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jg▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914Об этих грехах, навлекающих теперь гибель на царство Иудейское, пророк уже немало говорил. Главным из них являлось идолослужение, этот исторический грех Израиля (гл. XVI, XX), особенно служение на высотах (гл. VI) и осквернение храма языческими мерзостями (гл. V, VIII). Сюда присоединились вероломство Седекии (гл. XVII) и различного рода обиды и пренебрежительное отношение со стороны оставшихся в Иерусалиме к пленникам (XI:15). Вообще эти оставшиеся по мнению пророка были гораздо хуже его сопленников (XIV:21: и д. XI:16: и д. XVI:21: и д.): насилия и кровопролития у них повлекли совершенное извращение всех существующих отношений (VII:12: и д. VIII:17; IX:9; ХI:6: и д.). Здесь, в заключении первой части книги, пророк еще раз собирает все свои обвинения против оставшихся в город, которые всегда и везде противились воле Божией и осквернили св. землю. Перечень грехов XVIII гл. появляется здесь снова значительно дополненным (ст. 2-16), а вторая часть главы показывает полную испорченность города в его отдельных классах сначала через сравнение его с плавильною печью (ст. 17-22), а затем и прямою речью (ст. 17-31). Время составления главы - пред самым наступлением суда (ст. 14), когда жители провинциальных городов Иудеи уже сбегались пред надвигающимся неприятелем в стены иерусалимской крепости (ст. 19: и д).Matthew Henry: Concise Commentary on the Whole Bible - 1706Here are three separate messages which God entrusts the prophet to deliver concerning Judah and Jerusalem, and all to the same purport, to show them their sins and the judgments that were coming upon them for those sins. I. Here is a catalogue of their sins, by which they had exposed themselves to shame and for which God would bring them to ruin, ver. 1-16. II. They are here compared to dross, and are condemned as dross to the fire, ver. 17-22. III. All orders and degrees of men among them are here found guilty of the neglect of the duty of their place and of having contributed to the national guilt, which therefore, since none appeared as intercessors, they must all expect to share in the punishment of, ver. 23-31.Adam Clarke: Commentary on the Bible - 1831This chapter contains a recital of the sins of Jerusalem, Eze 22:1-12; for which God threatens it with severe judgments, Eze 22:13-16, in order to purify it from the dross, Eze 22:17-22. And as the corruption is general, pervading prophets, priests, princes, and people; so, it is declared, shall be the punishment, Eze 22:23-31.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880Eze 22:1, A catalogue of sins in Jerusalem, and the dispersion of the Jews in consequence; Eze 22:17, God will burn them as dross in his furnace; Eze 22:23, The general corruption of prophets, priests, princes, and people.Carl Friedrich Keil and Franz DelitzschThe Sins of Jerusalem and Israel Ezekiel 22:1-16 To the prediction of the judgment in Ezekiel 21 there is appended another description of the sins of Jerusalem and Israel, by which this judgment is occasioned. The chapter contains three words of God, which are connected together both in substance and design, viz., (1) The blood-guiltiness and idolatry of Jerusalem accelerate the coming of the days when the city will be an object of scorn to all the world (vv. 1-16); (2) The house of Israel has become dross, and is to be melted in the fire of tribulation (Ezek 22:17-22); (3) All ranks of the kingdom - prophets, priests, princes, and people - are thoroughly corrupt, therefore has the judgment burst upon them (Ezek 22:23-31). John GillINTRODUCTION TO EZEKIEL 22In this chapter a catalogue or list of the sins of the Jews is given; a comparison of them to dross is made, and they are dealt with accordingly; and a complaint is lodged against all ranks and orders of men for their sins; on account of which, there being no intercessor for them, they are threatened with captivity and destruction. The prophet is ordered to judge them, and lay before them their abominable sins, Ezek 22:1, of which a long list is given, as murder, idolatry; contempt of parents; oppression of the stranger, fatherless, and widow; negligence of holy things; profanation of the sabbath; tale bearing, lewdness and uncleanness of various sorts; bribery, usury, extortion, and dishonest gain, Ezek 22:3 for which the Lord threatens to deal with them in a manner that would be intolerable to them; that he would carry them captive, and scatter them among the Heathen, Ezek 22:14, they are compared to dross, and as such should be gathered into a furnace, and melted down, Ezek 22:17, all ranks and orders of men are complained of, because of their sins, and threatened, Ezek 22:23, the prophets for their voraciousness, rapine, murder, and lies, Ezek 22:25, the priests, for their violation of the law, neglect of holy things, and profanation of the sabbath, Ezek 22:26, the princes, for their cruelty, murder, and dishonest gain, Ezek 22:27, the people of the land, for their oppression and robbery, Ezek 22:29, and there being none to stand in the gap for them, the Lord threatens to pour out his wrath upon them, and consume them, Ezek 22:30. |
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22:022:1: Առ որդիսն Իսրայէլի։ Առ որդիսն Իսրայելի:0 Իսրայէլացիներին 22:1: Առ որդիսն Իսրայէլի։ 0 Իսրայէլացիներին zohrab-1805▾ eastern-1994▾ western am▾ |
22:0 missing verse:22:1 καὶ και and; even ἐγένετο γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master πρός προς to; toward με με me λέγων λεγω tell; declare 22:1 וַ wa וְ and יְהִ֥י yᵊhˌî היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֵלַ֥י ʔēlˌay אֶל to לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say 22:1. et factum est verbum Domini ad me dicensAnd the word of the Lord came to me, saying: 1. Moreover the word of the LORD came unto me, saying, 22:1 καὶ και and; even ἐγένετο γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master πρός προς to; toward με με me λέγων λεγω tell; declare 22:1 וַ wa וְ and יְהִ֥י yᵊhˌî היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֵלַ֥י ʔēlˌay אֶל to לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say 22:1. et factum est verbum Domini ad me dicens ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And the word of the Lord came to me, saying: |
jg▾ kad▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 183422:1: The fourth word of judgment Ezek. 22:1-16. The sins which have brought ruin upon Jerusalem are the sins which disgraced the pagan inhabitants of Canaan, whom the Israelites were to cast out (compare Lev. 18). The commission of like sins would insure like judgment.Carl Friedrich Keil and Franz Delitzsch22:1Blood-guiltiness of Jerusalem and the burden of its sins. Ezek 22:1-5 contain the principal accusation relating to bloodshed and idolatry; and Ezek 22:6-16 a further account of the sins of the people and their rulers, with a brief threatening of punishment. - Ezek 22:1. And the word of Jehovah came to me, saying, Ezek 22:2. And thou, son of man, wilt thou judge? wilt thou judge the city of blood-guiltiness? then show it all its abominations, Ezek 22:3. And say, Thus saith the Lord Jehovah, City, which sheddeth blood in the midst of it, that her time may come, and maketh idols within itself for defilement. Ezek 22:4. Through thy blood which thou hast shed hast thou made thyself guilty, and through thine idols which thou hast made hast thou defiled thyself, and hast drawn thy days near, and hast come to thy years; therefore I make thee a scorn to the nations, and ridicule to all lands. Ezek 22:5. Those near and those far off from thee shall ridicule thee as defiled in name, rich in confusion. - The expression 'התשׁפּט וגו proves this address to be a continuation of the reproof of Israel's sins, which commenced in Ezek 20:4. The epithet city of blood-guiltiness, as in Ezekiel Ezek 24:6, Ezek 24:9 (compare Nahum 3:1), is explained in Ezek 22:3. The apodosis commences with והודעתּהּ, and is continued in Ezek 22:3 (ואמרתּ). לבוא עתּהּ, that her time, i.e., her time of punishment, may come: עתּהּ, like יומו in Ezek 21:30. ועשׂתּה is not a continuation of the infinitive לבוא, but of the participle שׁפכת. עליה, of which different renderings have been given, does not mean "over itself," i.e., as a burden with which it has laden itself (Hvernick); still less "for itself" (Hitzig), a meaning which על never has, but literally "upon," i.e., in itself, covering the city with it, as it were. ותּקריבי, thou hast brought near, brought on thy days, that is to say, the days of judgment, and hast come to, arrived at thy years, sc. the years of visitation and punishment (cf. Jer 11:23). This meaning is readily supplied by the context. טמאת ה, defiled, unclean with regard to the name, i.e., having forfeited the name of a holy city through capital crimes and other sinful abominations. מהוּמה is internal confusion, both moral and religious, as in Amos 3:9 (cf. Ps 55:10-12). In Ezek 22:6-12 there follows an enumeration of a multitude of sins which had been committed in Jerusalem. - Ezek 22:6. Behold, the princes of Israel are every one, according to his arm, in thee to shed blood. Ezek 22:7. Father and mother they despise in thee; toward the foreigner they act violently in the midst of thee; orphans and widows they oppress in thee. Ezek 22:8. Thou despisest my holy things, and desecratest my Sabbaths. Ezek 22:9. Slanderers are in thee to shed blood, and they eat upon the mountains in thee; they practise lewdness in thee. Ezek 22:10. They uncover the father's nakedness in thee; they ravish the defiled in her uncleanness in thee. Ezek 22:11. They take gifts in thee to shed blood; interest and usury thou takest, and overreachest thy neighbours with violence, and thou forgettest me, is the saying of the Lord Jehovah. - By the repetition of the refrain, to shed blood (Ezek 22:6, Ezek 22:9, and Ezek 22:12), the enumeration is divided into three groups of sins, which are placed in the category of blood-guiltiness by the fact that they are preceded by this sentence and the repetition of it after the form of a refrain. the first group (Ezek 22:6-8) embraces sins which are committed in daring opposition to all the laws of morality. By the princes of Israel we are to understand primarily the profligate kings, who caused innocent persons to be put to death, such, for example, as Jehoiakim (4Kings 24:4), Manasseh (4Kings 21:16), and others. The words אישׁ are rendered by Hitzig and Kliefoth, they were ready to help one another; and in support of the rendering they appeal to Ps 83:9. But in that case אישׁ לזרעו would stand for לזרע אישׁ rof dnat, or rather for אישׁ זרוע לאישׁ, - a substitution which cannot be sustained. Nor can they be taken in the sense proposed by Hvernick, every one relying upon his arm, i.e., looking to physical force alone, but simply every one according to his arm, i.e., according to his strength or violence, are they in thee. In this case היוּ does not require anything to be supplied, any more than in the similar combination in Ezek 22:9. Followed by למען with an infinitive, it means to be there with the intention of doing anything, or making an attempt, i.e., to direct his efforts to a certain end. In Ezek 22:7 it is not the princes who are the subject, but the ungodly in general. הקלּוּ is the opposite of כּבּד (Ex 20:12). In the reproofs which follow, compare Ex 22:20.; Lev 19:13; Deut 24:14. With insolence and violence toward men there is associated contempt of all that is holy. For Ezek 22:8, see Ezek 20:13. - In the second group, Ezek 22:9-11, in addition to slander and idolatry, the crimes of lewdness and incest are the principal sins for which the people are reproved; and here the allusion to Lev 18 and 19 is very obvious. The reproof of slander also points back to the prohibition in Lev 19:16. Slander to shed blood, refers to malicious charges and false testimony in a court of justice (vid., 3Kings 21:10-11). For eating upon the mountains, see Ezek 18:6. The practice of zimmâh is more specifically described in Ezek 22:10 and Ezek 22:11. For the thing itself, compare Lev 18:7-8; Lev 19:15 and Lev 19:9. The threefold אישׁ in Ezek 22:11 does not mean every one, but one, another, and the third, as the correlative רעהוּ shows. - The third group, Ezek 22:12, is composed of sins of covetousness. For the first clause, compare the prohibition in Ex 23:2; for the second, Ezek 18:8, Ezek 18:13. The reproof finishes with forgetfulness of God, which is closely allied to covetousness. Ezek 22:13-16 The Lord is enraged at such abominable doings. He will interfere, and put an end to them by scattering Judah among the heathen. - Ezek 22:13. And, behold, I smite my hand because of thy gain which thou hast made, and over thy bloodguiltiness which is in the midst of thee. Ezek 22:14. Will thy heart indeed stand firm, or will thy hands be strong for the day when I shall deal with thee? I Jehovah have spoken it, and also do it. Ezek 22:15. I will scatter thee among the nations, and disperse thee in the lands, and will utterly remove thine uncleanness from thee. Ezek 22:16. And thou wilt be desecrated through thyself before the eyes of the nations, and know that I am Jehovah. - Ezek 22:13 is closely connected with the preceding verse. This serves to explain the fact that the only sins mentioned as exciting the wrath of God are covetousness and blood-guiltiness. הכּה , as 4Kings 11:12 clearly shows, is a contracted expression for הכּה כּף אל (Ezek 21:19), and the smiting of the hands together is a gesture indicative of wrathful indignation. For the form דּמך, contracted from דּמיך, see the comm. on Ezek 16:45. - As Ezek 22:13 leads on to the threatening of judgment, so does Ezek 22:14 point in anticipation to the terrible nature of the judgment itself. The question, "will thy heart stand firm?" involves a warning against security. עמד is the opposite of נמס (cf. Ezek 21:12), as standing forms the antithesis to passing away (cf. Ps 102:27). עשׂה אותך, as in Ezek 16:59 and Ezek 7:27. The Lord will scatter them (cf. Ezek 12:15; Ezek 20:23), and remove the uncleanness of sin, namely, by purifying the people in exile (cf. Is 4:4). התם, from תּמם, to cause to cease, with מן, to take completely away. נחלתּ, Niphal of חלל fo lahpiN ,נחלתּ ., connected with לעיני גּוים, as in Ezek 20:9, not from נחל, as many of the commentators who follow the Septuagint and Vulgate suppose. בּך, not in te, in thyself, but through thee, i.e., through thy sinful conduct and its consequences. John Gill22:1 Moreover the word of the Lord came unto me..... The word of prophecy from the Lord, as the Targum, another prophecy:saying; as follows: |
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22:122:1: Եւ եղեւ բա՛ն Տեառն առ իս՝ եւ ասէ. Եւ եղեւ բան Տեառն առ իս եւ ասէ:1 Տէրը խօսեց ինձ հետ ու ասաց. 22 Տէրոջը խօսքը ինծի եղաւ՝ ըսելով. 22:1: Եւ եղեւ բա՛ն Տեառն առ իս՝ եւ ասէ. 1 Տէրը խօսեց ինձ հետ ու ասաց. 22 Տէրոջը խօսքը ինծի եղաւ՝ ըսելով. zohrab-1805▾ eastern-1994▾ western am▾ |
22:122:1 И было ко мне слово Господне: Moreover the word of the LORD came unto me, saying:22:2 καὶ και and; even σύ συ you υἱὲ υιος son ἀνθρώπου ανθρωπος person; human εἰ ει if; whether κρινεῖς κρινω judge; decide τὴν ο the πόλιν πολις city τῶν ο the αἱμάτων αιμα blood; bloodstreams καὶ και and; even παράδειξον παραδεικυω he; him πάσας πας all; every τὰς ο the ἀνομίας ανομια lawlessness αὐτῆς αυτος he; him 22:2 וְ wᵊ וְ and אַתָּ֣ה ʔattˈā אַתָּה you בֶן־ ven- בֵּן son אָדָ֔ם ʔāḏˈām אָדָם human, mankind הֲ hᵃ הֲ [interrogative] תִשְׁפֹּ֥ט ṯišpˌōṭ שׁפט judge הֲ hᵃ הֲ [interrogative] תִשְׁפֹּ֖ט ṯišpˌōṭ שׁפט judge אֶת־ ʔeṯ- אֵת [object marker] עִ֣יר ʕˈîr עִיר town הַ ha הַ the דָּמִ֑ים ddāmˈîm דָּם blood וְ wᵊ וְ and הֹ֣ודַעְתָּ֔הּ hˈôḏaʕtˈāh ידע know אֵ֖ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole תֹּועֲבֹותֶֽיהָ׃ tôʕᵃvôṯˈeʸhā תֹּועֵבָה abomination 22:2. et tu fili hominis num iudicas num iudicas civitatem sanguinumAnd thou son of man, dost thou not judge, dost thou not judge the city of blood? 2. And thou, son of man, wilt thou judge, wilt thou judge the bloody city? then cause her to know all her abominations. 22:1 И было ко мне слово Господне: 22:2 καὶ και and; even σύ συ you υἱὲ υιος son ἀνθρώπου ανθρωπος person; human εἰ ει if; whether κρινεῖς κρινω judge; decide τὴν ο the πόλιν πολις city τῶν ο the αἱμάτων αιμα blood; bloodstreams καὶ και and; even παράδειξον παραδεικυω he; him πάσας πας all; every τὰς ο the ἀνομίας ανομια lawlessness αὐτῆς αυτος he; him 22:2 וְ wᵊ וְ and אַתָּ֣ה ʔattˈā אַתָּה you בֶן־ ven- בֵּן son אָדָ֔ם ʔāḏˈām אָדָם human, mankind הֲ hᵃ הֲ [interrogative] תִשְׁפֹּ֥ט ṯišpˌōṭ שׁפט judge הֲ hᵃ הֲ [interrogative] תִשְׁפֹּ֖ט ṯišpˌōṭ שׁפט judge אֶת־ ʔeṯ- אֵת [object marker] עִ֣יר ʕˈîr עִיר town הַ ha הַ the דָּמִ֑ים ddāmˈîm דָּם blood וְ wᵊ וְ and הֹ֣ודַעְתָּ֔הּ hˈôḏaʕtˈāh ידע know אֵ֖ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole תֹּועֲבֹותֶֽיהָ׃ tôʕᵃvôṯˈeʸhā תֹּועֵבָה abomination 22:2. et tu fili hominis num iudicas num iudicas civitatem sanguinum ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And thou son of man, dost thou not judge, dost thou not judge the city of blood? |
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 - 1903-19142. “Хочешь ли судить”. Почему перестал ты обвинять преступный город? XX:4. “Судить” нет у LXX. - “Город кровей”. Первыми же словами, которые упоминают об Иерусалиме, обозначается его характер: это город кровавый; в этом названии объединены главные грехи Иерусалима, которые состоят в насилии, неправедном суде и идолопоклонстве (XVI:21; XX:26). Нужно иметь в виду, что грехи против крови у Иезекииля относятся к разряду более религиозных, чем этических: XVIII:6; ср. здесь ст. 3, 4, 9-11. - “Выскажи ему все мерзости его” - XVI:2.Matthew Henry: Concise Commentary on the Whole Bible - 17061 Moreover the word of the LORD came unto me, saying, 2 Now, thou son of man, wilt thou judge, wilt thou judge the bloody city? yea, thou shalt shew her all her abominations. 3 Then say thou, Thus saith the Lord GOD, The city sheddeth blood in the midst of it, that her time may come, and maketh idols against herself to defile herself. 4 Thou art become guilty in thy blood that thou hast shed; and hast defiled thyself in thine idols which thou hast made; and thou hast caused thy days to draw near, and art come even unto thy years: therefore have I made thee a reproach unto the heathen, and a mocking to all countries. 5 Those that be near, and those that be far from thee, shall mock thee, which art infamous and much vexed. 6 Behold, the princes of Israel, every one were in thee to their power to shed blood. 7 In thee have they set light by father and mother: in the midst of thee have they dealt by oppression with the stranger: in thee have they vexed the fatherless and the widow. 8 Thou hast despised mine holy things, and hast profaned my sabbaths. 9 In thee are men that carry tales to shed blood: and in thee they eat upon the mountains: in the midst of thee they commit lewdness. 10 In thee have they discovered their fathers' nakedness: in thee have they humbled her that was set apart for pollution. 11 And one hath committed abomination with his neighbour's wife; and another hath lewdly defiled his daughter in law; and another in thee hath humbled his sister, his father's daughter. 12 In thee have they taken gifts to shed blood; thou hast taken usury and increase, and thou hast greedily gained of thy neighbours by extortion, and hast forgotten me, saith the Lord GOD. 13 Behold, therefore I have smitten mine hand at thy dishonest gain which thou hast made, and at thy blood which hath been in the midst of thee. 14 Can thine heart endure, or can thine hands be strong, in the days that I shall deal with thee? I the LORD have spoken it, and will do it. 15 And I will scatter thee among the heathen, and disperse thee in the countries, and will consume thy filthiness out of thee. 16 And thou shalt take thine inheritance in thyself in the sight of the heathen, and thou shalt know that I am the LORD.In these verses the prophet by a commission from Heaven sits as a judge upon the bench, and Jerusalem is made to hold up her hand as a prisoner at the bar; and, if prophets were set over other nations, much more over God's nation, Jer. i. 10. This prophet is authorized to judge the bloody city, the city of bloods. Jerusalem is so called, not only because she had been guilty of the particular sin of blood-shed, but because her crimes in general were bloody crimes (ch. vii. 23), such as polluted her in her blood, and for which she deserved to have blood given her to drink. Now the business of a judge with a malefactor is to convict him of his crimes, and then to pass sentence upon him for them. These two things Ezekiel is to do here. I. He is to find Jerusalem guilty of many heinous crimes here enumerated in a long bill of indictment, and it is billa vera--a true bill; so he writes upon it whose judgment we are sure is according to truth. He must show her all her abominations (v. 2), that God may be justified in all the desolations brought upon her. Let us take a view of all the particular sins which Jerusalem here stands charged with; and they are all exceedingly sinful. 1. Murder: The city sheds blood, not only in the suburbs, where the strangers dwell, but in the midst of it, where, one would think, the magistrates would, if any where, be vigilant. Even there people were murdered either in duels or by secret assassinations and poisonings, or in the courts of justice under colour of law, and there was no care taken to discover and punish the murderers according to the law (Gen. ix. 6), no, nor so much as the ceremony used to expiate an uncertain murder (Deut. xxi. 1), and so the guilt and pollution remains upon the city. Thus thou hast become guilty in thy blood that thou hast shed, v. 4. This crime is insisted most upon, for it was Jerusalem's measure-filling sin more than any; it is said to be that which the Lord would not pardon, 2 Kings xxiv. 4. (1.) The princes of Israel, who should have been the protectors of injured innocence, every one were to their power to shed blood, v. 6. They thirsted for it, and delighted in it, and whoever came within their power were sure to feel it; whoever lay at their mercy were sure to find none. (2.) There were those who carried tales to shed blood, v. 9. They told lies of men to the princes, to whom they knew it would be pleasing, to incense them against them; or they betrayed what passed in private conversation, to make mischief among neighbours, and set them together by the ears, to bite, and devour, and worry one another, even to death. Note, Those who, by giving invidious characters and telling ill-natured stories of their neighbours, sow discord among brethren, will be accountable for all the mischief that follows upon it; as he that kindles a fire will be accountable for all the hurt it does. (3.) There were those who took gifts to shed blood (v. 12), who would be hired with money to swear a man out of his life, or, if they were upon a jury, would be bribed to find an innocent man guilty. When so much barbarous bloody work of this kind was done in Jerusalem we may well conclude, [1.] That men's consciences had become wretchedly profligate and seared and their hearts hardened; for those would stick at no wickedness who would not stick at this. [2.] That abundance of quiet, harmless, good people were made away with, whereby, as the guilt of the city was increased, so the number of those that should have stood in the gap to turn away the wrath of God was diminished. 2. Idolatry: She makes idols against herself to destroy herself, v. 3. And again (v. 4), Thou hast defiled thyself in thy idols which thou hast made. Note, Those who make idols for themselves will be found to have made them against themselves, for idolaters put a cheat upon themselves and prepare destruction for themselves; besides that thereby they pollute themselves, they render themselves odious in the eyes of the just and jealous God, and even their mind and conscience are defiled, so that to them nothing is pure. Those who did not make idols themselves were yet found guilty of eating upon the mountains, or high places (v. 9), in honour of the idols and in communion with idolaters. 3. Disobedience to parents (v. 7): In thee have the children set light by their father and mother, mocked them, cursed them, and despised to obey them, which was a sign of a more than ordinary corruption of nature as well as manners, and a disposition to all manner of disorder, Isa. iii. 5. Those that set light by their parents are in the highway to all wickedness. God had made many wholesome laws for the support of the paternal authority, but no care was taken to put them in execution; nay, the Pharisees in their day taught children, under pretence of respect to the Corban, to set light by their parents and refuse to maintain them, Matt. xv. 5. 4. Oppression and extortion. To enrich themselves they wronged the poor (v. 7): They dealt by oppression and deceit with the stranger, taking advantage of his necessities, and his ignorance of the laws and customs of the country. In Jerusalem, that should have been a sanctuary to the oppressed, they vexed the fatherless and widows by unreasonable demands and inquisitions, or troublesome law-suits, in which might prevails against right. "Thou hast taken usury and increase (v. 12); not only there are those in thee that do it, but thou hast done it." It was an act of the city or community; the public money, which should have been employed in public charity, was put out to usury, with extortion. Thou hast greedily gained of thy neighbours by violence and wrong. For neighbours to gain by one another in a way of fair trading is well, but those who are greedy of gain will not be held within the rules of equity. 5. Profanation of the sabbath and other holy things. This commonly goes along with the other sins for which they here stand indicted (v. 8): Thou hast despised my holy things, holy oracles, holy ordinances. The rites which God appointed were thought too plain, too ordinary; they despised them, and therefore were fond of the customs of the heathen. Note, Immorality and dishonesty are commonly attended with a contempt of religion and the worship of God. Thou hast profaned my sabbaths. There was not in Jerusalem that face of sabbath-sanctification that one would have expected in the holy city. Sabbath-breaking is an iniquity that is an inlet to all iniquity. Many have owned it to contribute as much to their ruin as any thing. 6. Uncleanness and all manner of seventh-commandment sins, fruits of those vile affections to which God in a way of righteous judgment gives men up, to punish them for their idolatry and profanation of holy things. Jerusalem had been famous for its purity, but now in the midst of thee they commit lewdness (v. 9); lewdness goes bare-faced, though in the most scandalous instances, as that of a man's having his father's wife, which is the discovery of the father's nakedness (v. 10) and is a sin not to be named among Christians without the utmost detestation (1 Cor. v. 1), and was made a capital crime by the law of Moses, Lev. xx. 11. The time to refrain from embracing has not been observed (Eccles. iii. 6), for they have humbled her that was set apart for her pollution. They made nothing of committing lewdness with a neighbour's wife, with a daughter-in-law, or a sister, v. 11. And shall not God visit for these things? 7. Unmindfulness of God was at the bottom of all this wickedness (v. 12): "Thou hast forgotten me, else thou wouldst not have done thus." Note, Sinners do that which provokes God because they forget him; they forget their descent from him, dependence on him, and obligations to him; they forget how valuable his favour is, which they make themselves unfit for, and how formidable his wrath, which they make themselves obnoxious to. Those that pervert their ways forget the Lord their God, Jer. iii. 21. II. He is to pass sentence upon Jerusalem for these crimes. 1. Let her know that she has filled up the measure of her iniquity, and that her sins are such as forbid delays and call for speedy vengeance. She has made her time to come (v. 3), her days to draw near; and she has come to her years of maturity for punishment (v. 4), as an heir that has come to age and is ready for his inheritance. God would have borne longer with them, but they had arrived at such a pitch of impudence in sin that God could not in honour give them a further day. Note, Abused patience will at last be weary of forbearing. And, when sinners (as Solomon speaks) grow overmuch wicked, they die before their time (Eccl. vii. 17) and shorten their reprieves. 2. Let her know that she has exposed herself, and therefore God has justly exposed her, to the contempt and scorn of all her neighbours (v. 4): I have made thee a reproach to the heathen, both those who are near, who are eye-witnesses of Jerusalem's apostasy and degeneracy, and those afar off, who, though at a distance, will think it worth taking notice of (v. 5); they shall all mock thee. While they were reproached by their neighbours for their adherence to God it was their honour, and they might be sure that God would roll away their reproach. But, now that they are laughed at for their revolt from God, they must lie down in their shame, and must say, The Lord is righteous. They make a mock at Jerusalem, both because her sins had been very scandalous (she is infamous, polluted in name, and has quite lost her credit), and because her punishment is very grievous--she is much vexed and frets without measure at her troubles. Note, Those who fret most at their troubles have commonly those about them who will be so much the more apt to make a jest of them. 3. Let her know that God is displeased, highly displeased, at her wickedness, and does and will witness against it (v. 13): I have smitten my hand at thy dishonest gain. God, both by his prophets and by his providence, revealed his wrath from heaven against their ungodliness and unrighteousness, the oppressions they were guilty of, though they got by them, and their murders (the blood which has been in the midst of thee), and all their other sins. Note, God has sufficiently discovered how angry he is at the wicked courses of his people; and, that they may not say that they have not had fair warning, he smites his hand against the sin before he lays his hand upon the sinner. And this is a good reason why we should despise dishonest gain, even the gain of oppressions, and shake our hands from holding bribes, because these are sins against which God shakes his hands, Isa. xxxiii. 15. 4. Let her know that, proud and secure as she is, she is no match for God's judgments, v. 14. (1.) She is assured that the destruction she has deserved will come: I the Lord have spoken it, and will do it. He that is true to his promises will be true to his threatenings too, for he is not a man that he should repent. (2.) It is supposed that she thinks herself able to contend with God, and so stand a siege against his judgments. She bade defiance to the day of the Lord, Isa. v. 19. But, (3.) She is convinced of her utter inability to make her part good with him: "Can thy heart endure, or can thy hand be strong, in the days that I shall deal with thee? Thou thinkest thou hast to do only with men like thyself, but shalt be made to know that thou fallest into the hands of a living God." Observe here, [1.] There is a day coming when God will deal with sinners, a day of visitation. He deals with some to bring them to repentance, and there is no resisting the force of convictions when he sets them on; he deals with others to bring them to ruin. He deals with sinners in this life, when he brings upon them his sore judgments; but the days of eternity are especially the days in which God will deal with them, when the full vials of God's wrath will be poured out without mixture. [2.] The wrath of God against sinners, when he comes to deal with them, will be found both intolerable and irresistible. There is no heart stout enough to endure it; it is none of the infirmities which the spirit of a man will sustain. Damned sinners can neither forget nor despise their torments, nor have they any thing wherewith to support themselves under their torments. There are no hands strong enough either to ward off the strokes of God's wrath or to break the chains with which sinners are bound over to the day of wrath. Who knows the power of God's anger? 5. Let her know that, since she has walked in the way of the heathen, and learned their works, she shall have enough of them (v. 15): "I will not only send thee among the heathen, out of thy own land, but I will scatter thee among them and disperse thee in the countries, to be abused and insulted over by strangers." And since her filthiness and filthy ones continued in her, notwithstanding all the methods God had taken to refine her (she would not be made clean, Jer. xiii. 27), he will be his judgments consume her filthiness out of her; he will destroy those that are incurably bad and reform those that are inclined to be good. 6. Let her know that God has disowned her and cast her off. He had been her heritage and portion; but now (v. 16), "Thou shalt take thy inheritance in thyself, shift for thyself, make the best hand thou canst for thyself, for God will no longer undertake for thee." Note, Those that give up themselves to be ruled by their lusts will justly be given up to be portioned by them. Those that resolve to be their own masters, let them expect no other comfort and happiness than what their own hands can furnish them with, and a miserable portion it will prove. Verily, I say unto you, They have their reward. Thou in thy life-time receivedst thy good things. These are the same with this, "Thou shalt take thy inheritance in thyself, and then, when it is too late, shalt own in the sight of the heathen that I am the Lord, who alone am a portion sufficient for my people." Note, Those that have lost their interest in God will know how to value it. Adam Clarke: Commentary on the Bible - 183122:2: Wilt thou judge the bloody city - Pronounce the sentence of death against the murderers.Show her all her abominations - And a most revolting and dreadful catalogue of these is in consequence exhibited. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188022:2: judge: or, plead for, Eze 20:4, Eze 23:36bloody city: Heb. city of bloods, Eze 23:45, Eze 24:6, Eze 24:9; Kg2 21:16, Kg2 24:3, Kg2 24:4; Jer 2:30, Jer 2:34; Hos 4:2; Nah 3:1; Mat 23:35, Mat 27:25; Luk 11:50; Act 7:52 thou shalt: Eze 16:2; Isa 58:1; Ti1 5:20 show her: Heb. make her know her abominations: Eze 8:9-17, Eze 16:1-63, Eze 23:1-49 Geneva 159922:2 Now, thou son of man, wilt thou (a) judge, wilt thou judge the bloody city? yea, thou shalt show her all her abominations.(a) Are you ready to execute your charge, which I commit to you against Jerusalem that murders the prophets and them that are godly? John Gill22:2 Now, thou son of man, wilt thou judge, wilt thou judge the bloody city?.... Or, "city of bloods" (y)? the city of Jerusalem, in which was shed the blood of the prophets sent unto her; the doubling of the word denotes the vehemency with which it was expressed: wilt thou plead for and excuse such a city as this? surely no; so some: or wilt thou do thy work and office as a prophet? hast thou courage enough to do it? will thou rebuke and reprove? as the Targum; wilt thou examine her case, judge truly, and condemn her, as thou oughtest to do? hast thou an inclination to take this affair in hand? then be directed to it, as follows:yea, thou shalt show her all her abominations; lay them before her; convict her of them; show her the evil of them, and the punishment they deserve; every kind of sin she was guilty of; for, as for particular acts, it was impossible to reckon them; those sins that were the most flagrant, and most frequently committed, and which were abominable to the Lord, and rendered her so in his sight, are intended. (y) "civitatem sanguinum", V. L. Munster, Montanus. John Wesley22:2 Judge - The question is doubled, to awaken the prophet more fully, and to quicken him to his work.Robert Jamieson, A. R. Fausset and David Brown22:2 GOD'S JUDGMENT ON THE SINFULNESS OF JERUSALEM. (Eze. 22:1-31)See Ezek 20:4; that is, "Wilt thou not judge?" &c. (compare Ezek 23:36). the bloody city--literally, "the city of bloods"; so called on account of murders perpetrated in her, and sacrifices of children to Molech (Ezek 22:3-4, Ezek 22:6, Ezek 22:9; Ezek 24:6, Ezek 24:9). |
