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jg▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706What our Lord Jesus said to St. Paul (Acts xxvi. 16) may fitly be applied to the prophet Ezekiel, to whom the same Jesus is here speaking, "Rise and stand upon thy feet, for I have appeared unto thee for this purpose, to make thee a minister." We have here Ezekiel's ordination to his office, which the vision was designed to fit him for, not to entertain his curiosity with uncommon speculations, but to put him into business. Now here, I. He is commissioned to go as a prophet to the house of Israel, now captives in Babylon, and to deliver God's messages to them from time to time, ver. 1-5. II. He is cautioned not to be afraid of them, ver. 6. III. He is instructed what to say to them, and has words put into his mouth, signified by the vision of a roll, which he was ordered to eat (ver. 7-10), and which, in the next chapter, we find he did eat.Adam Clarke: Commentary on the Bible - 1831The prophet, having been overwhelmed with the glorious vision in the preceding chapter, is here strengthened and comforted, Eze 2:1, Eze 2:2; and then commissioned to declare to the rebellious house of Israel the terrible judgments that would very shortly come upon the whole land, if they repented not; with a gracious assurance to Ezekiel that God would be constantly with him while executing the duties of his office, Eze 2:3-5. The prophet is also commanded to be fearless, resolute, and faithful in the discharge of it, Eze 2:6-8, as he must be the messenger of very unpleasing tidings, which well expose him to great persecution, Eze 2:9, Eze 2:10.Albert Barnes: Notes on the Bible - 18342:0: The second and third chapters of Ezekiel contain the direct commission conveyed to Ezekiel in connection with the vision just recorded. The commission was repeated more than once, at what intervals of time we are not told. The communication is from without, the vision and the words are from God.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880Eze 2:1, Ezekiel's commission; Eze 2:6, His instruction; Eze 2:9, The roll of his heavy prophecy.John GillINTRODUCTION TO EZEKIEL 2This chapter contains me prophet's call, commission, and instruction to prophesy. The preparation to it is in Ezek 2:1; being fallen upon his face, he is bid to stand upon his feet, with a promise to speak to him; and the Spirit entering into him, he is set by him on his feet, and he hears what is spoken to him; then follows his mission to the children of Israel, who are described as rebellious, impudent, and stiff-hearted; and to whom he is sent, to render them inexcusable, Ezek 2:3; and he is exhorted not to be afraid of their words, nor dismayed at their looks, however fierce and furious they might be; but faithfully declare his message, and not be discouraged, should it be without success, Ezek 2:6; and he is instructed not to be rebellious, as they were; but open his mouth and eat what should be given him, Ezek 2:8; when, in a visionary way, a hand was seen, and a roll in it, and this spread before him, written within and without, full of lamentation, mourning, and woes, as a symbol of the substance of his prophecy, Ezek 2:9. |
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2:12:1: Եւ ա՛յս տեսիլ նմանութիւն փառացն Տեառն։ Իբրեւ տեսի՝ անկա՛յ ՚ի վերայ երեսաց իմոց, եւ լուայ բարբառ որ խօսէր ընդ իս՝ եւ ասէր. Որդի՛ մարդոյ՝ կա՛ց ՚ի վերայ ոտից քոց եւ խօսեցա՛յց ընդ քեզ[12321]։ [12321] Ոմանք. Տեսիլ նմանութեան փառացն Աստուծոյ։ Եւ ասէր. Որդի մարդոյ, կաց ի վերայ ոտից քոց եւ խօսեցայց ընդ քեզ:1 Այս տեսիլքը նման էր Տիրոջ փառքին: Երբ այն տեսայ՝ երեսս ի վայր ընկայ եւ լսեցի մի ձայն, որ խօսում էր ինձ հետ ու ասում. «Մարդո՛ւ որդի, ոտքի՛ կանգնիր, խօսելու եմ հետդ»: 2 Երբ տեսայ, երեսիս վրայ ինկայ ու ձայն մը լսեցի. Ան ինծի ըսաւ. «Որդի՛ մարդոյ, ոտքերուդ վրայ կայնէ՛, որ քեզի հետ խօսիմ»։ 2:1: Եւ ա՛յս տեսիլ նմանութիւն փառացն Տեառն։ Իբրեւ տեսի՝ անկա՛յ ՚ի վերայ երեսաց իմոց, եւ լուայ բարբառ որ խօսէր ընդ իս՝ եւ ասէր. Որդի՛ մարդոյ՝ կա՛ց ՚ի վերայ ոտից քոց եւ խօսեցա՛յց ընդ քեզ[12321]։ [12321] Ոմանք. Տեսիլ նմանութեան փառացն Աստուծոյ։ 1 Այս տեսիլքը նման էր Տիրոջ փառքին: Երբ այն տեսայ՝ երեսս ի վայր ընկայ եւ լսեցի մի ձայն, որ խօսում էր ինձ հետ ու ասում. «Մարդո՛ւ որդի, ոտքի՛ կանգնիր, խօսելու եմ հետդ»: 2 Երբ տեսայ, երեսիս վրայ ինկայ ու ձայն մը լսեցի. Ան ինծի ըսաւ. «Որդի՛ մարդոյ, ոտքերուդ վրայ կայնէ՛, որ քեզի հետ խօսիմ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
2:12:1 Такое было видение подобия славы Господней. Увидев это, я пал на лице свое, и слышал глас Глаголющего, и Он сказал мне: сын человеческий! стань на ноги твои, и Я буду говорить с тобою. And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee:2:1 καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me υἱὲ υιος son ἀνθρώπου ανθρωπος person; human στῆθι ιστημι stand; establish ἐπὶ επι in; on τοὺς ο the πόδας πους foot; pace σου σου of you; your καὶ και and; even λαλήσω λαλεω talk; speak πρὸς προς to; toward σέ σε.1 you 2:1 וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say אֵלָ֑י ʔēlˈāy אֶל to בֶּן־ ben- בֵּן son אָדָם֙ ʔāḏˌām אָדָם human, mankind עֲמֹ֣ד ʕᵃmˈōḏ עמד stand עַל־ ʕal- עַל upon רַגְלֶ֔יךָ raḡlˈeʸḵā רֶגֶל foot וַ wa וְ and אֲדַבֵּ֖ר ʔᵃḏabbˌēr דבר speak אֹתָֽךְ׃ ʔōṯˈāḵ אֵת [object marker] 2:1. haec visio similitudinis gloriae Domini et vidi et cecidi in faciem meam et audivi vocem loquentis et dixit ad me fili hominis sta supra pedes tuos et loquar tecumThis was the vision of the likeness of the glory of the Lord, and I saw, and I fell upon my face, and I heard the voice of one that spoke, and he said to me: Son of man, stand upon thy feet, and I will speak to thee. 1. And he said unto me, Son of man, stand upon thy feet, and I will speak with thee. 2:1 Такое было видение подобия славы Господней. Увидев это, я пал на лице свое, и слышал глас Глаголющего, и Он сказал мне: сын человеческий! стань на ноги твои, и Я буду говорить с тобою. 2:1 καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me υἱὲ υιος son ἀνθρώπου ανθρωπος person; human στῆθι ιστημι stand; establish ἐπὶ επι in; on τοὺς ο the πόδας πους foot; pace σου σου of you; your καὶ και and; even λαλήσω λαλεω talk; speak πρὸς προς to; toward σέ σε.1 you 2:1 וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say אֵלָ֑י ʔēlˈāy אֶל to בֶּן־ ben- בֵּן son אָדָם֙ ʔāḏˌām אָדָם human, mankind עֲמֹ֣ד ʕᵃmˈōḏ עמד stand עַל־ ʕal- עַל upon רַגְלֶ֔יךָ raḡlˈeʸḵā רֶגֶל foot וַ wa וְ and אֲדַבֵּ֖ר ʔᵃḏabbˌēr דבר speak אֹתָֽךְ׃ ʔōṯˈāḵ אֵת [object marker] 2:1. haec visio similitudinis gloriae Domini et vidi et cecidi in faciem meam et audivi vocem loquentis et dixit ad me fili hominis sta supra pedes tuos et loquar tecum ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ This was the vision of the likeness of the glory of the Lord, and I saw, and I fell upon my face, and I heard the voice of one that spoke, and he said to me: Son of man, stand upon thy feet, and I will speak to thee. |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19141. “Видение подобия”. - Этими словами пророк еще раз предупреждает читателя насчет истинного смысла тех образов, которыми наполнено видение: они только подобия, видимые подобия Славы Господней; сама Слава Господня, не говоря уже о Самом Боге невидима и непоказуема. Что разумеется под “Славой Господней” - только ли Сидящий на престоле или все явление? IX:3; X:4, 18-19; XI:22: благоприятствуют, первому пониманию; за это же говорит сходство выражений этого предложения с 25: ст.: “видение подобия” очень близко к “подобие как бы вид”, которое употреблено именно о Сидящем на престоле. Но XLIII:2: Славой Господней называет все явление; и здесь читатель ждет заключения ко всей картине видения, а не к последнему лишь отделу его; Славой Божией в Ветхом Завете называется всякий образ или способ явления Божия, например, облако. Но приложимое ко всему явлению, наименование “Славы Господней” приложило этим самым и к Сидевшему на престоле. Пророк Иезекииль уже ясно разграничивает Славу Божию от Самого Бога: если что в Боге можно видеть, хотя бы несовершенно и недостаточно, в образах и подобиях, то только Славу Божию, но не Самого Бога. Как может Слава Божия быть мыслимою чем-то отдельным от Бога и являться человеку помимо Его Самого, это разъяснилось после совершенного откровения на земле Сияния Славы Божией и Образа ипостаси Его. - “Пал на лице” в ужасе (Дан VII:15; Ис VI:5) и благоговении (Быт XVII:3), а также от вызванного экстатическим потрясением изнеможения (Дан X:8). - “И слышал глас Глаголющего”, т. е. не видя, откуда он идет; и хотя он должен был идти с тверди и престола на ней, пророк опасается поставить подлежащее к “сказал мне”. (“Он” не выражено к евр.). Видение, не прекращаясь совершенно (II:9; III:13), может быть постепенно застилается перед взором пророка и сменяется столь же сильным и всепоглощающим слуховым экстазом: “глас Глаголющаго” показывает, что дальнейшее откровение не было, как, вероятно, все последующие, внутренним лишь. Обращение Бога к пророку: “сын человеческий” - особенность кн. Иезекииля (70: раз) и отчасти Даниила (VIII:17), объясняющаяся арамейским влиянием; “в сирийском языке это выражение настолько обычно, что там по-видимому нет другого названия для человека, как это, так как его прилагают даже к первому человеку, не имевшему оно; так 1: Кор XV:45: переводится по-сирски: “первый сын человеческий Адам” (Розенмюллер, Scholia Яn Vetus Testamentum, р. VI, S. 1, Lipsiae 1808). Пророку такое обращение могло говорить, что он случайно выбранный индивидуум из своего жалкого рода; ср. Ис VIII:5; Иов XXV:6: (Сменд). - “И я буду говорить” - чтобы мне можно было говорить.Matthew Henry: Concise Commentary on the Whole Bible - 17061 And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. 2 And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. 3 And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. 4 For they are impudent children and stiff-hearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord GOD. 5 And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them.The title here given to Ezekiel, as often afterwards, is very observable. God, when he speaks to him, calls him, Son of man (v. 1, 3), Son of Adam, Son of the earth. Daniel is once called so (Dan. viii. 17) and but once; the compellation is used to no other of the prophets but to Ezekiel all along. We may take it, 1. As a humble diminishing title. Lest Ezekiel should be lifted up with the abundance of the revelations, he is put in mind of this, that sill he is a son of man, a mean, weak, mortal creature. Among other things made known to him, it was necessary he should be made to know this, that he was a son of man, and therefore that it was wonderful condescension in God that he was pleased thus to manifest himself to him. Now he is among the living creatures, the angels; yet he must remember that he is himself a man, a dying creature. What is man, or the son of man, that he should be thus visited, thus dignified? Though God had here a splendid retinue of holy angles about his throne, who were ready to go on his errands, yet he passes them all by, and pitches on Ezekiel, a son of man, to be his messenger to the house of Israel; for we have this treasure in earthen vessels, and God's messages sent us by men like ourselves, whose terror shall not make us afraid nor their hand be heavy upon us. Ezekiel was a priest, but the priesthood was brought low and the honour of it laid in the dust. It therefore became him, and all of his order, to humble themselves, and to lie low, as sons of men, common men. He was now to be employed as a prophet, God's ambassador, and a ruler over the kingdoms (Jer. i. 10), a post of great honour, but he must remember that he is a son of man, and, whatever good he did, it was not by any might of his own, for he was a son of man, but in the strength of divine grace, which must therefore have all the glory. Or, 2. We may take it as an honourable dignifying title; for it is one of the titles of the Messiah in the Old Testament (Dan. vii. 13, I saw one like the Son of man come with the clouds of heaven), whence Christ borrows the title he often calls himself by, The Son of man. The prophets were types of him, as they had near access to God and great authority among men; and therefore as David the king is called the Lord's anointed, or Christ, so Ezekiel the prophet is called son of man. I. Ezekiel is here set up, and made to stand, that he might receive his commission, v. 1, 2. He is set up, 1. By a divine command: Son of man, stand upon thy feet. His lying prostrate was a posture of greater reverence, but his standing up would be a posture of greater readiness and fitness for business. Our adorings of God must not hinder, but rather quicken and excite, our actings for God. He fell on his face in a holy fear and awe of God, but he was quickly raised up again; for those that humble themselves shall be exalted. God delights no in the dejections of his servants, but the same that brings them low will raise them up; the same that is a Spirit of bondage will be a Spirit of adoption. Stand, and I will speak to thee. Note, We may expect that God will speak to us when we stand ready to do what he commands us. 2. By a divine power going along with that command, v. 2. God bade him stand up; but, because he had not strength of his own to recover his feet nor courage to face the vision, the Spirit entered into him and set him upon his feet. Note, God is graciously pleased to work that in us which he requires of us and raises those whom he bids rise. We must stir up ourselves, and then God will put strength into us; we must work out our salvation, and then God will work in us. He observed that the Spirit entered into him when Christ spoke to him; for Christ conveys his Spirit by his word as the ordinary means and makes the word effectual by the Spirit. The Spirit set the prophet upon his