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Text: Zohrap 1805EAm-1994Western ArmenianRuLXXHebraica StuttgartensiaVulgateEnglish Revised 1895

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jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 В день, когда Навуходоносор начал осаду Иерусалима, около которой вращалась вся доселешняя проповедь пророка и исход которой должен был показать, истину ли он пророчествовал и открыть ему уста (ст. 27; ср. III:20), пророк получает откровение от Бога об этом и под образом котла, с которого должна быть выкипячена ржавчина, представляет в качестве неотвратимого исхода осады разрушение города (ст. 1-14). В то же время ему объявлено, что его жена внезапно умрет и что он не должен оплакивать ее в знак того оцепенелого ужаса, которым наполнит известие о падении Иерусалима сопленников пророка. Это было последнее пророчество о гибели Иерусалима, последнее грозное пророчество; затем пророк в течение 1: 1/2: года осады Иерусалима молчит об Израиле до конца осады (до XXXIII главы), посвятив этот перерыв в пророчестве об Израиле пророчествам об иноземных народах. Matthew Henry: Concise Commentary on the Whole Bible - 1706 Here are two sermons in this chapter, preached on a particular occasion, and they are both from Mount Sinai, the mount of terror, both from Mount Ebal, the mount of curses; both speak the approaching fate of Jerusalem. The occasion of them was the king of Babylon's laying siege to Jerusalem, and the design of them is to show that in the issue of that siege he should be not only master of the place, but destroyer of it. I. By the sign of flesh boiling in a pot over the fire are shown the miseries that Jerusalem should suffer during the siege, and justly, for her filthiness, ver. 1-14. II. By the sign of Ezekiel's not mourning for the death of his wife is shown that the calamities coming upon Jerusalem were too great to be lamented, so great that they should sink down under them into a silent despair, ver. 15-27. Adam Clarke: Commentary on the Bible - 1831 The prophet now informs those of the captivity of the very day on which Nebuchadnezzar was to lay siege to Jerusalem, (compare Jer 52:4), and describes the fate of that city and its inhabitants by a very apt similitude, Eze 24:1-14. As another sign of the greatness of those calamities the prophet is forbidden to mourn for his wife, of whom he is to be deprived; intimating thereby that the sufferings of the Jews should be so astonishing as to surpass all expressions of grief; and that private sorrow however affectionate and tender the object, ought to be absorbed in the public calamities, Eze 24:15-18. The prophet, having farther expressed his prediction in plain terms, intimates that he was to speak to them no more till they should have the news of these prophecies having been fulfilled, Eze 24:19-27. Albert Barnes: Notes on the Bible - 1834 24:0: In Ezek. 24, Ezekiel is commissioned to announce to his fellow-exiles that the destruction of Jerusalem, so long foretold, was now in course of execution, that the siege had actually begun. This he is to declare: (1) by a parable - of the boiling pot, (2) by a symbolic act - the abstaining from the usual outward mourning for his wife's death. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Eze 24:1, Under the parable of a boiling pot, Eze 24:6, is shewn the irRev_ocable destruction of Jerusalem; Eze 24:15, By the sign of Ezekiel not mourning for the death of his wife, Eze 24:19. is shewn the calamity of the Jews to be beyond all sorrow. John Gill INTRODUCTION TO EZEKIEL 24 Is this chapter the destruction of the city and temple of Jerusalem is prophesied of; the former under the parable of a boiling pot; the latter is represented by the sudden death of Ezekiel's wife. The time of this prophecy was that very day the king of Babylon began the siege of Jerusalem, Ezek 24:1, the parable of the boiling pot, Ezek 24:3, the explanation and application of it to the city of Jerusalem, Ezek 24:6, the prophet is told of the death of his wife, and bid not to mourn on that account, which accordingly came to pass, Ezek 24:15, upon the people's inquiring what these things meant, he informs them that hereby was signified the profanation of the temple; and that their distress should be so great, that they should not use any set forms of mourning, but pine away and die, Ezek 24:19, and the chapter is closed with assuring the prophet, that the day these things should come to pass, a messenger should be sent him, to whom he should open his mouth, and be no more dumb, Ezek 24:25.
