridum ego Dominus locutus sum et feciAnd all the trees of the country shall know that I the Lord have brought down the high tree, and exalted the low tree: and have dried up the green tree, and have caused the dry tree to flourish. I the Lord have spoken and have done it.
24. And all the trees of the field shall know that I the LORD have brought down the high tree, have exalted the low tree, have dried up the green tree, and have made the dry tree to flourish: I the LORD have spoken and have done it.
And all the trees of the field shall know that I the LORD have brought down the high tree, have exalted the low tree, have dried up the green tree, and have made the dry tree to flourish: I the LORD have spoken and have done:

17:24 И узнают все дерева полевые, что Я, Господь, высокое дерево понижаю, низкое дерево повышаю, зеленеющее дерево иссушаю, а сухое дерево делаю цветущим: Я, Господь, сказал, и сделаю.
17:24
καὶ και and; even
γνώσονται γινωσκω know
πάντα πας all; every
τὰ ο the
ξύλα ξυλον wood; timber
τοῦ ο the
πεδίου πεδιον because; that
ἐγὼ εγω I
κύριος κυριος lord; master
ὁ ο the
ταπεινῶν ταπεινοω humble; bring low
ξύλον ξυλον wood; timber
ὑψηλὸν υψηλος high; lofty
καὶ και and; even
ὑψῶν υψοω elevate; lift up
ξύλον ξυλον wood; timber
ταπεινὸν ταπεινος humble
καὶ και and; even
ξηραίνων ξηραινω wither; dry
ξύλον ξυλον wood; timber
χλωρὸν χλωρος green
καὶ και and; even
ἀναθάλλων αναθαλλω bloom / flourish again
ξύλον ξυλον wood; timber
ξηρόν ξηρος withered; dry
ἐγὼ εγω I
κύριος κυριος lord; master
λελάληκα λαλεω talk; speak
καὶ και and; even
ποιήσω ποιεω do; make
17:24
וְֽ wᵊˈ וְ and
יָדְע֞וּ yāḏᵊʕˈû ידע know
כָּל־ kol- כֹּל whole
עֲצֵ֣י ʕᵃṣˈê עֵץ tree
הַ ha הַ the
שָּׂדֶ֗ה śśāḏˈeh שָׂדֶה open field
כִּ֣י kˈî כִּי that
אֲנִ֤י ʔᵃnˈî אֲנִי i
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
הִשְׁפַּ֣לְתִּי׀ hišpˈaltî שׁפל be low
עֵ֣ץ ʕˈēṣ עֵץ tree
גָּבֹ֗הַ gāvˈōha גָּבֹהַּ high
הִגְבַּ֨הְתִּי֙ hiḡbˈahtî גָּבַהּ be high
עֵ֣ץ ʕˈēṣ עֵץ tree
שָׁפָ֔ל šāfˈāl שָׁפָל low
הֹובַ֨שְׁתִּי֙ hôvˈaštî יבשׁ be dry
עֵ֣ץ ʕˈēṣ עֵץ tree
לָ֔ח lˈāḥ לַח fresh
וְ wᵊ וְ and
הִפְרַ֖חְתִּי hifrˌaḥtî פרח sprout
עֵ֣ץ ʕˈēṣ עֵץ tree
יָבֵ֑שׁ yāvˈēš יָבֵשׁ dry
אֲנִ֥י ʔᵃnˌî אֲנִי i
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
דִּבַּ֥רְתִּי dibbˌartî דבר speak
וְ wᵊ וְ and
עָשִֽׂיתִי׃ פ ʕāśˈîṯî . f עשׂה make
17:24. et scient omnia ligna regionis quia ego Dominus humiliavi lignum sublime et exaltavi lignum humile et siccavi lignum viride et frondere feci lignum aridum ego Dominus locutus sum et feci
And all the trees of the country shall know that I the Lord have brought down the high tree, and exalted the low tree: and have dried up the green tree, and have caused the dry tree to flourish. I the Lord have spoken and have done it.
24. And all the trees of the field shall know that I the LORD have brought down the high tree, have exalted the low tree, have dried up the green tree, and have made the dry tree to flourish: I the LORD have spoken and have done it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24. “Дерева полевые” - языческие народы. - “Высокое дерево понижаю”, “зеленеющее дерево иссушаю” - царство Седекии. “Низкое дерево”, “сухое дерево” - Иехония и происходящий от него Мессия.