feet, to raise him up from his dejections, for he is the Comforter. Thus, in a similar case, Daniel was strengthened by a divine touch (Dan. x. 18) and John was raised by the right hand of Christ laid upon him, Rev. i. 17. The Spirit set him upon his feet, made him willing and forward to do as he was bidden, and then he heard him that spoke to him. He heard the voice before (ch. i. 28), but now he heard it more distinctly and clearly, heard it and submitted to it. The Spirit sets us upon our feet by inclining our will to our duty, and thereby disposes the understanding to receive the knowledge of it. II. Ezekiel is here sent, and made to go, with a message to the children of Israel (v. 3): I send thee to the children of Israel. God had for many ages been sending to them his servants the prophets, rising up betimes and sending them, but to little purpose; they were now sent into captivity for abusing God's messengers, and yet even there God sends this prophet among them, to try if their ears were open to discipline, now that they were holden in the cords of affliction. As the supports of life, so the means of grace, are continued to us after they have been a thousand times forfeited. Now observe, 1. The rebellion of the people to whom this ambassador is sent; he is sent to reduce them to their allegiance, to bring back the children of Israel to the Lord their God. Let the prophet know that there is occasion for his going on this errand, for they are a rebellious nation (v. 3), a rebellious house, v. 5. They are called children of Israel; they retain the name of their pious ancestors, but they have wretchedly degenerated, they have become Goim--nations, the word commonly used for the Gentiles. The children of Israel have become as the children of the Ethiopian (Amos ix. 7), for they are rebellious; and rebels at home are much more provoking to a prince than enemies abroad. Their idolatries and false worships were the sins which, more than any thing, denominated them a rebellious nation; for thereby they set up another prince in opposition to their rightful Sovereign, and did homage and paid tribute to the usurper, which is the highest degree of rebellion that can be. (1.) They had been all along a rebellious generation and had persisted in their rebellion: They and their fathers have transgressed against me. Note, Those are not always in the right that have antiquity and the fathers on their side; for there are errors and corruptions of long standing: and it is so far from being an excuse for walking in a bad way that our fathers walked in it that it is really an aggravation, for it is justifying the sin of those that have gone before us. They have continued in their rebellion even unto this very day; notwithstanding the various means and methods that have been made use of to reclaim them, to this day, when they are under divine rebukes for their rebellion, they continue rebellious; many among them, like Ahaz, even in their distress, trespass yet more; they are not the better for all the changes that have befallen them, but still remain unchanged. (2.) They were now hardened in their rebellion. They are impudent children, brazen-faced, and cannot blush; they are still-hearted, self-willed, and cannot bend, cannot stoop, neither ashamed nor afraid to sin; they will not be wrought upon by the sense either of honour or duty. We are willing to hope this was not the character of all, but of many, and those perhaps the leading men. Observe, [1.] God knew this concerning them, how inflexible, how incorrigible, they were. Note, God is perfectly acquainted with every man's true character, whatever his pretensions and professions may be. [2.] He told the prophet this, that he might know the better how to deal with them and what handle to take them by. He must rebuke such men as those sharply, cuttingly, must deal plainly with them, though they call it dealing roughly. God tells him this, that it might be no surprise or stumbling-block to him if he found that his preaching should not make that impression upon them, which he had reason to think it would. 2. The dominion of the prince by whom this ambassador is sent. (1.) He has authority to command him whom he sends: "I do send thee unto them, and therefore thou shalt say thus and thus unto them," v. 4. Note, it is the prerogative of Christ to send prophets and ministers and to enjoin them their work. St. Paul thanked Christ Jesus who put him into the ministry (1 Tim. i. 12); for, as he was sent of the Father, ministers are sent by him; and as he received the Spirit without measure he gives the Spirit by measure, saying, Receive you the Holy Ghost. They are impudent and rebellious, and yet I send thee unto them. Note, Christ gives the means of grace to many who he knows will not make a good use of those means, puts many a price into the hand of fools to get wisdom, who not only have no heart to it, but have their hearts turned against it. Thus he will magnify his own grace, justify his own judgment, leave them inexcusable, and make their condemnation more intolerable. (2.) He has authority by him to command those to whom he sends him: Thou shalt say unto them, Thus saith the Lord God. All he said to them must be spoken in God's name, enforced by his authority, and delivered as from him. Christ delivered his doctrines as a Son--Verily, verily, I say unto you; the prophets as servants--Thus saith the Lord God, our Master and yours. Note, The writings of the prophets are the word of God, and so are to be regarded by every one of us. (3.) He has authority to call those to an account to whom he sends his ambassadors. Whether they will hear or whether they will forbear, whether they will attend to the word or turn their backs upon it, they shall know that there has been a prophet among them, shall know by experience. [1.] If they hear and obey, they will know by comfortable experience that the word which did them good was brought to them by one that had a commission from God and a divine power going along with him in the execution of it. Thus those who were converted by St. Paul's preaching are said to be the seals of his apostleship, 1 Cor. ix. 2. When men's hearts are made to burn under the word, and their wills to bow to it, then they know and bear the witness in themselves that it is not the word of men, but of God. [2.] If they forbear, if they turn a deaf ear to the word (as it is to be feared they will, for they are a rebellious house), yet they shall be made to know that he whom they slighted was indeed a prophet, by the reproaches of their own consciences and the just judgments of God upon them for refusing him; they shall know it to their cost, know it to their confusion, know it by sad experience, what a pernicious dangerous thing it is to despise God's messengers. They shall know by the accomplishment of the threatenings that the prophet who denounced them was sent of God; thus the word will take hold of men, Zech. i. 6. Note, First, Those to whom the word of God is sent are upon their trial whether they will hear or whether they will forbear, and accordingly will their doom be. Secondly, Whether we be edified by the word or no, it is certain that God will be glorified and his word magnified and made honourable. Whether it be a savour of life unto life or of death unto death, either way it will appear to be of divine original. Adam Clarke: Commentary on the Bible - 18312:1: And he said unto me - In the last verse of the preceding chapter we find that the prophet was so penetrated with awe at the sight of the glory of God in the mystical chariot, that "he fell upon his face;" and, while he was in this posture of adoration, he heard the voice mentioned here. It is evident, therefore, that the present division of these chapters is wrong. Either the first should end with the words, "This was the appearance of the likeness of the glory of the Lord," Eze 1:28; or the first verse of this chapter should be added to the preceding, and this begin with the second verse.Albert Barnes: Notes on the Bible - 18342:1: Son of man - This phrase (which occurs elsewhere in Scripture) is applied especially to Ezekiel and Daniel, the prophets of the captivity. Ezekiel is thus reminded of his humanity, at the time when he is especially permitted to have contact with God.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:1: Son: Eze 2:3, Eze 2:6, Eze 2:8, Eze 3:1, Eze 3:4, Eze 3:10, Eze 3:17, Eze 4:1, Eze 5:1, Eze 7:2, Eze 12:3, Eze 13:2, Eze 14:3, Eze 14:13, Eze 15:2, Eze 16:2; Eze 17:2, Eze 20:3, Eze 37:3; Psa 8:4; Dan 8:17; Mat 16:13-16; Joh 3:13, Joh 3:16stand: Eze 1:28; Dan 10:11, Dan 10:19; Mat 17:7; Act 9:6, Act 26:16 Carl Friedrich Keil and Franz Delitzsch2:1Call of Ezekiel to the Prophetic Office - Ezek 2:1 and Ezek 2:2. Upon the manifestation of the Lord follows the word of vocation. Having, in the feeling of his weakness and sinfulness, fallen to the ground before the terrible revelation of Jehovah's glory, Ezekiel is first of all raised up again by the voice of God, to hear the word which calls him to the prophetic function. - Ezek 2:1. And He said to me, Son of man, stand upon thy feet, I will speak with thee. Ezek 2:2. Then came spirit unto me as He spake unto me, and it placed me on my feet, and I heard Him speaking unto me. - The address בּן־אדם occurs so frequently in Ezekiel, that it must be regarded as one of the peculiarities of his prophecies. Elsewhere it occurs only once, Dan 8:17. That it is significant, is generally recognised, although its meaning is variously given. Most expositors take it as a reminder of the weakness and frailness of human nature; Coccejus and Kliefoth, on the contrary, connect it with the circumstance that God appears to Ezekiel in human form, and find in it a τεκμήριον amicitiae, that God speaks in him as man to man, converses with him as a man with his friend. This last interpretation, however, has against it the usus loquendi. As בּן־אדם denotes man according to his natural condition, it is used throughout as a synonym with אנושׁ, denoting the weakness and fragility of man in opposition to God; cf. Ps 8:5; Job 25:6; Is 51:12; Is 56:2; and Num 23:19. This is the meaning also of בּן־אדם in the address, as may be distinctly seen from the various addresses in Daniel. Daniel is addressed, where comfort is to be imparted to him, as אישׁׁ חמדות, "man greatly beloved," Dan 10:11, Dan 10:19, cf. Dan 9:23; but, on the contrary, in Ezek 8:17, where he has fallen on his face in terror before the appearance of Gabriel, with the words, "Understand, O son of man," in order to remind him of his human weakness. This is also the case in our verse, where Ezekiel, too, had fallen upon his face, and by God's word spoken to him, is again raised to his feet. It is only in Ezekiel that this address is constantly employed to mark the distance between the human weakness of his nature and the divine power which gives him the capacity and the impulse to speak. Not, however, with the design, mentioned by Jerome on Dan 8:17, "that he may not be elated on account of his high calling," because, as Hvernick subjoins, Ezekiel's extremely powerful and forcible nature may have needed to be perpetually reminded of what it is in reality before God. If this were the meaning and object of this address, it would also probably occur in the writings of several of the other prophets, as the supposition that the nature of Ezekiel was more powerful and forcible than that of the other prophets is altogether without foundation. The constant use of this form of address in Ezekiel is connected rather with the manner and fashion in which most of the revelations were imparted to him, that is, with the prevalence of "vision," in which the distinction between God and man comes out more prominently than in ordinary inspiration or revelation, effected by means of an impression upon the inner faculties of man. The bringing prominently forward, however, of the distance between God and men is to remind the prophet, as well as the people to whom he communicated his revelations, not merely of the weakness of humanity, but to show them, at the same time, how powerfully the word of God operates in feeble man, and also that God, who has selected the prophet as the organ of His will, possesses also the power to redeem the people, that were lying powerless under the oppression of the heathen, from their misery, and to raise them up again. - At the word of the Lord, "Stand upon thy feet," came רוּח into the prophet, which raised him to his feet. רוּח here is not "life consciousness" (Hitzig), but the spirit-power which proceeds from God, and which is conveyed through the word which imparted to him the strength to stand before the face of God, and to undertake His command. מדּבּר, partic. Hithpa., properly "collocutor," occurs here and in Ezek 43:6, and in Num 7:89; elsewhere, only in 2Kings 14:13. Geneva 15992:1 And (a) he said to me, (b) Son of man, stand upon thy feet, and I will speak to thee.