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22:222:2: Եւ դո՛ւ որդի մարդոյ, եթէ դատիցես՝ դատեսջի՛ր զքաղաքն արեանց[12616]. [12616] Ոմանք. Եթէ դատեսցիս դատես՛՛։ Եւ դու, որդի մարդոյ, [474]եթէ դատիցես, դատեսջիր`` զքաղաքն արեանց, եւ խայտառակեսցես զամենայն զանօրէնութիւնս նորա:2 «Դո՛ւ էլ, մարդո՛ւ որդի, եթէ դատելու ես, դատի՛ր արիւնահեղութեան քաղաքը, 2 «Դո՛ւն, որդի՛ մարդոյ, այս արիւնահեղ քաղաքը պիտի դատե՞ս։ Ուրեմն անոր բոլոր պղծութիւնները իրեն գիտցուր 22:2: Եւ դո՛ւ որդի մարդոյ, եթէ դատիցես՝ դատեսջի՛ր զքաղաքն արեանց[12616]. [12616] Ոմանք. Եթէ դատեսցիս դատես՛՛։ 2 «Դո՛ւ էլ, մարդո՛ւ որդի, եթէ դատելու ես, դատի՛ր արիւնահեղութեան քաղաքը, 2 «Դո՛ւն, որդի՛ մարդոյ, այս արիւնահեղ քաղաքը պիտի դատե՞ս։ Ուրեմն անոր բոլոր պղծութիւնները իրեն գիտցուր zohrab-1805▾ eastern-1994▾ western am▾ |
22:222:2 и ты, сын человеческий, хочешь ли судить, судить город кровей? выскажи ему все мерзости его. Now, thou son of man, wilt thou judge, wilt thou judge the bloody city? yea, thou shalt shew her all her abominations:22:3 καὶ και and; even ἐρεῖς ερεω.1 state; mentioned τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master κύριος κυριος lord; master ὦ ω.1 oh! πόλις πολις city ἐκχέουσα εκχεω pour out; drained αἵματα αιμα blood; bloodstreams ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῆς αυτος he; him τοῦ ο the ἐλθεῖν ερχομαι come; go καιρὸν καιρος season; opportunity αὐτῆς αυτος he; him καὶ και and; even ποιοῦσα ποιεω do; make ἐνθυμήματα ενθυμημα down; by αὑτῆς εαυτου of himself; his own τοῦ ο the μιαίνειν μιαινω taint; defile αὐτήν αυτος he; him 22:3 וְ wᵊ וְ and אָמַרְתָּ֗ ʔāmartˈā אמר say כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH עִ֣יר ʕˈîr עִיר town שֹׁפֶ֥כֶת šōfˌeḵeṯ שׁפך pour דָּ֛ם dˈām דָּם blood בְּ bᵊ בְּ in תֹוכָ֖הּ ṯôḵˌāh תָּוֶךְ midst לָ lā לְ to בֹ֣וא vˈô בוא come עִתָּ֑הּ ʕittˈāh עֵת time וְ wᵊ וְ and עָשְׂתָ֧ה ʕāśᵊṯˈā עשׂה make גִלּוּלִ֛ים ḡillûlˈîm גִּלּוּלִים idols עָלֶ֖יהָ ʕālˌeʸhā עַל upon לְ lᵊ לְ to טָמְאָֽה׃ ṭāmᵊʔˈā טמא be unclean 22:3. et ostendes ei omnes abominationes suas et dices haec dicit Dominus Deus civitas effundens sanguinem in medio sui ut veniat tempus eius et quae fecit idola contra semet ipsam ut polluereturAnd thou shalt shew her all her abominations, and shalt say: Thus saith the Lord God: This is the city that sheddeth blood in the midst of her, that her time may come: and that hath made idols against herself, to defile herself. 3. And thou shalt say, Thus saith the Lord GOD: A city that sheddeth blood in the midst of her, that her time may come, and that maketh idols against herself to defile her! 22:2 и ты, сын человеческий, хочешь ли судить, судить город кровей? выскажи ему все мерзости его. 22:3 καὶ και and; even ἐρεῖς ερεω.1 state; mentioned τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master κύριος κυριος lord; master ὦ ω.1 oh! πόλις πολις city ἐκχέουσα εκχεω pour out; drained αἵματα αιμα blood; bloodstreams ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῆς αυτος he; him τοῦ ο the ἐλθεῖν ερχομαι come; go καιρὸν καιρος season; opportunity αὐτῆς αυτος he; him καὶ και and; even ποιοῦσα ποιεω do; make ἐνθυμήματα ενθυμημα down; by αὑτῆς εαυτου of himself; his own τοῦ ο the μιαίνειν μιαινω taint; defile αὐτήν αυτος he; him 22:3 וְ wᵊ וְ and אָמַרְתָּ֗ ʔāmartˈā אמר say כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH עִ֣יר ʕˈîr עִיר town שֹׁפֶ֥כֶת šōfˌeḵeṯ שׁפך pour דָּ֛ם dˈām דָּם blood בְּ bᵊ בְּ in תֹוכָ֖הּ ṯôḵˌāh תָּוֶךְ midst לָ lā לְ to בֹ֣וא vˈô בוא come עִתָּ֑הּ ʕittˈāh עֵת time וְ wᵊ וְ and עָשְׂתָ֧ה ʕāśᵊṯˈā עשׂה make גִלּוּלִ֛ים ḡillûlˈîm גִּלּוּלִים idols עָלֶ֖יהָ ʕālˌeʸhā עַל upon לְ lᵊ לְ to טָמְאָֽה׃ ṭāmᵊʔˈā טמא be unclean 22:3. et ostendes ei omnes abominationes suas et dices haec dicit Dominus Deus civitas effundens sanguinem in medio sui ut veniat tempus eius et quae fecit idola contra semet ipsam ut pollueretur ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And thou shalt shew her all her abominations, and shalt say: Thus saith the Lord God: This is the city that sheddeth blood in the midst of her, that her time may come: and that hath made idols against herself, to defile herself. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19143. Почему пролитие крови сопоставляется с идолослужением, см. пред. ст. и XVIII:6. - “У себя”, слав. точнее: “на себе”, на свою голову; Вуль.: contra semetipsum.Adam Clarke: Commentary on the Bible - 183122:3: Her time may come - Till now, it was my long-suffering; she has fulfilled her days - completed the time of her probation; has not mended, but is daily worse; therefore her judgment can linger no longer.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188022:3: sheddeth: Eze 22:27, Eze 24:6-9; Zep 3:3that her: Eze 22:4, Eze 7:2-12, Eze 12:25; Rom 2:5; Pe2 2:3 and maketh: Kg2 21:2-9; jer 2:1-3:25 Geneva 159922:3 Then say thou, Thus saith the Lord GOD, The city sheddeth blood in the midst of it, that her (b) time may come, and maketh idols against (c) herself to defile herself.(b) That is, the time of her destruction. (c) To her own undoing. John Gill22:3 Then say thou, thus saith the Lord God,.... For though the prophet was to sit as judge, yet in the name of the King of kings, under whose authority he acted:the city sheddeth blood in the midst of it; openly and impudently, in the face of all, and in great abundance; even innocent blood, as the Targum has it: murders were frequent and common, either through quarrels, or through unrighteous judgments in courts of judicature: that her time may come; to fill up the measure of her iniquity, and to receive the just punishment of her sins. So the Targum, "the time of her destruction:'' and maketh idols against herself, to defile herself; being guilty, not only of murder, but of idolatry; she was an idol maker and an idol worshipper; and which was against herself, as well as against God; to her own ruin and destruction, as well as to his dishonour; and it is no wonder she should be defiled with such dunghill gods as these were, as the word used signifies. The Targum renders it, "in the midst of her"; and Kimchi interprets it, by "her", or "above her", upon the mountains and hills. John Wesley22:3 Her time - The time of ripeness in her sins, and of execution of judgments on her. To defile - For this does more defile them, and provoke God to wrath against them.Robert Jamieson, A. R. Fausset and David Brown22:3 sheddeth blood . . . that her time may come--Instead of deriving advantage from her bloody sacrifices to idols, she only thereby brought on herself "the time" of her punishment.against herself-- (Prov 8:36). |
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22:322:3: եւ խայտառակեսցես զամենայն զանօրէնութիւնս նորա՝ եւ ասասցես. Ա՛յսպէս ասէ Տէր Տէր Աստուած. Ո՛ քաղաք որ հեղու զարիւն ՚ի միջի իւրում, ՚ի հասանել ժամանակի իւրոյ. եւ խորհի խորհուրդ զանձնէ՝ պղծել զանձն իւր եւ ասասցես. Այսպէս ասէ [475]Տէր Տէր Աստուած``. Ո՛ քաղաք, որ հեղու զարիւն ի միջի իւրում, [476]ի հասանել ժամանակի իւրոյ. եւ խորհի խորհուրդ զանձնէ` պղծել զանձն իւր յարիւնս նոցա:3 խայտառակի՛ր նրա բոլոր անօրէնութիւնները եւ ասա՛. “Այսպէս է ասում Տէրը, Ամենակալն Աստուած. ո՛վ քաղաք, որ արիւն է թափում իր մէջ, երբ իր ժամանակն է հասնում, իր ներսում խորհուրդներ է որոճում՝ ինքն իրեն ապականելու համար նրանց արիւնով: 3 Ու ըսէ, Տէր Եհովան այսպէս կ’ըսէ. ‘Ո՛վ քաղաք, որ քու մէջդ արիւն կը թափես, որպէս զի քու ժամանակդ գայ եւ քու անձդ ապականելու համար քեզի կուռքեր կը շինես, 22:3: եւ խայտառակեսցես զամենայն զանօրէնութիւնս նորա՝ եւ ասասցես. Ա՛յսպէս ասէ Տէր Տէր Աստուած. Ո՛ քաղաք որ հեղու զարիւն ՚ի միջի իւրում, ՚ի հասանել ժամանակի իւրոյ. եւ խորհի խորհուրդ զանձնէ՝ պղծել զանձն իւր 3 խայտառակի՛ր նրա բոլոր անօրէնութիւնները եւ ասա՛. “Այսպէս է ասում Տէրը, Ամենակալն Աստուած. ո՛վ քաղաք, որ արիւն է թափում իր մէջ, երբ իր ժամանակն է հասնում, իր ներսում խորհուրդներ է որոճում՝ ինքն իրեն ապականելու համար նրանց արիւնով: 3 Ու ըսէ, Տէր Եհովան այսպէս կ’ըսէ. ‘Ո՛վ քաղաք, որ քու մէջդ արիւն կը թափես, որպէս զի քու ժամանակդ գայ եւ քու անձդ ապականելու համար քեզի կուռքեր կը շինես, zohrab-1805▾ eastern-1994▾ western am▾ |
22:322:3 И скажи: так говорит Господь Бог: о, город, проливающий кровь среди себя, чтобы наступило время твое, и делающий у себя идолов, чтобы осквернять себя! Then say thou, Thus saith the Lord GOD, The city sheddeth blood in the midst of it, that her time may come, and maketh idols against herself to defile herself:22:4 ἐν εν in τοῖς ο the αἵμασιν αιμα blood; bloodstreams αὐτῶν αυτος he; him οἷς ος who; what ἐξέχεας εκχεω pour out; drained παραπέπτωκας παραπιπτω lapse; fall away καὶ και and; even ἐν εν in τοῖς ο the ἐνθυμήμασίν ενθυμημα of you; your οἷς ος who; what ἐποίεις ποιεω do; make ἐμιαίνου μιαινω taint; defile καὶ και and; even ἤγγισας εγγιζω get close; near τὰς ο the ἡμέρας ημερα day σου σου of you; your καὶ και and; even ἤγαγες αγω lead; pass καιρὸν καιρος season; opportunity ἐτῶν ετος year σου σου of you; your διὰ δια through; because of τοῦτο ουτος this; he δέδωκά διδωμι give; deposit σε σε.1 you εἰς εις into; for ὄνειδος ονειδος disgrace τοῖς ο the ἔθνεσιν εθνος nation; caste καὶ και and; even εἰς εις into; for ἐμπαιγμὸν εμπαιγμος belittling πάσαις πας all; every ταῖς ο the χώραις χωρα territory; estate 22:4 בְּ bᵊ בְּ in דָמֵ֨ךְ ḏāmˌēḵ דָּם blood אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שָׁפַ֜כְתְּ šāfˈaḵt שׁפך pour אָשַׁ֗מְתְּ ʔāšˈamt אשׁם do wrong וּ û וְ and בְ vᵊ בְּ in גִלּוּלַ֤יִךְ ḡillûlˈayiḵ גִּלּוּלִים idols אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשִׂית֙ ʕāśîṯ עשׂה make טָמֵ֔את ṭāmˈēṯ טמא be unclean וַ wa וְ and תַּקְרִ֣יבִי ttaqrˈîvî קרב approach יָמַ֔יִךְ yāmˈayiḵ יֹום day וַ wa וְ and תָּבֹ֖וא ttāvˌô בוא come עַד־ ʕaḏ- עַד unto שְׁנֹותָ֑יִךְ šᵊnôṯˈāyiḵ שָׁנָה year עַל־ ʕal- עַל upon כֵּ֗ן kˈēn כֵּן thus נְתַתִּ֤יךְ nᵊṯattˈîḵ נתן give חֶרְפָּה֙ ḥerpˌā חֶרְפָּה reproach לַ la לְ to † הַ the גֹּויִ֔ם ggôyˈim גֹּוי people וְ wᵊ וְ and קַלָּסָ֖ה qallāsˌā קַלָּסָה derision לְ lᵊ לְ to כָל־ ḵol- כֹּל whole הָ hā הַ the אֲרָצֹֽות׃ ʔᵃrāṣˈôṯ אֶרֶץ earth 22:4. in sanguine tuo qui a te effusus est deliquisti et in idolis tuis quae fecisti polluta es et adpropinquare fecisti dies tuos et adduxisti tempus annorum tuorum propterea dedi te obprobrium gentibus et inrisionem universis terrisThou art become guilty in thy blood which thou hast shed: and thou art defiled in thy idols which thou hast made: and thou hast made thy days to draw near, and hast brought on the time of thy years: therefore have I made thee a reproach to the Gentiles, and a mockery to all countries. 4. Thou art become guilty in thy blood that thou hast shed, and art defiled in thine idols which thou hast made; and thou hast caused thy days to draw near, and art come even unto thy years: therefore have I made thee a reproach unto the nations, and a mocking to all the countries. 22:3 И скажи: так говорит Господь Бог: о, город, проливающий кровь среди себя, чтобы наступило время твое, и делающий у себя идолов, чтобы осквернять себя! 22:4 ἐν εν in τοῖς ο the αἵμασιν αιμα blood; bloodstreams αὐτῶν αυτος he; him οἷς ος who; what ἐξέχεας εκχεω pour out; drained παραπέπτωκας παραπιπτω lapse; fall away καὶ και and; even ἐν εν in τοῖς ο the ἐνθυμήμασίν ενθυμημα of you; your οἷς ος who; what ἐποίεις ποιεω do; make ἐμιαίνου μιαινω taint; defile καὶ και and; even ἤγγισας εγγιζω get close; near τὰς ο the ἡμέρας ημερα day σου σου of you; your καὶ και and; even ἤγαγες αγω lead; pass καιρὸν καιρος season; opportunity ἐτῶν ετος year σου σου of you; your διὰ δια through; because of τοῦτο ουτος this; he δέδωκά διδωμι give; deposit σε σε.1 you εἰς εις into; for ὄνειδος ονειδος disgrace τοῖς ο the ἔθνεσιν εθνος nation; caste καὶ και and; even εἰς εις into; for ἐμπαιγμὸν εμπαιγμος belittling πάσαις πας all; every ταῖς ο the χώραις χωρα territory; estate 22:4 בְּ bᵊ בְּ in דָמֵ֨ךְ ḏāmˌēḵ דָּם blood אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שָׁפַ֜כְתְּ šāfˈaḵt שׁפך pour אָשַׁ֗מְתְּ ʔāšˈamt אשׁם do wrong וּ û וְ and בְ vᵊ בְּ in גִלּוּלַ֤יִךְ ḡillûlˈayiḵ גִּלּוּלִים idols אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשִׂית֙ ʕāśîṯ עשׂה make טָמֵ֔את ṭāmˈēṯ טמא be unclean וַ wa וְ and תַּקְרִ֣יבִי ttaqrˈîvî קרב approach יָמַ֔יִךְ yāmˈayiḵ יֹום day וַ wa וְ and תָּבֹ֖וא ttāvˌô בוא come עַד־ ʕaḏ- עַד unto שְׁנֹותָ֑יִךְ šᵊnôṯˈāyiḵ שָׁנָה year עַל־ ʕal- עַל upon כֵּ֗ן kˈēn כֵּן thus נְתַתִּ֤יךְ nᵊṯattˈîḵ נתן give חֶרְפָּה֙ ḥerpˌā חֶרְפָּה reproach לַ la לְ to † הַ the גֹּויִ֔ם ggôyˈim גֹּוי people וְ wᵊ וְ and קַלָּסָ֖ה qallāsˌā קַלָּסָה derision לְ lᵊ לְ to כָל־ ḵol- כֹּל whole הָ hā הַ the אֲרָצֹֽות׃ ʔᵃrāṣˈôṯ אֶרֶץ earth 22:4. in sanguine tuo qui a te effusus est deliquisti et in idolis tuis quae fecisti polluta es et adpropinquare fecisti dies tuos et adduxisti tempus annorum tuorum propterea dedi te obprobrium gentibus et inrisionem universis terris ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Thou art become guilty in thy blood which thou hast shed: and thou art defiled in thy idols which thou hast made: and thou hast made thy days to draw near, and hast brought on the time of thy years: therefore have I made thee a reproach to the Gentiles, and a mockery to all countries. |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19144. “Приблизил дни твои”. Грешник, умножая свои грехи, приближает время своей смерти и Божественной кары, сокращает, так сказать, время долготерпения и милосердия Божия. Так и для Иудеи дней старости не может быть; последние дни жизни наступают преждевременно. - “Достиг годины своей” - слав. яснее: “привед время лет твоих”.Adam Clarke: Commentary on the Bible - 183122:4: Thou art become guilty in thy blood - Thou art guilty of blood.Albert Barnes: Notes on the Bible - 183422:4: Thy days, - i. e., of judgment; "thy years," i. e., of visitation (compare Eze 20:25, Eze 20:39).A reproach ... a mocking - Judah shall be like the Ammonites Eze 21:28. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188022:4: that thou: Eze 22:2; Kg2 21:16and thou hast: Num 32:14; Mat 23:32, Mat 23:33; Th1 2:16 have I: Eze 5:14, Eze 5:15, Eze 16:57, Eze 21:28; Lev 26:32; Deu 28:37, Deu 29:24; Kg1 9:7; Ch2 7:20; Psa 44:13, Psa 44:14, Psa 79:4, Psa 89:41, Psa 89:42; Jer 18:16, Jer 24:9, Jer 44:8; Lam 2:15, Lam 2:16; Dan 9:16 John Gill22:4 Thou art become guilty in thy blood that thou hast shed,.... Not only she contracted guilt by the innocent blood she shed, but she was tried and found guilty; her guilt was notorious, plain, and evident, as well as exceeding great, and much aggravated:and hast defiled thyself in thine idols which thou hast made: she not only made them, in doing which she sinned; but polluted herself with them, by worshipping them; her mind and conscience were defiled with them; and which brought such a stain and pollution, as could not be removed by anything that she could do: there are both pollution and guilt in sin, and neither can be removed but by the blood of Christ; and, unless removed that way, punishment must follow: and thou hast caused thy days to draw near, and art come even unto thy years; to full age, to ripeness for judgment; she had hastened by her sins her days of affliction and distress appointed for her, and was come to years of maturity to suffer for her sins; the years of her captivity, which would soon take place; years in which she would have no pleasure: therefore have I made thee a reproach unto the Heathen, and a mocking to all countries; who, instead of praising them for their idolatry, would deride them for leaving the God of their fathers, which they did not; and insult over them in their affliction and distress, though they joined with them in idolatrous practices. John Wesley22:4 Thy days - The days of thy sorrows, and punishment. Art come - Thou art grown up to the eldest years in sin, beyond which thou art not to go.Robert Jamieson, A. R. Fausset and David Brown22:4 thy days--the shorter period, namely, that of the siege.thy years--the longer period of the captivity. The "days" and "years" express that she is ripe for punishment. |
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22:422:4: յարիւնս նոցա։ Զո՛ւր հեղեր՝ թաթաւեցար, եւ ՚ի խորհուրդսն քո զոր խորհեցար՝ պղծեցար, եւ մերձեցուցեր զաւուրս քո, եւ ածեր զժամանակ ամաց քոց։ Վասն այնորիկ ետու զքեզ ՚ի նախատինս ազգաց, եւ յայպն ամենայն աշխարհաց[12617]։ [12617] Ոմանք. Յարիւնս նոցա զոր հեղեր։ Զուր հեղեր, թաթաւեցար, եւ ի խորհուրդսն քո զոր խորհեցար`` պղծեցար, եւ մերձեցուցեր զաւուրս քո, եւ [477]ածեր զժամանակ ամաց քոց``. վասն այնորիկ ետու զքեզ ի նախատինս ազգաց, եւ յայպն ամենայն աշխարհաց:4 Իզուր արիւն թափեցիր ու թաթախուեցիր, քո որոճացած խորհուրդներով ապականուեցիր: Քո օրերը մօտեցրիր եւ քո կեանքի վախճանին մօտեցար: Դրա համար է որ քեզ յանձնեցի նախատինքին ազգերի, ամօթանքներին բոլոր աշխարհների, 4 Դուն քու թափած արիւնովդ յանցաւոր եղար ու շինած կուռքերովդ ապականեցար։ Քու օրերդ մօտեցուցիր ու քու տարիներուդ սահմանը մօտեցար, անոր համար քեզ ազգերուն նախատինք ու բոլոր երկրին ծաղրանքի առարկայ ըրի։ 22:4: յարիւնս նոցա։ Զո՛ւր հեղեր՝ թաթաւեցար, եւ ՚ի խորհուրդսն քո զոր խորհեցար՝ պղծեցար, եւ մերձեցուցեր զաւուրս քո, եւ ածեր զժամանակ ամաց քոց։ Վասն այնորիկ ետու զքեզ ՚ի նախատինս ազգաց, եւ յայպն ամենայն աշխարհաց[12617]։ [12617] Ոմանք. Յարիւնս նոցա զոր հեղեր։ 4 Իզուր արիւն թափեցիր ու թաթախուեցիր, քո որոճացած խորհուրդներով ապականուեցիր: Քո օրերը մօտեցրիր եւ քո կեանքի վախճանին մօտեցար: Դրա համար է որ քեզ յանձնեցի նախատինքին ազգերի, ամօթանքներին բոլոր աշխարհների, 4 Դուն քու թափած արիւնովդ յանցաւոր եղար ու շինած կուռքերովդ ապականեցար։ Քու օրերդ մօտեցուցիր ու քու տարիներուդ սահմանը մօտեցար, անոր համար քեզ ազգերուն նախատինք ու բոլոր երկրին ծաղրանքի առարկայ ըրի։ zohrab-1805▾ eastern-1994▾ western am▾ |
22:422:4 Кровью, которую ты пролил, ты сделал себя виновным, и идолами, каких ты наделал, ты осквернил себя, и приблизил дни твои и достиг годины твоей. За это отдам тебя на посмеяние народам, на поругание всем землям. Thou art become guilty in thy blood that thou hast shed; and hast defiled thyself in thine idols which thou hast made; and thou hast caused thy days to draw near, and art come [even] unto thy years: therefore have I made thee a reproach unto the heathen, and a mocking to all countries:22:5 ταῖς ο the ἐγγιζούσαις εγγιζω get close; near πρὸς προς to; toward σὲ σε.1 you καὶ και and; even ταῖς ο the μακρὰν μακραν far away ἀπεχούσαις αντεχω hold close / onto; reach ἀπὸ απο from; away σοῦ σου of you; your καὶ και and; even ἐμπαίξονται εμπαιζω belittle ἐν εν in σοί σοι you ἀκάθαρτος ακαθαρτος unclean ἡ ο the ὀνομαστὴ ονομαστος and; even πολλὴ πολυς much; many ἐν εν in ταῖς ο the ἀνομίαις ανομια lawlessness 22:5 הַ ha הַ the קְּרֹבֹ֛ות qqᵊrōvˈôṯ קָרֹוב near וְ wᵊ וְ and הָ hā הַ the רְחֹקֹ֥ות rᵊḥōqˌôṯ רָחֹוק remote מִמֵּ֖ךְ mimmˌēḵ מִן from יִתְקַלְּסוּ־ yiṯqallᵊsû- קלס disdain בָ֑ךְ vˈāḵ בְּ in טְמֵאַ֣ת ṭᵊmēʔˈaṯ טָמֵא unclean הַ ha הַ the שֵּׁ֔ם ššˈēm שֵׁם name רַבַּ֖ת rabbˌaṯ רַב much הַ ha הַ the מְּהוּמָֽה׃ mmᵊhûmˈā מְהוּמָה discomfiture 22:5. quae iuxta sunt et quae procul a te triumphabunt de te sordida nobilis grandis interituThose that are near, and those that are far from thee, shall triumph over thee: thou filthy one, infamous, great in destruction. 5. Those that be near, and those that be far from thee, shall mock thee, thou infamous one full of tumult. 22:4 Кровью, которую ты пролил, ты сделал себя виновным, и идолами, каких ты наделал, ты осквернил себя, и приблизил дни твои и достиг годины твоей. За это отдам тебя на посмеяние народам, на поругание всем землям. 22:5 ταῖς ο the ἐγγιζούσαις εγγιζω get close; near πρὸς προς to; toward σὲ σε.1 you καὶ και and; even ταῖς ο the μακρὰν μακραν far away ἀπεχούσαις αντεχω hold close / onto; reach ἀπὸ απο from; away σοῦ σου of you; your καὶ και and; even ἐμπαίξονται εμπαιζω belittle ἐν εν in σοί σοι you ἀκάθαρτος ακαθαρτος unclean ἡ ο the ὀνομαστὴ ονομαστος and; even πολλὴ πολυς much; many ἐν εν in ταῖς ο the ἀνομίαις ανομια lawlessness 22:5 הַ ha הַ the קְּרֹבֹ֛ות qqᵊrōvˈôṯ קָרֹוב near וְ wᵊ וְ and הָ hā הַ the רְחֹקֹ֥ות rᵊḥōqˌôṯ רָחֹוק remote מִמֵּ֖ךְ mimmˌēḵ מִן from יִתְקַלְּסוּ־ yiṯqallᵊsû- קלס disdain בָ֑ךְ vˈāḵ בְּ in טְמֵאַ֣ת ṭᵊmēʔˈaṯ טָמֵא unclean הַ ha הַ the שֵּׁ֔ם ššˈēm שֵׁם name רַבַּ֖ת rabbˌaṯ רַב much הַ ha הַ the מְּהוּמָֽה׃ mmᵊhûmˈā מְהוּמָה discomfiture 22:5. quae iuxta sunt et quae procul a te triumphabunt de te sordida nobilis grandis interitu ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Those that are near, and those that are far from thee, shall triumph over thee: thou filthy one, infamous, great in destruction. |
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. “Близкие” - может быть аммонитяне, идумеи. - “Далекие”. Позор Иерусалима будет так велик, что слух о нем распространится повсюду. “Осквернившим имя твое” - идолослужением. - “Прославившимся буйством” - невинно пролитой кровью. То и др. у LХХ и Вульгаты разделено на три эпитета и поставлено в звательном падеже: и возопиют на тя (добавка к евр. т.): о нечистый, пресловутый (nobilis) и мног в беззакониих (grandis in interitu).Adam Clarke: Commentary on the Bible - 183122:5: Those that be near - Both distant as well as neighboring provinces consider thee the most abandoned of characters; and through thee many have been involved in distress and ruin.Albert Barnes: Notes on the Bible - 183422:5: i. e., Countries near and afar oft shall mock thee, saying, "Ah! defiled in name; Ah! full of turbulence!"R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188022:5: infamous and much vexed: Heb. polluted of name, much in vexation, Jer 15:2, Jer 15:3Geneva 159922:5 [Those that are] near, and [those that are] far from thee, shall mock thee, [who art] (d) infamous [and] much troubled.(d) Whose very name all men hate. John Gill22:5 Those that be near, and those that be far from thee, shall mock thee,.... The neighbouring nations, as the Edomites, Philistines, Moabites, and Ammonites; and distant ones, as the Babylonians, Medes, and Persians; all that either hear of, or see their misery, shall rejoice at it, and triumph over them:which art infamous and much vexed; or they shall say, O thou of an infamous name and character; who hast defiled thy name, got a blot upon it, and lost thy credit by thy conduct and behaviour; and now fretting and vexing under the afflictions and calamities that lie upon thee: or whose tumults are many, as the Targum; who hast been full of noise, and factions, and tumults; thou art now come to a righteous end. John Wesley22:5 Much vexed - Afflicted, impoverished, and ruined.Robert Jamieson, A. R. Fausset and David Brown22:5 infamous--They mockingly call thee, "Thou polluted one in name (Margin), and full of confusion" [FAIRBAIRN], (referring to the tumultuous violence prevalent in it). Thus the nations "far and near" mocked her as at once sullied in character and in actual fact lawless. What a sad contrast to the Jerusalem once designated "'the holy city!" |
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22:522:5: Որ մօտ ՚ի քեզ էին՝ եւ հեռի՛ ՚ի քէն, այպանեսցեն զքեզ՝ եւ ասասցեն, թէ անուանիդ ՚ի պղծութիւն մատնեցար. քանզի յաճախեցեր յանօրէնութիւնս[12618]։ [12618] Օրինակ մի. Քանզի յաճախեցեր զանօրէնութիւնս։ Որ մօտ ի քեզ էին եւ հեռի ի քէն` այպանեսցեն [478]զքեզ եւ ասասցեն, թէ` Անուանիդ ի պղծութիւն մատնեցար. քանզի յաճախեցեր յանօրէնութիւնս:5 որոնք մօտ էին քեզ կամ քեզնից հեռու, որպէսզի այպանեն քեզ ու ասեն. “Դու՝ անուանի քաղաքդ, պղծութեան մատնուեցիր, որովհետեւ յաճախակի անօրէնութիւններ գործեցիր”: 5 Քեզի մօտ եղողները ու քեզմէ հեռու եղողները քեզ պիտի ծաղրեն, ո՛վ վատահամբաւ, աղմկալից քաղաք’։ 22:5: Որ մօտ ՚ի քեզ էին՝ եւ հեռի՛ ՚ի քէն, այպանեսցեն զքեզ՝ եւ ասասցեն, թէ անուանիդ ՚ի պղծութիւն մատնեցար. քանզի յաճախեցեր յանօրէնութիւնս[12618]։ [12618] Օրինակ մի. Քանզի յաճախեցեր զանօրէնութիւնս։ 5 որոնք մօտ էին քեզ կամ քեզնից հեռու, որպէսզի այպանեն քեզ ու ասեն. “Դու՝ անուանի քաղաքդ, պղծութեան մատնուեցիր, որովհետեւ յաճախակի անօրէնութիւններ գործեցիր”: 5 Քեզի մօտ եղողները ու քեզմէ հեռու եղողները քեզ պիտի ծաղրեն, ո՛վ վատահամբաւ, աղմկալից քաղաք’։ zohrab-1805▾ eastern-1994▾ western am▾ |
22:522:5 Близкие и далекие от тебя будут ругаться над тобою, осквернившим имя твое, прославившимся буйством. near, and [those that be] far from thee, shall mock thee, [which art] infamous [and] much vexed:22:6 ἰδοὺ ιδου see!; here I am οἱ ο the ἀφηγούμενοι αφηγεομαι home; household Ισραηλ ισραηλ.1 Israel ἕκαστος εκαστος each πρὸς προς to; toward τοὺς ο the συγγενεῖς συγγενης relative αὐτοῦ αυτος he; him συνανεφύροντο συναναφυρω in σοί σοι you ὅπως οπως that way; how ἐκχέωσιν εκχεω pour out; drained αἷμα αιμα blood; bloodstreams 22:6 הִנֵּה֙ hinnˌē הִנֵּה behold נְשִׂיאֵ֣י nᵊśîʔˈê נָשִׂיא chief יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אִ֥ישׁ ʔˌîš אִישׁ man לִ li לְ to זְרֹעֹ֖ו zᵊrōʕˌô זְרֹועַ arm הָ֣יוּ hˈāyû היה be בָ֑ךְ vˈāḵ בְּ in לְמַ֖עַן lᵊmˌaʕan לְמַעַן because of שְׁפָךְ־ šᵊfāḵ- שׁפך pour דָּֽם׃ dˈām דָּם blood 22:6. ecce principes Israhel singuli in brachio suo fuerunt in te ad effundendum sanguinemBehold the princes of Israel, every one hath employed his arm in thee to shed blood. 6. Behold, the princes of Israel, every one according to his power, have been in thee to shed blood. 22:5 Близкие и далекие от тебя будут ругаться над тобою, осквернившим имя твое, прославившимся буйством. 22:6 ἰδοὺ ιδου see!; here I am οἱ ο the ἀφηγούμενοι αφηγεομαι home; household Ισραηλ ισραηλ.1 Israel ἕκαστος εκαστος each πρὸς προς to; toward τοὺς ο the συγγενεῖς συγγενης relative αὐτοῦ αυτος he; him συνανεφύροντο συναναφυρω in σοί σοι you ὅπως οπως that way; how ἐκχέωσιν εκχεω pour out; drained αἷμα αιμα blood; bloodstreams 22:6 הִנֵּה֙ hinnˌē הִנֵּה behold נְשִׂיאֵ֣י nᵊśîʔˈê נָשִׂיא chief יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אִ֥ישׁ ʔˌîš אִישׁ man לִ li לְ to זְרֹעֹ֖ו zᵊrōʕˌô זְרֹועַ arm הָ֣יוּ hˈāyû היה be בָ֑ךְ vˈāḵ בְּ in לְמַ֖עַן lᵊmˌaʕan לְמַעַן because of שְׁפָךְ־ šᵊfāḵ- שׁפך pour דָּֽם׃ dˈām דָּם blood 22:6. ecce principes Israhel singuli in brachio suo fuerunt in te ad effundendum sanguinem ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Behold the princes of Israel, every one hath employed his arm in thee to shed blood. |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19146. Начинается исчисление грехов Иерусалима (до 13: ст.), которое ведется без определенного порядка и с повторениями (напр. 6: ст. ср. с 9: и 12); но в общем при исчислении Иезекиилю предносилось в уме десятословие. Сначала указаны грехи начальствующих (на основании чего можно бы подумать, что будут разбираться отдельные сословия, но об этом только в 25: и д. ст.), так как они прежде всего виновны в общей испорченности: примеру больших следуют и малые. “Начальствующие” - едва ли цари (ср. Иер XXII), хотя из прежних царей напр. Иоаким (4: Цар XXIV:4), Манассия (XXI:16) свящ. историками обвиняются именно в пролитии крови, а так как описывается настоящее состояние Иерусалима, то должно быть разумеется правительство Седекии. - “Каждый по мере сил своих”. Слав.: “кийждо к своим жикам смесишася в тебе, яко да пролиют кровь”: для большого успеха и безнаказанности в кровавых насилиях начальствующие составляли между собою союзы. - “У тебя”. И это все делалось в Иерусалиме. - “Были… чтобы проливать кровь”. Они только и думали о пролитии крови.Adam Clarke: Commentary on the Bible - 183122:6: Behold, the princes - Ye are a vile and murderous people, and your princes have been of the same character. Like people, like prince.Albert Barnes: Notes on the Bible - 183422:6: Render it: Behold the princes of Israel, each according to his might (literally "arm") have been in thee in order to shed blood. They looked to might not right.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188022:6: the princes: Eze 22:27; Neh 9:34; Isa 1:23; Jer 2:26, Jer 2:27, Jer 5:5, Jer 32:32; Dan 9:8; Mic 3:1-3, Mic 3:9-11; Zac 3:3power: Heb. arm, Mic 2:1 John Gill22:6 Behold, the princes of Israel,.... Those that belonged to the royal family, or the nobles of the land, or the members of the grand sanhedrim of the nation:everyone were in thee to their power to shed blood; everyone exerted himself to the uttermost, according to his ability, to shed blood, or cause it to be shed; everyone strove, as it were, who should shed most, to exceed each other in this abominable sin. John Wesley22:6 Every one - Not one to be found of a more merciful temper. To their power - According to their ability.Robert Jamieson, A. R. Fausset and David Brown22:6 Rather, "The princes . . . each according to his power, were in thee, to shed blood" (as if this was the only object of their existence). "Power," literally, "arm"; they, who ought to have been patterns of justice, made their own arm of might their only law. |