Adam Clarke: Commentary on the Bible - 1831
17:24: All the trees of the field shall know - All the people of Israel and of Chaldea.
I the Lord have brought down the high tree - Have dethroned Jehoiachin.
Have exalted the low tree - Put Zedekiah, brother of Jehoiachin, in his place.
Have dried up the green tree - Zedekiah, who had numerous children, but who were all slain before his eyes at Riblah.
And have made the dry tree to flourish - Have raised up a rod out of the stem of Jesse, the family of David being then apparently dried up and extinct. This was the promised Messiah, of the increase and government of whose kingdom and peace there shall be no end; upon the throne of David, and upon his kingdom, to order and establish it with judgment and with justice, from henceforth, even for ever. The Zeal of The Lord of Hosts Will Perform This.
The high and green tree, says Newcome, refers to Nebuchadnezzar; the low and the dry tree, to the Jews.
Albert Barnes: Notes on the Bible - 1834
17:24: The trees fo the field - The kingdoms of the world as contrasted with the kingdom of God. The truth here enunciated is a general one. God gives the promise, God fulfils it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:24: all the trees: Psa 96:11, Psa 96:12; Isa 55:12, Isa 55:13
have brought: Sa1 2:7, Sa1 2:8; Job 5:11, Job 40:12; Psa 75:6, Psa 75:7, Psa 89:38, Psa 89:45; Isa 2:13, Isa 2:14, Isa 9:6, Isa 9:7; Isa 11:1-9, Isa 26:5; Amo 9:11; Luk 1:33, Luk 1:52, Luk 1:53; Co1 1:27, Co1 1:28
I the Lord have spoken: Eze 12:25, Eze 22:14, Eze 24:14; Mat 24:35; Luk 21:33
Geneva 1599
17:24 And all the (q) trees of the field shall know that I the LORD have brought down the high tree, have exalted the low tree, have dried up the green tree, and have made the dry tree to flourish: I the LORD have spoken and have done [it].
(q) All the world will know that I have plucked down the proud enemies, and set up my Church which was low and contemned.
John Gill
17:24 And all the trees of the field shall know,.... All the nations of the World, and the great ones, and the mighty men of the earth, shall know, own, and acknowledge, when the above things are accomplished:
that I the Lord have brought down the high tree, have exalted the low tree, have dried up the green tree, and have made the dry tree to flourish: some by the high and green tree understand Zedekiah, who was brought low; and by the "low" and "dry tree", Jeconiah, who was raised by the king of Babylon, Jer 52:11; this is Jarchi's sense, and is mentioned by Kimchi: others, by the former, think Nebuchadnezzar and the Babylonish monarchy are intended, which were brought down; and, by the latter, the house of David, and kingdom of Judah, which were exalted: though rather by the one are meant the people of the Jews, once the people of God, but now cast off; and by the other the Gentiles, called by the grace of God, and received by him: though it seems best of all to interpret the "high and green tree" of the mighty kingdoms of this world, which will be put down by Christ; and the "low and dry tree" of his kingdom and interest, which shall flourish and spread abundantly, and be an everlasting kingdom; see Dan 2:44;
I the Lord have spoken and have done it; because the prophecy of it is sure, and because of the certainty of the fulfilment of it, it is said to be done as soon as it was spoken of.
John Wesley
17:24 The trees - The great ones on earth. The high tree - The kingdom of Babylon, which was brought low indeed, when overthrown by Darius and Cyrus.
Robert Jamieson, A. R. Fausset and David Brown
17:24 I . . . brought down the high--the very attribute given to God by the virgin mother of Him, under whom this was to be accomplished.
high . . . low tree--that is, princes elevated . . . lowered. All the empires of the world, represented by Babylon, once flourishing ("green"), shall be brought low before the once depressed ("dry"), but then exalted, kingdom of Messiah and His people, the head of whom shall be Israel (Dan 2:44).
Vindication of God's moral government as to His retributive righteousness from the Jewish imputation of injustice, as if they were suffering, not for their own sin, but for that of their fathers. As in the seventeenth chapter he foretold Messiah's happy reign in Jerusalem, so now he warns them that its blessings can be theirs only upon their individually turning to righteousness.