(a) That is, the Lord. (b) Meaning, man who is but earth and ashes, which was to humble him, and cause him to consider his own state, and God's grace. John Gill2:1 And he said unto me,.... The glorious Person who sat upon the throne, whose appearance is described in the latter part of the preceding chapter:son of man; as he was to be that spake unto him; and so it may denote relation, affection, and familiarity; or otherwise it is expressive of humiliation; of the frail, mean, and low estate of man, through the fall, Ps 8:4; wherefore some think Ezekiel is thus addressed, lest he should be lifted up, and think himself as one of the angels, because he had seen so great a vision; just as the Apostle Paul was humbled, lest he should be exalted above measure, through the visions and revelations he had, 2Cor 12:7. Kimchi mentions this, but assigns another reason; that because he saw the face of a man in the above vision, he let him know that he was right and good in the eye of God; and was the son of man, and not the son of a lion, &c. which is exceeding weak and trifling. Abendana, besides these, mentions some other reasons given; as that because he saw the "mercavah" or chariot, and ascended to the dignity of the angels on high, it is as if it was said, there is none born of a woman, as this; or because he was carried out of the holy land, as Adam was drove out of Eden; and therefore called the son of the first Adam, being drove out of Jerusalem, and out of the temple, where he was a priest. It may be observed, that this is a name which our Lord frequently took to himself in his state of humiliation; and that none but Ezekiel, excepting once the Prophet Daniel, is called by this name; and no doubt the reason of it is, because he was an eminent type of Christ; and particularly in his mission and commission, as a prophet, to the rebellious house of Israel: stand upon thy feet; for he was fallen upon his face, at the sight of the vision, Ezek 1:28; when a divine Person speaks, men ought to stand and hear, and be in a readiness to do his pleasure: and I will speak unto thee; which is said for his encouragement, being spoken by him who has the words of truth and grace, and of eternal life. John Wesley2:1 And - He that sat upon the throne, Jesus Christ. Son of man - A phrase which is ninety - five times, at least, used in this prophecy to keep him humble who had such great revelations. Stand - Arise, fear not. And with this command God sent forth a power enabling him to rise and stand.Robert Jamieson, A. R. Fausset and David Brown2:1 EZEKIEL'S COMMISSION. (Ezek 2:1-10)Son of man--often applied to Ezekiel; once only to Daniel (Dan 8:17), and not to any other prophet. The phrase was no doubt taken from Chaldean usage during the sojourn of Daniel and Ezekiel in Chaldea. But the spirit who sanctioned the words of the prophet implied by it the lowliness and frailty of the prophet as man "lower than the angels," though now admitted to the vision of angels and of God Himself, "lest he should be exalted through the abundance of the revelations" (2Cor 12:7). He is appropriately so called as being type of the divine "Son of man" here revealed as "man" (see on Ezek 1:26). That title, as applied to Messiah, implies at once His lowliness and His exaltation, in His manifestations as the Representative man, at His first and second comings respectively (Ps 8:4-8; Mt 16:13; Mt 20:18; and on the other hand, Dan 7:13-14; Mt 26:64; Jn 5:27). |
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2:22:2: Եւ եկն ՚ի վերայ Հոգի, վերացոյց եւ կանգնեաց կացո՛յց ՚ի վերայ ոտից իմոց. եւ լսէի զի խօսէր նա ընդ իս[12322], [12322] Ոմանք յաւելուն. ՚Ի վերայ իմ Հոգի, վերացոյց զիս եւ կանգնեալ կացոյց։ Եւ եկն ի վերայ իմ Հոգի, [39]վերացոյց զիս եւ կանգնեաց կացոյց`` ի վերայ ոտից իմոց. եւ լսէի զի խօսէր նա ընդ իս:2 Եւ Հոգին եկաւ վրաս, բարձրացրեց ինձ ու կանգնեցրեց ոտքերիս վրայ: 2 Երբ ինծի հետ կը խօսէր, Հոգին իմ վրաս եկաւ եւ զիս ոտքերուս վրայ վերցուց ու ինծի հետ խօսողին ձայնը լսեցի, 2:2: Եւ եկն ՚ի վերայ Հոգի, վերացոյց եւ կանգնեաց կացո՛յց ՚ի վերայ ոտից իմոց. եւ լսէի զի խօսէր նա ընդ իս[12322], [12322] Ոմանք յաւելուն. ՚Ի վերայ իմ Հոգի, վերացոյց զիս եւ կանգնեալ կացոյց։ 2 Եւ Հոգին եկաւ վրաս, բարձրացրեց ինձ ու կանգնեցրեց ոտքերիս վրայ: 2 Երբ ինծի հետ կը խօսէր, Հոգին իմ վրաս եկաւ եւ զիս ոտքերուս վրայ վերցուց ու ինծի հետ խօսողին ձայնը լսեցի, zohrab-1805▾ eastern-1994▾ western am▾ |
2:22:2 И когда Он говорил мне, вошел в меня дух и поставил меня на ноги мои, и я слышал Говорящего мне. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me:2:2 καὶ και and; even ἦλθεν ερχομαι come; go ἐπ᾿ επι in; on ἐμὲ εμε me πνεῦμα πνευμα spirit; wind καὶ και and; even ἀνέλαβέν αναλαμβανω take up; take along με με me καὶ και and; even ἐξῆρέν εξαιρω lift out / up; remove με με me καὶ και and; even ἔστησέν ιστημι stand; establish με με me ἐπὶ επι in; on τοὺς ο the πόδας πους foot; pace μου μου of me; mine καὶ και and; even ἤκουον ακουω hear αὐτοῦ αυτος he; him λαλοῦντος λαλεω talk; speak πρός προς to; toward με με me 2:2 וַ wa וְ and תָּ֧בֹא ttˈāvō בוא come בִ֣י vˈî בְּ in ר֗וּחַ rˈûₐḥ רוּחַ wind כַּֽ kˈa כְּ as אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] דִּבֶּ֣ר dibbˈer דבר speak אֵלַ֔י ʔēlˈay אֶל to וַ wa וְ and תַּעֲמִדֵ֖נִי ttaʕᵃmiḏˌēnî עמד stand עַל־ ʕal- עַל upon רַגְלָ֑י raḡlˈāy רֶגֶל foot וָ wā וְ and אֶשְׁמַ֕ע ʔešmˈaʕ שׁמע hear אֵ֖ת ʔˌēṯ אֵת [object marker] מִדַּבֵּ֥ר middabbˌēr דבר speak אֵלָֽי׃ פ ʔēlˈāy . f אֶל to 2:2. et ingressus est in me spiritus postquam locutus est mihi et statuit me supra pedes meos et audivi loquentem ad meAnd the spirit entered into me after that he spoke to me, and he set me upon my feet: and I heard him speaking to me, 2. And the spirit entered into me when he spake unto me, and set me upon my feet; and I heard him that spake unto me. 2:2 И когда Он говорил мне, вошел в меня дух и поставил меня на ноги мои, и я слышал Говорящего мне. 2:2 καὶ και and; even ἦλθεν ερχομαι come; go ἐπ᾿ επι in; on ἐμὲ εμε me πνεῦμα πνευμα spirit; wind καὶ και and; even ἀνέλαβέν αναλαμβανω take up; take along με με me καὶ και and; even ἐξῆρέν εξαιρω lift out / up; remove με με me καὶ και and; even ἔστησέν ιστημι stand; establish με με me ἐπὶ επι in; on τοὺς ο the πόδας πους foot; pace μου μου of me; mine καὶ και and; even ἤκουον ακουω hear αὐτοῦ αυτος he; him λαλοῦντος λαλεω talk; speak πρός προς to; toward με με me 2:2 וַ wa וְ and תָּ֧בֹא ttˈāvō בוא come בִ֣י vˈî בְּ in ר֗וּחַ rˈûₐḥ רוּחַ wind כַּֽ kˈa כְּ as אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] דִּבֶּ֣ר dibbˈer דבר speak אֵלַ֔י ʔēlˈay אֶל to וַ wa וְ and תַּעֲמִדֵ֖נִי ttaʕᵃmiḏˌēnî עמד stand עַל־ ʕal- עַל upon רַגְלָ֑י raḡlˈāy רֶגֶל foot וָ wā וְ and אֶשְׁמַ֕ע ʔešmˈaʕ שׁמע hear אֵ֖ת ʔˌēṯ אֵת [object marker] מִדַּבֵּ֥ר middabbˌēr דבר speak אֵלָֽי׃ פ ʔēlˈāy . f אֶל to 2:2. et ingressus est in me spiritus postquam locutus est mihi et statuit me supra pedes meos et audivi loquentem ad me ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And the spirit entered into me after that he spoke to me, and he set me upon my feet: and I heard him speaking to me, |
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 - 1903-19142. Так как пророк сам не может встать от ужаса и оцепенения, то его поднимает “дух”, неопределяемый ничем ближе (даже без члена: пророк говорит явно с некоторою неопределенностью); так, Иезекииль везде называет какое-то сверхъестественное воздействие на себя силы Божией, которое он должен был особенно ясно ощущать (“вошел в меня, дух”) и которое посещало его только в некоторые моменты видений, то укрепляя изнемогающую, под величием последних, его слабую человеческую природу, как здесь и III:24, то перенося на место видений и обратно с него: VIII:3; XI:1, 24; III:12, 14; XXXVII:1: (LXX между “вошел в меня” и “поставил” вставляют “и взя мя и воздвиже мя” д. б. по III:14, но там явно не такое же действие духа, а близкое к VIII:3). Недосказанность отсылает к I:12, где разумеется Дух Святой.Adam Clarke: Commentary on the Bible - 18312:2: And the spirit entered into me - This spirit was different to that mentioned above, by which the wheels, etc., were moved. The spirit of prophecy is here intended; whose office was not merely to enable him to foresee and foretell future events, but to purify and refine his heart, and qualify him to be a successful preacher of the word of life.He who is sent by the God of all grace to convert sinners must be influenced by the Holy Ghost; otherwise he can neither be saved himself, nor become the instrument of salvation to others. And set me upon my feet - That he might stand as a servant before his master, to receive his orders. Albert Barnes: Notes on the Bible - 18342:2: The spirit - i. e. "the Spirit of God."R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:2: Eze 3:12, Eze 3:14, Eze 3:24, Eze 36:27; Num 11:25, Num 11:26; Jdg 13:25; Sa1 16:13; Neh 9:30; Joe 2:28, Joe 2:29; Rev 11:11Geneva 15992:2 (c) And the spirit entered into me when he spoke to me, and set me upon my feet, that I heard him that spoke to me.(c) So that he could not abide God's presence, till God's Spirit entered into him. John Gill2:2 And the spirit entered into me,.... Not his own spirit or soul; for it does not appear that that went out of him upon the sight of the vision; nor any of the ministering spirits, the angels, who are never said to enter into the prophets or people of God; but the Holy Spirit of God; the same Spirit that was in the living creatures, and in the wheels; in the ministers, and in the churches; who entered with his gifts to qualify him for his office as a prophet; and who enters with his graces into the hearts of all the saints, to quicken, renew, comfort, and sanctify them:when he spake unto me; at the same time the Spirit went along with the word; and when the word of Christ is attended with the demonstration of the Spirit and of power, it is effectual: and he set me upon my feet; not he that spake with him, and bid him stand on his feet; but the Spirit; for the word, though it is the word of God, and of Christ, yet is ineffectual without the Spirit; when he enters, he gives the word a place, and it works effectually; when he enters, as the Spirit of life from Christ, the soul is quickened and strengthened; and such that are fallen down stand up; yea, such as are dead arise and stand upon their feet: that I heard him that spake unto me; so as to understand; for the Spirit, who searches the deep things of God, reveals them to his ministers, and causes them to understand the word of Christ, that they may be able to instruct others in it. John Wesley2:2 The spirit - The same spirit which actuated the living creatures.Robert Jamieson, A. R. Fausset and David Brown2:2 spirit entered . . . when he spake--The divine word is ever accompanied by the Spirit (Gen 1:2-3).set . . . upon . . . feet--He had been "upon his face" (Ezek 1:28). Humiliation on our part is followed by exaltation on God's part (Ezek 3:23-24; Job 22:29; Jas 4:6; 1Pet 5:5). "On the feet" was the fitting attitude when he was called on to walk and work for God (Eph 5:8; Eph 6:15). that I heard--rather, "then I heard." |
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2:32:3: եւ ասէր. Որդի՛ մարդոյ՝ ես առաքեցից զքեզ առ դառնացուցիչ տունդ Իսրայէլի. որք դառնացուցին զիս, ինքեանք եւ հա՛րք իւրեանց, անարգեցին զիս մինչեւ ցա՛յսօր։ եւ ասէր. Որդի մարդոյ, ես առաքեցից զքեզ առ [40]դառնացուցիչ տունդ Իսրայելի, որք դառնացուցին զիս`` ինքեանք եւ հարք իւրեանց, անարգեցին զիս մինչեւ ցայսօր:3 Ու լսում էի, որ նա խօսում էր հետս ու ասում. «Մարդո՛ւ որդի, ես քեզ ուղարկելու եմ այդ դառնացուցիչ Իսրայէլի տունը. նրանք իրենք եւ նրանց հայրերը դառնացրել են ինձ, անարգել են ինձ մինչեւ այսօր: 3 Որ ինծի ըսաւ. «Որդի՛ մարդոյ, ես քեզ Իսրայէլի որդիներուն, ինծի դէմ ապստամբող ազգին՝ կը ղրկեմ, որոնք՝ թէ՛ իրենք եւ թէ՛ իրենց հայրերը՝ մինչեւ այսօր ինծի դէմ յանցաւոր գտնուեցան։ 2:3: եւ ասէր. Որդի՛ մարդոյ՝ ես առաքեցից զքեզ առ դառնացուցիչ տունդ Իսրայէլի. որք դառնացուցին զիս, ինքեանք եւ հա՛րք իւրեանց, անարգեցին զիս մինչեւ ցա՛յսօր։ 3 Ու լսում էի, որ նա խօսում էր հետս ու ասում. «Մարդո՛ւ որդի, ես քեզ ուղարկելու եմ այդ դառնացուցիչ Իսրայէլի տունը. նրանք իրենք եւ նրանց հայրերը դառնացրել են ինձ, անարգել են ինձ մինչեւ այսօր: 3 Որ ինծի ըսաւ. «Որդի՛ մարդոյ, ես քեզ Իսրայէլի որդիներուն, ինծի դէմ ապստամբող ազգին՝ կը ղրկեմ, որոնք՝ թէ՛ իրենք եւ թէ՛ իրենց հայրերը՝ մինչեւ այսօր ինծի դէմ յանցաւոր գտնուեցան։ zohrab-1805▾ eastern-1994▾ western am▾ |
2:32:3 И Он сказал мне: сын человеческий! Я посылаю тебя к сынам Израилевым, к людям непокорным, которые возмутились против Меня; они и отцы их изменники предо Мною до сего самого дня. And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, [even] unto this very day:2:3 καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me υἱὲ υιος son ἀνθρώπου ανθρωπος person; human ἐξαποστέλλω εξαποστελλω send forth ἐγώ εγω I σε σε.1 you πρὸς προς to; toward τὸν ο the οἶκον οικος home; household τοῦ ο the Ισραηλ ισραηλ.1 Israel τοὺς ο the παραπικραίνοντάς παραπικραινω exasperate με με me οἵτινες οστις who; that παρεπίκρανάν παραπικραινω exasperate με με me αὐτοὶ αυτος he; him καὶ και and; even οἱ ο the πατέρες πατηρ father αὐτῶν αυτος he; him ἕως εως till; until τῆς ο the σήμερον σημερον today; present ἡμέρας ημερα day 2:3 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלַ֗י ʔēlˈay אֶל to בֶּן־ ben- בֵּן son אָדָם֙ ʔāḏˌām אָדָם human, mankind שֹׁולֵ֨חַ šôlˌēₐḥ שׁלח send אֲנִ֤י ʔᵃnˈî אֲנִי i אֹֽותְךָ֙ ʔˈôṯᵊḵā אֵת [object marker] אֶל־ ʔel- אֶל to בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֶל־ ʔel- אֶל to גֹּויִ֥ם gôyˌim גֹּוי people הַ ha הַ the מֹּורְדִ֖ים mmôrᵊḏˌîm מרד rebel אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] מָרְדוּ־ mārᵊḏû- מרד rebel בִ֑י vˈî בְּ in הֵ֤מָּה hˈēmmā הֵמָּה they וַ wa וְ and אֲבֹותָם֙ ʔᵃvôṯˌām אָב father פָּ֣שְׁעוּ pˈāšᵊʕû פשׁע rebel בִ֔י vˈî בְּ in עַד־ ʕaḏ- עַד unto עֶ֖צֶם ʕˌeṣem עֶצֶם bone הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this 2:3. et dicentem fili hominis mitto ego te ad filios Israhel ad gentes apostatrices quae recesserunt a me patres eorum praevaricati sunt pactum meum usque ad diem hancAnd saying: Son of man, I send thee to the children of Israel, to a rebellious people, that hath revolted from me, they, and their fathers, have transgressed my covenant even unto this day. 3. And he said unto me, Son of man, I send thee to the children of Israel, to nations that are rebellious, which have rebelled against me: they and their fathers have transgressed against me, even unto this very day. 2:3 И Он сказал мне: сын человеческий! Я посылаю тебя к сынам Израилевым, к людям непокорным, которые возмутились против Меня; они и отцы их изменники предо Мною до сего самого дня. 2:3 καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me υἱὲ υιος son ἀνθρώπου ανθρωπος person; human ἐξαποστέλλω εξαποστελλω send forth ἐγώ εγω I σε σε.1 you πρὸς προς to; toward τὸν ο the οἶκον οικος home; household τοῦ ο the Ισραηλ ισραηλ.1 Israel τοὺς ο the παραπικραίνοντάς παραπικραινω exasperate με με me οἵτινες οστις who; that παρεπίκρανάν παραπικραινω exasperate με με me αὐτοὶ αυτος he; him καὶ και and; even οἱ ο the πατέρες πατηρ father αὐτῶν αυτος he; him ἕως εως till; until τῆς ο the σήμερον σημερον today; present ἡμέρας ημερα day 2:3 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלַ֗י ʔēlˈay אֶל to בֶּן־ ben- בֵּן son אָדָם֙ ʔāḏˌām אָדָם human, mankind שֹׁולֵ֨חַ šôlˌēₐḥ שׁלח send אֲנִ֤י ʔᵃnˈî אֲנִי i אֹֽותְךָ֙ ʔˈôṯᵊḵā אֵת [object marker] אֶל־ ʔel- אֶל to בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֶל־ ʔel- אֶל to גֹּויִ֥ם gôyˌim גֹּוי people הַ ha הַ the מֹּורְדִ֖ים mmôrᵊḏˌîm מרד rebel אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] מָרְדוּ־ mārᵊḏû- מרד rebel בִ֑י vˈî בְּ in הֵ֤מָּה hˈēmmā הֵמָּה they וַ wa וְ and אֲבֹותָם֙ ʔᵃvôṯˌām אָב father פָּ֣שְׁעוּ pˈāšᵊʕû פשׁע rebel בִ֔י vˈî בְּ in עַד־ ʕaḏ- עַד unto עֶ֖צֶם ʕˌeṣem עֶצֶם bone הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this 2:3. et dicentem fili hominis mitto ego te ad filios Israhel ad gentes apostatrices quae recesserunt a me patres eorum praevaricati sunt pactum meum usque ad diem hanc ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And saying: Son of man, I send thee to the children of Israel, to a rebellious people, that hath revolted from me, they, and their fathers, have transgressed my covenant even unto this day. |