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22:622:6: Ահաւասիկ առաջնորդք տանդ Իսրայէլի, իւրաքանչիւր ընդ մերձաւորս ազգի իւրեանց խառնակէին ՚ի քեզ՝ զի հեղցե՛ն արիւն։ Ահաւասիկ առաջնորդք տանդ Իսրայելի` իւրաքանչիւր [479]ընդ մերձաւորս ազգի իւրեանց խառնակէին ի քեզ, զի հեղցեն արիւն:6 Ահա Իսրայէլի այդ տան իշխանները. քո մէջ իւրաքանչիւրն իր ազգի մերձաւորների հետ էր խառնակւում, որ արիւն թափէր. 6 «Ահա քու մէջդ Իսրայէլի իշխանները, ամէն մէկը իր բազուկովը արիւն թափելու համար կայներ են։ 22:6: Ահաւասիկ առաջնորդք տանդ Իսրայէլի, իւրաքանչիւր ընդ մերձաւորս ազգի իւրեանց խառնակէին ՚ի քեզ՝ զի հեղցե՛ն արիւն։ 6 Ահա Իսրայէլի այդ տան իշխանները. քո մէջ իւրաքանչիւրն իր ազգի մերձաւորների հետ էր խառնակւում, որ արիւն թափէր. 6 «Ահա քու մէջդ Իսրայէլի իշխանները, ամէն մէկը իր բազուկովը արիւն թափելու համար կայներ են։ zohrab-1805▾ eastern-1994▾ western am▾ |
22:622:6 Вот, начальствующие у Израиля, каждый по мере сил своих, были у тебя, чтобы проливать кровь. Behold, the princes of Israel, every one were in thee to their power to shed blood:22:7 πατέρα πατηρ father καὶ και and; even μητέρα μητηρ mother ἐκακολόγουν κακαλογεω in σοὶ σοι you καὶ και and; even πρὸς προς to; toward τὸν ο the προσήλυτον προσηλυτος proselyte ἀνεστρέφοντο αναστρεφω overturn; turn up / back ἐν εν in ἀδικίαις αδικια injury; injustice ἐν εν in σοί σοι you ὀρφανὸν ορφανος orphaned καὶ και and; even χήραν χηρα widow κατεδυνάστευον καταδυναστευω tyrannize ἐν εν in σοί σοι you 22:7 אָ֤ב ʔˈāv אָב father וָ wā וְ and אֵם֙ ʔˌēm אֵם mother הֵקַ֣לּוּ hēqˈallû קלל be slight בָ֔ךְ vˈāḵ בְּ in לַ la לְ to † הַ the גֵּ֛ר ggˈēr גֵּר sojourner עָשׂ֥וּ ʕāśˌû עשׂה make בַ va בְּ in † הַ the עֹ֖שֶׁק ʕˌōšeq עֹשֶׁק oppression בְּ bᵊ בְּ in תֹוכֵ֑ךְ ṯôḵˈēḵ תָּוֶךְ midst יָתֹ֥ום yāṯˌôm יָתֹום orphan וְ wᵊ וְ and אַלְמָנָ֖ה ʔalmānˌā אַלְמָנָה widow הֹ֥ונוּ hˌônû ינה oppress בָֽךְ׃ vˈāḵ בְּ in 22:7. patrem et matrem contumeliis adfecerunt in te advenam calumniati sunt in medio tui pupillum et viduam contristaverunt apud teThey have abused father and mother in thee, they have oppressed the stranger in the midst of thee, they have grieved the fatherless and widow in thee. 7. In thee have they set light by father and mother; in the midst of thee, have they dealt by oppression with the stranger: in thee have they wronged the fatherless and the widow. 22:6 Вот, начальствующие у Израиля, каждый по мере сил своих, были у тебя, чтобы проливать кровь. 22:7 πατέρα πατηρ father καὶ και and; even μητέρα μητηρ mother ἐκακολόγουν κακαλογεω in σοὶ σοι you καὶ και and; even πρὸς προς to; toward τὸν ο the προσήλυτον προσηλυτος proselyte ἀνεστρέφοντο αναστρεφω overturn; turn up / back ἐν εν in ἀδικίαις αδικια injury; injustice ἐν εν in σοί σοι you ὀρφανὸν ορφανος orphaned καὶ και and; even χήραν χηρα widow κατεδυνάστευον καταδυναστευω tyrannize ἐν εν in σοί σοι you 22:7 אָ֤ב ʔˈāv אָב father וָ wā וְ and אֵם֙ ʔˌēm אֵם mother הֵקַ֣לּוּ hēqˈallû קלל be slight בָ֔ךְ vˈāḵ בְּ in לַ la לְ to † הַ the גֵּ֛ר ggˈēr גֵּר sojourner עָשׂ֥וּ ʕāśˌû עשׂה make בַ va בְּ in † הַ the עֹ֖שֶׁק ʕˌōšeq עֹשֶׁק oppression בְּ bᵊ בְּ in תֹוכֵ֑ךְ ṯôḵˈēḵ תָּוֶךְ midst יָתֹ֥ום yāṯˌôm יָתֹום orphan וְ wᵊ וְ and אַלְמָנָ֖ה ʔalmānˌā אַלְמָנָה widow הֹ֥ונוּ hˌônû ינה oppress בָֽךְ׃ vˈāḵ בְּ in 22:7. patrem et matrem contumeliis adfecerunt in te advenam calumniati sunt in medio tui pupillum et viduam contristaverunt apud te ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ They have abused father and mother in thee, they have oppressed the stranger in the midst of thee, they have grieved the fatherless and widow in thee. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19147. Что “начальствующие” ст. 6: делают в большом размере, то все низшие сословия позволяют себе в малом, в пределах возможности. Исчисление грехов начинается здесь по-видимому с этических обязанностей, от которых в 8: ст. пророк переходит к религиозным, но в 12: ст. опять возвращается к этическим. Злословие родителей поставлено первым может быть по тяжести этого греха; обида иноземцам - вторым может быть по общераспространенности. Указаны тягчайшие грехи против ближних; в 12: ст. уже менее важные.Adam Clarke: Commentary on the Bible - 183122:7: In thee have they set light - The children do not reverence their parents. Parental affection and filial respect do not exist among you. The stranger is not only not succoured, but he is oppressed. The widows and fatherless are vexed by wrongs and exactions.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188022:7: set: Exo 21:17; Lev 20:9; Deu 27:16; Pro 20:20, Pro 30:11, Pro 30:17; Mat 15:4-6; Mar 7:10dealt: Eze 22:29, Eze 18:12; Exo 22:21, Exo 22:22; Deu 27:19; Pro 22:22, Pro 22:23; Jer 7:6; Zac 7:10; Mal 3:5 oppression: or, deceit Geneva 159922:7 In thee have they set light by father and mother: in the midst of thee (e) have they dealt by oppression with the stranger: in thee have they oppressed the fatherless and the widow.(e) He means by this that there was no kind of wickedness which was not committed in Jerusalem and therefore the plagues of God would speedily come on her. John Gill22:7 In thee have they set light by father and mother,.... Through whom they received their being from God; by whom they were brought into the world, brought up and educated; and to whom they owed great respect, honour, and obedience; but, on the contrary, they wanted affection to their persons, showed great disrespect to their commands, and treated them with irreverence and contempt; a sin of a very heinous nature, of the first magnitude; reckoned among the very Heathens as next to contempt of God, and disobedience to him; is directly contrary to a law of God, and threatened with a curse, and a severe punishment, Ex 20:12 by the connection of the words with the preceding, the princes of Israel seem intended; the children of the nobles, and the sons and daughters of the king; who, it might have been thought, by the character they bore, the station they were in, and the politeness of their education, would have behaved in another manner; and if this sin prevailed among them, no doubt it did among those of a lower class, who are always influenced by such examples:in the midst of thee have they dealt by oppression with the stranger; the proselyte, as the Septuagint; him that was converted to me, as the Syriac version; which is an aggravation of the sin, that it was not merely a stranger that came about civil business, but one who came from foreign parts to worship the Lord at Jerusalem, as the Ethiopian eunuch did: now, to oppress such an one, either by private frauds, or by injustice in a court of judicature; to exact upon him for food or lodging; or circumvent and overreach him in trade and commerce; or distress him by vexatious lawsuits, when ignorant of the laws and customs of the country; at a distance from his friends, and in want of money, must be a very great evil; and yet even the princes themselves in Jerusalem were guilty of it: in thee have they vexed the fatherless and the widow; that were weak and helpless, and had none to protect them, father and husband being dead; when, according to their first rank and station as princes, they ought to have been the defenders of them; but, instead of that, distressed, afflicted, and grieved them. John Wesley22:7 In thee - In Jerusalem.Robert Jamieson, A. R. Fausset and David Brown22:7 set light by--Children have made light of, disrespected, father . . . (Deut 27:16). At Ezek 22:7-12 are enumerated the sins committed in violation of Moses' law. |
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22:722:7: Զհայր եւ զմայր անարգէին ՚ի քեզ, եւ ընդ եկին եւ ընդ պանդխտին՝ անիրաւութեամբ գնային ՚ի քեզ. զորբն եւ զայրին բռնադատէին ՚ի քեզ. Զհայր եւ զմայր անարգէին ի քեզ, եւ ընդ եկին եւ ընդ պանդխտին անիրաւութեամբ գնային ի քեզ, զորբն եւ զայրին բռնադատէին ի քեզ:7 քո մէջ հօրն ու մօրն էին անարգում, եկուորի ու պանդխտի հետ անիրաւութեամբ էին վարւում, որբին ու այրուն բռնադատում, 7 Քու մէջդ հայրն ու մայրը անարգեցին, քու մէջդ օտարականին բռնութիւն ըրին, քու մէջդ որբին ու որբեւայրիին զրկանք ըրին։ 22:7: Զհայր եւ զմայր անարգէին ՚ի քեզ, եւ ընդ եկին եւ ընդ պանդխտին՝ անիրաւութեամբ գնային ՚ի քեզ. զորբն եւ զայրին բռնադատէին ՚ի քեզ. 7 քո մէջ հօրն ու մօրն էին անարգում, եկուորի ու պանդխտի հետ անիրաւութեամբ էին վարւում, որբին ու այրուն բռնադատում, 7 Քու մէջդ հայրն ու մայրը անարգեցին, քու մէջդ օտարականին բռնութիւն ըրին, քու մէջդ որբին ու որբեւայրիին զրկանք ըրին։ zohrab-1805▾ eastern-1994▾ western am▾ |
22:722:7 У тебя отца и мать злословят, пришельцу делают обиду среди тебя, сироту и вдову притесняют у тебя. In thee have they set light by father and mother: in the midst of thee have they dealt by oppression with the stranger: in thee have they vexed the fatherless and the widow:22:8 καὶ και and; even τὰ ο the ἅγιά αγιος holy μου μου of me; mine ἐξουδένουν εξουδενοω set at naught καὶ και and; even τὰ ο the σάββατά σαββατον Sabbath; week μου μου of me; mine ἐβεβήλουν βεβηλοω profane ἐν εν in σοί σοι you 22:8 קָדָשַׁ֖י qoḏāšˌay קֹדֶשׁ holiness בָּזִ֑ית bāzˈîṯ בזה despise וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] שַׁבְּתֹתַ֖י šabbᵊṯōṯˌay שַׁבָּת sabbath חִלָּֽלְתְּ׃ ḥillˈālt חלל defile 22:8. sanctuaria mea sprevistis et sabbata mea polluistisThou hast despised my sanctuaries, and profaned my sabbaths. 8. Thou hast despised mine holy things, and hast profaned my sabbaths. 22:7 У тебя отца и мать злословят, пришельцу делают обиду среди тебя, сироту и вдову притесняют у тебя. 22:8 καὶ και and; even τὰ ο the ἅγιά αγιος holy μου μου of me; mine ἐξουδένουν εξουδενοω set at naught καὶ και and; even τὰ ο the σάββατά σαββατον Sabbath; week μου μου of me; mine ἐβεβήλουν βεβηλοω profane ἐν εν in σοί σοι you 22:8 קָדָשַׁ֖י qoḏāšˌay קֹדֶשׁ holiness בָּזִ֑ית bāzˈîṯ בזה despise וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] שַׁבְּתֹתַ֖י šabbᵊṯōṯˌay שַׁבָּת sabbath חִלָּֽלְתְּ׃ ḥillˈālt חלל defile 22:8. sanctuaria mea sprevistis et sabbata mea polluistis ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Thou hast despised my sanctuaries, and profaned my sabbaths. |
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19148. Из чисто-религиозных пороков указываются сначала общие - неуважение к свящ. местам и временам. Под святынями большею частью разумеется у Иезекииля вместе с храмом все совершаемое в нем. “Не уважаешь” - неточным соблюдением обрядов, напр., принесением незаконных жертв или подмесью суеверий и идольских культов. Субботы - древнейшее обрезания установление и, следовательно, не менее его важное, а между тем вероятно менее соблюдаемое (замечательно, что ни один пророк не обличает за несоблюдение обрезания), на что не раз жалуется Иезекииль (XX:13: и др.)Adam Clarke: Commentary on the Bible - 183122:8: Thou hast despised - All my ordinances are not only neglected, but treated with contempt; and my Sabbaths profaned. There is not only no power of godliness among you, but there is no form.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188022:8: Eze 22:26, Eze 20:13, Eze 20:21, Eze 20:24, Eze 23:38, Eze 23:39; Lev 19:30; Amo 8:4-6; Mal 1:6-8, Mal 1:12John Gill22:8 Thou hast despised mine holy things,.... The holy place, the temple, and the worship of it; holy persons, the priests that officiated there; holy sacrifices offered up by them; the holy word of God read and explained; and all holy ordinances there administered. These words are directed to Jerusalem, the holy city, and to the inhabitants of it, who ought to have been holy men:and hast profaned my sabbaths; by doing their own work, and neglecting the service of God; and which was an inlet, as it usually is, to all manner of sin. John Wesley22:8 Thou - O Jerusalem. Mine holy things - All mine institutions, temple, sacrifices, feasts. |
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22:822:8: զսրբութիւնս իմ արհամարհէին, եւ զշաբաթս իմ պղծէին ՚ի քեզ[12619]։ [12619] Յօրինակին. Իմ արհամարհին։ [480]զսրբութիւնս իմ արհամարհէին եւ զշաբաթս իմ պղծէին ի քեզ:8 սրբութիւններս արհամարհում էին ու շաբաթներս պղծում քո մէջ: 8 Իմ սուրբ բաներս արհամարհեցիր եւ իմ շաբաթներս պղծեցիր։ 22:8: զսրբութիւնս իմ արհամարհէին, եւ զշաբաթս իմ պղծէին ՚ի քեզ[12619]։ [12619] Յօրինակին. Իմ արհամարհին։ 8 սրբութիւններս արհամարհում էին ու շաբաթներս պղծում քո մէջ: 8 Իմ սուրբ բաներս արհամարհեցիր եւ իմ շաբաթներս պղծեցիր։ zohrab-1805▾ eastern-1994▾ western am▾ |
22:822:8 Святынь Моих ты не уважаешь и субботы Мои нарушаешь. Thou hast despised mine holy things, and hast profaned my sabbaths:22:9 ἄνδρες ανηρ man; husband λῃσταὶ ληστης bandit ἐν εν in σοί σοι you ὅπως οπως that way; how ἐκχέωσιν εκχεω pour out; drained ἐν εν in σοὶ σοι you αἷμα αιμα blood; bloodstreams καὶ και and; even ἐπὶ επι in; on τῶν ο the ὀρέων ορος mountain; mount ἤσθοσαν εσθιω eat; consume ἐν εν in σοί σοι you ἀνόσια ανοσιος irresponsible ἐποίουν ποιεω do; make ἐν εν in μέσῳ μεσος in the midst; in the middle σου σου of you; your 22:9 אַנְשֵׁ֥י ʔanšˌê אִישׁ man רָכִ֛יל rāḵˈîl רָכִיל slanderer הָ֥יוּ hˌāyû היה be בָ֖ךְ vˌāḵ בְּ in לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of שְׁפָךְ־ šᵊfāḵ- שׁפך pour דָּ֑ם dˈām דָּם blood וְ wᵊ וְ and אֶל־ ʔel- אֶל to הֶֽ hˈe הַ the הָרִים֙ hārîm הַר mountain אָ֣כְלוּ ʔˈāḵᵊlû אכל eat בָ֔ךְ vˈāḵ בְּ in זִמָּ֖ה zimmˌā זִמָּה loose conduct עָשׂ֥וּ ʕāśˌû עשׂה make בְ vᵊ בְּ in תֹוכֵֽךְ׃ ṯôḵˈēḵ תָּוֶךְ midst 22:9. viri detractores fuerunt in te ad effundendum sanguinem et super montes comederunt in te scelus operati sunt in medio tuiSlanderers have been in thee to shed blood, and they have eaten upon the mountains in thee, they have committed wickedness in the midst of thee. 9. Slanderous men have been in thee to shed blood: and in thee they have eaten upon the mountains: in the midst of thee they have committed lewdness. 22:8 Святынь Моих ты не уважаешь и субботы Мои нарушаешь. 22:9 ἄνδρες ανηρ man; husband λῃσταὶ ληστης bandit ἐν εν in σοί σοι you ὅπως οπως that way; how ἐκχέωσιν εκχεω pour out; drained ἐν εν in σοὶ σοι you αἷμα αιμα blood; bloodstreams καὶ και and; even ἐπὶ επι in; on τῶν ο the ὀρέων ορος mountain; mount ἤσθοσαν εσθιω eat; consume ἐν εν in σοί σοι you ἀνόσια ανοσιος irresponsible ἐποίουν ποιεω do; make ἐν εν in μέσῳ μεσος in the midst; in the middle σου σου of you; your 22:9 אַנְשֵׁ֥י ʔanšˌê אִישׁ man רָכִ֛יל rāḵˈîl רָכִיל slanderer הָ֥יוּ hˌāyû היה be בָ֖ךְ vˌāḵ בְּ in לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of שְׁפָךְ־ šᵊfāḵ- שׁפך pour דָּ֑ם dˈām דָּם blood וְ wᵊ וְ and אֶל־ ʔel- אֶל to הֶֽ hˈe הַ the הָרִים֙ hārîm הַר mountain אָ֣כְלוּ ʔˈāḵᵊlû אכל eat בָ֔ךְ vˈāḵ בְּ in זִמָּ֖ה zimmˌā זִמָּה loose conduct עָשׂ֥וּ ʕāśˌû עשׂה make בְ vᵊ בְּ in תֹוכֵֽךְ׃ ṯôḵˈēḵ תָּוֶךְ midst 22:9. viri detractores fuerunt in te ad effundendum sanguinem et super montes comederunt in te scelus operati sunt in medio tui ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Slanderers have been in thee to shed blood, and they have eaten upon the mountains in thee, they have committed wickedness in the midst of thee. |
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19149. “Клеветники” - на суде, лжесвидетели, которые, следовательно, в погибающей Иудее особенно размножились. Какое-нибудь обвинение, хотя бы и ложное, всегда нужно на суде. - “Чтобы проливать кровь”. Следовательно, смертные приговоры были нередки, указание на что было уже у пророка не раз. Опять сопоставление пролития крови, как главным образом религиозного преступления, с идолослужением, кровосмешением и др. половыми гнусностями (XVIII:10-11). - “На горах едят…” - XVIII:6. - “Гнусность”, именно далее исчисляемые половые гнусности.Adam Clarke: Commentary on the Bible - 183122:9: In thee are men that carry tales - Witnesses that will swear any thing, even where life is concerned.They eat upon the mountains - Sacrifice to idols, and celebrate their festivals. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188022:9: men that carry tales: Heb. men of slanders, Exo 20:16, Exo 23:1; Lev 19:16; Kg1 21:10-13; Psa 50:20, Psa 101:5; Pro 10:18; Pro 18:8, Pro 26:22; Jer 6:28, Jer 9:4, Jer 37:13-15, Jer 38:4-6; Mat 26:59; Act 6:11-13, Act 24:5, Act 24:13; Rev 12:9, Rev 12:10they eat: Eze 18:6, Eze 18:11, Eze 18:15; Psa 106:28; Co1 10:18-21 they commit: Eze 16:43, Eze 24:13; Jdg 20:6; Hos 4:2, Hos 4:10, Hos 4:14, Hos 6:9, Hos 7:4 John Gill22:9 In thee are men that carry tales to shed blood,.... Innocent blood, as the Targum; such who go from house to house, as pedlars do, with their wares or spices, as the word (a) signifies; hence the Syriac version renders it "merchants"; and carry tales and lies of innocent persons, and stir up others against them to wrath and revenge, and shed their blood; or that go to the courts of judicature, and there accuse innocent persons, and bear false witness against them, to the taking away of their lives. The Septuagint and Arabic versions render it "thieves": who commonly are murderers: and in thee they eat upon the mountains; that is, there were such in Jerusalem who used to go to the mountains where idols were worshipped, and eat the things that were sacrificed to them; or partook of the feast made to the honour of them. So the Targum,"in thee they served idols on the mountains:'' in the midst of thee they commit lewdness; a general word for all manner of uncleanness, as adultery, fornication, incest, &c. of which some particulars follow. (a) "homines mercaturae, vel aromatis"; so Ben Melech observes. John Wesley22:9 Carry tales - Informers, or persons that for money, give in false witness against the innocent. They eat - Offer sacrifice on the mountains and feast there, in honour of their idols.Robert Jamieson, A. R. Fausset and David Brown22:9 men that carry tales--informers, who by misrepresentations cause innocent blood to be shed (Lev 19:16). Literally, "one who goes to and fro as a merchant." |
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22:922:9: Արք աւազակք կային ՚ի միջի քում զի հեղուցուն ՚ի քեզ արիւն. եւ ՚ի վերայ լերանց զոհէին ՚ի քեզ, եւ գործս անսուրբս գործէին ՚ի միջի քում[12620]։ [12620] Ոմանք. Աւազակք էին ՚ի միջի։ Արք աւազակք`` կային ի միջի քում զի հեղուցուն [481]ի քեզ արիւն. եւ ի վերայ լերանց զոհէին ի քեզ, եւ գործս անսուրբս գործէին ի միջի քում:9 Աւազակ մարդիկ կային քո մէջ, որ արիւն թափէին քո մէջ, լեռների վրայ էլ զոհեր մատուցէին քո մէջ եւ անմաքուր գործեր անէին: 9 Քու մէջդ բանսարկու մարդիկ կան արիւն թափելու համար, քու մէջդ լեռներու վրայ կերան, քու մէջդ եղեռնագործութիւն ըրին։ 22:9: Արք աւազակք կային ՚ի միջի քում զի հեղուցուն ՚ի քեզ արիւն. եւ ՚ի վերայ լերանց զոհէին ՚ի քեզ, եւ գործս անսուրբս գործէին ՚ի միջի քում[12620]։ [12620] Ոմանք. Աւազակք էին ՚ի միջի։ 9 Աւազակ մարդիկ կային քո մէջ, որ արիւն թափէին քո մէջ, լեռների վրայ էլ զոհեր մատուցէին քո մէջ եւ անմաքուր գործեր անէին: 9 Քու մէջդ բանսարկու մարդիկ կան արիւն թափելու համար, քու մէջդ լեռներու վրայ կերան, քու մէջդ եղեռնագործութիւն ըրին։ zohrab-1805▾ eastern-1994▾ western am▾ |
22:922:9 Клеветники находятся в тебе, чтобы проливать кровь, и на горах едят у тебя {идоложертвенное}, среди тебя производят гнусность. In thee are men that carry tales to shed blood: and in thee they eat upon the mountains: in the midst of thee they commit lewdness:22:10 αἰσχύνην αισχυνη shame πατρὸς πατηρ father ἀπεκάλυψαν αποκαλυπτω reveal; uncover ἐν εν in σοὶ σοι you καὶ και and; even ἐν εν in ἀκαθαρσίαις ακαθαρσια uncleanness ἀποκαθημένην αποκαθημαι humble; bring low ἐν εν in σοί σοι you 22:10 עֶרְוַת־ ʕerwaṯ- עֶרְוָה nakedness אָ֖ב ʔˌāv אָב father גִּלָּה־ gillā- גלה uncover בָ֑ךְ vˈāḵ בְּ in טְמֵאַ֥ת ṭᵊmēʔˌaṯ טָמֵא unclean הַ ha הַ the נִּדָּ֖ה nniddˌā נִדָּה menstruation עִנּוּ־ ʕinnû- ענה be lowly בָֽךְ׃ vˈāḵ בְּ in 22:10. verecundiora patris discoperuerunt in te inmunditiam menstruatae humiliaverunt in teThey have discovered the nakedness of their father in thee, they have humbled the uncleanness of the menstruous woman in thee. 10. In thee have they discovered their fathers’ nakedness: in thee have they humbled her that was unclean in her separation. 22:9 Клеветники находятся в тебе, чтобы проливать кровь, и на горах едят у тебя {идоложертвенное}, среди тебя производят гнусность. 22:10 αἰσχύνην αισχυνη shame πατρὸς πατηρ father ἀπεκάλυψαν αποκαλυπτω reveal; uncover ἐν εν in σοὶ σοι you καὶ και and; even ἐν εν in ἀκαθαρσίαις ακαθαρσια uncleanness ἀποκαθημένην αποκαθημαι humble; bring low ἐν εν in σοί σοι you 22:10 עֶרְוַת־ ʕerwaṯ- עֶרְוָה nakedness אָ֖ב ʔˌāv אָב father גִּלָּה־ gillā- גלה uncover בָ֑ךְ vˈāḵ בְּ in טְמֵאַ֥ת ṭᵊmēʔˌaṯ טָמֵא unclean הַ ha הַ the נִּדָּ֖ה nniddˌā נִדָּה menstruation עִנּוּ־ ʕinnû- ענה be lowly בָֽךְ׃ vˈāḵ בְּ in 22:10. verecundiora patris discoperuerunt in te inmunditiam menstruatae humiliaverunt in te ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ They have discovered the nakedness of their father in thee, they have humbled the uncleanness of the menstruous woman in thee. |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191410-11. Исчисление половых гнусностей идет сверху вниз и опять вверх. - “Наготу отца открывают”. Как показывают Лев XXII, Втор XXVII:20, разумеется сожительство с женою или наложницей отца, встречавшееся у многих арабов древности: Smith D. Alt, Test. 350. Kinship and Marriage 89: и д: у LXX стыдливый перифраз: “стыд отчий открыша”. - “Жену во время очищения…” - XVIII:6. - “Иной”. В слав. слишком сильно: “кийждо”: евр. “иш” здесь = ???. - “Оскверняет сноху свою”. Блаж. Феодорит: “хуже, чем невестку” (как в слав.) Тацит (V, 5) об евреях: “ужасно похотливый народ: от сожительства с чужими отстраняются, а между собою ничто не запрещается”. - “Сестру свою, дочь отца своего” - не сводную, или: приложение для усиления мысли. Конец исчисления мало уступает началу.Adam Clarke: Commentary on the Bible - 183122:10: In thee have they discovered - They are guilty of the most abominable incest and unnatural lust.On thee have they humbled - In their unholy and unnatural connexions, they have not abstained from those set apart because of their infirmities. The catalogue of crimes that follow is too plain to require comment. Albert Barnes: Notes on the Bible - 183422:10: Set apart for pollution - Or, "unclean by reason of impurity" Lev 12:2.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188022:10: discovered: Gen 35:22, Gen 49:4; Lev 18:7, Lev 18:8, Lev 20:11; Deu 27:20, Deu 27:23; Sa2 16:21, Sa2 16:22; Ch1 5:1; Amo 2:7; Co1 5:1humbled: Eze 18:6; Lev 18:19, Lev 20:18 John Gill22:10 In thee have they discovered their father's nakedness,.... Or, "he discovered" (b), or "uncovered", it being in the singular number; though the Targum, Septuagint, Vulgate Latin, and all the Oriental versions, read in the plural; this, though committed, was done but by a few; it being a sin not so much as named among men, as for a man to lie with his father's wife, 1Cor 5:1 as Reuben did, Gen 35:22 and which is expressly forbidden; and is mentioned first as the capital sin of uncleanness, Lev 18:6,in thee have they humbled her that was set apart for pollution; ravished and deflowered such women who had their menstrues; to lie with such was prohibited by the law of God, Lev 18:19, so that here was a double sin committed; a rape of a woman, whether married or unmarried, at the time of her purgation or sickness; and such a copulation, which at another time would be lawful, ought to be abstained from at such a time, as prejudicial to themselves, and to their posterity, as well as contrary to the divine law. (b) "revelavit", Montanus; "discooperuit", Vatablus; "retegit", Junius & Tremellius, Polanus; "sub. filius", Piscator. John Wesley22:10 Discovered - Defiled their fathers bed.Robert Jamieson, A. R. Fausset and David Brown22:10 set apart for pollution--that is, set apart as unclean (Lev 18:19). |
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22:1022:10: Զամօթ հօր յայտնէին ՚ի քեզ, եւ պղծութեամբ զդաշտանն լլկէին ՚ի քեզ։ Զամօթ հօր յայտնէին ի քեզ, եւ պղծութեամբ զդաշտանն լլկէին ի քեզ:10 Իրենց հօր ամօթն էին մէջտեղ հանում քո մէջ եւ պղծութեամբ դաշտանաւոր կնոջ էին բռնաբարում քո մէջ: 10 Քու մէջդ տղան իր հօրը մերկութիւնը յայտնեց, քու մէջդ անմաքուր եղող կինը անարգեցին։ 22:10: Զամօթ հօր յայտնէին ՚ի քեզ, եւ պղծութեամբ զդաշտանն լլկէին ՚ի քեզ։ 10 Իրենց հօր ամօթն էին մէջտեղ հանում քո մէջ եւ պղծութեամբ դաշտանաւոր կնոջ էին բռնաբարում քո մէջ: 10 Քու մէջդ տղան իր հօրը մերկութիւնը յայտնեց, քու մէջդ անմաքուր եղող կինը անարգեցին։ zohrab-1805▾ eastern-1994▾ western am▾ |
22:1022:10 Наготу отца открывают у тебя, жену во время очищения нечистот ее насилуют у тебя. In thee have they discovered their fathers' nakedness: in thee have they humbled her that was set apart for pollution:22:11 ἕκαστος εκαστος each τὴν ο the γυναῖκα γυνη woman; wife τοῦ ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him ἠνομοῦσαν ανομεω and; even ἕκαστος εκαστος each τὴν ο the νύμφην νυμφη bride; daughter-in-law αὐτοῦ αυτος he; him ἐμίαινεν μιαινω taint; defile ἐν εν in ἀσεβείᾳ ασεβεια irreverence καὶ και and; even ἕκαστος εκαστος each τὴν ο the ἀδελφὴν αδελφη sister αὐτοῦ αυτος he; him θυγατέρα θυγατηρ daughter τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him ἐταπείνουν ταπεινοω humble; bring low ἐν εν in σοί σοι you 22:11 וְ wᵊ וְ and אִ֣ישׁ׀ ʔˈîš אִישׁ man אֶת־ ʔeṯ- אֵת together with אֵ֣שֶׁת ʔˈēšeṯ אִשָּׁה woman רֵעֵ֗הוּ rēʕˈēhû רֵעַ fellow עָשָׂה֙ ʕāśˌā עשׂה make תֹּֽועֵבָ֔ה tˈôʕēvˈā תֹּועֵבָה abomination וְ wᵊ וְ and אִ֥ישׁ ʔˌîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] כַּלָּתֹ֖ו kallāṯˌô כַּלָּה bride טִמֵּ֣א ṭimmˈē טמא be unclean בְ vᵊ בְּ in זִמָּ֑ה zimmˈā זִמָּה loose conduct וְ wᵊ וְ and אִ֛ישׁ ʔˈîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] אֲחֹתֹ֥ו ʔᵃḥōṯˌô אָחֹות sister בַת־ vaṯ- בַּת daughter אָבִ֖יו ʔāvˌiʸw אָב father עִנָּה־ ʕinnā- ענה be lowly בָֽךְ׃ vˈāḵ בְּ in 22:11. et unusquisque in uxorem proximi sui operatus est abominationem et socer nurum suam polluit nefarie frater sororem suam filiam patris sui oppressit in teAnd every one hath committed abomination with his neighbour's wife, and the father in law hath wickedly defiled his daughter in law, the brother hath oppressed his sister the daughter of his father in thee. 11. And one hath committed abomination with his neighbour’s wife; and another hath lewdly defiled his daughter in law; and another in thee hath humbled his sister, his father’s daughter. 22:10 Наготу отца открывают у тебя, жену во время очищения нечистот ее насилуют у тебя. 22:11 ἕκαστος εκαστος each τὴν ο the γυναῖκα γυνη woman; wife τοῦ ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him ἠνομοῦσαν ανομεω and; even ἕκαστος εκαστος each τὴν ο the νύμφην νυμφη bride; daughter-in-law αὐτοῦ αυτος he; him ἐμίαινεν μιαινω taint; defile ἐν εν in ἀσεβείᾳ ασεβεια irreverence καὶ και and; even ἕκαστος εκαστος each τὴν ο the ἀδελφὴν αδελφη sister αὐτοῦ αυτος he; him θυγατέρα θυγατηρ daughter τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him ἐταπείνουν ταπεινοω humble; bring low ἐν εν in σοί σοι you 22:11 וְ wᵊ וְ and אִ֣ישׁ׀ ʔˈîš אִישׁ man אֶת־ ʔeṯ- אֵת together with אֵ֣שֶׁת ʔˈēšeṯ אִשָּׁה woman רֵעֵ֗הוּ rēʕˈēhû רֵעַ fellow עָשָׂה֙ ʕāśˌā עשׂה make תֹּֽועֵבָ֔ה tˈôʕēvˈā תֹּועֵבָה abomination וְ wᵊ וְ and אִ֥ישׁ ʔˌîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] כַּלָּתֹ֖ו kallāṯˌô כַּלָּה bride טִמֵּ֣א ṭimmˈē טמא be unclean בְ vᵊ בְּ in זִמָּ֑ה zimmˈā זִמָּה loose conduct וְ wᵊ וְ and אִ֛ישׁ ʔˈîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] אֲחֹתֹ֥ו ʔᵃḥōṯˌô אָחֹות sister בַת־ vaṯ- בַּת daughter אָבִ֖יו ʔāvˌiʸw אָב father עִנָּה־ ʕinnā- ענה be lowly בָֽךְ׃ vˈāḵ בְּ in 22:11. et unusquisque in uxorem proximi sui operatus est abominationem et socer nurum suam polluit nefarie frater sororem suam filiam patris sui oppressit in te ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And every one hath committed abomination with his neighbour's wife, and the father in law hath wickedly defiled his daughter in law, the brother hath oppressed his sister the daughter of his father in thee. |
jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188022:11: one: or, every onecommitted: Eze 18:11; Lev 18:20, Lev 20:10; Deu 22:22; Job 31:9-11; Jer 5:7, Jer 5:8, Jer 9:2, Jer 29:23; Mal 3:5; Mat 5:27, Mat 5:28; Co1 6:9; Gal 5:19; Heb 13:4 another: or, every one hath lewdly: or, hath by lewdness, Lev 18:15, Lev 20:12, Lev 20:17 his sister: Lev 18:9, Lev 20:17; Deu 27:22; Sa2 13:1, Sa2 13:14, Sa2 13:28, Sa2 13:29 John Gill22:11 And one hath committed abomination with his neighbour's wife,.... The sin of adultery, which is an abominable sin; it is so to God, and it should be so to man: or, "a man hath committed" (c); some man of note, a great man; for this sin prevailed among the princes and nobles: or "everyone"; it being a general vice, which obtained among all ranks, high and low, rich and poor:and another hath lewdly defiled his daughter in law; his wife's daughter, or his son's wife, contrary to Lev 18:15, and another in thee hath humbled his sister, his father's daughter: his own sister, begotten of the same father, though it may be not born of the same mother; yet the relation is too near for marriage; and besides, it is a rape that is here intended; and the uncovering of the nakedness of a sister, whether by father or mother's side, whether born at home or abroad, is prohibited, Lev 18:9, and some have thought that all these acts of uncleanness were committed in honour of their idols, and when they worshipped them on the mountains, Ezek 22:9. (c) "et vir fecit"; Cocceius. |
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22:1122:11: Եւ իւրաքանչիւր ՚ի կին ընկերի՛ իւրում պղծէին, եւ իւրաքանչիւր զնու իւր պղծէին ամպարշտութեամբ, եւ իւրաքանչիւր զքոյր իւր զդուստր հօր իւրոյ լլկէին ՚ի քեզ[12621]։ [12621] Բազումք. Զկին ընկերի իւրոյ պղծ՛՛։ Ոմանք. Զքոյր եւ զդուստր հօր։ Եւ իւրաքանչիւր զկին ընկերի իւրոյ պղծէին, եւ իւրաքանչիւր զնու իւր պղծէին ամպարշտութեամբ, եւ իւրաքանչիւր զքոյր իւր, զդուստր հօր իւրոյ լլկէին ի քեզ:11 Իւրաքանչիւրն իր ընկերոջ կնոջն էր պղծում, իւրաքանչիւրն ամբարշտութեամբ իր հարսին էր պղծում, իւրաքանչիւրն իր քրոջը՝ իր հօր դստերն էր բռնաբարում քո մէջ: 11 Նաեւ մէկը իր դրացիին կնոջ հետ պղծութիւն ըրաւ, մէկը եղեռնագործութիւն ըրաւ՝ իր հարսը պղծելով, քու մէջդ ուրիշ մըն ալ իր քոյրը, իր հօրը աղջիկը բռնաբարեց։ 22:11: Եւ իւրաքանչիւր ՚ի կին ընկերի՛ իւրում պղծէին, եւ իւրաքանչիւր զնու իւր պղծէին ամպարշտութեամբ, եւ իւրաքանչիւր զքոյր իւր զդուստր հօր իւրոյ լլկէին ՚ի քեզ[12621]։ [12621] Բազումք. Զկին ընկերի իւրոյ պղծ՛՛։ Ոմանք. Զքոյր եւ զդուստր հօր։ 11 Իւրաքանչիւրն իր ընկերոջ կնոջն էր պղծում, իւրաքանչիւրն ամբարշտութեամբ իր հարսին էր պղծում, իւրաքանչիւրն իր քրոջը՝ իր հօր դստերն էր բռնաբարում քո մէջ: 11 Նաեւ մէկը իր դրացիին կնոջ հետ պղծութիւն ըրաւ, մէկը եղեռնագործութիւն ըրաւ՝ իր հարսը պղծելով, քու մէջդ ուրիշ մըն ալ իր քոյրը, իր հօրը աղջիկը բռնաբարեց։ zohrab-1805▾ eastern-1994▾ western am▾ |
22:1122:11 Иной делает мерзость с женою ближнего своего, иной оскверняет сноху свою, иной насилует сестру свою, дочь отца своего. And one hath committed abomination with his neighbour' s wife; and another hath lewdly defiled his daughter in law; and another in thee hath humbled his sister, his father' s daughter:22:12 δῶρα δωρον present ἐλαμβάνοσαν λαμβανω take; get ἐν εν in σοί σοι you ὅπως οπως that way; how ἐκχέωσιν εκχεω pour out; drained αἷμα αιμα blood; bloodstreams τόκον τοκος interest καὶ και and; even πλεονασμὸν πλεονασμος take; get ἐν εν in σοί σοι you καὶ και and; even συνετελέσω συντελεω consummate; finish συντέλειαν συντελεια consummation κακίας κακια badness; vice σου σου of you; your τὴν ο the ἐν εν in καταδυναστείᾳ καταδυναστεια my δὲ δε though; while ἐπελάθου επιλανθανομαι forget λέγει λεγω tell; declare κύριος κυριος lord; master 22:12 שֹׁ֥חַד šˌōḥaḏ שֹׁחַד present לָֽקְחוּ־ lˈāqᵊḥû- לקח take בָ֖ךְ vˌāḵ בְּ in לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of שְׁפָךְ־ šᵊfāḵ- שׁפך pour דָּ֑ם dˈām דָּם blood נֶ֧שֶׁךְ nˈešeḵ נֶשֶׁךְ interest וְ wᵊ וְ and תַרְבִּ֣ית ṯarbˈîṯ תַּרְבִּית interest לָקַ֗חַתְּ lāqˈaḥat לקח take וַ wa וְ and תְּבַצְּעִ֤י ttᵊvaṣṣᵊʕˈî בצע cut off רֵעַ֨יִךְ֙ rēʕˈayiḵ רֵעַ fellow בַּ ba בְּ in † הַ the עֹ֔שֶׁק ʕˈōšeq עֹשֶׁק oppression וְ wᵊ וְ and אֹתִ֣י ʔōṯˈî אֵת [object marker] שָׁכַ֔חַתְּ šāḵˈaḥat שׁכח forget נְאֻ֖ם nᵊʔˌum נְאֻם speech אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִֽה׃ [yᵊhwˈih] יְהוָה YHWH 22:12. munera acceperunt apud te ad effundendum sanguinem usuram et superabundantiam accepisti et avare proximos tuos calumniabaris meique oblita es ait Dominus DeusThey have taken gifts in thee to shed blood: thou hast taken usury and increase, and hast covetously oppressed thy neighbours: and thou hast forgotten me, saith the Lord God. 12. In thee have they taken bribes to shed blood; thou hast taken usury and increase, and thou hast greedily gained of thy neighbours by oppression, and hast forgotten me, saith the Lord GOD. 22:11 Иной делает мерзость с женою ближнего своего, иной оскверняет сноху свою, иной насилует сестру свою, дочь отца своего. 22:12 δῶρα δωρον present ἐλαμβάνοσαν λαμβανω take; get ἐν εν in σοί σοι you ὅπως οπως that way; how ἐκχέωσιν εκχεω pour out; drained αἷμα αιμα blood; bloodstreams τόκον τοκος interest καὶ και and; even πλεονασμὸν πλεονασμος take; get ἐν εν in σοί σοι you καὶ και and; even συνετελέσω συντελεω consummate; finish συντέλειαν συντελεια consummation κακίας κακια badness; vice σου σου of you; your τὴν ο the ἐν εν in καταδυναστείᾳ καταδυναστεια my δὲ δε though; while ἐπελάθου επιλανθανομαι forget λέγει λεγω tell; declare κύριος κυριος lord; master 22:12 שֹׁ֥חַד šˌōḥaḏ שֹׁחַד present לָֽקְחוּ־ lˈāqᵊḥû- לקח take בָ֖ךְ vˌāḵ בְּ in לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of שְׁפָךְ־ šᵊfāḵ- שׁפך pour דָּ֑ם dˈām דָּם blood נֶ֧שֶׁךְ nˈešeḵ נֶשֶׁךְ interest וְ wᵊ וְ and תַרְבִּ֣ית ṯarbˈîṯ תַּרְבִּית interest לָקַ֗חַתְּ lāqˈaḥat לקח take וַ wa וְ and תְּבַצְּעִ֤י ttᵊvaṣṣᵊʕˈî בצע cut off רֵעַ֨יִךְ֙ rēʕˈayiḵ רֵעַ fellow בַּ ba בְּ in † הַ the עֹ֔שֶׁק ʕˈōšeq עֹשֶׁק oppression וְ wᵊ וְ and אֹתִ֣י ʔōṯˈî אֵת [object marker] שָׁכַ֔חַתְּ šāḵˈaḥat שׁכח forget נְאֻ֖ם nᵊʔˌum נְאֻם speech אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִֽה׃ [yᵊhwˈih] יְהוָה YHWH 22:12. munera acceperunt apud te ad effundendum sanguinem usuram et superabundantiam accepisti et avare proximos tuos calumniabaris meique oblita es ait Dominus Deus ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ They have taken gifts in thee to shed blood: thou hast taken usury and increase, and hast covetously oppressed thy neighbours: and thou hast forgotten me, saith the Lord God. |