24:124:1: Եւ եղեւ բան Տեառն առ իս՝ յամին իններորդի, յամսեանն տասներորդի, որ օր տասն էր ամսոյն։ 1 Տէրը խօսեց ինձ հետ իններորդ տարում, տասներորդ ամսին, ամսուայ տասներորդ օրը եւ ասաց. 24 Իններորդ տարուան տասներորդ ամիսը, ամսուան տասներորդ օրը, Տէրոջը խօսքը ինծի եղաւ՝ ըսելով. Եւ եղեւ բան Տեառն առ իս յամին իններորդի, յամսեանն տասներորդի, որ օր տասն էր ամսոյն, եւ ասէ: 24:1: Եւ եղեւ բան Տեառն առ իս՝ յամին իններորդի, յամսեանն տասներորդի, որ օր տասն էր ամսոյն։ 1 Տէրը խօսեց ինձ հետ իններորդ տարում, տասներորդ ամսին, ամսուայ տասներորդ օրը եւ ասաց. 24 Իններորդ տարուան տասներորդ ամիսը, ամսուան տասներորդ օրը, Տէրոջը խօսքը ինծի եղաւ՝ ըսելով. zohrab-1805▾ eastern-1994▾ western am▾	24:124:1 И было ко мне слово Господне в девятом году, в десятом месяце, в десятый день месяца: 24:1 καὶ και and; even ἐγένετο γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master πρός προς to; toward με με me ἐν εν in τῷ ο the ἔτει ετος year τῷ ο the ἐνάτῳ ενατος ninth ἐν εν in τῷ ο the μηνὶ μην.1 month τῷ ο the δεκάτῳ δεκατος tenth δεκάτῃ δεκατος tenth τοῦ ο the μηνὸς μην.1 month λέγων λεγω tell; declare 24:1 וַ wa וְ and יְהִי֩ yᵊhˌî היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH אֵלַ֜י ʔēlˈay אֶל to בַּ ba בְּ in † הַ the שָּׁנָ֤ה ššānˈā שָׁנָה year הַ ha הַ the תְּשִׁיעִית֙ ttᵊšîʕîṯ תְּשִׁיעִי ninth בַּ ba בְּ in † הַ the חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month הָ hā הַ the עֲשִׂירִ֔י ʕᵃśîrˈî עֲשִׂירִי tenth בֶּ be בְּ in † הַ the עָשֹׂ֥ור ʕāśˌôr עָשֹׂור a ten לַ la לְ to † הַ the חֹ֖דֶשׁ ḥˌōḏeš חֹדֶשׁ month לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say 24:1. et factum est verbum Domini ad me in anno nono in mense decimo decima mensis dicensAnd the word of the Lord came to me in the ninth year, in the tenth month, the tenth day of the month, saying: 1. Again, in the ninth year, in the tenth month, in the tenth of the month, the word of the LORD came unto me, saying, ^[552] Again in the ninth year, in the tenth month, in the tenth [day] of the month, the word of the LORD came unto me, saying: 24:1 И было ко мне слово Господне в девятом году, в десятом месяце, в десятый день месяца: 24:1 καὶ και and; even ἐγένετο γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master πρός προς to; toward με με me ἐν εν in τῷ ο the ἔτει ετος year τῷ ο the ἐνάτῳ ενατος ninth ἐν εν in τῷ ο the μηνὶ μην.1 month τῷ ο the δεκάτῳ δεκατος tenth δεκάτῃ δεκατος tenth τοῦ ο the μηνὸς μην.1 month λέγων λεγω tell; declare 24:1 וַ wa וְ and יְהִי֩ yᵊhˌî היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH אֵלַ֜י ʔēlˈay אֶל to בַּ ba בְּ in † הַ the שָּׁנָ֤ה ššānˈā שָׁנָה year הַ ha הַ the תְּשִׁיעִית֙ ttᵊšîʕîṯ תְּשִׁיעִי ninth בַּ ba בְּ in † הַ the חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month הָ hā הַ the עֲשִׂירִ֔י ʕᵃśîrˈî עֲשִׂירִי tenth בֶּ be בְּ in † הַ the עָשֹׂ֥ור ʕāśˌôr עָשֹׂור a ten לַ la לְ to † הַ the חֹ֖דֶשׁ ḥˌōḏeš חֹדֶשׁ month לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say 24:1. et factum est verbum Domini ad me in anno nono in mense decimo decima mensis dicens And the word of the Lord came to me in the ninth year, in the tenth month, the tenth day of the month, saying: 1. Again, in the ninth year, in the tenth month, in the tenth of the month, the word of the LORD came unto me, saying, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1. Первая дата после XX:1: - через 3: года 5: месяцев. По нашему январь 587: г. до Р. Х. Matthew Henry: Concise Commentary on the Whole Bible - 1706 1 Again in the ninth year, in the tenth month, in the tenth day of the month, the word of the LORD came unto me, saying, 2 Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day. 3 And utter a parable unto the rebellious house, and say unto them, Thus saith the Lord GOD; Set on a pot, set it on, and also pour water into it: 4 Gather the pieces thereof into it, even every good piece, the thigh, and the shoulder; fill it with the choice bones. 5 Take the choice of the flock, and burn also the bones under it, and make it boil well, and let them seethe the bones of it therein. 6 Wherefore thus saith the Lord GOD; Woe to the bloody city, to the pot whose scum is therein, and whose scum is not gone out of it! bring it out piece by piece; let no lot fall upon it. 7 For her blood is in the midst of her; she set it upon the top of a rock; she poured it not upon the ground, to cover it with dust; 8 That it might cause fury to come up to take vengeance; I have set her blood upon the top of a rock, that it should not be covered. 