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19143. Когда вышний голос ласково ободрил пророка, и он успокоился от первого испуга перед явлением, он призывается быть пророком (“посылаю” уже у Исаи технический термин; VI:8) Израиля (вместо “сынам” LXX читали близкое по начертанию “дом”: беней-бет), который к сожалению едва уже достоин называться этим высоким именем “богоборца”, а скорее упорно не послушными язычниками (“людям”; евр. “гоим”, ко времени Иезекииля должно было стать нравственно-религиозным термином вместо прежнего этнологического смысла, почему может быть LXX-ю намеренно опущено). Впрочем, Израиль, с самого начала существования (“отцы” здесь в самом широком смысле) и до сего самого дня не отличался верностью: по Иезекиилю в отличие, например, от Иеремии (II:2). Израиль испорчен до своих первоисточников (XVI:3).Adam Clarke: Commentary on the Bible - 18312:3: Son of man - This appellative, so often mentioned in this book, seems to have been given first to this prophet; afterwards to Daniel; and after that to the Man Christ Jesus. Perhaps it was given to the two former to remind them of their frailty, and that they should not be exalted in their own minds by the extraordinary revelations granted to them; and that they should feel themselves of the same nature with those to whom they were sent; and, from the common principle of humanity, deeply interest themselves in the welfare of their unhappy countrymen. To the latter it might have been appropriated merely to show that though all his actions demonstrated him to be God, yet that he was also really Man; and that in the man Christ Jesus dwelt all the fullness of the Godhead bodily. When the acts of Christ are considered, it is more easy to believe his eternal Godhead, than to be convinced that the person we hear speaking, and see working, is also a man like unto ourselves.I send thee to the children of Israel - To those who were now in captivity, in Chaldea particularly; and to the Jews in general, both far and near. Albert Barnes: Notes on the Bible - 18342:3: Nation - literally, as in the margin - the word which usually distinguishes the pagan from God's people. Here it expresses that Israel is cast off by God; and the plural is used to denote that the children of Israel are not even "one nation," but scattered and disunited.Translate: "I send thee to the children of Israel, the rebellious nation that have rebelled against Me (they and their fathers have transgressed against Me, even to this very day), and the children impudent and stiff-hearted: I do send thee unto them." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:3: I send: Eze 3:4-8; Ch2 36:15, Ch2 36:16; Isa 6:8-10; Jer 1:7, Jer 7:2, Jer 25:3-7, Jer 26:2-6, Jer 36:2; Mar 12:2-5; Luk 24:47, Luk 24:48; Joh 20:21, Joh 20:22; Rom 10:15a rebellious nation: Heb. rebellious nations, Ezek. 16:1-63, 20:1-49, 23:1-49 rebelled: Eze 20:18-30; Num 20:10, Num 32:13, Num 32:14; Deu 9:24, Deu 9:27; Sa1 8:7, Sa1 8:8; Kg2 17:17-20; Ezr 9:7; Neh 9:16-18, Neh 9:26, Neh 9:33-35; Psa 106:16-21, Psa 106:28, Psa 106:32-40; Jer 3:25; Jer 16:11, Jer 16:12, Jer 44:21; Dan 9:5-13; Act 7:51 Carl Friedrich Keil and Franz Delitzsch2:3The calling of the prophet begins with the Lord describing to Ezekiel the people to whom He is sending him, in order to make him acquainted with the difficulties of his vocation, and to encourage him for the discharge of the same. Ezek 2:3. And He said to me, Son of man, I send thee to the children of Israel, to the rebels who have rebelled against me: they and their fathers have fallen away from me, even until this very day. Ezek 2:4. And the children are of hard face, and hardened heart. To them I send thee; and to them shalt thou speak: Thus says the Lord Jehovah. Ezek 2:5. And they - they may hear thee or fail (to do so); for they are a stiff-necked race - they shall experience that a prophet has been in their midst. Ezek 2:6. But thou, son of man, fear not before them, and be not afraid of their words, if thistles and thorns are found about thee, and thou sittest upon scorpions; fear not before their words, and tremble not before their face; for they are a stiff-necked race. Ezek 2:7. And speak my words to them, whether they may hear or fail (to do so); for they are stiff-necked. The children of Israel have become heathen, no longer a people of God, not even a heathen nation (גּוי, Is 1:4), but גּוים, "heathens," that is, as being rebels against God. המּורדים (with the article) is not to be joined as an adjective to גּוים, which is without the article, but is employed substantively in the form of an apposition. They have rebelled against God in this, that they, like their fathers, have separated themselves from Jehovah down to this day (as regards פּשׁע בּ, see on Is 1:2; and עצם היּום הזּה, as in the Pentateuch; cf. Lev 23:14; Gen 7:13; Gen 17:23, etc.). Like their fathers, the sons are rebellious, and, in addition, they are קשׁי פנים, of hard countenance" = חזקי, "of hard brow" (Ezek 3:7), i.e., impudent, without hiding the face, or lowering the look for shame. This shamelessness springs from hardness of heart. To these hardened sinners Ezekiel is to announce the word of the Lord. Whether they hear it or not (אם־ואם, sive-sive, as in Josh 24:15; Eccles 11:3; Eccles 12:14), they shall in any case experience that a prophet has been amongst them. That they will neglect to hear is very probable, because they are a stiff-necked race (בּית, "house" = family). The Vau before ידעוּ (Ezek 2:5) introduces the apodosis. היה is perfect, not present. This is demanded by the usus loquendi and the connection of the thought. The meaning is not: they shall now from his testimony that a prophet is there; but they shall experience from the result, viz., when the word announced by him will have been fulfilled, that a prophet has been amongst them. Ezekiel, therefore, is not to be prevented by fear of them and their words from delivering a testimony against their sins. The ἁπάξ λεγόμενα, סרבים and סלּונים, are not, with the older expositors, to be explained adjectively: "rebelles et renuentes," but are substantives. As regards סלּון, the signification "thorn" is placed beyond doubt by סלּון in Ezek 28:24, and סרב in Aramaic does indeed denote "refractarius;" but this signification is a derived one, and inappropriate here. סרב is related to צרב, "to burn, to singe," and means "urtica," "stinging-nettle, thistle," as Donasch in Raschi has already explained it. אותך is, according to the later usage, for אתּך, expressing the "by and with of association," and occurs frequently in Ezekiel. Thistles and thorns are emblems of dangerous, hostile men. The thought is strengthened by the words "to sit on (אל for על) scorpions," as these animals inflict a painful and dangerous wound. For the similitude of dangerous men to scorpions, cf. Sir. 26:10, and other proof passages in Bochart, Hierozoic. III. p. 551f., ed. Rosenmll. John Gill2:3 And he said unto me, son of man,.... Now follow his mission and commission, and an account of the persons to whom he was sent:I send thee to the children of Israel; that were captives in Babylon, in Jehoiakim's captivity; so Christ was sent only to the lost sheep of the house of Israel, Mt 15:24; to a rebellious nation, that hath rebelled against me; or, "rebellious Gentiles", (u); not the nations of the earth, though Ezekiel did prophesy many things concerning them; but the Jews, the two tribes of Judah and Benjamin; or the twelve tribes of Israel, called Gentiles, because they joined with them in their idolatries; and, as Kimchi says, were divided in their evil works; some worshipping the gods of the Ammonites; and some the gods of the Moabites; and all guilty of rebellion and treason in so doing against the God of heaven: they and their fathers have transgressed against me, even unto this very day; which is an aggravation of their rebellion; their fathers had sinned, and they had followed their ill examples, and had continued therein to that day; and as they, did to the times of Christ, when they were about to till up the measure of their iniquity, Mt 23:31. (u) "ad gentes, rebelles", Junius & Tremellius, Polanus, Starckius. Robert Jamieson, A. R. Fausset and David Brown2:3 nation--rather, "nations"; the word usually applied to the heathen or Gentiles; here to the Jews, as being altogether heathenized with idolatries. So in Is 1:10, they are named "Sodom" and "Gomorrah." They were now become "Lo-ammi," not the people of God (Hos 1:9). |
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2:42:4: Որդիք եղջերիկք եւ խստասիրտք են առ որս առաքեմն զքեզ, եւ ասասցես ցնոսա. Ա՛յսպէս ասէ Տէր Տէր[12323]. [12323] Ոմանք. Եղջիւրիկք են եւ խստա՛՛։ Որդիք եղջերիկք եւ խստասիրտք են առ որս առաքեմն զքեզ, եւ ասասցես ցնոսա. Այսպէս ասէ Տէր Տէր:4 Ում մօտ որ ես քեզ ուղարկում եմ՝ պնդերես ու խստասիրտ որդիներ են. կ’ասես նրանց. “Այսպէս է ասում Տէր Աստուածը”: 4 Անոնք պնդերես եւ խստասիրտ որդիներ են։ Ես քեզ անոնց կը ղրկեմ, որ անոնց ըսես. ‘Տէր Եհովան այսպէս կ’ըսէ’։ 2:4: Որդիք եղջերիկք եւ խստասիրտք են առ որս առաքեմն զքեզ, եւ ասասցես ցնոսա. Ա՛յսպէս ասէ Տէր Տէր[12323]. [12323] Ոմանք. Եղջիւրիկք են եւ խստա՛՛։ 4 Ում մօտ որ ես քեզ ուղարկում եմ՝ պնդերես ու խստասիրտ որդիներ են. կ’ասես նրանց. “Այսպէս է ասում Տէր Աստուածը”: 4 Անոնք պնդերես եւ խստասիրտ որդիներ են։ Ես քեզ անոնց կը ղրկեմ, որ անոնց ըսես. ‘Տէր Եհովան այսպէս կ’ըսէ’։ zohrab-1805▾ eastern-1994▾ western am▾ |
2:42:4 И эти сыны с огрубелым лицем и с жестоким сердцем; к ним Я посылаю тебя, и ты скажешь им: > For [they are] impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord GOD:2:4 καὶ και and; even ἐρεῖς ερεω.1 state; mentioned πρὸς προς to; toward αὐτούς αυτος he; him τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master 2:4 וְ wᵊ וְ and הַ ha הַ the בָּנִ֗ים bbānˈîm בֵּן son קְשֵׁ֤י qᵊšˈê קָשֶׁה hard פָנִים֙ fānîm פָּנֶה face וְ wᵊ וְ and חִזְקֵי־ ḥizqê- חָזָק strong לֵ֔ב lˈēv לֵב heart אֲנִ֛י ʔᵃnˈî אֲנִי i שֹׁולֵ֥חַ šôlˌēₐḥ שׁלח send אֹותְךָ֖ ʔôṯᵊḵˌā אֵת [object marker] אֲלֵיהֶ֑ם ʔᵃlêhˈem אֶל to וְ wᵊ וְ and אָמַרְתָּ֣ ʔāmartˈā אמר say אֲלֵיהֶ֔ם ʔᵃlêhˈem אֶל to כֹּ֥ה kˌō כֹּה thus אָמַ֖ר ʔāmˌar אמר say אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהֹוִֽה׃ [yᵊhôˈih] יְהוָה YHWH 2:4. et filii dura facie et indomabili corde sunt ad quos ego mitto te et dices ad eos haec dicit Dominus DeusAnd they to whom I send thee are children of a hard face, and of an obstinate heart: and thou shalt say to them: Thus saith the Lord God: 4. And the children are impudent and stiffhearted; I do send thee unto them: and thou shalt say unto them, Thus saith the Lord GOD. 2:4 И эти сыны с огрубелым лицем и с жестоким сердцем; к ним Я посылаю тебя, и ты скажешь им: <<так говорит Господь Бог!>> 2:4 καὶ και and; even ἐρεῖς ερεω.1 state; mentioned πρὸς προς to; toward αὐτούς αυτος he; him τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master 2:4 וְ wᵊ וְ and הַ ha הַ the בָּנִ֗ים bbānˈîm בֵּן son קְשֵׁ֤י qᵊšˈê קָשֶׁה hard פָנִים֙ fānîm פָּנֶה face וְ wᵊ וְ and חִזְקֵי־ ḥizqê- חָזָק strong לֵ֔ב lˈēv לֵב heart אֲנִ֛י ʔᵃnˈî אֲנִי i שֹׁולֵ֥חַ šôlˌēₐḥ שׁלח send אֹותְךָ֖ ʔôṯᵊḵˌā אֵת [object marker] אֲלֵיהֶ֑ם ʔᵃlêhˈem אֶל to וְ wᵊ וְ and אָמַרְתָּ֣ ʔāmartˈā אמר say אֲלֵיהֶ֔ם ʔᵃlêhˈem אֶל to כֹּ֥ה kˌō כֹּה thus אָמַ֖ר ʔāmˌar אמר say אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהֹוִֽה׃ [yᵊhôˈih] יְהוָה YHWH 2:4. et filii dura facie et indomabili corde sunt ad quos ego mitto te et dices ad eos haec dicit Dominus Deus ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And they to whom I send thee are children of a hard face, and of an obstinate heart: and thou shalt say to them: Thus saith the Lord God: |