jfb▾ jg▾ tr▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191412. После осквернения крови речь возвращается опять к пролитию крови (д. б. не в собственном смысле, а в смысле лишения куска хлеба), через продажу правосудия, через проценты большие (“рост” слав. “лхву”) и малые (“лих ва” слав. “избыток”; см. XVIII:8, 13) и всякого рода насилие (едва ли под этим последним разумеются такие частности, как тяжкие налоги для покупки союза с Египтом и аммонитянами или обиды переселившимся в Вавилон VII:12; у LXX: “и скончал еси скончание злобы твоея яже в насилии”, т. е. вообще насилия твои дошли до крайних пределов). - “А меня забыл” - звучит здесь трогательно - нежно.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188022:12: taken gifts: Exo 23:7, Exo 23:8; Deu 16:19, Deu 27:25; Isa 1:23; Mic 7:2, Mic 7:3; Zep 3:3, Zep 3:4thou hast: Eze 18:8, Eze 18:13; Exo 22:25, Exo 22:26; Lev 25:35, Lev 25:36; Deu 23:19; Neh 5:1, Neh 5:7; Psa 15:5 greedily: Pro 1:19; Isa 56:11; Mat 23:14, Mat 23:25; Luk 3:13, Luk 18:11, Luk 19:8; Co1 5:11; Co1 6:10; Ti1 3:3, Ti1 6:9, Ti1 6:10; Jam 5:1-4; Jde 1:11 and hast: Eze 23:35; Deu 32:18; Psa 106:21; Jer 2:32, Jer 3:21 John Gill22:12 In thee have they taken gifts to shed blood..... Innocent blood, as the Targum; judges upon the bench, whose office it is to take the part of the innocent, and clear him from unjust charges; and protect him from the violence of wicked and unreasonable men; that lay things to his charge, which, if true, would require blood; and yet men in such offices took bribes to bring in the innocent guilty, and pass sentence of death on him; which is a most shocking iniquity indeed: to take bribes in pecuniary matters is very wicked; but to do it in cases which affect life is most dreadfully cruel: or if it is to be understood of such persons who take bribes to bear false witness against a man, to the taking away of his life, it is a very heinous and detestable sin; for, as for a set of jurymen bribed to bring in a wrong verdict, which would be equally a most enormous crime; such a custom to try causes to be determined by a jury did not obtain among the Jews:thou hast taken usury and increase, and thou hast greedily gained of thy neighbours by extortion; not content with moderate usury, and increase, and even that were forbid the Jews among themselves; so greedy were they of gain at any rate, that they extorted it of their neighbours, in the most violent and oppressive manner. Kimchi, by her "friends or neighbours", understands the Assyrians and Egyptians; to whom she gave gifts, extorted by oppression from her own people, to get help of them: and hast forgotten me, saith the Lord; to seek for help from me; or they had forgotten his law, which forbids the above sins; they had forgotten the instructions, cautions, and directions he had given them. The Targum is, "and hast forsook my worship;'' forgetfulness of God is the cause of all sin. Robert Jamieson, A. R. Fausset and David Brown22:12 forgotten me-- (Deut 32:18; Jer 2:32; Jer 3:21). |
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22:1222:12: Կաշառս առնուին ՚ի միջի քում զի հեղուցուն արիւն, վաշխս եւ տոկոսիս առնուին ՚ի միջի քում. եւ ածից կատարեցից զվախճան չարեաց քոց ըստ բռնութեան քում. քանզի մոռացար զիս՝ ասէ Տէր Տէր[12622]։ [12622] Յոմանս պակասի. ՚Ի միջի քում, զի հեղուցուն արիւն. վաշխս եւ տոկոսիս առնուին ՚ի միջի քում. եւ ածից։ Կաշառս առնուին ի միջի քում զի հեղուցուն արիւն, վաշխս եւ տոկոսիս [482]առնուին ի միջի քում. եւ ածից կատարեցից զվախճան չարեաց քոց ըստ բռնութեան քում, քանզի`` մոռացար զիս, ասէ Տէր Տէր:12 Կաշառք էին վերցնում քո մէջ, որպէսզի արիւն թափէին, վաշխ ու տոկոս էին առնում քո մէջ: Եւ ես վերջ եմ տալու քո չարագործութիւններին՝ ըստ քո գործած բռնութեան, որովհետեւ մոռացել ես ինձ”, - ասում է Տէր Աստուած: 12 Քու մէջդ արիւն թափելու համար կաշառք առին, վաշխ ու տոկոս առիր եւ բռնութիւն ընելով քու դրացիներէդ բան վաստկեցար ագահութեամբ ու զիս մոռցար», կ’ըսէ Տէր Եհովան։ 22:12: Կաշառս առնուին ՚ի միջի քում զի հեղուցուն արիւն, վաշխս եւ տոկոսիս առնուին ՚ի միջի քում. եւ ածից կատարեցից զվախճան չարեաց քոց ըստ բռնութեան քում. քանզի մոռացար զիս՝ ասէ Տէր Տէր[12622]։ [12622] Յոմանս պակասի. ՚Ի միջի քում, զի հեղուցուն արիւն. վաշխս եւ տոկոսիս առնուին ՚ի միջի քում. եւ ածից։ 12 Կաշառք էին վերցնում քո մէջ, որպէսզի արիւն թափէին, վաշխ ու տոկոս էին առնում քո մէջ: Եւ ես վերջ եմ տալու քո չարագործութիւններին՝ ըստ քո գործած բռնութեան, որովհետեւ մոռացել ես ինձ”, - ասում է Տէր Աստուած: 12 Քու մէջդ արիւն թափելու համար կաշառք առին, վաշխ ու տոկոս առիր եւ բռնութիւն ընելով քու դրացիներէդ բան վաստկեցար ագահութեամբ ու զիս մոռցար», կ’ըսէ Տէր Եհովան։ zohrab-1805▾ eastern-1994▾ western am▾ |
22:1222:12 Взятки берут у тебя, чтобы проливать кровь; ты берешь рост и лихву и насилием вымогаешь корысть у ближнего твоего, а Меня забыл, говорит Господь Бог. In thee have they taken gifts to shed blood; thou hast taken usury and increase, and thou hast greedily gained of thy neighbours by extortion, and hast forgotten me, saith the Lord GOD:22:13 ἐὰν εαν and if; unless δὲ δε though; while πατάξω πατασσω pat; impact χεῖρά χειρ hand μου μου of me; mine πρὸς προς to; toward χεῖρά χειρ hand μου μου of me; mine ἐφ᾿ επι in; on οἷς ος who; what συντετέλεσαι συντελεω consummate; finish οἷς ος who; what ἐποίησας ποιεω do; make καὶ και and; even ἐπὶ επι in; on τοῖς ο the αἵμασίν αιμα blood; bloodstreams σου σου of you; your τοῖς ο the γεγενημένοις γινομαι happen; become ἐν εν in μέσῳ μεσος in the midst; in the middle σου σου of you; your 22:13 וְ wᵊ וְ and הִנֵּה֙ hinnˌē הִנֵּה behold הִכֵּ֣יתִי hikkˈêṯî נכה strike כַפִּ֔י ḵappˈî כַּף palm אֶל־ ʔel- אֶל to בִּצְעֵ֖ךְ biṣʕˌēḵ בֶּצַע profit אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשִׂ֑ית ʕāśˈîṯ עשׂה make וְ wᵊ וְ and עַ֨ל־ ʕˌal- עַל upon דָּמֵ֔ךְ dāmˈēḵ דָּם blood אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הָי֖וּ hāyˌû היה be בְּ bᵊ בְּ in תֹוכֵֽךְ׃ ṯôḵˈēḵ תָּוֶךְ midst 22:13. ecce conplosi manus meas super avaritiam tuam quam fecisti et super sanguinem qui effusus est in medio tuiBehold, I have clapped my hands at thy covetousness, which thou hast exercised: and at the blood that hath been shed in the midst of thee. 13. Behold, therefore, I have smitten mine hand at thy dishonest gain which thou hast made, and at thy blood which hath been in the midst of thee. 22:12 Взятки берут у тебя, чтобы проливать кровь; ты берешь рост и лихву и насилием вымогаешь корысть у ближнего твоего, а Меня забыл, говорит Господь Бог. 22:13 ἐὰν εαν and if; unless δὲ δε though; while πατάξω πατασσω pat; impact χεῖρά χειρ hand μου μου of me; mine πρὸς προς to; toward χεῖρά χειρ hand μου μου of me; mine ἐφ᾿ επι in; on οἷς ος who; what συντετέλεσαι συντελεω consummate; finish οἷς ος who; what ἐποίησας ποιεω do; make καὶ και and; even ἐπὶ επι in; on τοῖς ο the αἵμασίν αιμα blood; bloodstreams σου σου of you; your τοῖς ο the γεγενημένοις γινομαι happen; become ἐν εν in μέσῳ μεσος in the midst; in the middle σου σου of you; your 22:13 וְ wᵊ וְ and הִנֵּה֙ hinnˌē הִנֵּה behold הִכֵּ֣יתִי hikkˈêṯî נכה strike כַפִּ֔י ḵappˈî כַּף palm אֶל־ ʔel- אֶל to בִּצְעֵ֖ךְ biṣʕˌēḵ בֶּצַע profit אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשִׂ֑ית ʕāśˈîṯ עשׂה make וְ wᵊ וְ and עַ֨ל־ ʕˌal- עַל upon דָּמֵ֔ךְ dāmˈēḵ דָּם blood אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הָי֖וּ hāyˌû היה be בְּ bᵊ בְּ in תֹוכֵֽךְ׃ ṯôḵˈēḵ תָּוֶךְ midst 22:13. ecce conplosi manus meas super avaritiam tuam quam fecisti et super sanguinem qui effusus est in medio tui ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Behold, I have clapped my hands at thy covetousness, which thou hast exercised: and at the blood that hath been shed in the midst of thee. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191413. “Всплеснул руками” в негодовании: VI:11; ХXI:19, 22. - “О корыстолюбии твоем” LXX не читают.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188022:13: I have: Eze 21:14, Eze 21:17; Num 24:10thy dishonest: Eze 22:27; Pro 28:8; Isa 33:15; Jer 5:26, Jer 5:27, Jer 7:9-11; Amo 2:6-8, Amo 3:10, Amo 8:4-6; Mic 2:1-3, Mic 6:10, Mic 6:11; Th1 4:6 and at: Eze 22:2-4 Geneva 159922:13 Behold, therefore I have (f) smitten my hand at thy dishonest gain which thou hast made, and at thy blood which hath been in the midst of thee.(f) In token of my wrath and vengeance. John Gill22:13 Behold, therefore, I have smitten mine hand at thy dishonest gain which thou hast made,.... As one amazed at it; or as filled with indignation against it; or as grieved and distressed at it; so Jarchi and Kimchi: or else as rejoicing at the punishment going to be inflicted on them for it. So the Septuagint renders it,"I will bring my hand upon them;'' and the Targum, "behold, I will bring my vengeance upon thee for the sins of mammon, &c. Jarchi and Kimchi observe from their Rabbins, that four and twenty sins are recited by Ezekiel; but the final sentence of punishment is for rapine or dishonest gain, which is the greatest evil of all, Ti1 6:10, and at thy blood which hath been in the midst of thee; the innocent blood shed in the midst of her; not so much by thieves and cutthroats, as under a pretence of justice which was very abominable indeed; against which the Lord expresses just and strong resentment. John Wesley22:13 Smitten mine hand - In testimony of my abhorrence.Robert Jamieson, A. R. Fausset and David Brown22:13 smitten mine hand--in token of the indignant vengeance which I will execute on thee (see on Ezek 21:17). |
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22:1322:13: Ահաւասիկ հարից ծա՛փս զծափի ՚ի վերայ գործոցն քոց զոր արարեր, եւ ՚ի վերայ արեանցն գործելոց ՚ի միջի քում։ Ահաւասիկ հարից ծափ զծափի ի վերայ [483]գործոցն քոց զոր արարեր, եւ ի վերայ արեանցն գործելոց ի միջի քում:13 “Ահա ծափ եմ զարնելու քո կատարած գործերին ի տես եւ ի տես քո մէջ կատարուած արիւնահեղութեան: 13 «Ուստի ահա քու ըրած ագահութեանդ ու քու մէջդ եղած արիւնահեղութեան համար ձեռքերս իրարու զարկի։ 22:13: Ահաւասիկ հարից ծա՛փս զծափի ՚ի վերայ գործոցն քոց զոր արարեր, եւ ՚ի վերայ արեանցն գործելոց ՚ի միջի քում։ 13 “Ահա ծափ եմ զարնելու քո կատարած գործերին ի տես եւ ի տես քո մէջ կատարուած արիւնահեղութեան: 13 «Ուստի ահա քու ըրած ագահութեանդ ու քու մէջդ եղած արիւնահեղութեան համար ձեռքերս իրարու զարկի։ zohrab-1805▾ eastern-1994▾ western am▾ |
22:1322:13 И вот, Я всплеснул руками Моими о корыстолюбии твоем, какое обнаруживается у тебя, и о кровопролитии, которое совершается среди тебя. Behold, therefore I have smitten mine hand at thy dishonest gain which thou hast made, and at thy blood which hath been in the midst of thee:22:14 εἰ ει if; whether ὑποστήσεται υφιστημι the καρδία καρδια heart σου σου of you; your εἰ ει if; whether κρατήσουσιν κρατεω seize; retain αἱ ο the χεῖρές χειρ hand σου σου of you; your ἐν εν in ταῖς ο the ἡμέραις ημερα day αἷς ος who; what ἐγὼ εγω I ποιῶ ποιεω do; make ἐν εν in σοί σοι you ἐγὼ εγω I κύριος κυριος lord; master λελάληκα λαλεω talk; speak καὶ και and; even ποιήσω ποιεω do; make 22:14 הֲ hᵃ הֲ [interrogative] יַעֲמֹ֤ד yaʕᵃmˈōḏ עמד stand לִבֵּךְ֙ libbēḵ לֵב heart אִם־ ʔim- אִם if תֶּחֱזַ֣קְנָה teḥᵉzˈaqnā חזק be strong יָדַ֔יִךְ yāḏˈayiḵ יָד hand לַ la לְ to † הַ the יָּמִ֕ים yyāmˈîm יֹום day אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אֲנִ֖י ʔᵃnˌî אֲנִי i עֹשֶׂ֣ה ʕōśˈeh עשׂה make אֹותָ֑ךְ ʔôṯˈāḵ אֵת [object marker] אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH דִּבַּ֥רְתִּי dibbˌartî דבר speak וְ wᵊ וְ and עָשִֽׂיתִי׃ ʕāśˈîṯî עשׂה make 22:14. numquid sustinebit cor tuum aut praevalebunt manus tuae in diebus quos ego faciam tibi ego Dominus locutus sum et faciamShall thy heart endure, or shall thy hands prevail in the days which I will bring upon thee: I the Lord have spoken, and will do it. 14. Can thine heart endure, or can thine hands be strong, in the days that I shall deal with thee? I the LORD have spoken it, and will do it. 22:13 И вот, Я всплеснул руками Моими о корыстолюбии твоем, какое обнаруживается у тебя, и о кровопролитии, которое совершается среди тебя. 22:14 εἰ ει if; whether ὑποστήσεται υφιστημι the καρδία καρδια heart σου σου of you; your εἰ ει if; whether κρατήσουσιν κρατεω seize; retain αἱ ο the χεῖρές χειρ hand σου σου of you; your ἐν εν in ταῖς ο the ἡμέραις ημερα day αἷς ος who; what ἐγὼ εγω I ποιῶ ποιεω do; make ἐν εν in σοί σοι you ἐγὼ εγω I κύριος κυριος lord; master λελάληκα λαλεω talk; speak καὶ και and; even ποιήσω ποιεω do; make 22:14 הֲ hᵃ הֲ [interrogative] יַעֲמֹ֤ד yaʕᵃmˈōḏ עמד stand לִבֵּךְ֙ libbēḵ לֵב heart אִם־ ʔim- אִם if תֶּחֱזַ֣קְנָה teḥᵉzˈaqnā חזק be strong יָדַ֔יִךְ yāḏˈayiḵ יָד hand לַ la לְ to † הַ the יָּמִ֕ים yyāmˈîm יֹום day אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אֲנִ֖י ʔᵃnˌî אֲנִי i עֹשֶׂ֣ה ʕōśˈeh עשׂה make אֹותָ֑ךְ ʔôṯˈāḵ אֵת [object marker] אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH דִּבַּ֥רְתִּי dibbˌartî דבר speak וְ wᵊ וְ and עָשִֽׂיתִי׃ ʕāśˈîṯî עשׂה make 22:14. numquid sustinebit cor tuum aut praevalebunt manus tuae in diebus quos ego faciam tibi ego Dominus locutus sum et faciam ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Shall thy heart endure, or shall thy hands prevail in the days which I will bring upon thee: I the Lord have spoken, and will do it. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191414. Вопросительная форма для усиления утверждена. Ответ на этот вопрос дан в VII:17; XXI:12. Вопроса о сопротивлении Навуходоносору не могло и быть, потому что в лице его и через него будет действовать сам Бог; он это обещает а уж можно быть уверенным, что он свою угрозу исполнит (сильное: “сказал и сделаю”).R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188022:14: Thine heart: Eze 21:7, Eze 28:9; Job 40:9; Isa 31:3, Isa 45:9; Jer 13:21; Co1 10:22; Heb 10:31I the: Eze 5:13, Eze 17:24, Eze 24:14; Sa1 15:29; Mar 13:31 Geneva 159922:14 Can thy heart endure, or can thy hands (g) be strong, in the days that I shall deal with thee? I the LORD have spoken [it], and will do [it].(g) That is, able to defend yourself. John Gill22:14 Can thine heart endure,.... Or "stand" (d): surely it must fall within thee; become like water, and melt as wax, be it ever so hard and adamantine:or can thine hands be strong in the days that I shall deal with thee? surely they must become weak, and drop, and not be able to hold a weapon for defence: and, if this would be the case, when God should deal with the Jews for their sins, by sending the Chaldean army to besiege their city, and take it; how will it be with sinners at the day of judgment, and to all eternity, when the awful sentence shall be pronounced, "go ye cursed"; when the wrath of God shall be poured out upon them; when they shall be cast into hell, where the worm dies not, and the fire is not quenched? this will be intolerable by the most stout hearted sinner; no heart will be strong enough to stand up under it, or hands to keep it off: I the Lord have spoken it, and will do it; he who is the mighty God, the eternal and unchangeable Jehovah; he has said it, that he will deal with impenitent sinners in a way of wrath, and he will be as good as his word; he will certainly accomplish it; it is in vain for men to flatter themselves to the contrary; or to put away the evil day far from them; it shall surely be. The Targum is, "I have decreed by my word, and I will establish it.'' (d) "num quid stabit cor tuum?" Paginus, Montanus; "consistet" Munster, Vatablus, Piscator; "perstabit", Junius and Tremellius, Polanus; "constabit", Coeccius, Starckius. John Wesley22:14 Endure - Withstand the evils that are coming, or bear them when come.Robert Jamieson, A. R. Fausset and David Brown22:14 (Ezek 21:7). |
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22:1422:14: Եւ եթէ ժուժկալեսցի սիրտ քո. եթէ զօրասցին ձեռք քո յաւուրսն յորս ե՛ս արարից ընդ քեզ. ե՛ս Տէր խօսեցայ՝ եւ արարից[12623]։ [12623] Ոմանք. Եթէ ժուժկալեսցի։ [484]Եւ եթէ ժուժկալեսցի սիրտ քո, եթէ զօրասցին`` ձեռք քո յաւուրսն յորս ես արարից ընդ քեզ. ես Տէր խօսեցայ, եւ արարից:14 Պիտի դիմանա՞յ քո սիրտը, պիտի զօրանա՞ն քո ձեռքերն այն օրերին, երբ դրանք գլխիդ բերեմ: Ես՝ Տէրս եմ ասում, եւ անելու եմ: 14 Միթէ քու սիրտդ կրնա՞յ դիմանալ, կամ թէ ձեռքերդ կրնա՞ն ուժովնալ այն օրերը՝ երբ ես քեզի հատուցում ընեմ։ Ես՝ Տէրս՝ խօսեցայ ու պիտի կատարեմ։ 22:14: Եւ եթէ ժուժկալեսցի սիրտ քո. եթէ զօրասցին ձեռք քո յաւուրսն յորս ե՛ս արարից ընդ քեզ. ե՛ս Տէր խօսեցայ՝ եւ արարից[12623]։ [12623] Ոմանք. Եթէ ժուժկալեսցի։ 14 Պիտի դիմանա՞յ քո սիրտը, պիտի զօրանա՞ն քո ձեռքերն այն օրերին, երբ դրանք գլխիդ բերեմ: Ես՝ Տէրս եմ ասում, եւ անելու եմ: 14 Միթէ քու սիրտդ կրնա՞յ դիմանալ, կամ թէ ձեռքերդ կրնա՞ն ուժովնալ այն օրերը՝ երբ ես քեզի հատուցում ընեմ։ Ես՝ Տէրս՝ խօսեցայ ու պիտի կատարեմ։ zohrab-1805▾ eastern-1994▾ western am▾ |
22:1422:14 Устоит ли сердце твое, будут ли тверды руки твои в те дни, в которые буду действовать против тебя? Я, Господь, сказал и сделаю. Can thine heart endure, or can thine hands be strong, in the days that I shall deal with thee? I the LORD have spoken [it], and will do:22:15 καὶ και and; even διασκορπιῶ διασκορπιζω disperse; confound σε σε.1 you ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste καὶ και and; even διασπερῶ διασπειρω sow abroad; scatter around σε σε.1 you ἐν εν in ταῖς ο the χώραις χωρα territory; estate καὶ και and; even ἐκλείψει εκλειπω leave off; cease ἡ ο the ἀκαθαρσία ακαθαρσια uncleanness σου σου of you; your ἐκ εκ from; out of σοῦ σου of you; your 22:15 וַ wa וְ and הֲפִיצֹותִ֤י hᵃfîṣôṯˈî פוץ disperse אֹותָךְ֙ ʔôṯāḵ אֵת [object marker] בַּ ba בְּ in † הַ the גֹּויִ֔ם ggôyˈim גֹּוי people וְ wᵊ וְ and זֵרִיתִ֖יךְ zērîṯˌîḵ זרה scatter בָּ bā בְּ in † הַ the אֲרָצֹ֑ות ʔᵃrāṣˈôṯ אֶרֶץ earth וַ wa וְ and הֲתִמֹּתִ֥י hᵃṯimmōṯˌî תמם be complete טֻמְאָתֵ֖ךְ ṭumʔāṯˌēḵ טֻמְאָה uncleanness מִמֵּֽךְ׃ mimmˈēḵ מִן from 22:15. et dispergam te in nationes et ventilabo te in terras et deficere faciam inmunditiam tuam a teAnd I will disperse thee in the nations, and will scatter thee among the countries, and I will put an end to thy uncleanness in thee. 15. And I will scatter thee among the nations, and disperse thee through the countries; and I will consume thy filthiness out of thee. 22:14 Устоит ли сердце твое, будут ли тверды руки твои в те дни, в которые буду действовать против тебя? Я, Господь, сказал и сделаю. 22:15 καὶ και and; even διασκορπιῶ διασκορπιζω disperse; confound σε σε.1 you ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste καὶ και and; even διασπερῶ διασπειρω sow abroad; scatter around σε σε.1 you ἐν εν in ταῖς ο the χώραις χωρα territory; estate καὶ και and; even ἐκλείψει εκλειπω leave off; cease ἡ ο the ἀκαθαρσία ακαθαρσια uncleanness σου σου of you; your ἐκ εκ from; out of σοῦ σου of you; your 22:15 וַ wa וְ and הֲפִיצֹותִ֤י hᵃfîṣôṯˈî פוץ disperse אֹותָךְ֙ ʔôṯāḵ אֵת [object marker] בַּ ba בְּ in † הַ the גֹּויִ֔ם ggôyˈim גֹּוי people וְ wᵊ וְ and זֵרִיתִ֖יךְ zērîṯˌîḵ זרה scatter בָּ bā בְּ in † הַ the אֲרָצֹ֑ות ʔᵃrāṣˈôṯ אֶרֶץ earth וַ wa וְ and הֲתִמֹּתִ֥י hᵃṯimmōṯˌî תמם be complete טֻמְאָתֵ֖ךְ ṭumʔāṯˌēḵ טֻמְאָה uncleanness מִמֵּֽךְ׃ mimmˈēḵ מִן from 22:15. et dispergam te in nationes et ventilabo te in terras et deficere faciam inmunditiam tuam a te ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And I will disperse thee in the nations, and will scatter thee among the countries, and I will put an end to thy uncleanness in thee. |
jfb▾ jg▾ gnv▾ tr▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191415. “Положу конец мерзостям твоим среди тебя”. Это и есть единственная цель столь сурового суда.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188022:15: scatter: Eze 5:12, Eze 12:14, Eze 12:15, Eze 34:6, Eze 36:19; Lev 26:33; Deu 4:27, Deu 28:25, Deu 28:64; Neh 1:8; Jer 15:4; Zac 7:14consume: Eze 22:18, Eze 22:22, Eze 20:38, Eze 23:47, Eze 23:48, Eze 24:6-14; Isa 1:25; Zac 13:9; Mal 3:3, Mal 4:1; Mat 3:12; Pe1 4:12 Geneva 159922:15 And I will scatter thee among the nations, and disperse thee in the countries, and will consume thy (h) filthiness out of thee.(h) I will thus take away the occasion of your wickedness. John Gill22:15 And I will scatter thee among the Heathen, and disperse thee in the countries,.... Not only cause them to be carried captive to some one place, as Babylon; but to be scattered and dispersed throughout the various provinces of it, and in other nations, as chaff is by the winds; signifying hereby the power by which it would be done; their weakness, who would not be able to hinder it; and the uncomfortable condition they would be in:and will consume thy filthiness out of thee; by destroying some filthy persons, and reforming others; by bringing them by means of those afflictions to a sense of their sins, and to forsake them; and so would be refined as silver from its dross in a furnace: it may have a particular reference to their idolatry, that filthy sin, which they were cured of, and purged from, by their captivity, and to which they returned no more. Robert Jamieson, A. R. Fausset and David Brown22:15 consume thy filthiness out of thee--the object of God in scattering the Jews. |
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22:1522:15: Եւ ցրուեցից զքեզ ընդ ազգս՝ եւ ցանեցի՛ց զքեզ ընդ գաւառս, եւ պակասեսցէ պղծութիւն քո ՚ի քէն. Եւ ցրուեցից զքեզ ընդ ազգս, եւ ցանեցից զքեզ ընդ գաւառս, եւ [485]պակասեսցէ պղծութիւն քո ի քէն:15 Սփռելու եմ քեզ ազգերի մէջ, ցիր ու ցան եմ անելու երկրներով մէկ, եւ քո միջից պղծութիւնը պակասելու է: 15 Քեզ ազգերու մէջ պիտի ցրուեմ ու քեզ երկիրներու մէջ ցիրուցան պիտի ընեմ եւ քու պղծութիւնդ քեզմէ պիտի ջնջեմ։ 22:15: Եւ ցրուեցից զքեզ ընդ ազգս՝ եւ ցանեցի՛ց զքեզ ընդ գաւառս, եւ պակասեսցէ պղծութիւն քո ՚ի քէն. 15 Սփռելու եմ քեզ ազգերի մէջ, ցիր ու ցան եմ անելու երկրներով մէկ, եւ քո միջից պղծութիւնը պակասելու է: 15 Քեզ ազգերու մէջ պիտի ցրուեմ ու քեզ երկիրներու մէջ ցիրուցան պիտի ընեմ եւ քու պղծութիւնդ քեզմէ պիտի ջնջեմ։ zohrab-1805▾ eastern-1994▾ western am▾ |
22:1522:15 И рассею тебя по народам, и развею тебя по землям, и положу конец мерзостям твоим среди тебя. And I will scatter thee among the heathen, and disperse thee in the countries, and will consume thy filthiness out of thee:22:16 καὶ και and; even κατακληρονομήσω κατακληρονομεω possess; give possession ἐν εν in σοὶ σοι you κατ᾿ κατα down; by ὀφθαλμοὺς οφθαλμος eye; sight τῶν ο the ἐθνῶν εθνος nation; caste καὶ και and; even γνώσεσθε γινωσκω know διότι διοτι because; that ἐγὼ εγω I κύριος κυριος lord; master 22:16 וְ wᵊ וְ and נִחַ֥לְתְּ niḥˌalt חלל defile בָּ֖ךְ bˌāḵ בְּ in לְ lᵊ לְ to עֵינֵ֣י ʕênˈê עַיִן eye גֹויִ֑ם ḡôyˈim גֹּוי people וְ wᵊ וְ and יָדַ֖עַתְּ yāḏˌaʕat ידע know כִּֽי־ kˈî- כִּי that אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH 22:16. et possidebo te in conspectu gentium et scies quia ego DominusAnd I will possess thee in the sight of the Gentiles, and thou shalt know that I am the Lord. 16. And thou shalt be profaned in thyself, in the sight of the nations; and thou shalt know that I am the LORD. 22:15 И рассею тебя по народам, и развею тебя по землям, и положу конец мерзостям твоим среди тебя. 22:16 καὶ και and; even κατακληρονομήσω κατακληρονομεω possess; give possession ἐν εν in σοὶ σοι you κατ᾿ κατα down; by ὀφθαλμοὺς οφθαλμος eye; sight τῶν ο the ἐθνῶν εθνος nation; caste καὶ και and; even γνώσεσθε γινωσκω know διότι διοτι because; that ἐγὼ εγω I κύριος κυριος lord; master 22:16 וְ wᵊ וְ and נִחַ֥לְתְּ niḥˌalt חלל defile בָּ֖ךְ bˌāḵ בְּ in לְ lᵊ לְ to עֵינֵ֣י ʕênˈê עַיִן eye גֹויִ֑ם ḡôyˈim גֹּוי people וְ wᵊ וְ and יָדַ֖עַתְּ yāḏˌaʕat ידע know כִּֽי־ kˈî- כִּי that אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH 22:16. et possidebo te in conspectu gentium et scies quia ego Dominus ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And I will possess thee in the sight of the Gentiles, and thou shalt know that I am the Lord. |
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 - 1903-191416. “Сделаешь сам себя презренным” - предположительный перевод еврейского выражения, которое буквально следовало бы перевести: “ты осквернишь себя”. LXX, читая “нахал” вместо “халал”: klhronomhsw en soi, “и владети буду тобою”, т. е. ты опять станешь, как некогда, владением и наследием моим.Adam Clarke: Commentary on the Bible - 183122:16: Thou shalt know that I am the Lord - I shall so deal with and punish thee, that thou shalt be obliged to own the vindictive hand of a sin-avenging God.Albert Barnes: Notes on the Bible - 183422:16: Thou shalt take ... - Better as in the margin. Thou shalt by thine own fault forfeit the privileges of a holy nation.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188022:16: take thine inheritance in thyself: or, be profaned in thyself, Eze 7:24, Eze 25:3; Isa 43:28, Isa 47:6thou shalt know: Eze 6:7, Eze 39:6, Eze 39:7, Eze 39:28; Exo 8:22; Kg1 20:13, Kg1 20:28; Psa 9:16, Psa 83:18; Isa 37:20; Dan 4:25, Dan 4:32-35 Geneva 159922:16 And thou shalt take thy (i) inheritance in thyself in the sight of the nations, and thou shalt know that I [am] the LORD.(i) You will be no more the inheritance of the Lord, but forsaken. John Gill22:16 And thou shalt take thine inheritance in thyself in the sight of the Heathen,.... No longer be the inheritance of God, but their own; and not have God to be their portion and inheritance, but themselves; and a poor portion and inheritance that must be, being in captivity, poverty, and distress; enjoying neither their civil nor religious liberties, as heretofore; it would be now manifest to the Heathens that they were forsaken of God, and left to themselves. Some render it, "and thou shalt be profaned, or polluted in thyself" (e); shalt be known to be so to thyself, as well as appear so to others. The Targum is,"I will be sanctified in thee before the people:'' and thou shalt know that I am the Lord; able to do what I say; faithful to my word; omniscient, omnipresent, and omnipotent; and this thou shalt not only know, but own and acknowledge, when these calamities take place, and have their effect. (e) "et prophana effecta in te", Junius & Tremellius, Polanus; "prophana efficeris", Piscator; "et polluta eris in te", Grotius; "et prophnata eris in te", Starckiss; "et prophanaberis in te", Cocceius. John Wesley22:16 In thyself - Whereas I was thine inheritance so long as thou wert a holy, obedient people; now be an inheritance to thyself, if thou canst.Robert Jamieson, A. R. Fausset and David Brown22:16 take thine inheritance in thyself--Formerly thou wast Mine inheritance; but now, full of guilt, thou art no longer Mine, but thine own inheritance to thyself; "in the sight of the heathen," that is, even they shall see that, now that thou hast become a captive, thou art no longer owned as Mine [VATABLUS]. FAIRBAIRN and others needlessly take the Hebrew from a different root, "thou shalt be polluted by ('in,' [HENDERSON]) thyself," &c.; the heathen shall regard thee as a polluted thing, who hast brought thine own reproach on thyself. |
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22:1622:16: եւ ժառանգեցից ՚ի քեզ յանդիման ազգացն. եւ ծանիջիք թէ ե՛ս եմ Տէր[12624]։ [12624] Ոմանք. Եւ ժառանգեցից զքեզ։ Եւ ժառանգեցից`` ի քեզ յանդիման ազգացն, եւ ծանիջիք թէ ես եմ Տէր:16 Դա եմ ժառանգութիւն թողնելու քեզ ազգերի մէջ, եւ պէտք է իմանաք, որ ես եմ Տէրը”»: 16 Դուն քեզմէ պիտի պղծուիս ազգերուն աչքերուն առջեւ ու պիտի գիտնաս թէ՝ ես եմ Տէրը»։ 22:16: եւ ժառանգեցից ՚ի քեզ յանդիման ազգացն. եւ ծանիջիք թէ ե՛ս եմ Տէր[12624]։ [12624] Ոմանք. Եւ ժառանգեցից զքեզ։ 16 Դա եմ ժառանգութիւն թողնելու քեզ ազգերի մէջ, եւ պէտք է իմանաք, որ ես եմ Տէրը”»: 16 Դուն քեզմէ պիտի պղծուիս ազգերուն աչքերուն առջեւ ու պիտի գիտնաս թէ՝ ես եմ Տէրը»։ zohrab-1805▾ eastern-1994▾ western am▾ |
22:1622:16 И сделаешь сам себя презренным перед глазами народов, и узнаешь, что Я Господь. And thou shalt take thine inheritance in thyself in the sight of the heathen, and thou shalt know that I [am] the LORD:22:17 καὶ και and; even ἐγένετο γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master πρός προς to; toward με με me λέγων λεγω tell; declare 22:17 וַ wa וְ and יְהִ֥י yᵊhˌî היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֵלַ֥י ʔēlˌay אֶל to לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say 22:17. et factum est verbum Domini ad me dicensAnd the word of the Lord came to me, saying: 17. And the word of the LORD came unto me, saying, 22:16 И сделаешь сам себя презренным перед глазами народов, и узнаешь, что Я Господь. 22:17 καὶ και and; even ἐγένετο γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master πρός προς to; toward με με me λέγων λεγω tell; declare 22:17 וַ wa וְ and יְהִ֥י yᵊhˌî היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֵלַ֥י ʔēlˌay אֶל to לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say 22:17. et factum est verbum Domini ad me dicens ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And the word of the Lord came to me, saying: |