9 Therefore thus saith the Lord GOD; Woe to the bloody city! I will even make the pile for fire great. 10 Heap on wood, kindle the fire, consume the flesh, and spice it well, and let the bones be burned. 11 Then set it empty upon the coals thereof, that the brass of it may be hot, and may burn, and that the filthiness of it may be molten in it, that the scum of it may be consumed. 12 She hath wearied herself with lies, and her great scum went not forth out of her: her scum shall be in the fire. 13 In thy filthiness is lewdness: because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee. 14 I the LORD have spoken it: it shall come to pass, and I will do it; I will not go back, neither will I spare, neither will I repent; according to thy ways, and according to thy doings, shall they judge thee, saith the Lord GOD. We have here, I. The notice God gives to Ezekiel in Babylon of Nebuchadnezzar's laying siege to Jerusalem, just at the time when he was doing it (v. 2): "Son of man, take notice, the king of Babylon, who is now abroad with his army, thou knowest not where, set himself against Jerusalem this same day." It was many miles, it was many days' journey, from Jerusalem to Babylon. Perhaps the last intelligence they had from the army was that the design was upon Rabbath of the children of Ammon and that the campaign was to be opened with the siege of that city. But God knew, and could tell the prophet, "This day, at this time, Jerusalem is invested, and the Chaldean army has sat down before it." Note, As all times, so all places, even the most remote, are present with God and under his view. He tells the prophet, that the prophet might tell the people, that so when it proved to be punctually true, as they would find by the public intelligence in a little time, it might be a confirmation of the prophet's mission, and they might infer that, since he was right in his news, he was so in his predictions, for he owed both to the same correspondence he had with Heaven. II. The notice which he orders him to take of it. He must enter it in his book, memorandum, that in the ninth year of Jehoiachin's captivity (for thence Ezekiel dated, ch. i. 2, which was also the ninth year of Zedekiah's reign, for he began to reign when Jehoiachin was carried off), in the tenth month, on the tenth day of the month, the king of Babylon laid siege to Jerusalem; and the date here agrees exactly with the date in the history, 2 Kings xxv. 1. See how God reveals things to his servants the prophets, especially those things which serve to confirm their word, and so to confirm their own faith. Note, It is good to keep an exact account of the date of remarkable occurrences, which may sometimes contribute to the manifesting of God's glory so much the more in them, and the explaining and confirming of scripture prophecies. Known unto God are all his works. III. The notice which he orders him to give to the people thereupon, the purport of which is that this siege of Jerusalem, now begun, will infallibly end in the ruin of it. This he must say to the rebellious house, to those of them that were in Babylon, to be by them communicated to those that were yet in their own land. A rebellious house will soon be a ruinous house. 1. He must show them this by a sign; for that stupid people needed to be taught as children are. The comparison made use of is that of a boiling pot. This agrees with Jeremiah's vision many years before, when he first began to be a prophet, and probably was designed to put them in mind of that (Jer. i. 13, I see a seething pot, with the face towards the north; and the explanation of it, v. 15, makes it to signify the besieging of Jerusalem by the northern nations); and, as this comparison is intended to confirm Jeremiah's vision, so also to confront the vain confidence of the princes of Jerusalem, who had said (ch. xi. 3), This city is the caldron and we are the flesh, meaning, "We are as safe here as if we were surrounded with walls of brass." "Well," says God, "it shall be so; you shall be boiled in Jerusalem, as the flesh in the caldron, boiled to pieces; let the pot be set on with water in it (v. 4); let it be filled with the flesh of the choice of the flock (v. 5), with the choice pieces (v. 4), and the marrow-bones, and let the other bones serve for fuel, that, one way or other, either in the pot or under it, the whole beast may be made use of." A fire of bones, though it be a slow fire (for the siege was to be long), is yet a sure and lasting fire; such was God's wrath against them, and not like