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19144. Упорство Израиля как бы усилилось через длинный ряд поколений и у теперешнего (“эти сыны”) лицо потеряло способность краснеть и стыдливо поникать взорами, а сердце стало недоступно для убеждения. “Скажешь им: так говорит”, т. е. будешь пророком, который есть уста Божии, - “Господь Бог” - Адонай Иегова. Двойное имя Божие в еврейском тексте кн. Иезекииля употреблено 228: раз против 218: раз простого “Господь” (Иегова), и в большинстве случаев трудно указать причину для такого, а не другого имени: двойное имя должно бы стоять в более торжественных случаях, но видимо переписчики позволяли себе здесь свободу.Adam Clarke: Commentary on the Bible - 18312:4: Thou shalt say unto them, Thus saith the Lord - Let them know that what thou hast to declare is the message of the Lord, that they may receive it with reverence.Every preacher of God's word should take heed that it is God's message he delivers to the people. Let him not suppose, because it is according to his own creed or confession of faith, that therefore it is God's word. False doctrines and fallacies without end are foisted on the world in this way. Bring the creed first to the Word of God, and scrupulously try whether it be right; and when this is done, leave it where you please; take the Bible, and warn them from God's word recorded there. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:4: they: Eze 3:7; Deu 10:16, Deu 31:27; Ch2 30:8, Ch2 36:13; Psa 95:8; Isa 48:4; Jer 3:3; Jer 5:3, Jer 6:15, Jer 8:12; Mat 10:16impudent: Heb. hard of face, Pro 21:29 Thus: Kg1 22:14; Jer 26:2, Jer 26:3; Act 20:26, Act 20:27 John Gill2:4 For they are impudent children,.... "Hard of face" (w); as is commonly said of impudent persons, that they are brasen faced; they had a whore's forehead, and refused to be ashamed, and made their faces harder than a rock, Jer 3:3; they declared their sin as Sodam, and hid it not; they sinned openly, and could not blush at it:and stiffhearted; or, "strong of heart" (x); whose hearts were like an adamant stone, and harder than the nether millstone; impenitent, obdurate, and inflexible; they were not only stiff-necked, as Stephen says they were in his time, and always had been; but stiff-hearted; they were not subject to the law of God now, nor would they submit to the Gospel and ordinances of Christ in his time, and in the times of his apostles, nor to his righteousness, Rom 10:3; I do send thee unto them; even to such as they are: this is a repetition, and a confirmation, of his mission; and suggests, that though they were such, he should not refuse to go to them, since he had sent him: and thou shalt say unto them, thus saith the Lord God: that what he said came from the Lord, and was spoken in his name. (w) "duri facie", Pagninus, Vatablus, Calvin, Cocceius, Starckius. (x) "duri corde", Pagninus, Montanus; "fortes carde", Vatablus, Polanus. Robert Jamieson, A. R. Fausset and David Brown2:4 impudent--literally, "hard-faced" (Ezek 3:7, Ezek 3:9).children--resumptive of "they" (Ezek 2:3); the "children" walk in their "fathers'" steps. I . . . send thee--God opposes His command to all obstacles. Duties are ours; events are God's. Thus saith the Lord God--God opposes His name to the obstinacy of the people. |
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2:52:5: Եթէ իցէ լուիցե՞ն կամ սարսեսցե՞ն, զի տուն դառնացողա՛ց են. եւ կամ բնաւ ծանիցեն թէ մարգարէ՛ ես դու ՚ի մէջ նոցա։ Եթէ իցէ լուիցեն [41]կամ սարսեսցեն``, զի տուն դառնացողաց են. եւ [42]կամ բնաւ`` ծանիցեն թէ մարգարէ ես դու ի մէջ նոցա:5 Եթէ պատահի, որ լսեն կամ սարսափեն[14] (քանի որ դառնացնողների տուն են) եւ կամ ամբողջովին ընդունեն, որ դու նրանց մարգարէն ես, -[14] 14. Եբրայերէն՝ զանց առնեն: 5 Եւ անոնք թէ՛ լսեն եւ թէ՛ զանց ընեն (քանզի անոնք ապստամբներու տուն են), պիտի գիտնան թէ իրենց մէջ մարգարէ մը կայ։ 2:5: Եթէ իցէ լուիցե՞ն կամ սարսեսցե՞ն, զի տուն դառնացողա՛ց են. եւ կամ բնաւ ծանիցեն թէ մարգարէ՛ ես դու ՚ի մէջ նոցա։ 5 Եթէ պատահի, որ լսեն կամ սարսափեն[14] (քանի որ դառնացնողների տուն են) եւ կամ ամբողջովին ընդունեն, որ դու նրանց մարգարէն ես, - [14] 14. Եբրայերէն՝ զանց առնեն: 5 Եւ անոնք թէ՛ լսեն եւ թէ՛ զանց ընեն (քանզի անոնք ապստամբներու տուն են), պիտի գիտնան թէ իրենց մէջ մարգարէ մը կայ։ zohrab-1805▾ eastern-1994▾ western am▾ |
2:52:5 Будут ли они слушать, или не будут, ибо они мятежный дом; но пусть знают, что был пророк среди них. And they, whether they will hear, or whether they will forbear, ( for they [are] a rebellious house,) yet shall know that there hath been a prophet among them:2:5 ἐὰν εαν and if; unless ἄρα αρα.2 it follows ἀκούσωσιν ακουω hear ἢ η or; than πτοηθῶσιν πτοεω frighten διότι διοτι because; that οἶκος οικος home; household παραπικραίνων παραπικραινω exasperate ἐστίν ειμι be καὶ και and; even γνώσονται γινωσκω know ὅτι οτι since; that προφήτης προφητης prophet εἶ ειμι be σὺ συ you ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῶν αυτος he; him 2:5 וְ wᵊ וְ and הֵ֨מָּה֙ hˈēmmā הֵמָּה they אִם־ ʔim- אִם if יִשְׁמְע֣וּ yišmᵊʕˈû שׁמע hear וְ wᵊ וְ and אִם־ ʔim- אִם if יֶחְדָּ֔לוּ yeḥdˈālû חדל cease כִּ֛י kˈî כִּי that בֵּ֥ית bˌêṯ בַּיִת house מְרִ֖י mᵊrˌî מְרִי rebellion הֵ֑מָּה hˈēmmā הֵמָּה they וְ wᵊ וְ and יָ֣דְע֔וּ yˈāḏᵊʕˈû ידע know כִּ֥י kˌî כִּי that נָבִ֖יא nāvˌî נָבִיא prophet הָיָ֥ה hāyˌā היה be בְ vᵊ בְּ in תֹוכָֽם׃ פ ṯôḵˈām . f תָּוֶךְ midst 2:5. si forte vel ipsi audiant et si forte quiescant quoniam domus exasperans est et scient quia propheta fuerit in medio eorumIf so be they at least will hear, and if so be they will forbear, for they are a provoking house: and they shall know that there hath been a prophet in the midst of them. 5. And they, whether they will hear, or whether they will forbear, ( for they are a rebellious house,) yet shall know that there hath been a prophet among them. 2:5 Будут ли они слушать, или не будут, ибо они мятежный дом; но пусть знают, что был пророк среди них. 2:5 ἐὰν εαν and if; unless ἄρα αρα.2 it follows ἀκούσωσιν ακουω hear ἢ η or; than πτοηθῶσιν πτοεω frighten διότι διοτι because; that οἶκος οικος home; household παραπικραίνων παραπικραινω exasperate ἐστίν ειμι be καὶ και and; even γνώσονται γινωσκω know ὅτι οτι since; that προφήτης προφητης prophet εἶ ειμι be σὺ συ you ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῶν αυτος he; him 2:5 וְ wᵊ וְ and הֵ֨מָּה֙ hˈēmmā הֵמָּה they אִם־ ʔim- אִם if יִשְׁמְע֣וּ yišmᵊʕˈû שׁמע hear וְ wᵊ וְ and אִם־ ʔim- אִם if יֶחְדָּ֔לוּ yeḥdˈālû חדל cease כִּ֛י kˈî כִּי that בֵּ֥ית bˌêṯ בַּיִת house מְרִ֖י mᵊrˌî מְרִי rebellion הֵ֑מָּה hˈēmmā הֵמָּה they וְ wᵊ וְ and יָ֣דְע֔וּ yˈāḏᵊʕˈû ידע know כִּ֥י kˌî כִּי that נָבִ֖יא nāvˌî נָבִיא prophet הָיָ֥ה hāyˌā היה be בְ vᵊ בְּ in תֹוכָֽם׃ פ ṯôḵˈām . f תָּוֶךְ midst 2:5. si forte vel ipsi audiant et si forte quiescant quoniam domus exasperans est et scient quia propheta fuerit in medio eorum ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ If so be they at least will hear, and if so be they will forbear, for they are a provoking house: and they shall know that there hath been a prophet in the midst of them. |
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 - 1903-19145. Пророк не должен умолкать, будут ли его слушать или нет. Хотя последнее, ввиду известного упорства Израиля, несомненно, но дело не в мгновенном успехе проповеди: результаты деятельности Иезекииля лежат в будущем, когда исполнение его пророчеств и главным образом угроз обнаружит в нем пророка; если же в нем признают истинного пророка, то вместе признают говорившего через него Истинным Богом, а это составляет первое предварительное условие будущего обращения Израиля. Разница у LXX в начале стиха: “аще убо услышат и убоятся” (благоприятная для евреев, как и опущение “гоим” в 3: ст.) произошла от того, что частица “им”, кроме “ли” значит и “если” (Нав XXIV:15; Еккл II:13), а второй глагол вместо “йехдалу” (перестанут) прочитан “йедхалу” (убоятся). “Мятежный дом” - до того любимое название Израиля у пророка Иезекииля, что оно для него почти собственное имя, и это было тем возможнее, что первоначально все еврейские собственные имена имели нарицательное значение.Adam Clarke: Commentary on the Bible - 18312:5: Yet shall know that there hath been a prophet among them - By this they shall be assured of two things:1. That God in his mercy had given them due warning. 2. That themselves were inexcusable, for not taking it. Albert Barnes: Notes on the Bible - 18342:5: A rebellious house - A phrase employed continually by Ezekiel in bitter irony, in the place of house of Israel, as much as to say, "House no longer of Israel, but of rebellion." Compare Isa 30:9.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:5: whether: Eze 2:7, Eze 3:10, Eze 3:11, Eze 3:27; Mat 10:12-15; Act 13:46; Rom 3:3; Co2 2:15-17yet: Eze 3:19, Eze 33:9, Eze 33:33; Luk 10:10-12; Joh 15:22 Geneva 15992:5 And they, whether they will hear, or whether they will forbear, (for they [are] a rebellious house,) yet shall know that (d) there hath been a prophet among them.(d) This declares on the one part God's great affection toward his people, that despite their rebellion, yet he will send his prophets among them, and admonishes his ministers on the other part that they cease not to do their duty, though the people are never so obstinate: for the word of God will be either to their salvation or greater condemnation. John Gill2:5 And they, whether they will hear, or whether they will forbear,.... Or "cease" (y); that is, from hearing, as Jarchi and Kimchi interpret it; or from sinning, as the Targum. The sense is, whether they would hear the word of the Lord, as spoken by the prophet, attend unto it, receive it, and obey it; or whether they would reject it, turn their backs on it, and discontinue hearing it; or whether they would so hear as to leave their sinful course of life, or not: this the prophet could not know beforehand, nor should he be concerned about it, or be discouraged if his ministry should be fruitless; since he could not expect much from them:(for they are a rebellious house); or, "a house of rebellion" (z); a most rebellious one; hard of heart, face, and neck: yet shall know that there hath been a prophet among them; so that they were left without excuse, which was the end of the prophet's being sent unto them; there was little or no hope of reclaiming them; but, however, by such a step taken, they could not say that they had no prophet sent to reprove them for their sins, and warn them of their danger; had they, they would have listened to him, and so have escaped the evils that came upon them, (y) "cessaverint", Pagninas, Montanus, Starckius; "desistent", Calvin, Junius & Tremellius, Piscator. (z) "domus rebellionis", Montanus, Calvin, Piscator, Junius & Tremellius, Starckius. John Wesley2:5 Shall know - They that obey shall know by the good I will do them, those that will not, by the evil which I will bring upon them.Robert Jamieson, A. R. Fausset and David Brown2:5 forbear--namely, to hear.yet shall know--Even if they will not hear, at least they will not have ignorance to plead as the cause of their perversity (Ezek 33:33). |
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2:62:6: Եւ դո՛ւ որդի մարդոյ՝ մի՛ երկնչիցիս ՚ի նոցանէ, եւ մի՛ զանգիտիցես յերեսաց նոցա. զի զայրանալով զայրասցին եւ յարիցեն ՚ի վերայ քո. զի ՚ի մէջ կարճաց բնակեալ ես դու՝ մի՛ երկնչիցիս ՚ի բանից նոցա, եւ յերեսաց նոցա մի՛ զանգիտիցես, զի տուն դառնացողա՛ց են[12324]։ [12324] Ոմանք. Եւ մի՛ զանգիտեսցես։ Եւ դու, որդի մարդոյ, մի՛ երկնչիցիս ի նոցանէ, եւ մի՛ զանգիտիցես [43]յերեսաց նոցա. զի զայրանալով զայրասցին եւ յարիցեն ի վերայ քո, զի`` ի մէջ կարճաց բնակեալ ես դու. մի՛ երկնչիցիս ի բանից նոցա եւ յերեսաց նոցա մի՛ զանգիտիցես, զի տուն դառնացողաց են:6 դո՛ւ էլ, մարդո՛ւ որդի, նրանցից չվախենաս ու նրանց տեսքից չսարսափես, որովհետեւ զայրանալով պիտի զայրանան ու քեզ վրայ պիտի յարձակուեն, քանի որ կարիճների մէջ բնակուելիս պիտի լինես դու: Նրանց խօսքերից չվախենաս ու նրանց տեսքից չսարսափես, որովհետեւ դառնացնողների տուն են: 6 «Բայց դո՛ւն, որդի՛ մարդոյ, անոնցմէ մի՛ վախնար անոնց խօսքերէն ալ մի՛ վախնար. թէեւ քու քովդ կամակոր ու ծուռ մարդիկ* կան եւ կարիճներու քով կը բնակիս, անոնց խօսքերէն մի՛ վախնար եւ անոնց երեսէն մի՛ զարհուրիր, թէեւ անոնք ապստամբներու տուն են։ 2:6: Եւ դո՛ւ որդի մարդոյ՝ մի՛ երկնչիցիս ՚ի նոցանէ, եւ մի՛ զանգիտիցես յերեսաց նոցա. զի զայրանալով զայրասցին եւ յարիցեն ՚ի վերայ քո. զի ՚ի մէջ կարճաց բնակեալ ես դու՝ մի՛ երկնչիցիս ՚ի բանից նոցա, եւ յերեսաց նոցա մի՛ զանգիտիցես, զի տուն դառնացողա՛ց են[12324]։ [12324] Ոմանք. Եւ մի՛ զանգիտեսցես։ 6 դո՛ւ էլ, մարդո՛ւ որդի, նրանցից չվախենաս ու նրանց տեսքից չսարսափես, որովհետեւ զայրանալով պիտի զայրանան ու քեզ վրայ պիտի յարձակուեն, քանի որ կարիճների մէջ բնակուելիս պիտի լինես դու: Նրանց խօսքերից չվախենաս ու նրանց տեսքից չսարսափես, որովհետեւ դառնացնողների տուն են: 6 «Բայց դո՛ւն, որդի՛ մարդոյ, անոնցմէ մի՛ վախնար անոնց խօսքերէն ալ մի՛ վախնար. թէեւ քու քովդ կամակոր ու ծուռ մարդիկ* կան եւ կարիճներու քով կը բնակիս, անոնց խօսքերէն մի՛ վախնար եւ անոնց երեսէն մի՛ զարհուրիր, թէեւ անոնք ապստամբներու տուն են։ zohrab-1805▾ eastern-1994▾ western am▾ |