jg▾ kad▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191417-22. Предстоящую осаду Иерусалима, в который сбегутся жители окрестных городов, пророк сравнивает с плавкою в печи неочищенного серебра (“изгарь серебра” - слав. “сребро смешено”), в куске которого гораздо более, чем серебра (в знак чего оно в ст. 18: поставлено на последнем месте и только в 20-м на первом) неблагородных примесей: меди, железа, свинца и олова (слав. для отличия от свинца: “олово чистое”; у LXX: kassiteroV и moliboV). Сравнение это, при котором Иезекиилю несомненно предносилось Ис I:22, а м. б. и Иер VI:27: (ср. Зах XIII:9; Мал III:3), имеет в основании мысль не столько об очищении Израиля, сколько о каре его (хотя несомненно серебро - благочестивые, но ничего не сказано об отделении серебра через плавку, а только о самом плавлении, “так я во гневе Моем в ярости Моей соберу и положу (Вульг.: requiescam) и расплавлю вас”). Замечательно, что для Иезекииля Израиль как бы сводится к Иерусалиму: ст. 19. Когда наступит то, что предсказывает пророк, тогда иудеи узнают, что имели против себя Бога, Которого они считали другом; ст. 22, ср. V:13.Albert Barnes: Notes on the Bible - 183422:17: The fifth word of judgment. The furnace. In the besieged city the people shall be tried and purged.Carl Friedrich Keil and Franz Delitzsch22:17Refining of Israel in the Furnace of Besieged Jerusalem Ezek 22:17. And the word of Jehovah came to me, saying, Ezek 22:18. Son of man, the house of Israel has become to me as dross; they are all brass, and tin, and iron, and lead in the furnace; dross of silver have they become. Ezek 22:19. Therefore thus saith the Lord Jehovah, Because ye have all become dross, therefore, behold, I gather you together in Jerusalem. Ezek 22:20. As men gather together silver, and brass, and iron, and lead, and tin into the furnace, to blow the fire upon it for melting, so will I gather (you) together in my anger and my wrath, and put you in and melt you. Ezek 22:21. And I will collect you together, and blow the fire of my wrath upon you, that ye may be melted therein. Ezek 22:22. As silver is melted in the furnace, so shall ye be melted therein (viz., in Jerusalem), and shall learn that I Jehovah have poured out my wrath upon you. - This second word of God rests no doubt upon the figure in Ezek 22:15, of the uncleanness or dirt of sin; but it is not an exposition of the removal of the dirt, as predicted there. For that was to be effected through the dispersion of Israel among the nations, whereas the word of God, from Ezek 22:17 onwards, represents the siege awaiting Jerusalem as a melting process, through which God will separate the silver ore contained in Israel from the baser metals mingled with it. In Ezek 22:18 it commences with a description of the existing condition of Israel. It has turned to dross. היוּ is clearly a perfect, and is not to be taken as a prophetical future, as Kliefoth proposes. Such a rendering is not only precluded by the clause 'יען היות in Ezek 22:19, cut could only be made to yield an admissible sense by taking the middle clause of the verse, "all of them brass and tin," etc., as a statement of what Israel had become, or as a preterite in opposition to all the rules of Hebrew syntax, inasmuch as this clause merely furnishes an explanation of היוּ־לסוּג. סוּג, which only occurs here, for סיג signifies dross, not smelting-ore (Kliefoth), literally, recedanea, the baser ingredients which are mixed with the silver, and separated from it by smelting. This is the meaning here, where it is directly afterwards interpreted as consisting of brass, tin, iron, and lead, and then still further defined as סגּים כּסף, dross of silver, i.e., brass, tin, iron, and lead, with a mixture of silver. Because Israel had turned into silver-dross of this kind, the Lord would gather it together in Jerusalem, to smelt it there as in a smelting furnace; just as men gather together brass, iron, lead, and tin in a furnace to smelt them, or rather to separate the silver contained thereon. קבצת כּסף, literally, a collection of silver, etc., for "like a collection." The כ simil. is probably omitted for the sake of euphony, to avoid the discord occasioned by prefixing it to קבצת. Ezekiel mentions the silver as well, because there is some silver contained in the brass, iron, etc., or the dross is silver-dross. התּוּך, nomen verbale, from נתך in the Hiphil, smelting; literally, as the smelting of silver takes place in the furnace. The smelting is treated here simply as a figurative representation of punishment, and consequently the result of the smelting, namely, the refining of the silver by the removal of the baser ingredients, is not referred to any further, as in the case in Is 1:22, Is 1:25; Jer 6:27-30; Mal 3:2-3. This smelting process was experienced by Israel in the last siege of Jerusalem by the Chaldeans. John Gill22:17 And the word of the Lord came unto me,.... The word of prophecy from the Lord, as the Targum:saying; as follows: |
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22:1722:17: Եւ եղեւ բան Տեառն առ իս՝ եւ ասէ. Եւ եղեւ բան Տեառն առ իս եւ ասէ:17 Տէրը խօսեց ինձ հետ ու ասաց. 17 Տէրոջը խօսքը ինծի եղաւ՝ ըսելով. 22:17: Եւ եղեւ բան Տեառն առ իս՝ եւ ասէ. 17 Տէրը խօսեց ինձ հետ ու ասաց. 17 Տէրոջը խօսքը ինծի եղաւ՝ ըսելով. zohrab-1805▾ eastern-1994▾ western am▾ |
22:1722:17 И было ко мне слово Господне: And the word of the LORD came unto me, saying:22:18 υἱὲ υιος son ἀνθρώπου ανθρωπος person; human ἰδοὺ ιδου see!; here I am γεγόνασί γινομαι happen; become μοι μοι me ὁ ο the οἶκος οικος home; household Ισραηλ ισραηλ.1 Israel ἀναμεμειγμένοι αναμιγνυμι all; every χαλκῷ χαλκεος of brass καὶ και and; even σιδήρῳ σιδηρος iron καὶ και and; even κασσιτέρῳ κασσιτερος and; even μολίβῳ μολιβος in μέσῳ μεσος in the midst; in the middle ἀργυρίου αργυριον silver piece; money ἀναμεμειγμένος αναμιγνυμι be 22:18 בֶּן־ ben- בֵּן son אָדָ֕ם ʔāḏˈām אָדָם human, mankind הָיוּ־ hāyû- היה be לִ֥י lˌî לְ to בֵֽית־ vˈêṯ- בַּיִת house יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel לְל *lᵊ לְ to סִ֑יגסוג *sˈîḡ סִיג lead oxide כֻּלָּ֡ם kullˈām כֹּל whole נְ֠חֹשֶׁת nᵊḥōšˌeṯ נְחֹשֶׁת bronze וּ û וְ and בְדִ֨יל vᵊḏˌîl בְּדִיל tin וּ û וְ and בַרְזֶ֤ל varzˈel בַּרְזֶל iron וְ wᵊ וְ and עֹופֶ֨רֶת֙ ʕôfˈereṯ עֹופֶרֶת lead בְּ bᵊ בְּ in תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst כּ֔וּר kˈûr כּוּר furnace סִגִ֥ים siḡˌîm סִיג lead oxide כֶּ֖סֶף kˌesef כֶּסֶף silver הָיֽוּ׃ ס hāyˈû . s היה be 22:18. fili hominis versa est mihi domus Israhel in scoriam omnes isti aes et stagnum et ferrum et plumbum in medio fornacis scoria argenti facti suntSon of man, the house of Israel is become dross to me: all these are brass, and tin, and iron, and lead, in the midst of the furnace: they are become the dross of silver. 18. Son of man, the house of Israel is become dross unto me: all of them are brass and tin and iron and lead, in the midst of the furnace; they are the dross of silver. 22:17 И было ко мне слово Господне: 22:18 υἱὲ υιος son ἀνθρώπου ανθρωπος person; human ἰδοὺ ιδου see!; here I am γεγόνασί γινομαι happen; become μοι μοι me ὁ ο the οἶκος οικος home; household Ισραηλ ισραηλ.1 Israel ἀναμεμειγμένοι αναμιγνυμι all; every χαλκῷ χαλκεος of brass καὶ και and; even σιδήρῳ σιδηρος iron καὶ και and; even κασσιτέρῳ κασσιτερος and; even μολίβῳ μολιβος in μέσῳ μεσος in the midst; in the middle ἀργυρίου αργυριον silver piece; money ἀναμεμειγμένος αναμιγνυμι be 22:18 בֶּן־ ben- בֵּן son אָדָ֕ם ʔāḏˈām אָדָם human, mankind הָיוּ־ hāyû- היה be לִ֥י lˌî לְ to בֵֽית־ vˈêṯ- בַּיִת house יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel כֻּלָּ֡ם kullˈām כֹּל whole נְ֠חֹשֶׁת nᵊḥōšˌeṯ נְחֹשֶׁת bronze וּ û וְ and בְדִ֨יל vᵊḏˌîl בְּדִיל tin וּ û וְ and בַרְזֶ֤ל varzˈel בַּרְזֶל iron וְ wᵊ וְ and עֹופֶ֨רֶת֙ ʕôfˈereṯ עֹופֶרֶת lead בְּ bᵊ בְּ in תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst כּ֔וּר kˈûr כּוּר furnace סִגִ֥ים siḡˌîm סִיג lead oxide כֶּ֖סֶף kˌesef כֶּסֶף silver הָיֽוּ׃ ס hāyˈû . s היה be 22:18. fili hominis versa est mihi domus Israhel in scoriam omnes isti aes et stagnum et ferrum et plumbum in medio fornacis scoria argenti facti sunt ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Son of man, the house of Israel is become dross to me: all these are brass, and tin, and iron, and lead, in the midst of the furnace: they are become the dross of silver. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 170617 And the word of the LORD came unto me, saying, 18 Son of man, the house of Israel is to me become dross: all they are brass, and tin, and iron, and lead, in the midst of the furnace; they are even the dross of silver. 19 Therefore thus saith the Lord GOD; Because ye are all become dross, behold, therefore I will gather you into the midst of Jerusalem. 20 As they gather silver, and brass, and iron, and lead, and tin, into the midst of the furnace, to blow the fire upon it, to melt it; so will I gather you in mine anger and in my fury, and I will leave you there, and melt you. 21 Yea, I will gather you, and blow upon you in the fire of my wrath, and ye shall be melted in the midst thereof. 22 As silver is melted in the midst of the furnace, so shall ye be melted in the midst thereof; and ye shall know that I the LORD have poured out my fury upon you.The same melancholy string is still harped upon, and various turns are given it, to make it affecting, that it may be influencing. The prophet must here show, or at least it is here shown him, that the whole house of Israel has become as dross and that as dross they shall be consumed. What David has said concerning the wicked ones of the world is here said concerning the wicked ones of the church, now that it is corrupt and degenerate (Ps. cxix. 119): Thou puttest away all the wicked of the earth like dross. I. See here how the wretched degeneracy of the house of Israel is described. That state, in David's and Solomon's time, had been a head of gold; when the kingdoms were divided it was as the arms of silver. But now, 1. It has degenerated into baser metal, of no value in comparison with what it formerly was: They are all brass, and tin, and iron, and lead, which some make to signify divers sorts of sinners among them. Their being brass denotes the impudence of some in their wickedness; they are brazen-faced, and cannot blush; their shoes had been iron and brass (Deut. xxxiii. 25), but now their brow is so, Isa. xlviii. 4. Their being tin denotes the hypocritical profession of piety with which many of them cover their iniquity; they have a specious show, but no intrinsic worth. Their being iron denotes the cruel disposition of some, and their delight in war, according to the character of the iron age. Their being lead denotes their dulness, sottishness, and stupidity: though soft and pliable to evil, yet heavy and not movable to good. How has the gold become dross! How has the most fine gold changed! So is Jerusalem's degeneracy bewailed, Lam. iv. 1. Yet this is not the worst; these metals, though of less value, are yet of good use. But, 2. The house of Israel has become dross to me. So she is in God's account, whatever she is in her own and her neighbours' account. They were silver, but now they are even the dross of silver; the word signifies all the dirt, and rubbish, and worthless stuff, that are separated from the silver in the washing, melting, and refining of it. Note, Sinners, and especially degenerate professors, are in God's account as dross, vile, and contemptible, and of no account, as the evil figs which could not be eaten, they were so evil. They are useless and fit for nothing; of no consistency with themselves and no service to man. II. How the woeful destruction of this degenerate house of Israel is foretold. They are all gathered together in Jerusalem; thither people fled from all parts of the country as to a city of refuge, not only because it was a strong city, but because it was the holy city. Now God tells them that their flocking into Jerusalem, which they intended for their security, should be as the gathering of various sorts of metal into the furnace or crucible, to be melted down, and to have the dross separated from them. They are in the midst of Jerusalem, surrounded by the forces of the enemy; and, being thus enclosed, 1. The fire of God's wrath shall be kindled upon this furnace, and it shall be blown, to make it burn fiercely and strongly, v. 20, 21. God will gather them in his anger and fury. The blowing of the fire makes a great noise, so will the judgments of God upon Jerusalem. When God stirs up himself to execute judgments upon a provoking people, from the consideration of his own glory and the necessity of making some examples, then he may be said to blow the fire of his wrath against sin and sinners, to heat the furnace seven times hotter. 2. The several sorts of metal gathered in it shall be melted; by a complication of judgments, as by a raging fire, their constitution shall be dissolved, they shall lose all their former shape and strength, and shall be utterly unable to stand before the wrath of God. The various sorts of sinners shall be melted down together, and united in a common overthrow, as brass and lead in the same furnace, as trees are bound in bundles for the fire. They came together into Jerusalem as a place of defence, but God brought them together there as unto a place of execution. 3. God will leave them in the furnace (v. 20): I will gather you into the furnace and will leave you there. When God brings his own people into the furnace he sits by them, as the refiner by his gold, to see that they be not continued there any longer than is fitting and needful; but he will bring these people into the furnace, as men throw dross into it, which they design shall be consumed, and therefore are in no care about it, but leave it there. Compare with this Hos. v. 14, I will tear and go away. 4. Hereby the dross shall be wholly separated and the good metal purified, the impenitent shall be destroyed and the penitent reformed and fitted for deliverance. Take away the dross from the silver, and there shall come forth a vessel for the finer, Prov. xxv. 4. This judgment shall do that in the house of Israel for the doing of which other methods had been tried in vain, and reprobate silver shall they no more be called, Jer. vi. 30. Adam Clarke: Commentary on the Bible - 183122:18: The house of Israel is to me become dross - They are all like base metal - brass, tin, iron, and lead alloyed together with silver. Ye must be put in the furnace, and subjected to the most intense fire, till your impurities are consumed away. No ordinary means will avail any thing; the most violent must be resorted to.Albert Barnes: Notes on the Bible - 183422:18Dross - A frequent metaphor which denotes not only the corruption of the people, who have become like base metal, but also a future purification whereby, the "dross" being burned away, the remnant of good may appear. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188022:18: the house: Psa 119:119; Isa 1:22; Jer 6:28-30brass: Eze 22:20; Isa 48:4; Lam 4:1, Lam 4:2 in the midst: Pro 17:3; Isa 31:9, Isa 48:10 dross: Heb. drosses Geneva 159922:18 Son of man, the house of Israel is to me become (k) dross: all they [are] brass, and tin, and iron, and lead, in the midst of the furnace; they are [even] the dross of silver.(k) Which before was most precious. John Gill22:18 Son of man, the house of Israel is to me become dross,.... Vile, despicable, useless, and unprofitable; to which the wicked of the earth are compared, Ps 119:119 and here the Lord's professing people, they differing nothing from them, being sadly degenerated; formerly they were as silver, and so they might be reckoned among themselves; but to God, who is omniscient, the searcher of the hearts and reins, who saw all their actions, and knew the spring of them, in his sight they were as dross:all they are brass, and tin, and iron, and lead, in the midst of the furnace: or "crucible" (f); where they are put together, in order to be set in the furnace, and melted down. It is not usual to put so many different metals together for melting, but separately; but here it seems to intend a mixture of them all together; and so the Targum and Septuagint render it, "all they as brass, &c. are mixed;'' several metals of the baser sort are here mentioned, by a gradation from the better to the worse; tin being not so good as brass, and iron of less value than either, and lead than any of them. Some think the different characters of the people are here described; impudent persons by "brass"; hypocrites by "tin"; cruel and savage ones by "iron"; and such as were sottish and stupid by "lead"; or, as others, covetous ones: they are even the dross of silver; once they were like silver, precious and valuable, while they retained the true religion, and the worship of God, and behaved agreeably to their character in the performance of all good works, and were in outward flourishing circumstances; but now degenerated from the pure worship of God, and sunk into idolatry and wickedness, and become poor and miserable. (f) "catinus", Junius and Tremellius, Polanus, Grotius, Cocceius, Starckius. John Wesley22:18 Dross - Utterly degenerate, and base metal. The furnace - The afflictions I have laid upon them have not bettered them. The dross - While they loved mercy, did justly, walked humbly with their God, they were as silver; now they are but dross.Robert Jamieson, A. R. Fausset and David Brown22:18 dross . . . brass--Israel has become a worthless compound of the dross of silver (implying not merely corruption, but degeneracy from good to bad, Is 1:22, especially offensive) and of the baser metals. Hence the people must be thrown into the furnace of judgment, that the bad may be consumed, and the good separated (Jer 6:29-30). |
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22:1822:18: Որդի մարդոյ, աւասիկ եղեն ինձ տունդ Իսրայէլի խառնակեալ, որպէս խառնակեալ իցէ պղինձ եւ երկաթ, եւ անագ, եւ կապար, եւ արծաթ ՚ի հալոցի[12625]։ [12625] Ոմանք. Ահաւադիկ եղեն ինձ։ Որդի մարդոյ, աւասիկ եղեն ինձ տունդ Իսրայելի [486]խառնակեալ, որպէս խառնակեալ իցէ պղինձ եւ երկաթ եւ անագ եւ կապար եւ արծաթ ի հալոցի:18 «Մարդո՛ւ որդի, ահա Իսրայէլի այդ տունն ինձ համար խառնուեց, ինչպէս հալոցում խառնւում են պղինձն ու երկաթը, անագը, կապարն ու արծաթը: 18 «Որդի՛ մարդոյ, Իսրայէլի տունը ինծի կղկղանքի պէս եղաւ. ամէնքը հալոցի մէջ՝ պղնձի, անագի, երկաթի ու կապարի պէս՝ արծաթի կղկղանք եղան։ 22:18: Որդի մարդոյ, աւասիկ եղեն ինձ տունդ Իսրայէլի խառնակեալ, որպէս խառնակեալ իցէ պղինձ եւ երկաթ, եւ անագ, եւ կապար, եւ արծաթ ՚ի հալոցի[12625]։ [12625] Ոմանք. Ահաւադիկ եղեն ինձ։ 18 «Մարդո՛ւ որդի, ահա Իսրայէլի այդ տունն ինձ համար խառնուեց, ինչպէս հալոցում խառնւում են պղինձն ու երկաթը, անագը, կապարն ու արծաթը: 18 «Որդի՛ մարդոյ, Իսրայէլի տունը ինծի կղկղանքի պէս եղաւ. ամէնքը հալոցի մէջ՝ պղնձի, անագի, երկաթի ու կապարի պէս՝ արծաթի կղկղանք եղան։ zohrab-1805▾ eastern-1994▾ western am▾ |
22:1822:18 сын человеческий! дом Израилев сделался у Меня изгарью; все они олово, медь и железо и свинец в горниле, сделались, как изгарь серебра. Son of man, the house of Israel is to me become dross: all they [are] brass, and tin, and iron, and lead, in the midst of the furnace; they are [even] the dross of silver:22:19 διὰ δια through; because of τοῦτο ουτος this; he εἰπόν επω say; speak τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἀνθ᾿ αντι against; instead of ὧν ος who; what ἐγένεσθε γινομαι happen; become πάντες πας all; every εἰς εις into; for σύγκρασιν συγκρασις one; unit διὰ δια through; because of τοῦτο ουτος this; he ἐγὼ εγω I εἰσδέχομαι εισδεχομαι receive ὑμᾶς υμας you εἰς εις into; for μέσον μεσος in the midst; in the middle Ιερουσαλημ ιερουσαλημ Jerusalem 22:19 לָכֵ֗ן lāḵˈēn לָכֵן therefore כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH יַ֛עַן yˈaʕan יַעַן motive הֱיֹ֥ות hᵉʸˌôṯ היה be כֻּלְּכֶ֖ם kullᵊḵˌem כֹּל whole לְ lᵊ לְ to סִגִ֑ים siḡˈîm סִיג lead oxide לָכֵן֙ lāḵˌēn לָכֵן therefore הִנְנִ֣י hinnˈî הִנֵּה behold קֹבֵ֣ץ qōvˈēṣ קבץ collect אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker] אֶל־ ʔel- אֶל to תֹּ֖וךְ tˌôḵ תָּוֶךְ midst יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem 22:19. propterea haec dicit Dominus Deus eo quod versi estis omnes in scoriam propterea ecce ego congregabo vos in medium HierusalemTherefore thus saith the Lord God: Because you are all turned into dross, therefore behold I will gather you together in the midst of Jerusalem. 19. Therefore thus saith the Lord GOD: Because ye are all become dross, therefore behold, I will gather you into the midst of Jerusalem. 22:18 сын человеческий! дом Израилев сделался у Меня изгарью; все они олово, медь и железо и свинец в горниле, сделались, как изгарь серебра. 22:19 διὰ δια through; because of τοῦτο ουτος this; he εἰπόν επω say; speak τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἀνθ᾿ αντι against; instead of ὧν ος who; what ἐγένεσθε γινομαι happen; become πάντες πας all; every εἰς εις into; for σύγκρασιν συγκρασις one; unit διὰ δια through; because of τοῦτο ουτος this; he ἐγὼ εγω I εἰσδέχομαι εισδεχομαι receive ὑμᾶς υμας you εἰς εις into; for μέσον μεσος in the midst; in the middle Ιερουσαλημ ιερουσαλημ Jerusalem 22:19 לָכֵ֗ן lāḵˈēn לָכֵן therefore כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH יַ֛עַן yˈaʕan יַעַן motive הֱיֹ֥ות hᵉʸˌôṯ היה be כֻּלְּכֶ֖ם kullᵊḵˌem כֹּל whole לְ lᵊ לְ to סִגִ֑ים siḡˈîm סִיג lead oxide לָכֵן֙ lāḵˌēn לָכֵן therefore הִנְנִ֣י hinnˈî הִנֵּה behold קֹבֵ֣ץ qōvˈēṣ קבץ collect אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker] אֶל־ ʔel- אֶל to תֹּ֖וךְ tˌôḵ תָּוֶךְ midst יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem 22:19. propterea haec dicit Dominus Deus eo quod versi estis omnes in scoriam propterea ecce ego congregabo vos in medium Hierusalem ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Therefore thus saith the Lord God: Because you are all turned into dross, therefore behold I will gather you together in the midst of Jerusalem. |
jw▾ jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183122:19: I will gather you - Jerusalem is represented here as the fining pot; all the people are to be gathered together in it, and the Chaldean fire is to knelt the whole. And God will increase thy sufferings: as the refiner blows the fire with his bellows, so God will blow upon you with the fire of his wrath, Eze 22:21.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188022:19: I will: Jerusalem is here represented as the fining pot; all the people, who had become dross, are to be gathered together in it; and the fire of the Chaldeans, blown by the wrath of God, is to melt the whole. No ordinary means will avail to purge their impurities; the most violent must therefore be resorted to. Eze 11:7, Eze 24:3-6; Mic 4:12; Mat 13:30, Mat 13:40-42John Gill22:19 Therefore thus saith the Lord God, because ye are all become dross,.... King, princes, nobles, prophets, priests, as well as the common people; the apostasy was general, in city and country; scarcely any exceptions to be made:therefore will I gather you into the midst of Jerusalem; from the several parts of the country, thinking they should be safe there, when the design of God by this providence was the destruction of them in it. John Wesley22:19 Gather you - From all parts. I will, by a secret over - ruling providence, bring you into Jerusalem, as into a furnace, where you may be consumed. |
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22:1922:19: Վասն այնորիկ ասա՛. Ա՛յսպէս ասէ Տէր Տէր. Փոխանակ զի եղերուք դուք ամենեքեան ՚ի մի խառնակութիւն, վասն այնորիկ ես ընկալայց զձեզ ՚ի մէջ Երուսաղեմի, Վասն այնորիկ ասա.`` Այսպէս ասէ Տէր Տէր. Փոխանակ զի եղերուք դուք ամենեքեան [487]ի մի խառնակութիւն, վասն այնորիկ ես ընկալայց`` զձեզ ի մէջ Երուսաղեմի:19 Ուստի ասա՛. “Այսպէս է ասում Տէր Աստուած. այն բանի համար, որ դուք բոլորդ էլ միախառնուեցիք, դրա համար ես ձեզ հաւաքելու եմ Երուսաղէմում, 19 Անոր համար Տէր Եհովան այսպէս կ’ըսէ. ‘Որովհետեւ ամէնքդ կղկղանքի պէս եղաք, անոր համար ահա ես ձեզ Երուսաղէմի մէջ պիտի հաւաքեմ։ 22:19: Վասն այնորիկ ասա՛. Ա՛յսպէս ասէ Տէր Տէր. Փոխանակ զի եղերուք դուք ամենեքեան ՚ի մի խառնակութիւն, վասն այնորիկ ես ընկալայց զձեզ ՚ի մէջ Երուսաղեմի, 19 Ուստի ասա՛. “Այսպէս է ասում Տէր Աստուած. այն բանի համար, որ դուք բոլորդ էլ միախառնուեցիք, դրա համար ես ձեզ հաւաքելու եմ Երուսաղէմում, 19 Անոր համար Տէր Եհովան այսպէս կ’ըսէ. ‘Որովհետեւ ամէնքդ կղկղանքի պէս եղաք, անոր համար ահա ես ձեզ Երուսաղէմի մէջ պիտի հաւաքեմ։ zohrab-1805▾ eastern-1994▾ western am▾ |
22:1922:19 Посему так говорит Господь Бог: так как все вы сделались изгарью, за то вот, Я соберу вас в Иерусалим. Therefore thus saith the Lord GOD; Because ye are all become dross, behold, therefore I will gather you into the midst of Jerusalem:22:20 καθὼς καθως just as / like εἰσδέχεται εισδεχομαι receive ἄργυρος αργυρος silver καὶ και and; even χαλκὸς χαλκος copper; brass καὶ και and; even σίδηρος σιδηρος iron καὶ και and; even κασσίτερος κασσιτερος and; even μόλιβος μολιβος into; for μέσον μεσος in the midst; in the middle καμίνου καμινος furnace τοῦ ο the ἐκφυσῆσαι εκφυσαω into; for αὐτὸ αυτος he; him πῦρ πυρ fire τοῦ ο the χωνευθῆναι χωνευω so; this way εἰσδέξομαι εισδεχομαι receive ὑμᾶς υμας you ἐν εν in ὀργῇ οργη passion; temperament μου μου of me; mine καὶ και and; even συνάξω συναγω gather καὶ και and; even χωνεύσω χωνευω you 22:20 קְבֻ֣צַת qᵊvˈuṣaṯ קְבֻצָה gathering כֶּ֡סֶף kˈesef כֶּסֶף silver וּ֠ û וְ and נְחֹשֶׁת nᵊḥōšˌeṯ נְחֹשֶׁת bronze וּ û וְ and בַרְזֶ֨ל varzˌel בַּרְזֶל iron וְ wᵊ וְ and עֹופֶ֤רֶת ʕôfˈereṯ עֹופֶרֶת lead וּ û וְ and בְדִיל֙ vᵊḏîl בְּדִיל tin אֶל־ ʔel- אֶל to תֹּ֣וךְ tˈôḵ תָּוֶךְ midst כּ֔וּר kˈûr כּוּר furnace לָ lā לְ to פַֽחַת־ fˈaḥaṯ- נפח blow עָלָ֥יו ʕālˌāʸw עַל upon אֵ֖שׁ ʔˌēš אֵשׁ fire לְ lᵊ לְ to הַנְתִּ֑יךְ hantˈîḵ נתך pour כֵּ֤ן kˈēn כֵּן thus אֶקְבֹּץ֙ ʔeqbˌōṣ קבץ collect בְּ bᵊ בְּ in אַפִּ֣י ʔappˈî אַף nose וּ û וְ and בַ va בְּ in חֲמָתִ֔י ḥᵃmāṯˈî חֵמָה heat וְ wᵊ וְ and הִנַּחְתִּ֥י hinnaḥtˌî נוח settle וְ wᵊ וְ and הִתַּכְתִּ֖י hittaḵtˌî נתך pour אֶתְכֶֽם׃ ʔeṯᵊḵˈem אֵת [object marker] 22:20. congregatione argenti et aeris et ferri et stagni et plumbi in medium fornacis ut succendam in eam ignem ad conflandum sic congregabo in furore meo et in ira mea et requiescam et conflabo vosAs they gather silver, and brass, and tin, and iron, and lead in the midst of the furnace: that I may kindle a fire in it to melt it: so will I gather you together in my fury and in my wrath, and will take my rest, and I will melt you down. 20. As they gather silver and brass and iron and lead and tin into the midst of the furnace, to blow the fire upon it, to melt it; so will I gather you in mine anger and in my fury, and I will lay you there, and melt you. 22:19 Посему так говорит Господь Бог: так как все вы сделались изгарью, за то вот, Я соберу вас в Иерусалим. 22:20 καθὼς καθως just as / like εἰσδέχεται εισδεχομαι receive ἄργυρος αργυρος silver καὶ και and; even χαλκὸς χαλκος copper; brass καὶ και and; even σίδηρος σιδηρος iron καὶ και and; even κασσίτερος κασσιτερος and; even μόλιβος μολιβος into; for μέσον μεσος in the midst; in the middle καμίνου καμινος furnace τοῦ ο the ἐκφυσῆσαι εκφυσαω into; for αὐτὸ αυτος he; him πῦρ πυρ fire τοῦ ο the χωνευθῆναι χωνευω so; this way εἰσδέξομαι εισδεχομαι receive ὑμᾶς υμας you ἐν εν in ὀργῇ οργη passion; temperament μου μου of me; mine καὶ και and; even συνάξω συναγω gather καὶ και and; even χωνεύσω χωνευω you 22:20 קְבֻ֣צַת qᵊvˈuṣaṯ קְבֻצָה gathering כֶּ֡סֶף kˈesef כֶּסֶף silver וּ֠ û וְ and נְחֹשֶׁת nᵊḥōšˌeṯ נְחֹשֶׁת bronze וּ û וְ and בַרְזֶ֨ל varzˌel בַּרְזֶל iron וְ wᵊ וְ and עֹופֶ֤רֶת ʕôfˈereṯ עֹופֶרֶת lead וּ û וְ and בְדִיל֙ vᵊḏîl בְּדִיל tin אֶל־ ʔel- אֶל to תֹּ֣וךְ tˈôḵ תָּוֶךְ midst כּ֔וּר kˈûr כּוּר furnace לָ lā לְ to פַֽחַת־ fˈaḥaṯ- נפח blow עָלָ֥יו ʕālˌāʸw עַל upon אֵ֖שׁ ʔˌēš אֵשׁ fire לְ lᵊ לְ to הַנְתִּ֑יךְ hantˈîḵ נתך pour כֵּ֤ן kˈēn כֵּן thus אֶקְבֹּץ֙ ʔeqbˌōṣ קבץ collect בְּ bᵊ בְּ in אַפִּ֣י ʔappˈî אַף nose וּ û וְ and בַ va בְּ in חֲמָתִ֔י ḥᵃmāṯˈî חֵמָה heat וְ wᵊ וְ and הִנַּחְתִּ֥י hinnaḥtˌî נוח settle וְ wᵊ וְ and הִתַּכְתִּ֖י hittaḵtˌî נתך pour אֶתְכֶֽם׃ ʔeṯᵊḵˈem אֵת [object marker] 22:20. congregatione argenti et aeris et ferri et stagni et plumbi in medium fornacis ut succendam in eam ignem ad conflandum sic congregabo in furore meo et in ira mea et requiescam et conflabo vos ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ As they gather silver, and brass, and tin, and iron, and lead in the midst of the furnace: that I may kindle a fire in it to melt it: so will I gather you together in my fury and in my wrath, and will take my rest, and I will melt you down. |
jg▾ gnv▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188022:20: As they gather: Heb. According to the gatheringto blow: Eze 22:21, Eze 21:31, Eze 21:32; Isa 54:16 in mine: Eze 24:13; Jer 4:11, Jer 4:12, Jer 4:20 Geneva 159922:20 [As] they gather silver, and brass, and iron, and lead, and tin, into the midst of the furnace, to blow the fire upon it, to melt [it]; so will I gather [you] in my anger and in my fury, and I will leave [you there], (l) and melt you.(l) Meaning by this that the godly would be tried and the wicked destroyed. John Gill22:20 As they gather silver, and brass, and iron, and lead, and tin, into the midst of the furnace,.... As refiners of metal do; though not together, as here, but each metal apart. Silver is here mentioned, to denote that those who were truly good should suffer in this calamity, and be tried and purified by it:to blow the fire upon it, and to melt it; the metal being covered with fuel, this is kindled and blown upon, to cause the greater heat, in order to melt it down; expressive of the wrath of God, as follows: so will I gather you in mine anger and in my fury; from the several parts of the land unto the city of Jerusalem: this they thought was for their good and safety, but it was in wrath, and in order to ruin: and I will leave you there, and melt you; that is, I will leave you in the city of Jerusalem, to the sword, famine, and pestilence, to be destroyed by them; or with fire at the burning of the city: or, "I will rest" (g); as the refiner does; having put his metal into the furnace, and blown the fire, sits still till all is melted. (g) "et requiescam", Mercerus; "et requiescere faciam", Paguinus, Montanus, Vatablus. |
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22:2022:20: որպէս ընդունիցի ոք զարծաթ եւ զպղինձ, զերկաթ եւ զկապար՝ ՚ի մէջ հալոցի փչե՛լ ՚ի նա հուր եւ ձուլել. նո՛յնպէս ընկալայց զձեզ բարկութեամբ իմով, Որպէս [488]ընդունիցի ոք զարծաթ եւ զպղինձ, զերկաթ եւ զկապար[489] ի մէջ հալոցի` փչել ի նա հուր եւ ձուլել, նոյնպէս [490]ընկալայց զձեզ բարկութեամբ իմով եւ [491]հաւաքեցից եւ ձուլեցից զձեզ:20 ինչպէս որ մէկը հալոցում արծաթն ու պղինձը, երկաթն ու կապարը կը հաւաքի՝ նրա վրայ կրակ փչելու եւ ձուլելու համար: Նոյն ձեւով էլ ձեզ եմ հաւաքելու իմ բարկութեամբ 20 Ինչպէս արծաթն ու պղինձը ու երկաթը եւ կապարը ու անագը հալոցի մէջ կը հաւաքեն ու անոր վրայ կրակը կը փչեն՝ զանիկա հալեցնելու համար, այնպէս ալ ձեզ բարկութիւնովս ու սրտմտութիւնովս պիտի հաւաքեմ, մէջը պիտի դնեմ ու հալեցնեմ։ 22:20: որպէս ընդունիցի ոք զարծաթ եւ զպղինձ, զերկաթ եւ զկապար՝ ՚ի մէջ հալոցի փչե՛լ ՚ի նա հուր եւ ձուլել. նո՛յնպէս ընկալայց զձեզ բարկութեամբ իմով, 20 ինչպէս որ մէկը հալոցում արծաթն ու պղինձը, երկաթն ու կապարը կը հաւաքի՝ նրա վրայ կրակ փչելու եւ ձուլելու համար: Նոյն ձեւով էլ ձեզ եմ հաւաքելու իմ բարկութեամբ 20 Ինչպէս արծաթն ու պղինձը ու երկաթը եւ կապարը ու անագը հալոցի մէջ կը հաւաքեն ու անոր վրայ կրակը կը փչեն՝ զանիկա հալեցնելու համար, այնպէս ալ ձեզ բարկութիւնովս ու սրտմտութիւնովս պիտի հաւաքեմ, մէջը պիտի դնեմ ու հալեցնեմ։ zohrab-1805▾ eastern-1994▾ western am▾ |
22:2022:20 Как в горнило кладут вместе серебро, и медь, и железо, и свинец, и олово, чтобы раздуть на них огонь и расплавить; так Я во гневе Моем и в ярости Моей соберу, и положу, и расплавлю вас. As they gather silver, and brass, and iron, and lead, and tin, into the midst of the furnace, to blow the fire upon it, to melt [it]; so will I gather [you] in mine anger and in my fury, and I will leave [you there], and melt you:22:21 καὶ και and; even ἐκφυσήσω εκφυσαω in; on ὑμᾶς υμας you ἐν εν in πυρὶ πυρ fire ὀργῆς οργη passion; temperament μου μου of me; mine καὶ και and; even χωνευθήσεσθε χωνευω in μέσῳ μεσος in the midst; in the middle αὐτῆς αυτος he; him 22:21 וְ wᵊ וְ and כִנַּסְתִּ֣י ḵinnastˈî כנס gather אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker] וְ wᵊ וְ and נָפַחְתִּ֥י nāfaḥtˌî נפח blow עֲלֵיכֶ֖ם ʕᵃlêḵˌem עַל upon בְּ bᵊ בְּ in אֵ֣שׁ ʔˈēš אֵשׁ fire עֶבְרָתִ֑י ʕevrāṯˈî עֶבְרָה anger וְ wᵊ וְ and נִתַּכְתֶּ֖ם nittaḵtˌem נתך pour בְּ bᵊ בְּ in תֹוכָֽהּ׃ ṯôḵˈāh תָּוֶךְ midst 22:21. et congregabo vos et succendam vos in igne furoris mei et conflabimini in medio eiusAnd will gather you together, and will burn you in the fire of my wrath, and you shall be melted in the midst thereof. 21. Yea, I will gather you, and blow upon you with the fire of my wrath, and ye shalt be melted in the midst thereof. 22:20 Как в горнило кладут вместе серебро, и медь, и железо, и свинец, и олово, чтобы раздуть на них огонь и расплавить; так Я во гневе Моем и в ярости Моей соберу, и положу, и расплавлю вас. 22:21 καὶ και and; even ἐκφυσήσω εκφυσαω in; on ὑμᾶς υμας you ἐν εν in πυρὶ πυρ fire ὀργῆς οργη passion; temperament μου μου of me; mine καὶ και and; even χωνευθήσεσθε χωνευω in μέσῳ μεσος in the midst; in the middle αὐτῆς αυτος he; him 22:21 וְ wᵊ וְ and כִנַּסְתִּ֣י ḵinnastˈî כנס gather אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker] וְ wᵊ וְ and נָפַחְתִּ֥י nāfaḥtˌî נפח blow עֲלֵיכֶ֖ם ʕᵃlêḵˌem עַל upon בְּ bᵊ בְּ in אֵ֣שׁ ʔˈēš אֵשׁ fire עֶבְרָתִ֑י ʕevrāṯˈî עֶבְרָה anger וְ wᵊ וְ and נִתַּכְתֶּ֖ם nittaḵtˌem נתך pour בְּ bᵊ בְּ in תֹוכָֽהּ׃ ṯôḵˈāh תָּוֶךְ midst 22:21. et congregabo vos et succendam vos in igne furoris mei et conflabimini in medio eius ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And will gather you together, and will burn you in the fire of my wrath, and you shall be melted in the midst thereof. |
jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188022:21: and blow: Eze 15:6, Eze 15:7, Eze 20:47, Eze 20:48, Eze 22:20-22; Deu 4:24, Deu 29:20, Deu 32:22; Kg2 25:9; Psa 21:9; Psa 50:3; Isa 30:33; Jer 21:12; Nah 1:6; Zep 1:18and ye: Psa 68:2, Psa 112:10; Isa 64:2, Isa 64:7; Jer 9:7 John Gill22:21 Yea, I will gather you, and blow upon you in the fire of my wrath,.... Not only gather them in wrath, as before; but blow upon them in wrath, which is often compared to fire in Scripture; and besides, the city and temple of Jerusalem were to be burnt, and were burnt with material fire, in consequence of God's displeasure against his people:and ye shall be melted in the midst thereof; of the city of Jerusalem; be destroyed by one judgment or another in it; or perish in the conflagration of it. |
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22:2122:21: եւ հաւաքեցից եւ ձուլեցի՛ց զձեզ. եւ փչեցից ՚ի ձեզ հոգւով բարկութեամբ իմով. եւ ձուլեսջիք ՚ի մէջ նորա[12626], [12626] Ոմանք. Եւ առաքեցից եւ ձուլեցից զձեզ... բարկութեան իմոյ։ ՚Ի լուս՛՛. ՚Ի ձեզ հրով բարկութեամբ... համաձայն բազմաց ՚ի բնաբ՛՛։ Եւ փշրեցից ի ձեզ`` հրով բարկութեամբ իմով. եւ ձուլեսջիք ի մէջ նորա:21 հաւաքելու եւ ձուլելու եմ ձեզ. ձեզ վրայ իմ բարկութեամբ հուր եմ փչելու, ու դուք ձուլուելու էք նրա մէջ. 21 Ձեզ մէկտեղ բերելով՝ ձեր վրայ իմ բարկութեանս կրակը պիտի փչեմ եւ դուք անոր մէջ պիտի հալիք։ 22:21: եւ հաւաքեցից եւ ձուլեցի՛ց զձեզ. եւ փչեցից ՚ի ձեզ հոգւով բարկութեամբ իմով. եւ ձուլեսջիք ՚ի մէջ նորա[12626], [12626] Ոմանք. Եւ առաքեցից եւ ձուլեցից զձեզ... բարկութեան իմոյ։ ՚Ի լուս՛՛. ՚Ի ձեզ հրով բարկութեամբ... համաձայն բազմաց ՚ի բնաբ՛՛։ 21 հաւաքելու եւ ձուլելու եմ ձեզ. ձեզ վրայ իմ բարկութեամբ հուր եմ փչելու, ու դուք ձուլուելու էք նրա մէջ. 21 Ձեզ մէկտեղ բերելով՝ ձեր վրայ իմ բարկութեանս կրակը պիտի փչեմ եւ դուք անոր մէջ պիտի հալիք։ zohrab-1805▾ eastern-1994▾ western am▾ |
22:2122:21 Соберу вас и дохну на вас огнем негодования Моего, и расплавитесь среди него. Yea, I will gather you, and blow upon you in the fire of my wrath, and ye shall be melted in the midst thereof:22:22 ὃν ος who; what τρόπον τροπος manner; by means χωνεύεται χωνευω silver piece; money ἐν εν in μέσῳ μεσος in the midst; in the middle καμίνου καμινος furnace οὕτως ουτως so; this way χωνευθήσεσθε χωνευω in μέσῳ μεσος in the midst; in the middle αὐτῆς αυτος he; him καὶ και and; even ἐπιγνώσεσθε επιγινωσκω recognize; find out διότι διοτι because; that ἐγὼ εγω I κύριος κυριος lord; master ἐξέχεα εκχεω pour out; drained τὸν ο the θυμόν θυμος provocation; temper μου μου of me; mine ἐφ᾿ επι in; on ὑμᾶς υμας you 22:22 כְּ kᵊ כְּ as הִתּ֥וּךְ hittˌûḵ הִתּוּךְ melting כֶּ֨סֶף֙ kˈesef כֶּסֶף silver בְּ bᵊ בְּ in תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst כּ֔וּר kˈûr כּוּר furnace כֵּ֖ן kˌēn כֵּן thus תֻּתְּכ֣וּ tuttᵊḵˈû נתך pour בְ vᵊ בְּ in תֹוכָ֑הּ ṯôḵˈāh תָּוֶךְ midst וִֽ wˈi וְ and ידַעְתֶּם֙ yḏaʕtˌem ידע know כִּֽי־ kˈî- כִּי that אֲנִ֣י ʔᵃnˈî אֲנִי i יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH שָׁפַ֥כְתִּי šāfˌaḵtî שׁפך pour חֲמָתִ֖י ḥᵃmāṯˌî חֵמָה heat עֲלֵיכֶֽם׃ פ ʕᵃlêḵˈem . f עַל upon 22:22. ut conflatur argentum in medio fornacis sic eritis in medio eius et scietis quia ego Dominus effuderim indignationem meam super vosAs silver is melted in the midst of the furnace, so shall you be in the midst thereof: and you shall know that I am the Lord, when I have poured out my indignation upon you. 22. As silver is melted in the midst of the furnace, so shall ye be melted in the midst thereof; and ye shall know that I the LORD have poured out my fury upon you. 22:21 Соберу вас и дохну на вас огнем негодования Моего, и расплавитесь среди него. 22:22 ὃν ος who; what τρόπον τροπος manner; by means χωνεύεται χωνευω silver piece; money ἐν εν in μέσῳ μεσος in the midst; in the middle καμίνου καμινος furnace οὕτως ουτως so; this way χωνευθήσεσθε χωνευω in μέσῳ μεσος in the midst; in the middle αὐτῆς αυτος he; him καὶ και and; even ἐπιγνώσεσθε επιγινωσκω recognize; find out διότι διοτι because; that ἐγὼ εγω I κύριος κυριος lord; master ἐξέχεα εκχεω pour out; drained τὸν ο the θυμόν θυμος provocation; temper μου μου of me; mine ἐφ᾿ επι in; on ὑμᾶς υμας you 22:22 כְּ kᵊ כְּ as הִתּ֥וּךְ hittˌûḵ הִתּוּךְ melting כֶּ֨סֶף֙ kˈesef כֶּסֶף silver בְּ bᵊ בְּ in תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst כּ֔וּר kˈûr כּוּר furnace כֵּ֖ן kˌēn כֵּן thus תֻּתְּכ֣וּ tuttᵊḵˈû נתך pour בְ vᵊ בְּ in תֹוכָ֑הּ ṯôḵˈāh תָּוֶךְ midst וִֽ wˈi וְ and ידַעְתֶּם֙ yḏaʕtˌem ידע know כִּֽי־ kˈî- כִּי that אֲנִ֣י ʔᵃnˈî אֲנִי i יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH שָׁפַ֥כְתִּי šāfˌaḵtî שׁפך pour חֲמָתִ֖י ḥᵃmāṯˌî חֵמָה heat עֲלֵיכֶֽם׃ פ ʕᵃlêḵˈem . f עַל upon 22:22. ut conflatur argentum in medio fornacis sic eritis in medio eius et scietis quia ego Dominus effuderim indignationem meam super vos ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ As silver is melted in the midst of the furnace, so shall you be in the midst thereof: and you shall know that I am the Lord, when I have poured out my indignation upon you. |
jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188022:22: ye shall know: Eze 22:16, Eze 22:31, Eze 20:8, Eze 20:33; Hos 5:10; Rev 16:1John Gill22:22 As silver is melted in the furnace, so shall ye be melted in the midst thereof,.... This is repeated for the greater confirmation of it; and the people might assure themselves that it would verily be, as was threatened:and ye shall know that I the Lord have poured out my fury upon you; feel it upon them; be sensible of it, and acknowledge it; and that it is the Lord's doings, and righteously done; these are they who are meant by the silver, who, though cast into the furnace, were not destroyed, only purified, and made the better and brighter for their afflictions. |
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22:2222:22: զոր օրինակ ձուլեսցի արծաթ ՚ի մէջ բովոյ, ա՛յնպէս ձուլեսջիք ՚ի միջի դորա. եւ ծանիջիք, թէ ես Տէր հեղի զսրտմտութիւն իմ ՚ի վերայ ձեր[12627]։ Ի [12627] Ոմանք. Ձուլի արծաթ ՚ի մէջ բովուց... թէ ես եմ Տէր. հեղից զսրտմտութիւն։ Զոր օրինակ ձուլեսցի արծաթ ի մէջ բովոյ, այնպէս ձուլեսջիք ի միջի դորա, եւ ծանիջիք թէ ես Տէր հեղի զսրտմտութիւն իմ ի վերայ ձեր:22 ինչպէս որ արծաթն է ձուլւում քուրայում, այնպէս էլ դուք էք ձուլուելու դրա մէջ: Եւ պիտի իմանաք, որ ես՝ Տէրս եմ սրտմտութիւնս թափել ձեր վրայ”»: 22 Ինչպէս արծաթը հալոցին մէջ կը հալի, դուք ալ անոր մէջ այնպէս պիտի հալիք ու պիտի գիտնաք թէ ես՝ Տէրս՝ իմ սրտմտութիւնս թափեցի ձեր վրայ’»։ 22:22: զոր օրինակ ձուլեսցի արծաթ ՚ի մէջ բովոյ, ա՛յնպէս ձուլեսջիք ՚ի միջի դորա. եւ ծանիջիք, թէ ես Տէր հեղի զսրտմտութիւն իմ ՚ի վերայ ձեր[12627]։ Ի [12627] Ոմանք. Ձուլի արծաթ ՚ի մէջ բովուց... թէ ես եմ Տէր. հեղից զսրտմտութիւն։ 22 ինչպէս որ արծաթն է ձուլւում քուրայում, այնպէս էլ դուք էք ձուլուելու դրա մէջ: Եւ պիտի իմանաք, որ ես՝ Տէրս եմ սրտմտութիւնս թափել ձեր վրայ”»: 22 Ինչպէս արծաթը հալոցին մէջ կը հալի, դուք ալ անոր մէջ այնպէս պիտի հալիք ու պիտի գիտնաք թէ ես՝ Տէրս՝ իմ սրտմտութիւնս թափեցի ձեր վրայ’»։ zohrab-1805▾ eastern-1994▾ western am▾ |
22:2222:22 Как серебро расплавляется в горниле, так расплавитесь и вы среди него, и узнаете, что Я, Господь, излил ярость Мою на вас. As silver is melted in the midst of the furnace, so shall ye be melted in the midst thereof; and ye shall know that I the LORD have poured out my fury upon you:22:23 καὶ και and; even ἐγένετο γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master πρός προς to; toward με με me λέγων λεγω tell; declare 22:23 וַ wa וְ and יְהִ֥י yᵊhˌî היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֵלַ֥י ʔēlˌay אֶל to לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say 22:23. et factum est verbum Domini ad me dicensAnd the word of the Lord came to me, saying: 23. And the word of the LORD came unto me, saying, 22:22 Как серебро расплавляется в горниле, так расплавитесь и вы среди него, и узнаете, что Я, Господь, излил ярость Мою на вас. 22:23 καὶ και and; even ἐγένετο γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master πρός προς to; toward με με me λέγων λεγω tell; declare 22:23 וַ wa וְ and יְהִ֥י yᵊhˌî היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֵלַ֥י ʔēlˌay אֶל to לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say 22:23. et factum est verbum Domini ad me dicens ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And the word of the Lord came to me, saying: |
jfb▾ jw▾ jg▾ kad▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191423. В третьей из пророческих речей главы пророк прямо рисует испорченность отдельных классов Иудейского царства, на которые в предшествующей речи указал образно под видом разных примесей к серебру.Albert Barnes: Notes on the Bible - 183422:23: The sixth word of judgment. The special sins of princes, priests, and people.Carl Friedrich Keil and Franz Delitzsch22:23The corrupt state of all classes in the kingdom is the immediate cause of its destruction. - Ezek 22:23. And the word of Jehovah came to me, saying, Ezek 22:24. Son of man, say to it, Thou art a land which is not shined upon, nor rained upon in the day of anger. Ezek 22:25. Conspiracy of its prophets is within it; like a roaring lion, which rends in pieces the prey, they devour souls, take possessions and money; they multiply its widows within it. Ezek 22:26. Its priests violate my law and profane my holy things; they make no distinction between holy and unholy, and do not teach the difference between clean and unclean, and they hide their eyes from my Sabbaths, and I am profaned among them. Ezek 22:27. Its princes in the midst of it are like wolves, which rend prey in pieces, that they may shed blood, destroy souls, to acquire gain. Ezek 22:28. And its prophets plaster it with cement, seeing what is worthless, and diving lies for them, saying, "Thus saith the Lord Jehovah," when Jehovah hath not spoken. Ezek 22:29. The common people offer violence and commit theft; they crush the wretched and the poor, and oppress the foreigner against right. Ezek 22:30. I seek among them for a man who might build a wall and step into the breach before me on behalf of the land, that I might not destroy it, but I find none. Ezek 22:31. Therefore I pour out my anger upon them; I destroy them in the fire of my wrath, I give their way upon their head, is the saying of the Lord Jehovah. - To show the necessity for the predicted judgment still more clearly, in the third word of God contained in this chapter a description is given of the spread of deep corruption among all classes of the people, and the impossibility of saving the kingdom is plainly shown. The words אמר־להּ, "say unto her," are taken by most of the commentators as referring to Jerusalem, the abominations of which the prophet is commanded to declare. But although the clause, "thou art a land," etc. (Ezek 22:24), could unquestionably be made to harmonize with this, yet the words of Ezek 22:30, "I sought for a man who might stand in the gap before Jehovah for the land," indicate most unquestionably that this word of God is directed against the land of Judah, and consequently להּ must be taken as referring to ארץ which follows, the pronoun is this case being placed before the noun to which it refers, as in Num 24:17. Any allusion to the city of Jerusalem would therefore be somewhat out of place, inasmuch as in the preceding word of God the object referred to was not the city, but the house of Israel, or the nation generally, from which a transition is here made to the land, or the kingdom of Judah. The meaning of Ezek 22:24 is a disputed question. לא מטהרה היא, which is rendered ἡ οὐ βρεχομένηin the Sept., is taken by most of the expositors to mean, "it is not cleansed," the form מטהרה being correctly rendered as a participle Pual of טהר. But this rendering does not furnish any appropriate sense, unless the following words לא גּשׁמהּ are taken as a threat: there shall not be rain, or it shall not be rained upon in the day of wrath. But this view is hardly reconcilable with the form of the word. גּשׁמהּ, according to the Masoretic pointing with Mappik in the ה, is evidently meant to be taken as a noun גּשׁם = גּשׁם. In that case, if the words were intended to contain a threat, יהיה ought not to be omitted. But without a verb the words contain a statement in harmony with what precedes. We regard the Chetib גשׁמה as the perfect Pual גּשׁמהּ. And let it not be objected to this that the Pual of this verb is not met with elsewhere, for the form of the noun גּשׁם with the u sound does not occur anywhere else. As a perfect Pual, לא גּשׁמהּ is a simple continuation of the participial clause לא מטהרה היא, containing like this an affirmation, and cannot possibly be taken as a threat or prediction. But "not cleansed" and "not rained upon" do not agree together, as rain is not a means of purification according to the Hebrew idea. It is true that in the law the withdrawal or suspension of rain is threatened as a punishment from God, and the pouring out of rain is promised as a theocratical blessing. But even if the words are taken in a tropical sense, as denoting a withdrawal of the blessings of divine grace, they will not harmonize with the other clause, "not cleansed." We therefore take מטהרה in the sense of "shined upon by the light," or provided with brightness; a meaning which is sustained by Ex 24:10, where tohar occurs in the sense of splendour, and by the kindred word tzohar, light. In this way we obtain the suitable thought, land which has neither sunlight nor rain in the day of wrath, i.e., does not enjoy a single trace of the divine blessing, but is given up to the curse of barrenness. The reason for this threat is given in Ezek 22:25., where a picture is drawn of the moral corruption of all ranks; viz., of the prophets (Ezek 22:25), the priests (Ezek 22:26), the princes (Ezek 22:27), and the common people (Ezek 22:29). There is something very striking in the allusion to the prophets in Ezek 22:25, not so much because they are mentioned again in Ezek 22:28, - for this may be accounted for on the ground that in the latter passage they are simply introduced as false advisers of the princes, - as on account of the statement made concerning them in Ezek 22:25, namely, that, like lions tearing their prey, they devour souls, etc.; a description which is not given either in Ezekiel 13 or elsewhere. Hitzig therefore proposes to alter נביאיה into נשׂיאיה, after the rendering ἀφηγούμενοι given by the lxx. This alteration of the text, which confines itself to a single letter, is rendered very plausible by the fact that almost the same is affirmed of the persons mentioned in Ezek 22:25 as of the princes in Ezek 22:27, and that in the passage in Zephaniah (Zeph 3:3-4), which is so similar to the one before us, that Ezekiel appears to have had it in his mind, the princes (שׂריה) and the judges (שׁפטיה) are called the prophets and the priests. The נשׂיאים here would correspond to the שׂרים of Zephaniah, and the שׂרים to the שׁפטים. According to Ezek 22:6, the נשׂיאים would indicate primarily the members of the royal family, possibly including the chief officers of the crown; and the שׂרים eht dna ;n (Ezek 22:27) would be the heads of tribes, of families, and of fathers' houses, in whose hands the national administration of justice principally lay (cf. Ex 18:19.; Deut 1:13-18; and my Bibl. Archol. ii. 149). I therefore prefer this conjecture, or correction, to the Masoretic reading, although the latter is supported by ancient witnesses, such as the Chaldee with its rendering ספרהא, scribes, and the version of Jerome. For the statement which the verse contains is not applicable to prophets, and the best explanation given of the Masoretic text - namely, that by Michaelis, "they have made a compact with one another as to what kind of teaching they would or would not give; and in order that their authority may continue undisturbed, they persecute even to blood those who do not act with them, or obey them, but rather contradict" - does not do justice to the words, but weakens their sense. קשׁר is not a predicate to 'נב, "they are (i.e., form) a conspiracy;" but 'נב is a genitive. At the same time, there is no necessity to take קשׁר in the sense of "company," a rendering which cannot be sustained. The fact that in what follows, where the comparison to lions is introduced, the נביאים (נשׂיאים) are the subject, simply proves that in the first clause also these men actually form the prominent idea. There is no ground for supplying המּה to 'כּארי (they are like, etc.); but the simile is to be linked on to the following clause. נפשׁ אכלוּ is to be explained from the comparison to a lion, which devours the prey that it has captured in its blood, in which is the soul, or nephesh (Gen 9:4; Lev 17:11.). The thought is this: in their insatiable greed for riches they sacrifice men and put them to death, and thereby multiply the number of victims (for the fact, see Ezek 19:5, Ezek 19:7). What is stated in Ezek 22:26 concerning the priests is simply a further expansion of Zeph 3:4, where the first two clauses occur word for word; for קדשׁ in Zephaniah is really equivalent to קדשׁי, holy things and deeds. The desecration of the holy things consisted in the fact that they made no distinction between sacred and profane, clean and unclean. For the fact, compare Lev 10:10-11. Their covering their eyes from the Sabbaths showed itself in their permitting the Sabbaths to be desecrated by the people, without offering any opposition (cf. Jer 17:27). The comparison of the rulers (sārim) to ravening wolves is taken from Zeph 3:3. Destroying souls to acquire gain is perfectly applicable to unjust judges, inasmuch as, according to Ex 18:21, the judges were to hate בּצע. All that is affirmed in Ezek 22:28 of the conduct of the false prophets is repeated for the most part verbatim from Ezek 13:10,Ezek 13:9, and Ezek 13:7. By להם, which points back to the three classes of men already mentioned, and not merely to the sārim, the prophets are represented as helpers of those who support the ungodly in their wicked ways, by oracles which assured them of prosperity. עם (Ezek 22:29), as distinguished from the spiritual and secular rulers of the nation, signifies the common people. With reference to their sins and wickednesses, see Ezek 18:7, Ezek 18:12, Ezek 18:18; and for the command against oppressing the poor and foreigners, compare Ex 22:20-21; Deut 24:17. - The corruption is so universal, that not a man is to be found who could enter into the gap as a righteous man, or avert the judgment of destruction by his intercession. מהם refers not merely to the prophets, who did not enter into the gap according to Ezek 13:5, but to all the classes previously mentioned. At the same time, it does not follow from this, that entering into the gap by means of intercession cannot be the thing intended, as Hitzig supposes. The expression לפני בּעד הארץ clearly refers to intercession. This is apparent from the simple fact that, as Hitzig himself observes, the intercession of Abraham for Sodom (Gen 18:13.) was floating before the mind of Ezekiel, since the concluding words of the verse contain an obvious allusion to Gen 18:28. Because the Lord does not find a single righteous man, who might intercede for the land, He pours out His anger upon it, to destroy the inhabitants thereof. With reference to the fact and the separate words employed, compare Ezekiel 21:36; Ezek 7:4; Ezek 9:10; Ezek 11:21, and Ezek 16:43. It does not follow from the word ואשׁפּך, that Ezekiel "is speaking after the catastrophe" (Hitzig). For although ואשׁפּך expresses the consequence of Jehovah's seeking a righteous man and not finding one, it by no means follows from the occurrence of the preterite ולא מצאתי that ואשׁפּך is also a preterite. ואשׁפּך is simply connected with ואבקּשׁ as a consequence; and in both verbs the Vav consec. expresses the sequence of thought, and not of time. The seeking, therefore, with the result of not having found, cannot be understood in a chronological sense, i.e., as an event belonging to the past, for the simple reason that the preceding words do not record the chronological order of events. It merely depicts the existing moral condition of the people, and Ezek 22:30 sums up the result of the description in the thought that there was no one to be found who could enter in the gap before God. Consequently we cannot determine from the imperfect with Vav consec. either the time of the seeking and not finding, or that of the pouring out of the wrath. John Gill22:23 And the word of the Lord came unto me,.... The word of prophecy from the Lord, as the Targum:saying; as follows: John Wesley22:23 Her - The land of Israel. Not cleansed - Though God's judgments have been as violent floods; and as hottest fires. Nor rained upon - Yet neither thy filth hath been carried away, nor thy dross melted out of thee. Therefore thou shalt be deprived of the rain, that should cool thy thirsty land.Robert Jamieson, A. R. Fausset and David Brown22:23 From this verse to the end he shows the general corruption of all ranks. |
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22:2322:23: Եւ եղեւ բան Տեառն առ իս՝ եւ ասէ. Եւ եղեւ բան Տեառն առ իս եւ ասէ:23 Տէրը խօսեց ինձ հետ ու ասաց. 23 Տէրոջը խօսքը ինծի եղաւ՝ ըսելով. 22:23: Եւ եղեւ բան Տեառն առ իս՝ եւ ասէ. 23 Տէրը խօսեց ինձ հետ ու ասաց. 23 Տէրոջը խօսքը ինծի եղաւ՝ ըսելով. zohrab-1805▾ eastern-1994▾ western am▾ |
22:2322:23 И было ко мне слово Господне: And the word of the LORD came unto me, saying:22:24 υἱὲ υιος son ἀνθρώπου ανθρωπος person; human εἰπὸν επω say; speak αὐτῇ αυτος he; him σὺ συ you εἶ ειμι be γῆ γη earth; land ἡ ο the οὐ ου not βρεχομένη βρεχω shower; rain οὐδὲ ουδε not even; neither ὑετὸς υετος rain ἐγένετο γινομαι happen; become ἐπὶ επι in; on σὲ σε.1 you ἐν εν in ἡμέρᾳ ημερα day ὀργῆς οργη passion; temperament 22:24 בֶּן־ ben- בֵּן son אָדָ֕ם ʔāḏˈām אָדָם human, mankind אֱמָר־ ʔᵉmor- אמר say לָ֕הּ lˈāh לְ to אַ֣תְּ ʔˈat אַתְּ you אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth לֹ֥א lˌō לֹא not מְטֹהָרָ֖ה mᵊṭōhārˌā טהר be clean הִ֑יא hˈî הִיא she לֹ֥א lˌō לֹא not גֻשְׁמָ֖הּ ḡušmˌāh גֹּשֶׁם [uncertain] בְּ bᵊ בְּ in יֹ֥ום yˌôm יֹום day זָֽעַם׃ zˈāʕam זַעַם curse 22:24. fili hominis dic ei tu es terra inmunda et non conpluta in die furorisSon of man, say to her: Thou art a land that is unclean, and not rained upon in the day of wrath. 24. Son of man, say unto her, thou art a land that is not cleansed, nor rained upon in the day of indignation. 22:23 И было ко мне слово Господне: 22:24 υἱὲ υιος son ἀνθρώπου ανθρωπος person; human εἰπὸν επω say; speak αὐτῇ αυτος he; him σὺ συ you εἶ ειμι be γῆ γη earth; land ἡ ο the οὐ ου not βρεχομένη βρεχω shower; rain οὐδὲ ουδε not even; neither ὑετὸς υετος rain ἐγένετο γινομαι happen; become ἐπὶ επι in; on σὲ σε.1 you ἐν εν in ἡμέρᾳ ημερα day ὀργῆς οργη passion; temperament 22:24 בֶּן־ ben- בֵּן son אָדָ֕ם ʔāḏˈām אָדָם human, mankind אֱמָר־ ʔᵉmor- אמר say לָ֕הּ lˈāh לְ to אַ֣תְּ ʔˈat אַתְּ you אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth לֹ֥א lˌō לֹא not מְטֹהָרָ֖ה mᵊṭōhārˌā טהר be clean הִ֑יא hˈî הִיא she לֹ֥א lˌō לֹא not גֻשְׁמָ֖הּ ḡušmˌāh גֹּשֶׁם [uncertain] בְּ bᵊ בְּ in יֹ֥ום yˌôm יֹום day זָֽעַם׃ zˈāʕam זַעַם curse 22:24. fili hominis dic ei tu es terra inmunda et non conpluta in die furoris ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Son of man, say to her: Thou art a land that is unclean, and not rained upon in the day of wrath. |
jfb▾ jg▾ gnv▾ tr▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191424. Своей полной испорченностью всех общественных отношений Иерусалим подобен земле, которая не может давать никакого плода, потому что гнев Божий отказал ей в дожде. Чтобы понять силу этого сравнения, нужно припомнить, что составляет дождь для Палестины: приостановление его превращает страну прямо в пустыню. М. б. в это время Бог действительно начал приводить в исполнение над Иудеей свою неоднократную угрозу, что за нечестие не будет давать ей дождя (Втор XI:17: и др.). - “Неочищенная” - предположительный перевод темного евр. слова, которое согласнее с контекстом LXX переводят: “неодождимая”.Matthew Henry: Concise Commentary on the Whole Bible - 170623 And the word of the LORD came unto me, saying, 24 Son of man, say unto her, Thou art the land that is not cleansed, nor rained upon in the day of indignation. 25 There is a conspiracy of her prophets in the midst thereof, like a roaring lion ravening the prey; they have devoured souls; they have taken the treasure and precious things; they have made her many widows in the midst thereof. 26 Her priests have violated my law, and have profaned mine holy things: they have put no difference between the holy and profane, neither have they shewed difference between the unclean and the clean, and have hid their eyes from my sabbaths, and I am profaned among them. 27 Her princes in the midst thereof are like wolves ravening the prey, to shed blood, and to destroy souls, to get dishonest gain. 28 And her prophets have daubed them with untempered mortar, seeing vanity, and divining lies unto them, saying, Thus saith the Lord GOD, when the LORD hath not spoken. 29 The people of the land have used oppression, and exercised robbery, and have vexed the poor and needy: yea, they have oppressed the stranger wrongfully. 30 And I sought for a man among them, that should make up the hedge, and stand in the gap before me for the land, that I should not destroy it: but I found none. 31 Therefore have I poured out mine indignation upon them; I have consumed them with the fire of my wrath: their own way have I recompensed upon their heads, saith the Lord GOD.Here is, I. A general idea given of the land of Israel, how well it deserved the judgments coming to destroy it and how much it needed these judgments to refine it. Let the prophet tell her plainly, "Thou art the land that is not cleansed, not refined as metal is, and therefore needest to be again put into the furnace. Means and methods of reformation have been ineffectual; thou art not rained upon in the day of indignation." This was one of the judgments which God brought upon them in the day of his wrath, he withheld the rain from them, Jer. xiv. 4. Or, "When thou art under the tokens of God's displeasure, even in the day of indignation thou art not rained upon; thou hast not received instruction by the prophets, whose doctrine is said to descend as the rain." Or, "When thou art corrected thou art not cleansed; thy filth is not carried away as that in the streets is by a sweeping rain. Nay, though it be a day of indignation with thee, yet thy filthiness, which should be done away, has become more offensive, as that of a city is in dry weather, when it is not rained upon." Or, "Thou hast nothing to refresh and comfort thyself with in the day of indignation; thou art not rained upon by divine consolations." So the rich man in torment had not a drop of water, or rain, to cool his tongue. II. A particular charge drawn up against the several orders and degrees of men among them, which shows that they had all helped to fill the measure of the nation's guilt, but none had done any thing towards the emptying of it; they are therefore all alike. 1. They have every one corrupted his way, and those who should have been the brightest examples of virtue were ringleaders in iniquity and patterns of vice. (1.) The prophets, who pretended to make known the mind of God to them, were not only deceivers, but devourers (v. 25), and hardened them in their wickedness both by their preaching, wherein they promised them impunity and prosperity, and by their conversation, in which they were as profligate as any. There is a conspiracy of her prophets against God and religion, against the true prophets and all good men; they conspired together to be all in one song, as Ahab's prophets were, to assure them of peace in their sinful ways. Note, The unity which is found among pretenders to infallibility, and which they so much boast of, is only the result of a secret conspiracy against the truth. Satan is not divided against himself. The prophets are in conspiracy with the murderers and oppressors, to patronise and protect them in their wickedness, and justify what they did with their false prophecies, provided they may come in sharers with them in the profits of it. They are like a roaring lion ravening the prey; they thunder out threats against those whose ruin is aimed at, terrify them, or make them odious to the people, and so make themselves masters, [1.] Of their lives: They have devoured souls, have been accessory to the shedding of the blood of many an innocent person, and so have made many to become sorrowful widows who were comfortable wives. They have persecuted those to death who witnessed against their pretensions to prophecy and would not be imposed upon by their counterfeit commission. Or, They devoured souls by flattering sinners into a false peace and a vain hope, and seducing them into the paths of sin, which would be their eternal ruin. Note, Those who draw men to wickedness, and encourage them in it, are the devourers and murderers of their souls. [2.] Of their estates. When Naboth is slain they take possession of his vineyard; They have seized the treasure and precious things, as forfeited; some way or other they had of devouring the widows' houses, as the Pharisees, Matt. xxiii. 14. Or, They got this treasure, and all these precious things, as fees for false and flattering prophecies; for he that puts not into their mouths, they even prepare war against him, Mic. iii. 5. It was said with Jerusalem when such men as these passed for prophets. (2.) The priests, who were teachers by office, and had the custody of the sacred things, and should have called the false prophets to account, were as bad as they, v. 26. [1.] They violated the law of God, which they should have observed and taught others to observe. They made no conscience of the law of the priesthood, but openly broke it, and with contempt, as Hophni and Phinehas. They did what they had a mind, with an express non obstante--notwithstanding to the word of God. And how should those teach the people their duty who lived in contradiction to their own? [2.] They profaned God's holy things, about which they were to minister, and which they ought to have restrained others from the profanation of. They suffered those to eat of the holy things who were unqualified by the law. The table of the Lord was contemptible with them. By dealing in holy things with such unhallowed hands they did themselves profane them. [3.] They did not themselves put a difference, nor did they show the people how to put a difference, between the holy and profane, the clean and the unclean, according to the directions and distinctions of the law. They did not exclude those from God's courts who were excluded by the law, nor teach the people to observe the difference the law had made between food clean and unclean, between times and places holy and common; but they lived at large themselves and encouraged the people to do so too. [4.] They hid their eyes from God's sabbaths; they took no care about them; it was all one to them whether God's sabbaths were kept holy or no; they neither gave countenance to those who observed them nor check to those who profaned them, nor did they themselves show any regard to them or veneration for them. They winked at those who did servile works on that day, and looked another way when they should have inspected the behaviour of the people on sabbath days. God's sabbaths have such a beauty and glory put upon them by the divine institution as may command respect; but they hid their eyes from them and would not see that excellency in them. [5.] By all this God himself was profaned among them; his authority was slighted, his goodness made light of, and the highest affront and contempt imaginable were put upon his holiness. Note, The profanation of the honour of the scriptures, of sabbaths and sacred things, is a profanation of the honour of God himself, who is interested in them. (3.) The princes, who should have interposed with their authority to redress these grievances, were as daring transgressors of the law as any (v. 27): They are like wolves ravening the prey; for such is power without justice and goodness to direct it. All their business was to gratify, [1.] Their own pride and ambition, by making themselves arbitrary and formidable. [2.] Their own malice and revenge, by shedding blood and destroying souls, sacrificing to their cruelty all those that stood in their way or had in any thing disobliged them. [3.] Their own avarice; all they aim at is to get dishonest gain, by crushing and oppressing their subject. Lucri bonus est odor ex re qualibet. Rem, rem, quocunque modo rem--Sweet is the odour of gain, from whatever substance it ascends. Money, money, by fairness or by fraud, get money. But, though they had power sufficient to carry them on in their oppressive courses, yet how could they answer it both to their credit and to their consciences? We are told how (v. 28): The prophets daubed them with untempered mortar, told them in God's name (horrid wickedness!) that there was no harm in what they did, that they might dispose of the lives and estates of their subjects as they pleased, and could do no wrong, nay, that in prosecuting such and such whom they had marked out they did God service; and thus they stopped the mouth of their consciences. They also justified what they did, to the people, nay, and magnified it as if it were all for the public good, and so saved their reputation, and kept their oppressed subjects from murmuring. Note, Daubing prophets are the great supporters of ravening princes, but will prove at last their great deceivers, for they daub with untempered mortar which will not hold, nor will the wall stand long that is built up with it. They pretend to be seers, but they see vanity; they pretend to be diviners, but they divine lies; they pretend a warrant from Heaven for what they say, and that it is all as true as gospel; they say, Thus saith the Lord God, but it is all a sham, for the Lord has not spoken any such thing. (4.) The people that had any power in their hands learned of their princes to abuse it, v. 29. Those that should have complained of the oppression of the subject, and have put in a claim of rights on behalf of the injured, that should have stood up for liberty and property, were themselves invaders of them: The people of the land have used oppression and exercised robbery. The rich oppress the poor, masters their servants, landlords their tenants, and even parents their own children; nay, the buyers and sellers will find some way to oppress one another. This is such a sin as, when it is national, is indeed a national judgment, and is threatened as such. Isa. iii. 5, The people shall be oppressed every one by his neighbour. It is an aggravation of the sin that they have vexed the poor and needy, whom they should have relieved, and have oppressed the stranger and deprived him of his right, to whom they ought to have been not only just, but kind. Thus was the apostasy universal and the disease epidemical. 2. There is none that appears as an intercessor for them (v. 30): I sought for a man among them that should stand in the gap, but I found none. Note, (1.) Sin makes a gap in the hedge of protection that is about a people at which good things run out from them and evil things pour in upon them, a gap by which God enters to destroy them. (2.) There is a way of standing in the gap, and making up the breach against the judgments of God, by repentance, and prayer, and reformation. Moses stood in the gap when he made intercession for Israel to turn away the wrath of God, Ps. cvi. 23. (3.) When God is coming forth against a sinful people to destroy them he expects some to intercede for them, and enquires if there be but one that does; so much is it his desire and delight to show mercy. If there be but a man that stands in the gap, as Abraham for Sodom, he will discover him and be well pleased with him. (4.) It bodes ill to a people when judgments are breaking in upon them, and the spirit of prayer is restrained, so that not one is found that will either give them a good word or speak a good word for them. (5.) When it is so, what can be expected but utter ruin? Therefore have I poured out my indignation upon them (v. 31), have given it full scope, that it may come upon them in a full stream; yet, whatever God's wrath inflicts upon a people, it is their own way that is therein recompensed upon their heads, and God deals with them no worse, but even much better, than their iniquity deserves. Adam Clarke: Commentary on the Bible - 183122:24: Thou art the land that is not cleansed - Thou art like a country where there is no rain, either to cleanse the garments, or fertilize the ground.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188022:24: Ch2 28:22, Ch2 36:14-16; Isa 1:5, Isa 9:13; Jer 2:30, Jer 5:3, Jer 6:29, Jer 44:16-19; Zep 3:2Geneva 159922:24 Son of man, say to her, Thou [art] the land that is not cleansed, (m) nor rained upon in the day of indignation.(m) You are like a barren land which the Lord plagues with drought. John Gill22:24 Son of man, say unto her, thou land,.... Thou land of Israel, as the Targum:thou art not cleansed; from filthiness, by the fire of divine judgments; or reformed from sins, by the instructions, cautions, and exhortations of the prophets; none of these things had any effect upon her to make her wiser and better. So the Targum, "a land not cleansed it is, and good works are not done in it, to protect it in the day of cursing:'' nor rained upon in the day of indignation; no cooling shower to quench the fire of divine wrath; nothing to avert or stop the judgments of God; no refreshment and comfort from the doctrines of the prophets, which fell like rain: it is a judgment upon a people to have no rain, either in a temporal or spiritual sense; see Zech 14:17. In the Talmud (h), this text is brought to prove that the flood did not come upon the land of Israel. (h) T. Bab. Zebachim, fol. 113. 1. Robert Jamieson, A. R. Fausset and David Brown22:24 land . . . not cleansed--not cleared or cultivated; all a scene of desolation; a fit emblem of the moral wilderness state of the people.nor rained upon--a mark of divine "indignation"; as the early and latter rain, on which the productiveness of the land depended, was one of the great covenant blessings. Joel (Joel 2:23) promises the return of the former and latter rain, with the restoration of God's favor. |