2:62:6 А ты, сын человеческий, не бойся их и не бойся речей их, если они волчцами и тернами будут для тебя, и ты будешь жить у скорпионов; не бойся речей их и не страшись лица их, ибо они мятежный дом; And thou, son of man, be not afraid of them, neither be afraid of their words, though briers and thorns [be] with thee, and thou dost dwell among scorpions: be not afraid of their words, nor be dismayed at their looks, though they [be] a rebellious house:2:6 καὶ και and; even σύ συ you υἱὲ υιος son ἀνθρώπου ανθρωπος person; human μὴ μη not φοβηθῇς φοβεω afraid; fear αὐτοὺς αυτος he; him μηδὲ μηδε while not; nor ἐκστῇς εξιστημι astonish; beside yourself ἀπὸ απο from; away προσώπου προσωπον face; ahead of αὐτῶν αυτος he; him διότι διοτι because; that παροιστρήσουσι παροιστραω and; even ἐπισυστήσονται επισυνιστημι in; on σὲ σε.1 you κύκλῳ κυκλω circling; in a circle καὶ και and; even ἐν εν in μέσῳ μεσος in the midst; in the middle σκορπίων σκορπιος scorpion σὺ συ you κατοικεῖς κατοικεω settle τοὺς ο the λόγους λογος word; log αὐτῶν αυτος he; him μὴ μη not φοβηθῇς φοβεω afraid; fear καὶ και and; even ἀπὸ απο from; away προσώπου προσωπον face; ahead of αὐτῶν αυτος he; him μὴ μη not ἐκστῇς εξιστημι astonish; beside yourself διότι διοτι because; that οἶκος οικος home; household παραπικραίνων παραπικραινω exasperate ἐστίν ειμι be 2:6 וְ wᵊ וְ and אַתָּ֣ה ʔattˈā אַתָּה you בֶן־ ven- בֵּן son אָ֠דָם ʔāḏˌām אָדָם human, mankind אַל־ ʔal- אַל not תִּירָ֨א tîrˌā ירא fear מֵהֶ֜ם mēhˈem מִן from וּ û וְ and מִ mi מִן from דִּבְרֵיהֶ֣ם ddivrêhˈem דָּבָר word אַל־ ʔal- אַל not תִּירָ֗א tîrˈā ירא fear כִּ֣י kˈî כִּי that סָרָבִ֤ים sārāvˈîm סָרָב obstinate וְ wᵊ וְ and סַלֹּונִים֙ sallônîm סִלֹּון prickle אֹותָ֔ךְ ʔôṯˈāḵ אֵת [object marker] וְ wᵊ וְ and אֶל־ ʔel- אֶל to עַקְרַבִּ֖ים ʕaqrabbˌîm עַקְרָב scorpion אַתָּ֣ה ʔattˈā אַתָּה you יֹושֵׁ֑ב yôšˈēv ישׁב sit מִ mi מִן from דִּבְרֵיהֶ֤ם ddivrêhˈem דָּבָר word אַל־ ʔal- אַל not תִּירָא֙ tîrˌā ירא fear וּ û וְ and מִ mi מִן from פְּנֵיהֶ֣ם ppᵊnêhˈem פָּנֶה face אַל־ ʔal- אַל not תֵּחָ֔ת tēḥˈāṯ חתת be terrified כִּ֛י kˈî כִּי that בֵּ֥ית bˌêṯ בַּיִת house מְרִ֖י mᵊrˌî מְרִי rebellion הֵֽמָּה׃ hˈēmmā הֵמָּה they 2:6. tu ergo fili hominis ne timeas eos neque sermones eorum metuas quoniam increduli et subversores sunt tecum et cum scorpionibus habitas verba eorum ne timeas et vultus eorum ne formides quia domus exasperans estAnd thou, O son of man, fear not, neither be thou afraid of their words: for thou art among unbelievers and destroyers, and thou dwellest with scorpions. Fear not their words, neither be thou dismayed at their looks: for they are a provoking house. 6. And thou, son of man, be not afraid of them, neither be afraid of their words, though briers and thorns be with thee, and thou dost dwell among scorpions: be not afraid of their words, nor be dismayed at their looks, though they be a rebellious house. 2:6 А ты, сын человеческий, не бойся их и не бойся речей их, если они волчцами и тернами будут для тебя, и ты будешь жить у скорпионов; не бойся речей их и не страшись лица их, ибо они мятежный дом; 2:6 καὶ και and; even σύ συ you υἱὲ υιος son ἀνθρώπου ανθρωπος person; human μὴ μη not φοβηθῇς φοβεω afraid; fear αὐτοὺς αυτος he; him μηδὲ μηδε while not; nor ἐκστῇς εξιστημι astonish; beside yourself ἀπὸ απο from; away προσώπου προσωπον face; ahead of αὐτῶν αυτος he; him διότι διοτι because; that παροιστρήσουσι παροιστραω and; even ἐπισυστήσονται επισυνιστημι in; on σὲ σε.1 you κύκλῳ κυκλω circling; in a circle καὶ και and; even ἐν εν in μέσῳ μεσος in the midst; in the middle σκορπίων σκορπιος scorpion σὺ συ you κατοικεῖς κατοικεω settle τοὺς ο the λόγους λογος word; log αὐτῶν αυτος he; him μὴ μη not φοβηθῇς φοβεω afraid; fear καὶ και and; even ἀπὸ απο from; away προσώπου προσωπον face; ahead of αὐτῶν αυτος he; him μὴ μη not ἐκστῇς εξιστημι astonish; beside yourself διότι διοτι because; that οἶκος οικος home; household παραπικραίνων παραπικραινω exasperate ἐστίν ειμι be 2:6 וְ wᵊ וְ and אַתָּ֣ה ʔattˈā אַתָּה you בֶן־ ven- בֵּן son אָ֠דָם ʔāḏˌām אָדָם human, mankind אַל־ ʔal- אַל not תִּירָ֨א tîrˌā ירא fear מֵהֶ֜ם mēhˈem מִן from וּ û וְ and מִ mi מִן from דִּבְרֵיהֶ֣ם ddivrêhˈem דָּבָר word אַל־ ʔal- אַל not תִּירָ֗א tîrˈā ירא fear כִּ֣י kˈî כִּי that סָרָבִ֤ים sārāvˈîm סָרָב obstinate וְ wᵊ וְ and סַלֹּונִים֙ sallônîm סִלֹּון prickle אֹותָ֔ךְ ʔôṯˈāḵ אֵת [object marker] וְ wᵊ וְ and אֶל־ ʔel- אֶל to עַקְרַבִּ֖ים ʕaqrabbˌîm עַקְרָב scorpion אַתָּ֣ה ʔattˈā אַתָּה you יֹושֵׁ֑ב yôšˈēv ישׁב sit מִ mi מִן from דִּבְרֵיהֶ֤ם ddivrêhˈem דָּבָר word אַל־ ʔal- אַל not תִּירָא֙ tîrˌā ירא fear וּ û וְ and מִ mi מִן from פְּנֵיהֶ֣ם ppᵊnêhˈem פָּנֶה face אַל־ ʔal- אַל not תֵּחָ֔ת tēḥˈāṯ חתת be terrified כִּ֛י kˈî כִּי that בֵּ֥ית bˌêṯ בַּיִת house מְרִ֖י mᵊrˌî מְרִי rebellion הֵֽמָּה׃ hˈēmmā הֵמָּה they 2:6. tu ergo fili hominis ne timeas eos neque sermones eorum metuas quoniam increduli et subversores sunt tecum et cum scorpionibus habitas verba eorum ne timeas et vultus eorum ne formides quia domus exasperans est ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And thou, O son of man, fear not, neither be thou afraid of their words: for thou art among unbelievers and destroyers, and thou dwellest with scorpions. Fear not their words, neither be thou dismayed at their looks: for they are a provoking house. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19146. Пророк встретит не одно неверие со стороны Израиля. Последний причинит ему немало прямых неприятностей. “Но ты, сын человеческий, не бойся их”. Три раза повторяет Бог это успокоение пророку, замечая в особенности, что ему не нужно бояться “речей их”, которыми только и могли д. б. вредить соотечественники Иезекиилю при стеснительных условиях плена, притом уже м. б. смягчившего народ; так след. нужно понимать и употребленные далее образы - волчцы и терние (LXX, читая слова не как существительные, а как причастия: “рассвирепеют и обыдут”); образ скорпионов с их вредоносным жалом хорошо указывает на опасность со стороны именно “речей”. Этих враждебных речей пророк не должен смущаться: на то Израиль - дом противления.Matthew Henry: Concise Commentary on the Whole Bible - 17066 And thou, son of man, be not afraid of them, neither be afraid of their words, though briers and thorns be with thee, and thou dost dwell among scorpions: be not afraid of their words, nor be dismayed at their looks, though they be a rebellious house. 7 And thou shalt speak my words unto them, whether they will hear, or whether they will forbear: for they are most rebellious. 8 But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. 9 And when I looked, behold, a hand was sent unto me; and, lo, a roll of a book was therein; 10 And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe.The prophet, having received his commission, here receives a charge with it. It is a post of honour to which he is advanced, but withal it is a post of service and work, and it is here required of him, I. That he be bold. He must act in the discharge of this trust with an undaunted courage and resolution, and not be either driven off from his work or made to drive on heavily, by the difficulties and oppositions that he would be likely to meet with in it: Son of man, be not afraid of them, v. 6. Note, Those that will do any thing to purpose in the service of God must not be afraid of the face of man; for the fear of men will bring a snare, which will be very entangling to us in the work of God. 1. God tells the prophet what was the character of those to whom he sent him, as before, v. 3, 4. They are briers and thorns, scratching, and tearing, and vexing a man, which way soever he turns. They are continually teazing God's prophets and entangling them in their talk (Matt. xxii. 15); they are pricking briers and grieving thorns. The best of them is as a brier, and the most upright sharper than a thorn-hedge, Mic. vii. 4. Thorns and briers are the fruit of sin and the curse, and of equal date with the enmity between the seed of the woman and the seed of the serpent. Note, Wicked men, especially the persecutors of God's prophets and people, are as briers and thorns, which are hurtful to the ground, choke the good seed, hinder God's husbandry, are vexatious to his husbandmen; but they are nigh unto cursing and their end is to be burned. Yet God makes use of them sometimes for the correction and instruction of his people, as Gideon taught the men of Succoth with thorns and briers, Judg. viii. 16. Yet this is not the worst of their character: they are scorpions, venomous and malignant. The sting of a scorpion is a thousand times more hurtful than the scratch of a brier. Persecutors are a generation of vipers, are of the serpent's seed, and the poison of asps is under their tongue; and they are more subtle than any beast of the field. And, which makes the prophet's case the more grievous, he dwells among these scorpions; they are continually about him, so that he cannot be safe nor quiet in his own house; these bad men are his bad neighbours, who thereby have many opportunities, and will let slip none, to do him a mischief. God takes notice of this to the prophet, as Christ to the angel of one of the churches, Rev. ii. 13. I know thy works, and where thou dwellest, even where Satan's seat is. Ezekiel had been, in vision, conversing with angels, but when he comes down from this mount he finds he dwells with scorpions. 2. He tells him what would be their conduct towards him, that they would do what they could to frighten him with their looks and their words; they would hector him and threaten him, would look scornfully and spitefully at him, and do their utmost to face him down and put him our of countenance, that they might drive him off from being a prophet, or at least from telling them of their faults and threatening them with the judgments of God; or, if they could not prevail in this, that they might vex and perplex him, and disturb the repose of his mind. They were now themselves in subjection, divested of all power, so that they had no other way of persecuting the prophet than with their looks and their words; and so they did persecute him. Behold, thou hast spoken and done evil things as thou couldest, Jer. iii. 5. If they had had more power, they would have done more mischief. They were now in captivity, smarting for their rebellion, and particularly their misusing God's prophets; and yet they are as bad as ever. Though thou brag a fool in a mortar, yet will not his foolishness depart from him; no providences will of themselves humble and reform men, unless the grace of God work with them. But, how malicious soever they were, Ezekiel must not be afraid of them nor dismayed, he must not be deterred from his work, or any part of it, nor be disheartened or dispirited in it by all their menaces, but go on in it with resolution and cheerfulness, assuring himself of safety under the divine protection. II. It is required that he be faithful, v. 7. 1. He must be faithful to Christ who sent him: Thou shalt speak my words unto them. Note, As it is the honour of prophets that they are entrusted to speak God's words, so it is their duty to cleave closely to them and to speak nothing but what is agreeable to the words of God. Ministers must always speak according to that rule. 2. He must be faithful to the souls of those to whom he was sent: Whether they will hear of whether they will forbear, he must deliver his message to them as he received it. He must bring them to comply with the word, and not study to accommodate the word to their humours. "It is true they are most rebellious, they are rebellion itself; but, however, speak my words to them, whether they are pleasing or unpleasing." Note, The untractableness and unprofitableness of people under the word are no good reason why ministers should leave off preaching to them; nor must we decline an opportunity by which good may be done, though we have a great deal of reason to think no good will be done. III. It is required that he be observant of his instructions. 1. Here is a general intimation what the instructions were that were given him, in the contents of the book which was spread before him, v. 10. (1.) His instructions were large; for the roll was written within and without, on the inside and on the outside of the roll. It was as a sheet of paper written on all the four sides. One side contained their sins; the other side contained the judgments of God coming upon them for those sins. Note, God has a great deal to say to his people when they have degenerated and become rebellious. (2.) His instructions were melancholy. He was sent on a sad errand; the matter contained in the book was, lamentations, and mourning, and woe. The idea of his message is taken from the impression it would make upon the minds of those that carefully attended to it; it would set them a weeping and crying out, Woe! and, Alas! Both the discoveries of sin and the denunciations of wrath would be matter of lamentation. What could be more lamentable, more mournful, more woeful, than to see a holy happy people sunk into such a state of sin and misery as it appears by the prophecy of this book the Jews were at this time? Ezekiel echoes to Jeremiah's lamentations. Note, Though God is rich in mercy, yet impenitent sinners will find there are even among his words lamentations and woe. 2. Here is an express charge given to the prophet to observe his instructions, both in receiving his message and delivering it. He is now to receive it and is here commanded, (1.) To attend diligently to it: son of man, hear what I say unto thee, v. 8. Note, Those that speak from God to others must be sure to hear from God themselves and be obedient to his voice: "Be not thou rebellious; do not refuse to go on this errand, or to deliver it; do not fly off, as Jonah did, for fear of disobliging thy countrymen. They are a rebellious house, among whom thou livest; but be not thou like them, do not comply with them in any thing that is evil." If ministers, who are reprovers by office, connive at sin and indulge sinners, either show them not their wickedness or show them not the fatal consequences of it, for fear of displeasing them and getting their ill-will, they hereby make themselves partakers of their guilt and are rebellious like them. If people will not do their duty in reforming, yet let ministers do theirs in reproving, and they will have the comfort of it in the reflection, whatever the success be, as that prophet had, Isa. l. 5. The Lord God has opened my ear, and I was not rebellious. Even the best of men, when their lot is cast in bad times and places, have need to be cautioned against the worst of crimes. (2.) To digest it in his own mind by an experience of the favour and power of it: "Do not only hear what I say unto thee, but open thy mouth, and eat that which I give thee. Prepare to eat it and eat it willingly and with an appetite." All God's children are content to be at their heavenly father's finding, and to eat whatever he gives them. That which God's hand reached out to Ezekiel was a roll of a book, or the volume of a book, a book or scroll of paper or parchment fully written and rolled up. Divine revelation comes to us from the hand of Christ; he gave it to the prophets, Rev. i. 1. When we look at the roll of thy book we must have an eye to the hand by which it is sent to us. He that brought it to the prophet spread it before him, that he might now swallow it with an implicit faith, but might fully understand the contents of it, and then receive it and make it his own. Be not rebellious, says Christ, but eat what I give thee. If we receive not what Christ in his ordinances and providences allots for us, if we submit not to his word and rod, and reconcile not ourselves to both, we shall be accounted rebellious. Adam Clarke: Commentary on the Bible - 18312:6: Be not afraid of them - They will maltreat thee for thy message; but let not the apprehension of this induce thee to suppress it. Though they be rebels, fear them not; I will sustain and preserve thee.