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22:2422:24: Որդի մարդոյ ասա՛ ցդա. Դու՝ ա՛յն երկիր ես որ ո՛չ թանաս. եւ ո՛չ եկն անձրեւ ՚ի վերայ քո յաւուրս բարկութեան[12628]. [12628] Բազումք. Յաւուր բարկութեան։ Որդի մարդոյ, ասա ցդա. Դու այն երկիր ես որ [492]ոչ թանաս``, եւ ոչ եկն անձրեւ ի վերայ քո յաւուր բարկութեան:24 «Մարդո՛ւ որդի, ասա՛ դրան. “Դու այն երկիրն ես, որ չես թրջւում. քեզ վրայ անձրեւ չի կաթել զայրոյթի օրը: 24 «Որդի՛ մարդոյ, անոր ըսէ՛. ‘Դուն այնպիսի երկիր մըն ես, որ ո՛չ մաքրուած է, ո՛չ ալ բարկութեան օրը՝ անձրեւով թրջուած։ 22:24: Որդի մարդոյ ասա՛ ցդա. Դու՝ ա՛յն երկիր ես որ ո՛չ թանաս. եւ ո՛չ եկն անձրեւ ՚ի վերայ քո յաւուրս բարկութեան[12628]. [12628] Բազումք. Յաւուր բարկութեան։ 24 «Մարդո՛ւ որդի, ասա՛ դրան. “Դու այն երկիրն ես, որ չես թրջւում. քեզ վրայ անձրեւ չի կաթել զայրոյթի օրը: 24 «Որդի՛ մարդոյ, անոր ըսէ՛. ‘Դուն այնպիսի երկիր մըն ես, որ ո՛չ մաքրուած է, ո՛չ ալ բարկութեան օրը՝ անձրեւով թրջուած։ zohrab-1805▾ eastern-1994▾ western am▾ |
22:2422:24 сын человеческий! скажи ему: ты земля неочищенная, не орошаемая дождем в день гнева! Son of man, say unto her, Thou [art] the land that is not cleansed, nor rained upon in the day of indignation:22:25 ἧς ος who; what οἱ ο the ἀφηγούμενοι αφηγεομαι in μέσῳ μεσος in the midst; in the middle αὐτῆς αυτος he; him ὡς ως.1 as; how λέοντες λεων lion ὠρυόμενοι ωρυομαι roar ἁρπάζοντες αρπαζω snatch ἁρπάγματα αρπαγμα soul κατεσθίοντες κατεσθιω consume; eat up ἐν εν in δυναστείᾳ δυναστεια honor; value λαμβάνοντες λαμβανω take; get ἐν εν in ἀδικίᾳ αδικια injury; injustice καὶ και and; even αἱ ο the χῆραί χηρα widow σου σου of you; your ἐπληθύνθησαν πληθυνω multiply ἐν εν in μέσῳ μεσος in the midst; in the middle σου σου of you; your 22:25 קֶ֤שֶׁר qˈešer קֶשֶׁר conspiracy נְבִיאֶ֨יהָ֙ nᵊvîʔˈeʸhā נָבִיא prophet בְּ bᵊ בְּ in תֹוכָ֔הּ ṯôḵˈāh תָּוֶךְ midst כַּ ka כְּ as אֲרִ֥י ʔᵃrˌî אֲרִי lion שֹׁואֵ֖ג šôʔˌēḡ שׁאג roar טֹ֣רֵֽף ṭˈōrˈēf טרף tear טָ֑רֶף ṭˈāref טֶרֶף prey נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul אָכָ֗לוּ ʔāḵˈālû אכל eat חֹ֤סֶן ḥˈōsen חֹסֶן store וִ wi וְ and יקָר֙ yqˌār יְקָר preciousness יִקָּ֔חוּ yiqqˈāḥû לקח take אַלְמְנֹותֶ֖יהָ ʔalmᵊnôṯˌeʸhā אַלְמָנָה widow הִרְבּ֥וּ hirbˌû רבה be many בְ vᵊ בְּ in תֹוכָֽהּ׃ ṯôḵˈāh תָּוֶךְ midst 22:25. coniuratio prophetarum in medio eius sicut leo rugiens capiensque praedam animam devoraverunt opes et pretium acceperunt viduas eius multiplicaverunt in medio illiusThere is a conspiracy of prophets in the midst thereof: like a lion that roareth and catcheth the prey, they have devoured souls, they have taken riches and hire, they have made many widows in the midst thereof. 25. There is a conspiracy of her prophets in the midst thereof, like a roaring lion ravening the prey: they have devoured souls; they take treasure and precious things; they have made her widows many in the midst thereof. 22:24 сын человеческий! скажи ему: ты земля неочищенная, не орошаемая дождем в день гнева! 22:25 ἧς ος who; what οἱ ο the ἀφηγούμενοι αφηγεομαι in μέσῳ μεσος in the midst; in the middle αὐτῆς αυτος he; him ὡς ως.1 as; how λέοντες λεων lion ὠρυόμενοι ωρυομαι roar ἁρπάζοντες αρπαζω snatch ἁρπάγματα αρπαγμα soul κατεσθίοντες κατεσθιω consume; eat up ἐν εν in δυναστείᾳ δυναστεια honor; value λαμβάνοντες λαμβανω take; get ἐν εν in ἀδικίᾳ αδικια injury; injustice καὶ και and; even αἱ ο the χῆραί χηρα widow σου σου of you; your ἐπληθύνθησαν πληθυνω multiply ἐν εν in μέσῳ μεσος in the midst; in the middle σου σου of you; your 22:25 קֶ֤שֶׁר qˈešer קֶשֶׁר conspiracy נְבִיאֶ֨יהָ֙ nᵊvîʔˈeʸhā נָבִיא prophet בְּ bᵊ בְּ in תֹוכָ֔הּ ṯôḵˈāh תָּוֶךְ midst כַּ ka כְּ as אֲרִ֥י ʔᵃrˌî אֲרִי lion שֹׁואֵ֖ג šôʔˌēḡ שׁאג roar טֹ֣רֵֽף ṭˈōrˈēf טרף tear טָ֑רֶף ṭˈāref טֶרֶף prey נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul אָכָ֗לוּ ʔāḵˈālû אכל eat חֹ֤סֶן ḥˈōsen חֹסֶן store וִ wi וְ and יקָר֙ yqˌār יְקָר preciousness יִקָּ֔חוּ yiqqˈāḥû לקח take אַלְמְנֹותֶ֖יהָ ʔalmᵊnôṯˌeʸhā אַלְמָנָה widow הִרְבּ֥וּ hirbˌû רבה be many בְ vᵊ בְּ in תֹוכָֽהּ׃ ṯôḵˈāh תָּוֶךְ midst 22:25. coniuratio prophetarum in medio eius sicut leo rugiens capiensque praedam animam devoraverunt opes et pretium acceperunt viduas eius multiplicaverunt in medio illius ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ There is a conspiracy of prophets in the midst thereof: like a lion that roareth and catcheth the prey, they have devoured souls, they have taken riches and hire, they have made many widows in the midst thereof. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191425. Исчисление разных классов общества с целью обличения их ведется с точки зрения значения их в религиозно-нравственной жизни. Посему сначала разбираются пророки и священники, а затем князья. LXX, а вслед за ними и большинство новейших толкователей, предполагают в этом стихе речь не о пророках, а о князьях (более знатных, чем в ст. 27): невийега LXX очевидно читали несийега. Основания для такого чтения: 1) естественнее было поставить князей на первом месте (мы видели, почему пророков можно было поставить на первом месте); 2) о пророках речь в ст. 28: и 30: (но там речь о них по особым обстоятельствам - см. 28: ст.); 3) рыкающий, жадный к добыче царь зверей, как и в XIX:8, превосходный образ для жадных князей из царствовавшего дома (но тогда 27: ст. повторял бы 25). - “Заговор пророков”. Ложные пророки вступили между собою в соглашение на счет того, чтобы всегда возвещать народу счастливое будущее, и этим восстановляли его против тех, которые предсказывали противоположное. Отсюда можно заключить, что ложные пророки действовали не в одиночку, а составляли корпорацию, ставшую могущественною через свое единство, и весьма заботились о том, чтобы не противоречить между собою в ложных предсказаниях. Но LXX читают евр. “кешер” - “заговор”, как “ашер”, “который”: “его же (т. е. Иерусалима) старейшины”. “Как лев…” Сравнение указывает на обирание пророками адептов. - “Съедают души”. Обирают, или губят невинных, которые им противятся. - “Умножают число вдов”. Становятся благодаря своим речам причиною смерти для многих, напр. возбуждая к войне с халдеями.Adam Clarke: Commentary on the Bible - 183122:25: There is a conspiracy - The false prophets have united together to say and support the same things; and have been the cause of the destruction of souls, and the death of many, so that widows, through their means, are multiplied in thee.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188022:25: a conspiracy: Eze 13:10-16; Kg1 22:11-13, Kg1 22:23; Jer 5:30, Jer 5:31, Jer 6:13; Lam 2:14, Lam 4:13; Pe2 2:1-3like: Eze 22:27-29; Isa 56:11; Hos 6:9; Mic 3:5-7; Rev 13:11, Rev 13:15 ravening: That is, from the Saxon reafian, seizing and devouring it with eagerness and rapacity. they have devoured: Eze 13:19; Jer 2:30, Jer 2:34; Mat 23:14; Mar 12:40; Luk 20:47; Rev 17:6, Rev 18:13 Geneva 159922:25 [There is] a conspiracy (n) of her prophets in the midst of her, like a roaring lion ravening the prey; they have devoured souls; they have taken the treasure and precious things; they have made her many widows in the midst of her.(n) The false prophets have conspired together to make their doctrine more probable. John Gill22:25 There is a conspiracy of her prophets in the midst thereof,.... Not of the prophets of the Lord, but of her prophets; such as were agreeable to her, the false prophets. The Targum renders it,"a company of scribes;'' the interpreters of the law; these entered into a confederacy together against the true prophets, and agreed to prophesy the same things, to flatter the people with peace and prosperity, when sudden destruction was at hand: like a roaring lion ravening the prey; that roars when hungry, and while it is tearing the prey in pieces; so these false prophets thundered out their menaces against the true prophets, and those that adhered to them; clamouring against them as enemies to the state; and threatening them with accusations to it; and carrying on a judicial process against them: they have devoured souls; persecuted men to death, that would not give credit to their prophecies; and destroyed the souls of those that did, with their false doctrines and prophecies: they have taken the treasure and precious things; of those they destroyed; or of others, for prophesying smooth things to them; filthy lucre being the principal thing they had in view: they have made her many widows in the midst thereof; by persecuting their husbands to death for not believing their prophecies; or by persuading to hold out the siege, under a notion of deliverance; whereby the lives of many were lost by the sword, famine, and pestilence, to whose death they might be said to be accessary. John Wesley22:25 A conspiracy - A contrivance, to speak all alike, smooth words, and give out promises of peace and safety. Thereof - Of the land. The treasure - As a reward of their lies. Made her - By persuading Zedekiah to hold out the war, which filled Jerusalem with dead husbands, and forlorn widows.Robert Jamieson, A. R. Fausset and David Brown22:25 conspiracy--The false prophets have conspired both to propagate error and to oppose the messages of God's servants. They are mentioned first, as their bad influence extended the widest.prey--Their aim was greed of gain, "treasure, and precious things" (Hos 6:9; Zeph 3:3-4; Mt 23:14). made . . . many widows--by occasioning, through false prophecies, the war with the Chaldeans in which the husbands fell. |
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22:2522:25: որոյ իշխանք իւր ՚ի միջի իւրում իբրեւ զառիւծունս գոչէին յափշտակել զյափշտակութիւնս. ուտեն զանձինս տնանկաց բռնութեամբ, եւ առնուն պատիւս անիրաւութեամբ. եւ բազմացան այրիք ՚ի միջի քում[12629]։ [12629] Ոմանք. Գոչեն յափշտակել յափշ՛՛... եւ բազմանան այ՛՛։ [493]որոյ իշխանք իւր ի միջի իւրում իբրեւ զառիւծունս գոչէին յափշտակել զյափշտակութիւնս, ուտեն զանձինս տնանկաց բռնութեամբ, եւ առնուն պատիւս անիրաւութեամբ, եւ բազմացան այրիք ի միջի քում:25 Դու այն երկիրն ես, որի իշխաններն այնտեղ յափշտակելիս ու կողոպտելիս առիւծների պէս էին մռնչում. բռնութեամբ տնանկների մարմիններն էին յօշոտում եւ անիրաւութեամբ պատիւներ խլում: Եւ այրիները բազմացան քո մէջ: 25 Անոր մէջ իր մարգարէներուն դաւաճանութիւնը կայ, որոնք աւար յափշտակող ու մռնչող առիւծի պէս հոգիներ կ’ուտեն։ Անոնք գանձ ու պատուական բաներ առին ու որբեւայրիները շատցուցին։ 22:25: որոյ իշխանք իւր ՚ի միջի իւրում իբրեւ զառիւծունս գոչէին յափշտակել զյափշտակութիւնս. ուտեն զանձինս տնանկաց բռնութեամբ, եւ առնուն պատիւս անիրաւութեամբ. եւ բազմացան այրիք ՚ի միջի քում[12629]։ [12629] Ոմանք. Գոչեն յափշտակել յափշ՛՛... եւ բազմանան այ՛՛։ 25 Դու այն երկիրն ես, որի իշխաններն այնտեղ յափշտակելիս ու կողոպտելիս առիւծների պէս էին մռնչում. բռնութեամբ տնանկների մարմիններն էին յօշոտում եւ անիրաւութեամբ պատիւներ խլում: Եւ այրիները բազմացան քո մէջ: 25 Անոր մէջ իր մարգարէներուն դաւաճանութիւնը կայ, որոնք աւար յափշտակող ու մռնչող առիւծի պէս հոգիներ կ’ուտեն։ Անոնք գանձ ու պատուական բաներ առին ու որբեւայրիները շատցուցին։ zohrab-1805▾ eastern-1994▾ western am▾ |
22:2522:25 Заговор пророков ее среди нее как лев рыкающий, терзающий добычу; съедают души, обирают имущество и драгоценности, и умножают число вдов. There is a conspiracy of her prophets in the midst thereof, like a roaring lion ravening the prey; they have devoured souls; they have taken the treasure and precious things; they have made her many widows in the midst thereof:22:26 καὶ και and; even οἱ ο the ἱερεῖς ιερευς priest αὐτῆς αυτος he; him ἠθέτησαν αθετεω displace; put off νόμον νομος.1 law μου μου of me; mine καὶ και and; even ἐβεβήλουν βεβηλοω profane τὰ ο the ἅγιά αγιος holy μου μου of me; mine ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἁγίου αγιος holy καὶ και and; even βεβήλου βεβηλος profane οὐ ου not διέστελλον διαστελλω enjoin; distinctly command καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἀκαθάρτου ακαθαρτος unclean καὶ και and; even τοῦ ο the καθαροῦ καθαρος clean; clear οὐ ου not διέστελλον διαστελλω enjoin; distinctly command καὶ και and; even ἀπὸ απο from; away τῶν ο the σαββάτων σαββατον Sabbath; week μου μου of me; mine παρεκάλυπτον παρακαλυπτω disguise τοὺς ο the ὀφθαλμοὺς οφθαλμος eye; sight αὐτῶν αυτος he; him καὶ και and; even ἐβεβηλούμην βεβηλοω profane ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῶν αυτος he; him 22:26 כֹּהֲנֶ֜יהָ kōhᵃnˈeʸhā כֹּהֵן priest חָמְס֣וּ ḥāmᵊsˈû חמס treat violently תֹורָתִי֮ ṯôrāṯˈî תֹּורָה instruction וַ wa וְ and יְחַלְּל֣וּ yᵊḥallᵊlˈû חלל defile קָדָשַׁי֒ qoḏāšˌay קֹדֶשׁ holiness בֵּֽין־ bˈên- בַּיִן interval קֹ֤דֶשׁ qˈōḏeš קֹדֶשׁ holiness לְ lᵊ לְ to חֹל֙ ḥˌōl חֹל profane לֹ֣א lˈō לֹא not הִבְדִּ֔ילוּ hivdˈîlû בדל separate וּ û וְ and בֵין־ vên- בַּיִן interval הַ ha הַ the טָּמֵ֥א ṭṭāmˌē טָמֵא unclean לְ lᵊ לְ to טָהֹ֖ור ṭāhˌôr טָהֹר pure לֹ֣א lˈō לֹא not הֹודִ֑יעוּ hôḏˈîʕû ידע know וּ û וְ and מִ mi מִן from שַׁבְּתֹותַי֙ šabbᵊṯôṯˌay שַׁבָּת sabbath הֶעְלִ֣ימוּ heʕlˈîmû עלם hide עֵֽינֵיהֶ֔ם ʕˈênêhˈem עַיִן eye וָ wā וְ and אֵחַ֖ל ʔēḥˌal חלל defile בְּ bᵊ בְּ in תֹוכָֽם׃ ṯôḵˈām תָּוֶךְ midst 22:26. sacerdotes eius contempserunt legem meam et polluerunt sanctuaria mea inter sanctum et profanum non habuere distantiam et inter pollutum et mundum non intellexerunt et a sabbatis meis averterunt oculos suos et coinquinabar in medio eorumHer priests have despised my law, and have defiled my sanctuaries: they have put no difference between holy and profane: nor have distinguished between the polluted and the clean: and they have turned away their eyes from my sabbaths, and I was profaned in the midst of them. 26. Her priests have done violence to my law, and have profaned mine holy things: they have put no difference between the holy and the common, neither have they caused men to discern between the unclean and the clean, and have hid their eyes from my sabbaths, and I am profaned among them. 22:25 Заговор пророков ее среди нее как лев рыкающий, терзающий добычу; съедают души, обирают имущество и драгоценности, и умножают число вдов. 22:26 καὶ και and; even οἱ ο the ἱερεῖς ιερευς priest αὐτῆς αυτος he; him ἠθέτησαν αθετεω displace; put off νόμον νομος.1 law μου μου of me; mine καὶ και and; even ἐβεβήλουν βεβηλοω profane τὰ ο the ἅγιά αγιος holy μου μου of me; mine ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἁγίου αγιος holy καὶ και and; even βεβήλου βεβηλος profane οὐ ου not διέστελλον διαστελλω enjoin; distinctly command καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἀκαθάρτου ακαθαρτος unclean καὶ και and; even τοῦ ο the καθαροῦ καθαρος clean; clear οὐ ου not διέστελλον διαστελλω enjoin; distinctly command καὶ και and; even ἀπὸ απο from; away τῶν ο the σαββάτων σαββατον Sabbath; week μου μου of me; mine παρεκάλυπτον παρακαλυπτω disguise τοὺς ο the ὀφθαλμοὺς οφθαλμος eye; sight αὐτῶν αυτος he; him καὶ και and; even ἐβεβηλούμην βεβηλοω profane ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῶν αυτος he; him 22:26 כֹּהֲנֶ֜יהָ kōhᵃnˈeʸhā כֹּהֵן priest חָמְס֣וּ ḥāmᵊsˈû חמס treat violently תֹורָתִי֮ ṯôrāṯˈî תֹּורָה instruction וַ wa וְ and יְחַלְּל֣וּ yᵊḥallᵊlˈû חלל defile קָדָשַׁי֒ qoḏāšˌay קֹדֶשׁ holiness בֵּֽין־ bˈên- בַּיִן interval קֹ֤דֶשׁ qˈōḏeš קֹדֶשׁ holiness לְ lᵊ לְ to חֹל֙ ḥˌōl חֹל profane לֹ֣א lˈō לֹא not הִבְדִּ֔ילוּ hivdˈîlû בדל separate וּ û וְ and בֵין־ vên- בַּיִן interval הַ ha הַ the טָּמֵ֥א ṭṭāmˌē טָמֵא unclean לְ lᵊ לְ to טָהֹ֖ור ṭāhˌôr טָהֹר pure לֹ֣א lˈō לֹא not הֹודִ֑יעוּ hôḏˈîʕû ידע know וּ û וְ and מִ mi מִן from שַׁבְּתֹותַי֙ šabbᵊṯôṯˌay שַׁבָּת sabbath הֶעְלִ֣ימוּ heʕlˈîmû עלם hide עֵֽינֵיהֶ֔ם ʕˈênêhˈem עַיִן eye וָ wā וְ and אֵחַ֖ל ʔēḥˌal חלל defile בְּ bᵊ בְּ in תֹוכָֽם׃ ṯôḵˈām תָּוֶךְ midst 22:26. sacerdotes eius contempserunt legem meam et polluerunt sanctuaria mea inter sanctum et profanum non habuere distantiam et inter pollutum et mundum non intellexerunt et a sabbatis meis averterunt oculos suos et coinquinabar in medio eorum ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Her priests have despised my law, and have defiled my sanctuaries: they have put no difference between holy and profane: nor have distinguished between the polluted and the clean: and they have turned away their eyes from my sabbaths, and I was profaned 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 - 1903-191426. Обвинения против священников характерны тем, что выражают строгий взгляд пророка на обязанности этого знания. - “Нарушают закон”, который должны сохранять и которому должны обучать; ср. Соф III:4; Ос VIII:1. - “Оскверняют святыни Мои” - ст. 8. - “Не отделяют святаго от несвятаго”, м. б. напр., сожигая в жертву недозволенные части животного, или же допуская к свящ. трапезам после мирной жертвы всех без различия. - “Не указывают различия между чистым и нечистым”. Не предостерегают народ от употребления в пищу нечистых животных; в XLIV:23: это и предыдущее выражения почти синонимичны. - “И от суббот Моих они закрыли глаза свои”. Не заботятся о хранении их в народе, равнодушны к частому нарушению их; ст. 8. - “И Я уничижен у них”, букв. “осквернен”; слав.: “и оскверняху мя посреде себе”. Чрезвычайно сильное выражение вместо обычного: “бесславили имя Божие”. Священники отняли у Бога, в глазах народа, ту святость (имени Его), которая есть главное основание и цель всех действий Божиих в мире.Adam Clarke: Commentary on the Bible - 183122:26: Her priests - Even they whose lips should preserve knowledge, have not instructed the people: they have violated my law, not only in their private conduct, but in their careless and corrupt manner of serving in my temple.Albert Barnes: Notes on the Bible - 183422:26Violated - Better as in margin; to offer "violence" to the Law is to misinterpret it. It was the special office of the priests to keep up the distinction between "holy" and "unholy," "clean" and "unclean" Lev 10:10. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188022:26: priests: Sa1 2:12-17, Sa1 2:22; Jer 2:8, Jer 2:26, Jer 2:27; Lam 4:13; Mic 3:11, Mic 3:12; Zep 3:3, Zep 3:4; Mal 1:6-8, Mal 2:1-3, Mal 2:8violated: Heb. offered violence to profaned: Lev. 22:2-33; Sa1 2:15, Sa1 2:29 put no: Eze 44:23; Lev 10:1-3, Lev 10:10, Lev 11:47, Lev 20:25; Jer 15:19; Hag 2:11-13 hid their: Eze 22:8, Eze 20:12, Eze 20:13 I am profaned: Eze 36:20; Rom 2:24 Geneva 159922:26 Her priests have violated my law, and have profaned my holy things: they have put no difference between the holy and profane, neither have they shown [difference] between the unclean and the clean, and have hid their (o) eyes from my sabbaths, and I am profaned among them.(o) They have neglected my service. John Gill22:26 Her priests have violated my law,.... Or, "forced it" (i); they gave a wrong explanation of it, made it speak what it should not; they wrested the sense and meaning of it, and did and taught things contrary to it; they broke it themselves, who should have instructed others in it, and exhorted them to have kept it, and encouraged them by their own example:and have profaned my holy things; sacrifices and oblations, which were only to be offered and eaten by holy persons; they made them common to others who should not have partook of them: they have put no difference between the holy and the profane; between holy persons and things, and profane persons and things; they made no difference in their practice between the one and the other; but promiscuously conversed with holy and profane persons, and used holy and profane things, without distinguishing one from the other: neither have they showed the difference between the unclean and the clean: they did not show to the people, as was the duty of their office, what was clean or unclean for sacrifice; what was clean and allowed to be eaten, and what was unclean and forbid to be eaten; nor who were clean and who were unclean persons for conversation; who were to be kept company with, and who not: and have hid their eyes from my sabbaths; were not careful to observe them themselves, and connived at them that broke them; they might have seen men carrying burdens, and doing other servile works on such days, but they turned their eyes another way, and would not look at them; and when they did see them were silent, and would not reprove them: and I am profaned among them; for the law of God being profaned, his institutions profaned, and his sabbaths profaned, he himself was profaned; inasmuch as he was not sanctified by them, through the just observation of those things. The Targum is, "my will is profaned among them.'' (i) "vim faciunt legimeae", Junius & Tremellius: Polanus; "vim fecerunt", Cocceius: Starckius. John Wesley22:26 My holy things - Sacrifices, and oblations. Put no difference - Neither have they in their practice, differenced holy and profane, nor in their teaching acquainted the people with the difference, nor in the exercise of their authority, separated the profane from the holy, either persons, or things. Hid their eyes - Despised, and would not see the holiness of the sabbaths. Profaned - Contemned, dishonoured, disobeyed.Robert Jamieson, A. R. Fausset and David Brown22:26 Her priests--whose "lips should have kept knowledge" (Mal 2:7).violated--not simply transgressed; but, have done violence to the law, by wresting it to wrong ends, and putting wrong constructions on it. put no difference between the holy and profane, &c.--made no distinction between the clean and unclean (Lev 10:10), the Sabbath and other days, sanctioning violations of that holy day. "Holy" means, what is dedicated to God; "profane," what is in common use; "unclean," what is forbidden to be eaten; "clean," what is lawful to be eaten. I am profaned among them--They abuse My name to false or unjust purposes. |
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22:2622:26: Եւ քահանայք նորա անարգէին զօրէնս իմ եւ պղծէին զսրբութիւնս իմ. եւ զսուրբն ՚ի պղծոյն ո՛չ ընտրէին, եւ զարատաւորն յանարատէ անտի ո՛չ զատուցանէին. եւ ՚ի շաբաթուց իմոց ծածկէին զաչս իւրեանց, եւ զշաբաթս իմ պղծէին ՚ի միջի նոցա[12630]։ [12630] Ոսկան. Քահանայքն որք անարգէին զօրէնս. եւ։ Եւ քահանայք նորա անարգէին զօրէնս իմ եւ պղծէին զսրբութիւնս իմ. եւ զսուրբն ի պղծոյն ոչ ընտրէին, եւ զարատաւորն յանարատէ անտի ոչ զատուցանէին. եւ ի շաբաթուց իմոց ծածկէին զաչս իւրեանց, եւ [494]զշաբաթս իմ պղծէին`` ի միջի նոցա:26 Նրա քահանաներն անարգում էին օրէնքներս ու պղծում սրբութիւններս. սուրբը պիղծից չէին տարբերում, արատաւորը անարատից չէին ջոկում. իմ շաբաթներին աչք էին փակում եւ պղծում էին շաբաթներս իրենց մէջ: 26 Անոր քահանաները իմ օրէնքս աւրեցին ու իմ սուրբ բաներս պղծեցին, սուրբը պիղծէն չզանազանեցին եւ անմաքուրին ու մաքուրին տարբերութիւնը չգիտցուցին։ Իրենց աչքերը իմ շաբաթներէս ծածկեցին ու ես անոնց մէջ պիղծ սեպուեցայ։ 22:26: Եւ քահանայք նորա անարգէին զօրէնս իմ եւ պղծէին զսրբութիւնս իմ. եւ զսուրբն ՚ի պղծոյն ո՛չ ընտրէին, եւ զարատաւորն յանարատէ անտի ո՛չ զատուցանէին. եւ ՚ի շաբաթուց իմոց ծածկէին զաչս իւրեանց, եւ զշաբաթս իմ պղծէին ՚ի միջի նոցա[12630]։ [12630] Ոսկան. Քահանայքն որք անարգէին զօրէնս. եւ։ 26 Նրա քահանաներն անարգում էին օրէնքներս ու պղծում սրբութիւններս. սուրբը պիղծից չէին տարբերում, արատաւորը անարատից չէին ջոկում. իմ շաբաթներին աչք էին փակում եւ պղծում էին շաբաթներս իրենց մէջ: 26 Անոր քահանաները իմ օրէնքս աւրեցին ու իմ սուրբ բաներս պղծեցին, սուրբը պիղծէն չզանազանեցին եւ անմաքուրին ու մաքուրին տարբերութիւնը չգիտցուցին։ Իրենց աչքերը իմ շաբաթներէս ծածկեցին ու ես անոնց մէջ պիղծ սեպուեցայ։ zohrab-1805▾ eastern-1994▾ western am▾ |
22:2622:26 Священники ее нарушают закон Мой и оскверняют святыни Мои, не отделяют святаго от несвятаго и не указывают различия между чистым и нечистым, и от суббот Моих они закрыли глаза свои, и Я уничижен у них. Her priests have violated my law, and have profaned mine holy things: they have put no difference between the holy and profane, neither have they shewed [difference] between the unclean and the clean, and have hid their eyes from my sabbaths, and I am profaned among them:22:27 οἱ ο the ἄρχοντες αρχων ruling; ruler αὐτῆς αυτος he; him ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῆς αυτος he; him ὡς ως.1 as; how λύκοι λυκος wolf ἁρπάζοντες αρπαζω snatch ἁρπάγματα αρπαγμα the ἐκχέαι εκχεω pour out; drained αἷμα αιμα blood; bloodstreams ὅπως οπως that way; how πλεονεξίᾳ πλεονεξια greed; exploitation πλεονεκτῶσιν πλεονεκτεω exploit 22:27 שָׂרֶ֣יהָ śārˈeʸhā שַׂר chief בְ vᵊ בְּ in קִרְבָּ֔הּ qirbˈāh קֶרֶב interior כִּ ki כְּ as זְאֵבִ֖ים zᵊʔēvˌîm זְאֵב wolf טֹ֣רְפֵי ṭˈōrᵊfê טרף tear טָ֑רֶף ṭˈāref טֶרֶף prey לִ li לְ to שְׁפָּךְ־ šᵊppāḵ- שׁפך pour דָּם֙ dˌām דָּם blood לְ lᵊ לְ to אַבֵּ֣ד ʔabbˈēḏ אבד perish נְפָשֹׁ֔ות nᵊfāšˈôṯ נֶפֶשׁ soul לְמַ֖עַן lᵊmˌaʕan לְמַעַן because of בְּצֹ֥עַ bᵊṣˌōₐʕ בצע cut off בָּֽצַע׃ bˈāṣaʕ בֶּצַע profit 22:27. principes eius in medio illius quasi lupi rapientes praedam ad effundendum sanguinem et perdendas animas et avare sectanda lucraHer princes in the midst of her, are like wolves ravening the prey to shed blood, and to destroy souls, and to run after gains through covetousness. 27. Her princes in the midst thereof are like wolves ravening the prey; to shed blood, to destroy souls, that they may get dishonest gain. 22:26 Священники ее нарушают закон Мой и оскверняют святыни Мои, не отделяют святаго от несвятаго и не указывают различия между чистым и нечистым, и от суббот Моих они закрыли глаза свои, и Я уничижен у них. 22:27 οἱ ο the ἄρχοντες αρχων ruling; ruler αὐτῆς αυτος he; him ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῆς αυτος he; him ὡς ως.1 as; how λύκοι λυκος wolf ἁρπάζοντες αρπαζω snatch ἁρπάγματα αρπαγμα the ἐκχέαι εκχεω pour out; drained αἷμα αιμα blood; bloodstreams ὅπως οπως that way; how πλεονεξίᾳ πλεονεξια greed; exploitation πλεονεκτῶσιν πλεονεκτεω exploit 22:27 שָׂרֶ֣יהָ śārˈeʸhā שַׂר chief בְ vᵊ בְּ in קִרְבָּ֔הּ qirbˈāh קֶרֶב interior כִּ ki כְּ as זְאֵבִ֖ים zᵊʔēvˌîm זְאֵב wolf טֹ֣רְפֵי ṭˈōrᵊfê טרף tear טָ֑רֶף ṭˈāref טֶרֶף prey לִ li לְ to שְׁפָּךְ־ šᵊppāḵ- שׁפך pour דָּם֙ dˌām דָּם blood לְ lᵊ לְ to אַבֵּ֣ד ʔabbˈēḏ אבד perish נְפָשֹׁ֔ות nᵊfāšˈôṯ נֶפֶשׁ soul לְמַ֖עַן lᵊmˌaʕan לְמַעַן because of בְּצֹ֥עַ bᵊṣˌōₐʕ בצע cut off בָּֽצַע׃ bˈāṣaʕ בֶּצַע profit 22:27. principes eius in medio illius quasi lupi rapientes praedam ad effundendum sanguinem et perdendas animas et avare sectanda lucra ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Her princes in the midst of her, are like wolves ravening the prey to shed blood, and to destroy souls, and to run after gains through covetousness. |
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191427. “Как волки”. Ср. Соф III:3. Менее благородное сравнение, чем для пророков в ст. 25: “как лев”. - “Проливают кровь”. О пророках, обвинения против которых так похожи на настоящие, нет такого тяжкого пункта. Разумеются несправедливые смертные приговоры, должны быть участившиеся к тому времени (ср. XI:8), и может быть, вообще лишение средств к жизни (конфискация имуществ, тюрьмы).Adam Clarke: Commentary on the Bible - 183122:27: Her princes - Are as bad as her priests; they are rapacious, and grievously oppress the people by unjust impositions in order to increase their revenues.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188022:27: princes: Eze 22:6, Eze 19:3-6, Eze 22:6, Eze 45:9; Isa 1:23; Hos 7:1-7; Mic 3:2, Mic 3:3, Mic 3:9-11, Mic 7:8; Zep 3:3; Jam 2:6, Jam 2:7to get: Eze 22:13; Mat 21:13; Jam 5:1-4 John Gill22:27 Her princes in the midst thereof are like wolves ravening the prey,.... The king and his nobles, those of the first rank and quality, who ought to have protected the persons and property of the meaner sort; these were like "wolves" themselves, subtle, voracious, and cruel, preying upon harmless persons, as those creatures do upon the sheep and lambs:to shed blood; innocent blood, as the Targum: and to destroy souls; take away lives, under a pretence of treasonable practices, and all with a view to get dishonest gain; that their estates may be forfeited, their goods confiscated, and got into their hands. John Wesley22:27 Destroy souls - Ruin families; cutting off the fathers, and impoverishing the widow, and fatherless.Robert Jamieson, A. R. Fausset and David Brown22:27 princes--who should have employed the influence of their position for the people's welfare, made "gain" their sole aim.wolves--notorious for fierce and ravening cruelty (Mic 3:2-3, Mic 3:9-11; Jn 10:12). |
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22:2722:27: Իշխանք նորա ՚ի միջի նորա իբրեւ զգայլք յափշտակօղք, յափշտակել յափշտակութիւնս, հեղուլ զարիւնս. կորուսանել զանձինս, զի ագահութիւն յոյժ ստասցին[12631]։ [12631] Բազումք. Որպէս գայլք յափշ՛՛... հեղուլ զարիւն։ Իշխանք նորա ի միջի նորա որպէս գայլք յափշտակողք, յափշտակել յափշտակութիւնս, հեղուլ զարիւն, կորուսանել զանձինս, զի ագահութիւն յոյժ ստասցին:27 Նրա իշխանները յափշտակիչ գայլերի պէս էին նրա մէջ՝ յափշտակելու եւ կողոպտելու, արիւն թափելու եւ մարդկանց կորստի մատնելու համար, որպէսզի իրենց սաստիկ ագահութեանը յագուրդ տային: 27 Անոր իշխանները անոր մէջ յափշտակող գայլերու պէս արիւն թափելու ու հոգի կորսնցնելու ետեւէ եղան, որպէս զի ագահութեամբ վաստկին։ 22:27: Իշխանք նորա ՚ի միջի նորա իբրեւ զգայլք յափշտակօղք, յափշտակել յափշտակութիւնս, հեղուլ զարիւնս. կորուսանել զանձինս, զի ագահութիւն յոյժ ստասցին[12631]։ [12631] Բազումք. Որպէս գայլք յափշ՛՛... հեղուլ զարիւն։ 27 Նրա իշխանները յափշտակիչ գայլերի պէս էին նրա մէջ՝ յափշտակելու եւ կողոպտելու, արիւն թափելու եւ մարդկանց կորստի մատնելու համար, որպէսզի իրենց սաստիկ ագահութեանը յագուրդ տային: 27 Անոր իշխանները անոր մէջ յափշտակող գայլերու պէս արիւն թափելու ու հոգի կորսնցնելու ետեւէ եղան, որպէս զի ագահութեամբ վաստկին։ zohrab-1805▾ eastern-1994▾ western am▾ |
22:2722:27 Князья у нее как волки, похищающие добычу; проливают кровь, губят души, чтобы приобрести корысть. Her princes in the midst thereof [are] like wolves ravening the prey, to shed blood, [and] to destroy souls, to get dishonest gain:22:28 καὶ και and; even οἱ ο the προφῆται προφητης prophet αὐτῆς αυτος he; him ἀλείφοντες αλειφω rub αὐτοὺς αυτος he; him πεσοῦνται πιπτω fall ὁρῶντες οραω view; see μάταια ματαιος superficial μαντευόμενοι μαντευομαι soothsay ψευδῆ ψευδης false λέγοντες λεγω tell; declare τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master καὶ και and; even κύριος κυριος lord; master οὐ ου not λελάληκεν λαλεω talk; speak 22:28 וּ û וְ and נְבִיאֶ֗יהָ nᵊvîʔˈeʸhā נָבִיא prophet טָח֤וּ ṭāḥˈû טוח plaster לָהֶם֙ lāhˌem לְ to תָּפֵ֔ל tāfˈēl תָּפֵל whitewash חֹזִ֣ים ḥōzˈîm חזה see שָׁ֔וְא šˈāwᵊ שָׁוְא vanity וְ wᵊ וְ and קֹסְמִ֥ים qōsᵊmˌîm קסם practice divination לָהֶ֖ם lāhˌem לְ to כָּזָ֑ב kāzˈāv כָּזָב lie אֹמְרִ֗ים ʔōmᵊrˈîm אמר say כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH וַֽ wˈa וְ and יהוָ֖ה [yhwˌāh] יְהוָה YHWH לֹ֥א lˌō לֹא not דִבֵּֽר׃ ḏibbˈēr דבר speak 22:28. prophetae autem eius liniebant eos absque temperamento videntes vana et divinantes eis mendacium dicentes haec dicit Dominus Deus cum Dominus non sit locutusAnd her prophets have daubed them without tempering the mortar, seeing vain things, and divining lies unto them, saying: Thus saith the Lord God: when the Lord hath not spoken. 28. And her prophets have daubed for them with untempered , seeing vanity, and divining lies unto them, saying, Thus saith the Lord GOD, when the LORD hath not spoken. 22:27 Князья у нее как волки, похищающие добычу; проливают кровь, губят души, чтобы приобрести корысть. 22:28 καὶ και and; even οἱ ο the προφῆται προφητης prophet αὐτῆς αυτος he; him ἀλείφοντες αλειφω rub αὐτοὺς αυτος he; him πεσοῦνται πιπτω fall ὁρῶντες οραω view; see μάταια ματαιος superficial μαντευόμενοι μαντευομαι soothsay ψευδῆ ψευδης false λέγοντες λεγω tell; declare τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master καὶ και and; even κύριος κυριος lord; master οὐ ου not λελάληκεν λαλεω talk; speak 22:28 וּ û וְ and נְבִיאֶ֗יהָ nᵊvîʔˈeʸhā נָבִיא prophet טָח֤וּ ṭāḥˈû טוח plaster לָהֶם֙ lāhˌem לְ to תָּפֵ֔ל tāfˈēl תָּפֵל whitewash חֹזִ֣ים ḥōzˈîm חזה see שָׁ֔וְא šˈāwᵊ שָׁוְא vanity וְ wᵊ וְ and קֹסְמִ֥ים qōsᵊmˌîm קסם practice divination לָהֶ֖ם lāhˌem לְ to כָּזָ֑ב kāzˈāv כָּזָב lie אֹמְרִ֗ים ʔōmᵊrˈîm אמר say כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH וַֽ wˈa וְ and יהוָ֖ה [yhwˌāh] יְהוָה YHWH לֹ֥א lˌō לֹא not דִבֵּֽר׃ ḏibbˈēr דבר speak 22:28. prophetae autem eius liniebant eos absque temperamento videntes vana et divinantes eis mendacium dicentes haec dicit Dominus Deus cum Dominus non sit locutus ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And her prophets have daubed them without tempering the mortar, seeing vain things, and divining lies unto them, saying: Thus saith the Lord God: when the Lord hath not spoken. |
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 - 1903-191428. Виновниками такого поведения князей являются пророки (почему речь и возвращается к ним), которые, как поставленные на страже общественной нравственности, должны бы обличать правительство, грозить ему судом Божиим, а они успокаивают князей (“им”) ложными предсказаниями счастливого будущего. Ср. XIII:6-7, 10-11; Мих III:11; Соф III:4; Иер XXIII:31: и д.Adam Clarke: Commentary on the Bible - 183122:28: Her prophets - Even those who profess themselves to be my prophets, have been unfaithful in the discharge of their office; have soothed the people in their sins, and pretended to have oracles of peace and safety when I had not spoken to them.Albert Barnes: Notes on the Bible - 183422:28See the marginal reference note. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188022:28: prophets: The prophets employed all their ingenuity to varnish over the crimes of the princes (the antecedent to them), to palliate their offences, and to conceal their faults, while they were like ravening wolves, and took bribes to shed innocent blood. By these means they shared the dishonest gains with the princes, or availed themselves of their authority to gratify their avarice or Rev_enge. Eze 22:25, Eze 13:10-16; Isa 30:10; Jer 8:10, Jer 8:11seeing: Eze 13:22, Eze 13:23, Eze 21:29; Jer 23:25-32; Lam 2:14; Zep 3:4 Thus saith the Lord: Eze 13:6, Eze 13:7; Jer 23:21, Jer 28:2, Jer 28:15, Jer 29:8, Jer 29:9, Jer 37:19 Geneva 159922:28 And her (p) prophets have daubed them with untempered [mortar], seeing vanity, and divining lies to them, saying, Thus saith the Lord GOD, when the LORD hath not spoken.(p) They who would have reproved them, flattered them in their vices and covered their doings with lies. See Ezek 13:10 John Gill22:28 And her prophets have daubed them with untempered mortar,.... Palliated their sins, declared it to be right to shed the blood they did; and seize on the estates of men; but this, though it might for a while satisfy the consciences of these princes, and stop the clamours of the people against them; yet would not last long, but be like the building of a wall with bad stuff, which will not stand; and daubing it with mortar, which will soon wash off. So the Targum,"and the false prophets which are in the midst of her are like to those that build a wall, and daub it with mere clay, without straw;'' See Gill on Ezek 13:10. Seeing vanity, and divining lies unto them; pretending visions from God, when what they see, or pretend to see, is nothing but vanity and emptiness, mere delusions; and prophesying good things, peace and prosperity, when they are all lies; giving out they have messages from God, and are ordered to foretell that happy times will be, when it is all falsehood: saying, thus saith the Lord God, when the Lord hath not spoken; herein mimicking the true prophets, who came in the name of the Lord, and usually prefaced their prophecies with a thus saith the Lord; and so did these false prophets, when the Lord said nothing to them, and gave them no commission to speak in his name, or say the things they did. John Wesley22:28 Daubed them - Flattered them, in their ways of sin. Untempered mortar - With promises that like ill - tempered mortar, will deceive them, though all seems at present smooth and safe.Robert Jamieson, A. R. Fausset and David Brown22:28 Referring to the false assurances of peace with which the prophets flattered the people, that they should not submit to the king of Babylon (see on Ezek 13:10; Ezek 21:29; Jer 6:14; Jer 23:16-17; Jer 27:9-10). |
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22:2822:28: Եւ մարգարէք նորա՝ որ ծեփէին զնոսա անկցին. որք տեսանէին սնոտիս. ըղձային նոցա ստութիւն, եւ ասէին. Ա՛յսպէս ասէ Ադովնայի Տէր. եւ Տեառն չէ՛ր խօսեցեալ[12632]. [12632] Ոմանք. Որ ծեփէինն զնոսա... տեսանէին զստութիւն, ըղձանային ՚ի սնոտիս նոցա, եւ ասէին. Այսպէս։ Եւ մարգարէք նորա [495]որ ծեփէին զնոսա անկցին, որք`` տեսանէին սնոտիս, ըղձանային նոցա ստութիւն եւ ասէին. Այսպէս ասէ Ադոնայի Տէր, եւ Տեառն չէր խօսեցեալ:28 Նրա մարգարէները, որոնք կոծկում էին այդ մեղքերը, ընկնելու են, նրանք, որ սնոտի բաներ էին գուշակում, ստութիւններ տենչում եւ ասում էին, թէ այսպէս է ասում Ամենակալ Տէրը, մինչդեռ Տէրը նման բան չէր կարող խօսել: 28 Անոր մարգարէները ունայն տեսիլքներ տեսնելով ու անոնց սուտ գուշակութիւն ընելով՝ զանոնք կիրով ծեփեցին ու ըսին. «Տէր Եհովան այսպէս կ’ըսէ», թէեւ Տէրը խօսած չէր’։ 22:28: Եւ մարգարէք նորա՝ որ ծեփէին զնոսա անկցին. որք տեսանէին սնոտիս. ըղձային նոցա ստութիւն, եւ ասէին. Ա՛յսպէս ասէ Ադովնայի Տէր. եւ Տեառն չէ՛ր խօսեցեալ[12632]. [12632] Ոմանք. Որ ծեփէինն զնոսա... տեսանէին զստութիւն, ըղձանային ՚ի սնոտիս նոցա, եւ ասէին. Այսպէս։ 28 Նրա մարգարէները, որոնք կոծկում էին այդ մեղքերը, ընկնելու են, նրանք, որ սնոտի բաներ էին գուշակում, ստութիւններ տենչում եւ ասում էին, թէ այսպէս է ասում Ամենակալ Տէրը, մինչդեռ Տէրը նման բան չէր կարող խօսել: 28 Անոր մարգարէները ունայն տեսիլքներ տեսնելով ու անոնց սուտ գուշակութիւն ընելով՝ զանոնք կիրով ծեփեցին ու ըսին. «Տէր Եհովան այսպէս կ’ըսէ», թէեւ Տէրը խօսած չէր’։ zohrab-1805▾ eastern-1994▾ western am▾ |
22:2822:28 А пророки ее всё замазывают грязью, видят пустое и предсказывают им ложное, говоря: >, тогда как не говорил Господь. And her prophets have daubed them with untempered [morter], seeing vanity, and divining lies unto them, saying, Thus saith the Lord GOD, when the LORD hath not spoken:22:29 λαὸν λαος populace; population τῆς ο the γῆς γη earth; land ἐκπιεζοῦντες εκπιεζω injury; injustice καὶ και and; even διαρπάζοντες διαρπαζω ransack ἁρπάγματα αρπαγμα bankrupt; beggarly καὶ και and; even πένητα πενης poor καταδυναστεύοντες καταδυναστευω tyrannize καὶ και and; even πρὸς προς to; toward τὸν ο the προσήλυτον προσηλυτος proselyte οὐκ ου not ἀναστρεφόμενοι αναστρεφω overturn; turn up / back μετὰ μετα with; amid κρίματος κριμα judgment 22:29 עַ֤ם ʕˈam עַם people הָ hā הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth עָ֣שְׁקוּ ʕˈāšᵊqû עשׁק oppress עֹ֔שֶׁק ʕˈōšeq עֹשֶׁק oppression וְ wᵊ וְ and גָזְל֖וּ ḡāzᵊlˌû גזל tear away גָּזֵ֑ל gāzˈēl גָּזֵל robbery וְ wᵊ וְ and עָנִ֤י ʕānˈî עָנִי humble וְ wᵊ וְ and אֶבְיֹון֙ ʔevyôn אֶבְיֹון poor הֹונ֔וּ hônˈû ינה oppress וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the גֵּ֥ר ggˌēr גֵּר sojourner עָשְׁק֖וּ ʕāšᵊqˌû עשׁק oppress בְּ bᵊ בְּ in לֹ֥א lˌō לֹא not מִשְׁפָּֽט׃ mišpˈāṭ מִשְׁפָּט justice 22:29. populi terrae calumniabantur calumniam et rapiebant violenter egenum et pauperem adfligebant et advenam opprimebant calumnia absque iudicioThe people of the land have used oppression, and committed robbery: they afflicted the needy and poor, and they oppressed the stranger by calumny without judgment. 29. The people of the land have used oppression, and exercised robbery; yea, they have vexed the poor and needy, and have oppressed the stranger wrongfully. 22:28 А пророки ее всё замазывают грязью, видят пустое и предсказывают им ложное, говоря: <<так говорит Господь Бог>>, тогда как не говорил Господь. 22:29 λαὸν λαος populace; population τῆς ο the γῆς γη earth; land ἐκπιεζοῦντες εκπιεζω injury; injustice καὶ και and; even διαρπάζοντες διαρπαζω ransack ἁρπάγματα αρπαγμα bankrupt; beggarly καὶ και and; even πένητα πενης poor καταδυναστεύοντες καταδυναστευω tyrannize καὶ και and; even πρὸς προς to; toward τὸν ο the προσήλυτον προσηλυτος proselyte οὐκ ου not ἀναστρεφόμενοι αναστρεφω overturn; turn up / back μετὰ μετα with; amid κρίματος κριμα judgment 22:29 עַ֤ם ʕˈam עַם people הָ hā הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth עָ֣שְׁקוּ ʕˈāšᵊqû עשׁק oppress עֹ֔שֶׁק ʕˈōšeq עֹשֶׁק oppression וְ wᵊ וְ and גָזְל֖וּ ḡāzᵊlˌû גזל tear away גָּזֵ֑ל gāzˈēl גָּזֵל robbery וְ wᵊ וְ and עָנִ֤י ʕānˈî עָנִי humble וְ wᵊ וְ and אֶבְיֹון֙ ʔevyôn אֶבְיֹון poor הֹונ֔וּ hônˈû ינה oppress וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the גֵּ֥ר ggˌēr גֵּר sojourner עָשְׁק֖וּ ʕāšᵊqˌû עשׁק oppress בְּ bᵊ בְּ in לֹ֥א lˌō לֹא not מִשְׁפָּֽט׃ mišpˈāṭ מִשְׁפָּט justice 22:29. populi terrae calumniabantur calumniam et rapiebant violenter egenum et pauperem adfligebant et advenam opprimebant calumnia absque iudicio ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ The people of the land have used oppression, and committed robbery: they afflicted the needy and poor, and they oppressed the stranger by calumny without judgment. |
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191429. “В народе”, букв. “народе земли” (слав. “людий земли”), т. е. простом народе, у сельских жителей, и вообще во всем народе, в отличие от высших классов общества. После того, что сказано о руководителях народа (духовых и светских) неудивительно, что простой народ не лучше. - “Угнетают друг друга” Кулаки, мироедство. Слав. несправедливо “народ” ставит в вин. п. и подлежащим считает столь далекое “князья”. - “Грабят и притесняют друг друга…”XVIII:7. - “Пришельца угнетают” ст. 7. Замечательная забота о пришельцах у Иезекииля.Adam Clarke: Commentary on the Bible - 183122:29: The people - All that have power or authority have abused it; vexed and oppressed the poor, the needy, and the stranger.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188022:29: people: Eze 22:7, Eze 18:12; Isa 5:7, Isa 10:2, Isa 59:3-7; Jer 5:26-28, Jer 5:31, Jer 6:13; Amo 3:10; Mic 2:2, Mic 3:3; Jam 5:4oppression: or, deceit oppressed: Eze 22:7, Eze 22:7; Exo 22:21, Exo 23:9; Lev 19:33; Psa 94:6; Mat 25:43 wrongfully: Heb. without right John Gill22:29 The people of the land have used oppression,.... The common people, the more powerful among them, such as were in greatest authority in cities and towns, in neighbourhoods and families, the richest among them; these oppressed the poor, and those that were under them, the servants of them, and tenants to them, and who were not able to defend themselves against them: the Septuagint and Syriac versions understand this of the prophets using the people of the land ill:and exercised robbery; such who had not the power as others had, became thieves and robbers, went on the highway, and took men's money from them; broke up houses, and plundered them, and stole away their goods: and have vexed the poor and needy; by their oppressions, rapines, and robberies, when they should rather have relieved them: yea, they have oppressed the stranger wrongfully; or, "without right or judgment" (k); in a very unjust manner, contrary to the due course of law, against all equity and justice; which the Israelites were warned and ordered not to do, in many passages of Scripture; and for this reason, because they had been strangers in Egypt. (k) "absque judicio", Pagninus, Montanus, Vatablus, "non in judicio", Cocceius. Robert Jamieson, A. R. Fausset and David Brown22:29 The people--put last, after the mention of those in office. Corruption had spread downwards through the whole community.wrongfully--that is, "without cause," gratuitously, without the stranger proselyte giving any just provocation; nay, he of all others being one who ought to have been won to the worship of Jehovah by kindness, instead of being alienated by oppression; especially as the Israelites were commanded to remember that they themselves had been "strangers in Egypt" (Ex 22:21; Ex 23:9). |
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22:2922:29: զժողովուրդ երկրին տառապեցուցանէին անիրաւութեամբ, եւ յափշտակէին յափշտակութիւնս. զաղքատն եւ զտնանկն բռնադատէին, ընդ պանդխտին իրաւամբք ո՛չ գնային[12633]։ [12633] Ոմանք յաւելուն. Ընդ տնանկին եւ ընդ պանդխ՛՛։ [496]զժողովուրդ երկրին տառապեցուցանէին անիրաւութեամբ, եւ յափշտակէին յափշտակութիւնս. զաղքատն եւ զտնանկն բռնադատէին, ընդ պանդխտին իրաւամբք ոչ գնային:29 Երկրի ժողովրդին տառապեցնում էին անիրաւութեամբ, յափշտակում ու կողոպտում. աղքատին ու տնանկին բռնադատում էին. պանդխտի հետ անիրաւութեամբ էին վարւում: 29 Երկրին բնակիչները մեծ զրկանք ըրին ու մեծ յափշտակութիւն ըրին եւ աղքատն ու տնանկը բռնադատեցին ու օտարականը անիրաւութեամբ զրկեցին։ 22:29: զժողովուրդ երկրին տառապեցուցանէին անիրաւութեամբ, եւ յափշտակէին յափշտակութիւնս. զաղքատն եւ զտնանկն բռնադատէին, ընդ պանդխտին իրաւամբք ո՛չ գնային[12633]։ [12633] Ոմանք յաւելուն. Ընդ տնանկին եւ ընդ պանդխ՛՛։ 29 Երկրի ժողովրդին տառապեցնում էին անիրաւութեամբ, յափշտակում ու կողոպտում. աղքատին ու տնանկին բռնադատում էին. պանդխտի հետ անիրաւութեամբ էին վարւում: 29 Երկրին բնակիչները մեծ զրկանք ըրին ու մեծ յափշտակութիւն ըրին եւ աղքատն ու տնանկը բռնադատեցին ու օտարականը անիրաւութեամբ զրկեցին։ zohrab-1805▾ eastern-1994▾ western am▾ |
22:2922:29 А в народе угнетают друг друга, грабят и притесняют бедного и нищего, и пришельца угнетают несправедливо. The people of the land have used oppression, and exercised robbery, and have vexed the poor and needy: yea, they have oppressed the stranger wrongfully:22:30 καὶ και and; even ἐζήτουν ζητεω seek; desire ἐξ εκ from; out of αὐτῶν αυτος he; him ἄνδρα ανηρ man; husband ἀναστρεφόμενον αναστρεφω overturn; turn up / back ὀρθῶς ορθως uprightly; normally καὶ και and; even ἑστῶτα ιστημι stand; establish πρὸ προ before; ahead of προσώπου προσωπον face; ahead of μου μου of me; mine ὁλοσχερῶς ολοσχερως in καιρῷ καιρος season; opportunity τῆς ο the γῆς γη earth; land τοῦ ο the μὴ μη not εἰς εις into; for τέλος τελος completion; sales tax ἐξαλεῖψαι εξαλειφω erase; wipe out αὐτήν αυτος he; him καὶ και and; even οὐχ ου not εὗρον ευρισκω find 22:30 וָ wā וְ and אֲבַקֵּ֣שׁ ʔᵃvaqqˈēš בקשׁ seek מֵהֶ֡ם mēhˈem מִן from אִ֣ישׁ ʔˈîš אִישׁ man גֹּֽדֵר־ gˈōḏēr- גדר heap stones גָּדֵר֩ gāḏˌēr גָּדֵר wall וְ wᵊ וְ and עֹמֵ֨ד ʕōmˌēḏ עמד stand בַּ ba בְּ in † הַ the פֶּ֧רֶץ ppˈereṣ פֶּרֶץ breach לְ lᵊ לְ to פָנַ֛י fānˈay פָּנֶה face בְּעַ֥ד bᵊʕˌaḏ בַּעַד distance הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth לְ lᵊ לְ to בִלְתִּ֣י viltˈî בֵּלֶת failure שַׁחֲתָ֑הּ šaḥᵃṯˈāh שׁחת destroy וְ wᵊ וְ and לֹ֖א lˌō לֹא not מָצָֽאתִי׃ māṣˈāṯî מצא find 22:30. et quaesivi de eis virum qui interponeret sepem et staret oppositus contra me pro terra ne dissiparem eam et non inveniAnd I sought among them for a man that might set up a hedge, and stand in the gap before me in favour of the land, that I might not destroy it: and I found none. 30. And I sought for a man among them, that should make up the fence, and stand in the gap before me for the land, that I should not destroy it: but I found none. 22:29 А в народе угнетают друг друга, грабят и притесняют бедного и нищего, и пришельца угнетают несправедливо. 22:30 καὶ και and; even ἐζήτουν ζητεω seek; desire ἐξ εκ from; out of αὐτῶν αυτος he; him ἄνδρα ανηρ man; husband ἀναστρεφόμενον αναστρεφω overturn; turn up / back ὀρθῶς ορθως uprightly; normally καὶ και and; even ἑστῶτα ιστημι stand; establish πρὸ προ before; ahead of προσώπου προσωπον face; ahead of μου μου of me; mine ὁλοσχερῶς ολοσχερως in καιρῷ καιρος season; opportunity τῆς ο the γῆς γη earth; land τοῦ ο the μὴ μη not εἰς εις into; for τέλος τελος completion; sales tax ἐξαλεῖψαι εξαλειφω erase; wipe out αὐτήν αυτος he; him καὶ και and; even οὐχ ου not εὗρον ευρισκω find 22:30 וָ wā וְ and אֲבַקֵּ֣שׁ ʔᵃvaqqˈēš בקשׁ seek מֵהֶ֡ם mēhˈem מִן from אִ֣ישׁ ʔˈîš אִישׁ man גֹּֽדֵר־ gˈōḏēr- גדר heap stones גָּדֵר֩ gāḏˌēr גָּדֵר wall וְ wᵊ וְ and עֹמֵ֨ד ʕōmˌēḏ עמד stand בַּ ba בְּ in † הַ the פֶּ֧רֶץ ppˈereṣ פֶּרֶץ breach לְ lᵊ לְ to פָנַ֛י fānˈay פָּנֶה face בְּעַ֥ד bᵊʕˌaḏ בַּעַד distance הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth לְ lᵊ לְ to בִלְתִּ֣י viltˈî בֵּלֶת failure שַׁחֲתָ֑הּ šaḥᵃṯˈāh שׁחת destroy וְ wᵊ וְ and לֹ֖א lˌō לֹא not מָצָֽאתִי׃ māṣˈāṯî מצא find 22:30. et quaesivi de eis virum qui interponeret sepem et staret oppositus contra me pro terra ne dissiparem eam et non inveni ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And I sought among them for a man that might set up a hedge, and stand in the gap before me in favour of the land, that I might not destroy it: and I found none. |
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 - 1903-191430. “Поставил бы стену”, чтобы загородить пролом в ней: XIII:5. Мог бы отвратить предстательством своим пред Богом гибель от народа, как то сделал Моисей (Исх XXXII). Справедливо толкователи здесь спрашивают, почему же Иеремию Иезекииль не считал способным сделать это, хотя знал его, что видно из широкого пользования его книгой, и хотя Иеремия не раз и предстательствовал пред Богом за народ (VII:16; XI:14; XV:1). Но молитвенного предстательства в таких случаях мало; нужно что-нибудь сделать для исправления народа, столько, сколько напр., сделал Моисей; а Иеремия с современниками своими в этом отношении не мог сделать ничего или почти ничего, что говорит не против него, а против Иерусалима и Иудеи, нравственное состояние которых и имеет пророк в виду в этом месте (отсюда и следующий стих).Adam Clarke: Commentary on the Bible - 183122:30: I sought for a man - I saw that there was a grievous breach made in the moral state and feeling of the people, and I sought for a man that would stand in the gap; that would faithfully exhort, reprove and counsel with all long-suffering and doctrine. But none was to be found!Albert Barnes: Notes on the Bible - 183422:30The land might be said to perish for the lack of such interpositions as saved their forefathers when Moses "stood in the gap." This was a proof of the general corruption, that there was not in the city sufficient righteousness to save it from utter destruction. Prince, prophet, priest, all fail. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188022:30: I sought: God, speaking after the manner of men, sought for some Moses, Phinehas, or Samuel, to stand in the gap on this occasion; but as he found none, its destruction was inevitable. Isa 59:16, Isa 63:5; Jer 5:1make: Eze 13:5; Gen 18:23-32; Exo 32:10-14; Psa 106:23; Jer 15:1 Geneva 159922:30 And I sought for a man among them, that should (q) make up the hedge, and stand in the gap before me for the land, that I should not destroy it: but I found none.(q) Who would show himself zealous in my cause by resisting vice, (Is 59:16) also pray to me to withhold my plagues, (Ps 106:23). John Gill22:30 And I sought for a man among them,.... among the princes, priests, prophets, and people of the land, who acted the part as above described; for otherwise, no doubt, there were good people in the land, as Jeremiah, Baruch, and others, but not among these:that should make up the hedge; that was broken down by the transgressions of the people, who exceeded all bounds of law and justice; one that would restrain them from sinning, and reform them, and set them a good example; one, as the Targum has it, "whose works were good;'' a good man, that would endeavour by his influence to stop the breaking in of sin, and the consequences of it: and stand in the gap before me for the land, that I should not destroy it; in the gap that sin had made, at which the Lord was entering as a man of war to destroy the transgressors; one that should present himself to the Lord on the behalf of the people; seek mercy for them, as the Targum; interpose between God and them, and act the part of an intercessor; pray for them, as Moses did for the people of Israel, that he would not destroy them; see Ps 106:23, but I found none; no reformer of them, no repairer of the breach, nor restorer of paths, to dwell in; no intercessor for them, as Abraham for Sodom, Moses for Israel; or any, like Aaron, that stood between the living and the dead to stay the plague. John Wesley22:30 I sought - God speaks after the manner of men. A man - Any one, among princes, prophets, priests, or people, to repair the breach. And stand - Interpose between a sinful people, and their offended God, and intreat for mercy. But - All were corrupted.Robert Jamieson, A. R. Fausset and David Brown22:30 the hedge--the wall (see on Ezek 13:5); image for leading the people to repentance.the gap--the breach (Ps 106:23); image for interceding between the people and God (Gen 20:7; Ex 32:11; Num 16:48). I found none-- (Jer 5:1) --not that literally there was not a righteous man in the city. For Jeremiah, Baruch, &c., were still there; but Jeremiah had been forbidden to pray for the people (Jer 11:14), as being doomed to wrath. None now, of the godly, knowing the desperate state of the people, and God's purpose as to them, was willing longer to interpose between God's wrath and them. And none "among them," that is, among those just enumerated as guilty of such sins (Ezek 22:25-29), was morally able for such an office. |
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22:3022:30: Եւ խնդրեցի ՚ի նոցանէ այր մի որ ուղի՛ղ գնայցէ, եւ կայցէ առաջի իմ մտադիւր ՚ի ժամանակի բարկութեան՝ զի մի՛ ջնջեցից զնոսա, եւ ո՛չ գտի։ Եւ խնդրեցի ի նոցանէ այր մի որ [497]ուղիղ գնայցէ, եւ կայցէ առաջի իմ մտադիւր ի ժամանակի բարկութեան`` զի մի՛ ջնջեցից զնա, եւ ոչ գտի:30 Նրանց միջից մի մարդ փնտռեցի, որ ուղիղ ընթանար, զայրոյթիս պահին առջեւս յօժարակամ կանգնէր, որպէսզի չջնջէի նրանց, բայց չգտայ: 30 Անոնցմէ մարդ մը փնտռեցի, որ պարիսպ շինէ ու խրամատին մէջ իմ առջեւս կենայ երկրին համար, որպէս զի զանիկա չաւերեմ. բայց չգտայ։ 22:30: Եւ խնդրեցի ՚ի նոցանէ այր մի որ ուղի՛ղ գնայցէ, եւ կայցէ առաջի իմ մտադիւր ՚ի ժամանակի բարկութեան՝ զի մի՛ ջնջեցից զնոսա, եւ ո՛չ գտի։ 30 Նրանց միջից մի մարդ փնտռեցի, որ ուղիղ ընթանար, զայրոյթիս պահին առջեւս յօժարակամ կանգնէր, որպէսզի չջնջէի նրանց, բայց չգտայ: 30 Անոնցմէ մարդ մը փնտռեցի, որ պարիսպ շինէ ու խրամատին մէջ իմ առջեւս կենայ երկրին համար, որպէս զի զանիկա չաւերեմ. բայց չգտայ։ zohrab-1805▾ eastern-1994▾ western am▾ |
22:3022:30 Искал Я у них человека, который поставил бы стену и стал бы предо Мною в проломе за сию землю, чтобы Я не погубил ее, но не нашел. And I sought for a man among them, that should make up the hedge, and stand in the gap before me for the land, that I should not destroy it: but I found none:22:31 καὶ και and; even ἐξέχεα εκχεω pour out; drained ἐπ᾿ επι in; on αὐτὴν αυτος he; him θυμόν θυμος provocation; temper μου μου of me; mine ἐν εν in πυρὶ πυρ fire ὀργῆς οργη passion; temperament μου μου of me; mine τοῦ ο the συντελέσαι συντελεω consummate; finish τὰς ο the ὁδοὺς οδος way; journey αὐτῶν αυτος he; him εἰς εις into; for κεφαλὰς κεφαλη head; top αὐτῶν αυτος he; him δέδωκα διδωμι give; deposit λέγει λεγω tell; declare κύριος κυριος lord; master κύριος κυριος lord; master 22:31 וָ wā וְ and אֶשְׁפֹּ֤ךְ ʔešpˈōḵ שׁפך pour עֲלֵיהֶם֙ ʕᵃlêhˌem עַל upon זַעְמִ֔י zaʕmˈî זַעַם curse בְּ bᵊ בְּ in אֵ֥שׁ ʔˌēš אֵשׁ fire עֶבְרָתִ֖י ʕevrāṯˌî עֶבְרָה anger כִּלִּיתִ֑ים killîṯˈîm כלה be complete דַּרְכָּם֙ darkˌām דֶּרֶךְ way בְּ bᵊ בְּ in רֹאשָׁ֣ם rōšˈām רֹאשׁ head נָתַ֔תִּי nāṯˈattî נתן give נְאֻ֖ם nᵊʔˌum נְאֻם speech אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהֹוִֽה׃ פ [yᵊhôˈih] . f יְהוָה YHWH 22:31. et effudi super eos indignationem meam in igne irae meae consumpsi eos viam eorum in caput eorum reddidi ait Dominus DeusAnd I poured out my indignation upon them, in the fire of my wrath I consumed them: I have rendered their way upon their own head, saith the Lord God. 31. Therefore have I poured out mine indignation upon them; I have consumed them with the fire of my wrath: their own way have I brought upon their heads, saith the Lord GOD. 22:30 Искал Я у них человека, который поставил бы стену и стал бы предо Мною в проломе за сию землю, чтобы Я не погубил ее, но не нашел. 22:31 καὶ και and; even ἐξέχεα εκχεω pour out; drained ἐπ᾿ επι in; on αὐτὴν αυτος he; him θυμόν θυμος provocation; temper μου μου of me; mine ἐν εν in πυρὶ πυρ fire ὀργῆς οργη passion; temperament μου μου of me; mine τοῦ ο the συντελέσαι συντελεω consummate; finish τὰς ο the ὁδοὺς οδος way; journey αὐτῶν αυτος he; him εἰς εις into; for κεφαλὰς κεφαλη head; top αὐτῶν αυτος he; him δέδωκα διδωμι give; deposit λέγει λεγω tell; declare κύριος κυριος lord; master κύριος κυριος lord; master 22:31 וָ wā וְ and אֶשְׁפֹּ֤ךְ ʔešpˈōḵ שׁפך pour עֲלֵיהֶם֙ ʕᵃlêhˌem עַל upon זַעְמִ֔י zaʕmˈî זַעַם curse בְּ bᵊ בְּ in אֵ֥שׁ ʔˌēš אֵשׁ fire עֶבְרָתִ֖י ʕevrāṯˌî עֶבְרָה anger כִּלִּיתִ֑ים killîṯˈîm כלה be complete דַּרְכָּם֙ darkˌām דֶּרֶךְ way בְּ bᵊ בְּ in רֹאשָׁ֣ם rōšˈām רֹאשׁ head נָתַ֔תִּי nāṯˈattî נתן give נְאֻ֖ם nᵊʔˌum נְאֻם speech אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהֹוִֽה׃ פ [yᵊhôˈih] . f יְהוָה YHWH 22:31. et effudi super eos indignationem meam in igne irae meae consumpsi eos viam eorum in caput eorum reddidi ait Dominus Deus ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And I poured out my indignation upon them, in the fire of my wrath I consumed them: I have rendered their way upon their own head, 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 - 1903-191431. Если всякая надежда на улучшение потеряна, то Иегове ничего не остается, как дать волю гневу Своему и обратить на голову нечестивого народа, во главе с его руководителями, их поведение. Объяснение отдельных выражений стиха см. VII:8, 4.Adam Clarke: Commentary on the Bible - 183122:31: Therefore - Because of the profligacies already mentioned; because of the false worship so generally practiced; because of the false prophets tolerated; because of the unholy and profane priesthood; because of the oppressive princes; because of the unfaithful and deceiving prophets; because of the oppressions of petty officers; and because of the total corruption of manners in all ranks, places, offices, etc.: -Have I poured out mine indignation - consumed them with the fire of my wrath - Considering the above, has there not been sufficient reason why I should abandon such a people, and pour out upon them such a destructive storm of calamities? R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188022:31: have I poured: Eze 22:21, Eze 22:22their own: Eze 7:3, Eze 7:8, Eze 7:9, Eze 9:10, Eze 11:21, Eze 16:43; Rom 2:8, Rom 2:9 John Gill22:31 Therefore have I poured out mine indignation upon them,.... Like a mighty torrent, carrying all before it:I have consumed them with the fire of my wrath; by the sword, famine, pestilence, and captivity: their own way have I recompensed on their heads, saith the Lord; brought just punishment upon them, such as their ways and works deserved; "the vengeance of their way,'' as the Targum. Robert Jamieson, A. R. Fausset and David Brown22:31 their own way . . . recompensed upon their heads-- (Ezek 9:10; Ezek 11:21; Ezek 16:43; Prov 1:31; Is 3:11; Jer 6:19).The imagery is similar to that in the sixteenth chapter; but here the reference is not as there so much to the breach of the spiritual marriage covenant with God by the people's idolatries, as by their worldly spirit, and their trusting to alliances with the heathen for safety, rather than to God. |
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22:3122:31: Եւ հեղի ՚ի վերայ նոցա զսրտմտութիւն իմ հրով բարկութեան իմոյ կատարել ՚ի նոսա. ըստ ճանապարհաց նոցա ետո՛ւ ՚ի գլուխս նոցա ասէ Տէր Տէր[12634]։[12634] Ոմանք. Եւ հեղի ՚ի վերայ նորա զսրտ՛՛։ Ոսկան. Նոցա՝ ետու նոցա ՚ի գլուխս նոցա։ Եւ հեղի ի վերայ նոցա զսրտմտութիւն իմ. հրով բարկութեան իմոյ [498]կատարել ի նոսա``. ըստ ճանապարհաց նոցա ետու ի գլուխս նոցա, ասէ Տէր Տէր:31 Եւ նրանց վրայ թափեցի սրտմտութիւնս իմ զայրոյթի հրով՝ նրանց վրայ բարկութիւնս ի կատար ածելու համար: Ըստ նրանց բռնած ճանապարհի էլ նրանց գլխին բերեցի”», - ասում է Տէր Աստուած: 31 Ուստի իմ բարկութիւնս անոնց վրայ թափեցի, զանոնք իմ սրտմտութեանս կրակովը սպառեցի. անոնց ճամբաները իրենց գլուխը տուի»։ 22:31: Եւ հեղի ՚ի վերայ նոցա զսրտմտութիւն իմ հրով բարկութեան իմոյ կատարել ՚ի նոսա. ըստ ճանապարհաց նոցա ետո՛ւ ՚ի գլուխս նոցա ասէ Տէր Տէր[12634]։ [12634] Ոմանք. Եւ հեղի ՚ի վերայ նորա զսրտ՛՛։ Ոսկան. Նոցա՝ ետու նոցա ՚ի գլուխս նոցա։ 31 Եւ նրանց վրայ թափեցի սրտմտութիւնս իմ զայրոյթի հրով՝ նրանց վրայ բարկութիւնս ի կատար ածելու համար: Ըստ նրանց բռնած ճանապարհի էլ նրանց գլխին բերեցի”», - ասում է Տէր Աստուած: 31 Ուստի իմ բարկութիւնս անոնց վրայ թափեցի, զանոնք իմ սրտմտութեանս կրակովը սպառեցի. անոնց ճամբաները իրենց գլուխը տուի»։ zohrab-1805▾ eastern-1994▾ western am▾ |
22:3122:31 Итак изолью на них негодование Мое, огнем ярости Моей истреблю их, поведение их обращу им на голову, говорит Господь Бог. Therefore have I poured out mine indignation upon them; I have consumed them with the fire of my wrath: their own way have I recompensed upon their heads, saith the Lord GOD:22:31 Итак изолью на них негодование Мое, огнем ярости Моей истреблю их, поведение их обращу им на голову, говорит Господь Бог. ru▾ |
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