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:6: be not: Eze 3:8, Eze 3:9; Kg2 1:15; Isa 51:12; Jer 1:8, Jer 1:17; Mic 3:8; Mat 10:28; Luk 12:4; Act 4:13, Act 4:19, Act 4:29; Eph 6:19; Phi 1:28; Ti2 1:7briers: or, rebels, Sa2 23:6, Sa2 23:7; Isa 9:18; Jer 6:28; Mic 7:4 scorpions: Luk 10:19; Rev 9:3-6 though they: Eze 3:9, Eze 3:26, Eze 3:27; Pro 30:13, Pro 30:14; Isa 51:7; Jer 18:18; Amo 7:10-17; Heb 11:27; Pe1 3:14 Geneva 15992:6 And thou, son of man, (e) be not afraid of them, neither be afraid of their words, though briers and thorns [are] with thee, and thou dost dwell among scorpions: be not afraid of their words, nor be dismayed at their looks, though they [are] a rebellious house.(e) Read (Jer 1:17). He shows that for no afflictions they would cease to do their duties. John Gill2:6 And thou, son of man, be not afraid of them,.... Of any of them, the greatest among them, their princes and nobles; who, by their grandeur and authority, their stern looks, and big words, might awe and terrify him; wherefore it follows:neither be afraid of their words; of their calumnies, revilings, and reproaches, their scoffs and jeers, their menaces and threatenings: though briers and thorns be with thee; that is, men comparable to such; wicked men are like to briers and thorns, 2Kings 23:6; are grieving, pricking, and distressing to good men, and are of no worth and value; are useless and unprofitable, and fit fuel for everlasting burning. The Targum is, "for they are rebellious, and hard against thee;'' so Jarchi and Kimchi explain the first word, translated "briers", as signifying rebellious and disobedient; though the former observes, that R. Donesh interprets it of a kind of thorns, of which there are twenty names, and this is one: and thou dost dwell among scorpions; that is, as the Targum paraphrases it, "thou dwellest in the midst of a people whose works are like to scorpions.'' Some interpret it, as Kimchi observes, of sharp thorns, of a thorny plant that grows in the form of a scorpion (a); but scorpions here are a kind of serpents, subtle, venomous, and mischievous, which have stings in their tails; which, as Pliny says, they are continually thrusting out, and striking with, that they may lose no opportunity of doing hurt (b); and fitly describe wicked men their subtlety and mischievous nature, be not afraid of their words; as before; with which they are like briers, thorns, and scorpions, being very grievous, defamatory, and mischievous: nor be dismayed at their looks: their frowning furious, and angry countenances; forbidding with which, as well as with their words, the prophet from prophesying unto them: though, or "for", they be a rebellious house; See Gill on Ezek 2:5. (a) Plin. Nat. Hist. l. 21. c. 15. and l. 22. c. 16. (b) Plin. Nat. Hist. l. 11. c. 25. John Wesley2:6 Words - Accusations, threats, or whatever else a malicious heart can suggest to the tongue. Briars - Which usually run up among thorns, are a very fit emblem of the frowardness and keenness of sinners against God and his prophet. Scorpious - Malicious, revengeful men. They that will do any thing to purpose in the service of God, must not fear the faces of men.Robert Jamieson, A. R. Fausset and David Brown2:6 briers--not as the Margin and GESENIUS, "rebels," which would not correspond so well to "thorns." The Hebrew is from a root meaning "to sting" as nettles do. The wicked are often so called (2Kings 23:6; Song 2:2; Is 9:18).scorpions--a reptile about six inches long with a deadly sting at the end of the tail. be not afraid-- (Lk 12:4; 1Pet 3:14). |
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2:72:7: Եւ խօսեսցիս ընդ նոսա զբանս զայսոսիկ. եթէ իցէ լուիցե՞ն կամ սարսեսցե՞ն, զի տուն դառնացողա՛ց են[12325]։ [12325] Օրինակ մի յաւելու. Եւ դու որդի մարդոյ խօսեսցիս ընդ։ Եւ խօսեսցիս ընդ նոսա զբանս զայսոսիկ. եթէ իցէ լուիցեն [44]կամ սարսեսցեն``, զի տուն դառնացողաց են:7 Նրանց իմ խօսքերը կ’ասես. արդեօք պիտի լինի՞, որ լսեն կամ սարսափեն, քանի որ դառնացնողների տուն են, - 7 Անոնց իմ խօսքերս ըսէ՛, լսեն կամ զանց ընեն, քանզի անոնք ապստամբ են։ 2:7: Եւ խօսեսցիս ընդ նոսա զբանս զայսոսիկ. եթէ իցէ լուիցե՞ն կամ սարսեսցե՞ն, զի տուն դառնացողա՛ց են[12325]։ [12325] Օրինակ մի յաւելու. Եւ դու որդի մարդոյ խօսեսցիս ընդ։ 7 Նրանց իմ խօսքերը կ’ասես. արդեօք պիտի լինի՞, որ լսեն կամ սարսափեն, քանի որ դառնացնողների տուն են, - 7 Անոնց իմ խօսքերս ըսէ՛, լսեն կամ զանց ընեն, քանզի անոնք ապստամբ են։ zohrab-1805▾ eastern-1994▾ western am▾ |
2:72:7 и говори им слова Мои, будут ли они слушать, или не будут, ибо они упрямы. And thou shalt speak my words unto them, whether they will hear, or whether they will forbear: for they [are] most rebellious:2:7 καὶ και and; even λαλήσεις λαλεω talk; speak τοὺς ο the λόγους λογος word; log μου μου of me; mine πρὸς προς to; toward αὐτούς αυτος he; him ἐὰν εαν and if; unless ἄρα αρα.2 it follows ἀκούσωσιν ακουω hear ἢ η or; than πτοηθῶσιν πτοεω frighten διότι διοτι because; that οἶκος οικος home; household παραπικραίνων παραπικραινω exasperate ἐστίν ειμι be 2:7 וְ wᵊ וְ and דִבַּרְתָּ֤ ḏibbartˈā דבר speak אֶת־ ʔeṯ- אֵת [object marker] דְּבָרַי֙ dᵊvārˌay דָּבָר word אֲלֵיהֶ֔ם ʔᵃlêhˈem אֶל to אִֽם־ ʔˈim- אִם if יִשְׁמְע֖וּ yišmᵊʕˌû שׁמע hear וְ wᵊ וְ and אִם־ ʔim- אִם if יֶחְדָּ֑לוּ yeḥdˈālû חדל cease כִּ֥י kˌî כִּי that מְרִ֖י mᵊrˌî מְרִי rebellion הֵֽמָּה׃ פ hˈēmmā . f הֵמָּה they 2:7. loqueris ergo verba mea ad eos si forte audiant et quiescant quoniam inritatores suntAnd thou shalt speak my words to them, if perhaps they will hear, and forbear: for they provoke me to anger. 7. And thou shalt speak my words unto them, whether they will hear, or whether they will forbear: for they are most rebellious. 2:7 и говори им слова Мои, будут ли они слушать, или не будут, ибо они упрямы. 2:7 καὶ και and; even λαλήσεις λαλεω talk; speak τοὺς ο the λόγους λογος word; log μου μου of me; mine πρὸς προς to; toward αὐτούς αυτος he; him ἐὰν εαν and if; unless ἄρα αρα.2 it follows ἀκούσωσιν ακουω hear ἢ η or; than πτοηθῶσιν πτοεω frighten διότι διοτι because; that οἶκος οικος home; household παραπικραίνων παραπικραινω exasperate ἐστίν ειμι be 2:7 וְ wᵊ וְ and דִבַּרְתָּ֤ ḏibbartˈā דבר speak אֶת־ ʔeṯ- אֵת [object marker] דְּבָרַי֙ dᵊvārˌay דָּבָר word אֲלֵיהֶ֔ם ʔᵃlêhˈem אֶל to אִֽם־ ʔˈim- אִם if יִשְׁמְע֖וּ yišmᵊʕˌû שׁמע hear וְ wᵊ וְ and אִם־ ʔim- אִם if יֶחְדָּ֑לוּ yeḥdˈālû חדל cease כִּ֥י kˌî כִּי that מְרִ֖י mᵊrˌî מְרִי rebellion הֵֽמָּה׃ פ hˈēmmā . f הֵמָּה they 2:7. loqueris ergo verba mea ad eos si forte audiant et quiescant quoniam inritatores sunt ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And thou shalt speak my words to them, if perhaps they will hear, and forbear: for they provoke me to anger. |
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19147-9. Уверенный в своем будущем торжестве, пророк может спокойно сносить все это и продолжать свое дело. Поминутно выставляется на вид упорство народа, с которым Иезекиилю придется иметь дело, в надежде, что это упорство возбудит тем большее рвение со стороны пророка, что он с тем большею готовностью будет воспринимать сообщаемые ему откровения и не позволит обнаружить с своей стороны что-либо подобное этому упрямству толпы, примеры чего были среди пророков (Валаам, Иона, иудейский обличитель Иеровоама) Иезекииль должен тотчас доказать делом свое послушание: пусть он съест то, что Бог вот дает ему. Пророк посмотрел, что было в протянутой к нему руке, и увидев, что от него, действительно, требуется почти невозможное. Чья была рука, пророк не решается сказать: Иеремия же прямо говорил: “И простер Господь руку Свою” (I:9).Adam Clarke: Commentary on the Bible - 18312:7: Whether they will hear - Whether they receive the message, or persecute thee for it, declare it to them, that they may be without excuse.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:7: thou: Eze 3:10, Eze 3:17; Jer 1:7, Jer 1:17, Jer 23:28, Jer 26:2; Jon 3:2; Mat 28:20whether: Eze 2:5 most rebellious: Heb. rebellion John Gill2:7 And thou shall speak my words unto them,.... Not his own words, but those the Lord should put into his mouth. The Targum is,"and thou shall prophesy the words of my prophecy unto them:'' whether they will hear, or whether they will forbear; See Gill on Ezek 2:5; for they are most rebellious; or "rebellion" (c) itself; as the carnal mind is said to be "enmity" itself against God, Rom 8:7; which aggravates their character and state. (c) "rebellio ipsi", Montanus, Polanus, Starckius; "inobedientia sunt", Cocceius. Robert Jamieson, A. R. Fausset and David Brown2:7 most rebellious--literally, "rebellion" itself: its very essence. |
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2:82:8: Եւ դո՛ւ որդի մարդոյ՝ լո՛ւր բանից զոր խօսիմ ընդ քեզ. մի՛ լինիր դառնացօղ իբրեւ զտուն դառնացողաց. բա՛ց զբերան քո եւ կե՛ր զոր ջամբեցից քեզ։ Եւ դու, որդի մարդոյ, լուր բանից զոր խօսիմ ընդ քեզ, մի՛ լինիր դառնացօղ իբրեւ զտուն դառնացողաց. բաց զբերան քո եւ կեր զոր ջամբեցից քեզ:8 դու էլ, մարդո՛ւ որդի, անսա՛ այն խօսքերին, որ ասում եմ քեզ. դառնացնողների տան պէս դառնացնող մի՛ լինի, բա՛ց բերանդ ու կե՛ր, ինչ որ իբրեւ կերակուր տալիս եմ քեզ»: 8 «Իսկ դո՛ւն, որդի՛ մարդոյ, քեզի ըսածս լսէ՛, այն ապստամբ տանը պէս ապստամբ մի՛ ըլլար. բերանդ բաց ու քեզի տուածս կեր»։ 2:8: Եւ դո՛ւ որդի մարդոյ՝ լո՛ւր բանից զոր խօսիմ ընդ քեզ. մի՛ լինիր դառնացօղ իբրեւ զտուն դառնացողաց. բա՛ց զբերան քո եւ կե՛ր զոր ջամբեցից քեզ։ 8 դու էլ, մարդո՛ւ որդի, անսա՛ այն խօսքերին, որ ասում եմ քեզ. դառնացնողների տան պէս դառնացնող մի՛ լինի, բա՛ց բերանդ ու կե՛ր, ինչ որ իբրեւ կերակուր տալիս եմ քեզ»: 8 «Իսկ դո՛ւն, որդի՛ մարդոյ, քեզի ըսածս լսէ՛, այն ապստամբ տանը պէս ապստամբ մի՛ ըլլար. բերանդ բաց ու քեզի տուածս կեր»։ zohrab-1805▾ eastern-1994▾ western am▾ |
2:82:8 Ты же, сын человеческий, слушай, что Я буду говорить тебе; не будь упрям, как этот мятежный дом; открой уста твои и съешь, что Я дам тебе. But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee:2:8 καὶ και and; even σύ συ you υἱὲ υιος son ἀνθρώπου ανθρωπος person; human ἄκουε ακουω hear τοῦ ο the λαλοῦντος λαλεω talk; speak πρὸς προς to; toward σέ σε.1 you μὴ μη not γίνου γινομαι happen; become παραπικραίνων παραπικραινω exasperate καθὼς καθως just as / like ὁ ο the οἶκος οικος home; household ὁ ο the παραπικραίνων παραπικραινω exasperate χάνε χασκω the στόμα στομα mouth; edge σου σου of you; your καὶ και and; even φάγε φαγω swallow; eat ἃ ος who; what ἐγὼ εγω I δίδωμί διδωμι give; deposit σοι σοι you 2:8 וְ wᵊ וְ and אַתָּ֣ה ʔattˈā אַתָּה you בֶן־ ven- בֵּן son אָדָ֗ם ʔāḏˈām אָדָם human, mankind שְׁמַע֙ šᵊmˌaʕ שׁמע hear אֵ֤ת ʔˈēṯ אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אֲנִי֙ ʔᵃnˌî אֲנִי i מְדַבֵּ֣ר mᵊḏabbˈēr דבר speak אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to אַל־ ʔal- אַל not תְּהִי־ tᵊhî- היה be מֶ֖רִי mˌerî מְרִי rebellion כְּ kᵊ כְּ as בֵ֣ית vˈêṯ בַּיִת house הַ ha הַ the מֶּ֑רִי mmˈerî מְרִי rebellion פְּצֵ֣ה pᵊṣˈē פצה open פִ֔יךָ fˈîḵā פֶּה mouth וֶ we וְ and אֱכֹ֕ל ʔᵉḵˈōl אכל eat אֵ֥ת ʔˌēṯ אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אֲנִ֖י ʔᵃnˌî אֲנִי i נֹתֵ֥ן nōṯˌēn נתן give אֵלֶֽיךָ׃ ʔēlˈeʸḵā אֶל to 2:8. tu autem fili hominis audi quaecumque loquor ad te et noli esse exasperans sicut domus exasperatrix est aperi os tuum et comede quaecumque ego do tibiBut thou, O son of man, hear all that I say to thee: and do not thou provoke me, as that house provoketh me: open thy mouth, and eat what I give thee. 8. But thou, son of man, hear what I say unto thee; be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. 2:8 Ты же, сын человеческий, слушай, что Я буду говорить тебе; не будь упрям, как этот мятежный дом; открой уста твои и съешь, что Я дам тебе. 2:8 καὶ και and; even σύ συ you υἱὲ υιος son ἀνθρώπου ανθρωπος person; human ἄκουε ακουω hear τοῦ ο the λαλοῦντος λαλεω talk; speak πρὸς προς to; toward σέ σε.1 you μὴ μη not γίνου γινομαι happen; become παραπικραίνων παραπικραινω exasperate καθὼς καθως just as / like ὁ ο the οἶκος οικος home; household ὁ ο the παραπικραίνων παραπικραινω exasperate χάνε χασκω the στόμα στομα mouth; edge σου σου of you; your καὶ και and; even φάγε φαγω swallow; eat ἃ ος who; what ἐγὼ εγω I δίδωμί διδωμι give; deposit σοι σοι you 2:8 וְ wᵊ וְ and אַתָּ֣ה ʔattˈā אַתָּה you בֶן־ ven- בֵּן son אָדָ֗ם ʔāḏˈām אָדָם human, mankind שְׁמַע֙ šᵊmˌaʕ שׁמע hear אֵ֤ת ʔˈēṯ אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אֲנִי֙ ʔᵃnˌî אֲנִי i מְדַבֵּ֣ר mᵊḏabbˈēr דבר speak אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to אַל־ ʔal- אַל not תְּהִי־ tᵊhî- היה be מֶ֖רִי mˌerî מְרִי rebellion כְּ kᵊ כְּ as בֵ֣ית vˈêṯ בַּיִת house הַ ha הַ the מֶּ֑רִי mmˈerî מְרִי rebellion פְּצֵ֣ה pᵊṣˈē פצה open פִ֔יךָ fˈîḵā פֶּה mouth וֶ we וְ and אֱכֹ֕ל ʔᵉḵˈōl אכל eat אֵ֥ת ʔˌēṯ אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אֲנִ֖י ʔᵃnˌî אֲנִי i נֹתֵ֥ן nōṯˌēn נתן give אֵלֶֽיךָ׃ ʔēlˈeʸḵā אֶל to 2:8. tu autem fili hominis audi quaecumque loquor ad te et noli esse exasperans sicut domus exasperatrix est aperi os tuum et comede quaecumque ego do tibi ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ But thou, O son of man, hear all that I say to thee: and do not thou provoke me, as that house provoketh me: open thy mouth, and eat what I give thee. |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18312:8: Open thy mouth and eat that I give thee - Take my word as thou wouldst take thy proper food; receive it into thy heart; ponder it there, that it may be the means of strengthening and preserving thy soul, as proper nourishment will strengthen the body, and preserve from death. And the people to whom such messages of God may come should so hear it read, mark, learn, and inwardly digest it, that it may become efficient nourishment to their souls.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:8: Be: Lev 10:3; Num 20:10-13, Num 20:24; Kg1 13:21, Kg1 13:22; Isa 50:5; Pe1 5:3open: Eze 3:1-3, Eze 3:10; Jer 15:16; Ti1 4:14-16; Rev 10:9 Carl Friedrich Keil and Franz Delitzsch2:8After the Lord had pointed out to the prophet the difficulties of the call laid upon him, He prepared him for the performance of his office, by inspiring him with the divine word which he is to announce. - Ezek 2:8. And thou, son of man, hear what I say to thee, Be not stiff-necked like the stiff-necked race; open thy mouth, and eat what I give unto thee. Ezek 2:9. Then I saw, and, lo, a hand outstretched towards me; and, lo, in the same a roll of a book. Ezek 2:10. And He spread it out before me; the same was written upon the front and back: and there were written upon it lamentations, and sighing, and woe. Ezek 3:1. And He said to me: Son of man, what thou findest eat; eat the roll, and go and speak to the house of Israel. Ezek 3:2. Then opened I my mouth, and He gave me this roll to eat. Ezek 3:3. And said to me: Son of man, feed thy belly, and fill thy body with this roll which I give thee. And I ate it, and it was in my mouth as honey and sweetness. - The prophet is to announce to the people of Israel only that which the Lord inspires him to announce. This thought is embodied in symbol, in such a way that an outstretched hand reaches to him a book, which he is to swallow, and which also, at God's command, he does swallow; cf. Rev_ 10:9. This roll was inscribed on both sides with lamentations, sighing, and woe (הי is either abbreviated from נהי, not = אי, or as Ewald, 101c, thinks, is only a more distinct form of הוי or הו). The meaning is not, that upon the roll was inscribed a multitude of mournful expressions of every kind, but that there was written upon it all that the prophet was to announce, and what we now read in his book. These contents were of a mournful nature, for they related to the destruction of the kingdom, the destruction of Jerusalem and of the temple. That Ezekiel may look over the contents, the roll is spread out before his eyes, and then handed to him to be eaten, with the words, "Go and speak to the children of Israel," i.e., announce to the children of Israel what you have received into yourself, or as it is termed in Ezek 3:4, דּברי, "my words." The words in Ezek 3:3 were spoken by God while handing to the prophet the roll to be eaten. He is not merely to eat, i.e., take it into his mouth, but he is to fill his body and belly therewith, i.e., he is to receive into his innermost being the word of God presented to him, to change it, as it were, into sap and blood. Whilst eating it, it was sweet in his mouth. The sweet taste must not, with Kliefoth, be explained away into a sweet "after-taste," and made to bear this reference, that the destruction of Jerusalem would be followed by a more glorious restoration. The roll, inscribed with lamentation, sorrow, and woe, tasted to him sweetly, because its contents was God's word, which sufficed for the joy and gladness of his heart (Jer 15:16); for it is "infinitely sweet and lovely to be the organ and spokesman of the Omnipotent," and even the most painful of divine truths possess to a spiritually-minded man a joyful and quickening side (Hengstenberg on Rev_ 10:9). To this it is added, that the divine penal judgments reveal not only the holiness and righteousness of God, but also prepare the way for the revelation of salvation, and minister to the saving of the soul. Geneva 15992:8 But thou, son of man, hear what I say to thee; Be not thou rebellious like that rebellious house: open thy mouth, and (f) eat that which I give thee.(f) He not only exhorts him to his duty but also gives him the means with which he may be able to execute it. John Gill2:8 But thou, son of man, hear what I say unto thee,.... Which was necessary because he was to speak not his own words, but the Lord's, and therefore ought to hear before he spoke; and indeed those that speak in a public way, for the instruction of others, ought to hear and learn of Christ first:be not thou rebellious, like that rebellious house; who would not hear what was said unto them; but they were not to be imitated no, not in a lesser degree: the prophet was to avoid everything that looked like rebellion; as in, attention to what was said to him hesitation about it, or backwardness to publish it; open thy mouth; be ready to receive what should be given, as a symbol of the prophecy he was to deliver. The Targum is, "incline thy soul, and receive what I give thee.'' Jarchi's note is incline thine ear and hear and let it be sweet to thee, as if thou didst eat food for hunger; and Kimchi observes, the intention of the figurative expression is to learn the words of the prophecy, and to remember them: and eat that I give thee; which may be safely done; for Christ gives his ministers and people nothing but what is wholesome; his doctrines are wholesome words and may be eaten without fear, Ti1 6:3. John Wesley2:8 Hear - Obey. Open - This was done only in a vision.Robert Jamieson, A. R. Fausset and David Brown2:8 eat--(See on Jer 15:16; Rev_ 10:9-10). The idea is to possess himself fully of the message and digest it in the mind; not literal eating, but such an appropriation of its unsavory contents that they should become, as it were, part of himself, so as to impart them the more vividly to his hearers. |
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2:92:9: Տեսի՝ եւ ահա ձեռն ձգեալ առ իս, եւ ՚ի նմա մատեան մի գրոյ, եւ պարզեաց առաջի իմ. եւ էր գրեալ ՚ի նմա ներքո՛յ եւ արտաքոյ՝ ո՛ղբս, եւ ձա՛յնս եւ վա՛յս[12326]։[12326] Բազումք. Եւ պարզեաց զնա առաջի իմ։ Տեսի, եւ ահա ձեռն ձգեալ առ իս, եւ ի նմա մատեան մի գրոյ. եւ պարզեաց զնա առաջի իմ. եւ էր գրեալ ի նմա ներքոյ եւ արտաքոյ` ողբս եւ ձայնս եւ վայս:9 Եւ տեսայ, որ ահա մի ձեռք էր երկարել դէպի ինձ ու դրա մէջ մի մագաղաթ կար: Բացեց այն իմ առաջ, ու դրա վրայ, ներքեւում ու վերեւում, գրուած էին ողբեր, աղաղակներ ու վայեր: 9 Նայեցայ եւ ահա տեսայ ինծի երկնցած ձեռք մը, որուն մէջ տոմս մը կար։ 2:9: Տեսի՝ եւ ահա ձեռն ձգեալ առ իս, եւ ՚ի նմա մատեան մի գրոյ, եւ պարզեաց առաջի իմ. եւ էր գրեալ ՚ի նմա ներքո՛յ եւ արտաքոյ՝ ո՛ղբս, եւ ձա՛յնս եւ վա՛յս[12326]։ [12326] Բազումք. Եւ պարզեաց զնա առաջի իմ։ 9 Եւ տեսայ, որ ահա մի ձեռք էր երկարել դէպի ինձ ու դրա մէջ մի մագաղաթ կար: Բացեց այն իմ առաջ, ու դրա վրայ, ներքեւում ու վերեւում, գրուած էին ողբեր, աղաղակներ ու վայեր: 9 Նայեցայ եւ ահա տեսայ ինծի երկնցած ձեռք մը, որուն մէջ տոմս մը կար։ zohrab-1805▾ eastern-1994▾ western am▾ |
2:92:9 И увидел я, и вот, рука простерта ко мне, и вот, в ней книжный свиток. [2:10] И Он развернул его передо мною, и вот, свиток исписан был внутри и снаружи, и написано на нем: >. And when I looked, behold, an hand [was] sent unto me; and, lo, a roll of a book [was] therein; [10] And he spread it before me; and it [was] written within and without: and [there was] written therein lamentations, and mourning, and woe:2:9 καὶ και and; even εἶδον οραω view; see καὶ και and; even ἰδοὺ ιδου see!; here I am χεὶρ χειρ hand ἐκτεταμένη εκτεινω extend πρός προς to; toward με με me καὶ και and; even ἐν εν in αὐτῇ αυτος he; him κεφαλὶς κεφαλις heading βιβλίου βιβλιον scroll 2:9 וָ wā וְ and אֶרְאֶ֕ה ʔerʔˈeh ראה see וְ wᵊ וְ and הִנֵּה־ hinnē- הִנֵּה behold יָ֖ד yˌāḏ יָד hand שְׁלוּחָ֣ה šᵊlûḥˈā שׁלח send אֵלָ֑י ʔēlˈāy אֶל to וְ wᵊ וְ and הִנֵּה־ hinnē- הִנֵּה behold בֹ֖ו vˌô בְּ in מְגִלַּת־ mᵊḡillaṯ- מְגִלָּה roll סֵֽפֶר׃ sˈēfer סֵפֶר letter 2:9. et vidi et ecce manus missa ad me in qua erat involutus liber et expandit illum coram me qui erat scriptus intus et foris et scriptae erant in eo lamentationes et carmen et vaeAnd I looked, and behold, a hand was sent to me, wherein was a book rolled up: And he spread it before me, and it was written within and without: and there were written in it lamentations, and canticles, and woe. 9. And when I looked, behold, an hand was put forth unto me; and, lo, a roll of a book was therein; 2:9 И увидел я, и вот, рука простерта ко мне, и вот, в ней книжный свиток. [2:10] И Он развернул его передо мною, и вот, свиток исписан был внутри и снаружи, и написано на нем: <<плач, и стон, и горе>>. 2:9 καὶ και and; even εἶδον οραω view; see καὶ και and; even ἰδοὺ ιδου see!; here I am χεὶρ χειρ hand ἐκτεταμένη εκτεινω extend πρός προς to; toward με με me καὶ και and; even ἐν εν in αὐτῇ αυτος he; him κεφαλὶς κεφαλις heading βιβλίου βιβλιον scroll 2:9 וָ wā וְ and אֶרְאֶ֕ה ʔerʔˈeh ראה see וְ wᵊ וְ and הִנֵּה־ hinnē- הִנֵּה behold יָ֖ד yˌāḏ יָד hand שְׁלוּחָ֣ה šᵊlûḥˈā שׁלח send אֵלָ֑י ʔēlˈāy אֶל to וְ wᵊ וְ and הִנֵּה־ hinnē- הִנֵּה behold בֹ֖ו vˌô בְּ in מְגִלַּת־ mᵊḡillaṯ- מְגִלָּה roll סֵֽפֶר׃ sˈēfer סֵפֶר letter 2:9. et vidi et ecce manus missa ad me in qua erat involutus liber et expandit illum coram me qui erat scriptus intus et foris et scriptae erant in eo lamentationes et carmen et vae ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And I looked, and behold, a hand was sent to me, wherein was a book rolled up: And he spread it before me, and it was written within and without: and there were written in it lamentations, and canticles, and woe. |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191410. Свиток развертывается перед глазами пророка, чтобы он наперед увидел его содержание. Он был исписан, вопреки обыкновению, на обеих сторонах, как и скрижали завета (Исх XXXII:15), в знак полноты и многосодержательности (м. б. указание также на продолжительность пророческой деятельности Иезекииля - более 20: лет) и содержал исключительно плач (как и будущая книга Иезекииля, в которой есть много речей, прямо надписанных “плач”: XIX:1, XXVI:17: и др.), по временам переходящий даже в стон боли и вопли отчаяния (“горе”, по-евр. “ги”. д. б. междометие). Содержание свитка Иезекииль может обозреть одним взглядом, потому что он находится в состоянии сверхчувственной реальности. Из взгляда на свиток пророк мог, заключить, какая будет его проповедь со стороны содержания, о котором ему еще ничего не говорилось (отсюда это обозрение отнесено ко II гл., а съедение к III, говорящей о вступлении пророка в его служение). т.о. служение пророка, тяжелое со стороны народа, будет тяжело и со стороны самого содержания проповеди.Adam Clarke: Commentary on the Bible - 18312:9: A hand was sent - Here the hand signifies not only the instrument of conveyance, but an emblem of the Divine power, which the hand of God always signifies.A roll of a book - מגלת שפר megillath sepher. All ancient books were written so as to be rolled up; hence volumen, a volume, from volvo, I roll. 2:10: It was written within and without - Contrary to the state of rolls in general, which are written on the inside only. The Hebrew rolls are generally written in this way. There are several of such Hebrew rolls before me, all written on the inside only, consisting of skins of vellum, or parchment, or basil, a sort of half-tanned sheep or goat skin, sewed together, extending to several yards in length. Other Asiatic books were written in the same way. A Sanscrit roll of sixty feet in length, also before me, is written all on the inside; and a Koran, written in exceedingly small characters, about two inches broad and twelve feet long, and weighing but about half an ounce. But the roll presented to the prophet was written on both sides, because the prophecy was long, and to the same effect; that they might see the mind of God wherever they looked. Albert Barnes: Notes on the Bible - 18342:9: Was sent - Rather, was put forth.A roll of a book - The book was one of the ancient kind written on skins rolled up together. Hence, our English volume Psa 40:7. The writing was usually on one side, but in this case it was written within and without, on both sides, the writing as it were running over, to express the abundance of the calamities in store for the devoted people. To eat the book signifies to be thoroughly possessed with its contents (compare Eze 3:10; Jer 15:16). There should be no break between Eze 2:10 and Ezek. 3. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:9: an hand: Eze 8:3; Jer 1:9; Dan 5:5, Dan 10:10, Dan 10:16-18a roll: All ancient books were written so as to be rolled up. hence volumen a volume, from volvo I roll. Eze 3:1; Heb 10:7; Rev 5:1-5, Rev 10:8-11 2:10: spread: Isa 30:8-11; Hab 2:2 John Gill2:9 And when I looked, behold, an hand was sent unto me,.... Not of an angel, but of Christ himself, in a visionary way; for this was not a real hand, but the likeness of one, as in Ezek 8:3; and so the Targum here,"and I saw, and behold, the likeness of a hand stretched out on the side to me.'' This symbol was to show that his prophecy, that he was sent to deliver, was from heaven and came from Christ; and that hand that delivered it to him would protect and defend him: and, lo a roll of a book was therein; held in it, and held forth by it, to the prophet. Books were frequently written on parchment or vellum, and rolled about a stick, in form of a cylinder; and hence they were called volumes or rolls, Ps 40:7. This roll was a symbol of the prophecy of this book. John Wesley2:9 Roll - Their books were not like ours, but written in parchment and in the length of it, and so one piece fastened to another, 'till the whole would contain what was to be written, and then it was wrapped or rolled about a round piece of wood, fashioned for that purpose.Robert Jamieson, A. R. Fausset and David Brown2:9 roll--the form in which ancient books were made. |
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