the crackling of thorns under a pot, which has noise and blaze, but no intense heat. Those that from all parts of the country fled into Jerusalem for safety would be sadly disappointed when the siege laid to it would soon make the place too hot for them; and yet there was not getting out of it, but they must be forced to abide by it, as the flesh in a boiling pot. 2. He must give them a comment upon this sign. It is to be construed as a woe to the bloody city, v. 6. And again (v. 9), being bloody, let it go to pot, to be boiled; that is the fittest place for it. Let us here see, (1.) What is the course God takes with it. Jerusalem, during the siege, is like a pot boiling over the fire, all in a heat, all in a hurry. [1.] Care is taken to keep a good fire under the pot, which signifies the closeness of the siege, and the many vigorous attacks made upon the city by the besiegers, and especially the continued wrath of God burning against them (v. 9): I will make the pile for fire great. Commission is given to the Chaldeans (v. 10) to heap on wood, and kindle the fire, to make Jerusalem more and more hot to the inhabitants. Note, The fire which God kindles for the consuming of impenitent sinners shall never abate, much less go out, for want of fuel. Tophet has fire and much wood, Isa. xxx. 33. [2.] The meat, as it is boiled, is taken out, and given to the Chaldeans for them to feast upon. "Consume the flesh; let it be thoroughly boiled, boiled to rags. Spice it well, and make it savoury, for those that will fees sweetly upon it. Let the bones be burnt." either the bones under the pot ("let them be consumed with the other fuel") or, as some think, the bones in the pot--"let it boil so furiously that not only the flesh may be sodden, but even the bones softened; let all the inhabitants of Jerusalem be by sickness, sword, and famine, reduced to the extremity of misery." And then (v. 6), "Bring it out piece by piece; let every man be delivered into the enemy's hand, to be either put to the sword or made a prisoner. Let them be an easy prey to them, and let the Chaldeans fall upon them as eagerly as a hungry man does upon a good dish of meat when it is set before him. Let no lot fall upon it; every piece in the pot shall be fetched out and devoured, first or last, and therefore it is no matter for casting lots which shall be fetched out first." It was a very severe military execution when David measured Joab with two lines to put to death and one full line to keep alive, 2 Sam. viii. 2. But here is no line, no lot of mercy, made use of; all goes one way, and that is to destruction. [3.] When all the broth is boiled away the pot is set empty upon the coals, that it may burn too, which signifies the setting of the city on fire, v. 11. The scum of the meat, or (as some translate it) the rust of the meat, has so got into the pot that there is no making it clean by washing or scouring it, and therefore it must be done by fire; so let the filthiness be burnt out of it, or, rather, melted in it and burnt with it. Let the vipers and their nest be consumed together. (2.) What is the quarrel God has with it. He would not take these severe methods with Jerusalem but that he is provoked to it; she deserves to be thus dealt with, for, [1.] It is a bloody city (v. 7, 8): Her blood is in the midst of her. Many a barbarous murder has been committed in the very heart of the city; nay, and they have a disposition to cruelty in their hearts; they inwardly delight in blood-shed, and so it is in the midst of them. Nay, they commit their murders in the face of the sun, and openly and impudently avow them, in defiance of the justice both of God and man. She did not pour out the blood she shed upon the ground, to cover it with dust, as being ashamed of the sin or afraid of the punishment. She did not look upon it as a filthy thing, proper to be concealed (Deut. xxiii. 13), much less dangerous. Nay, she poured out the innocent blood she shed upon a rock, where it would not soak in, upon the top of a rock, in despite of divine views and vengeance. They shed innocent blood under colour of justice; so that they gloried in it, as if they had done God and the country good service, so put it, as it were, on the top of a rock. Or it may refer to the sacrificing of their children on their high places, perhaps on the top of rocks. Now thus they caused fury to come up and take vengeance, v. 8. It could not be avoided but that God must in anger visit for these things; his soul must be avenged on such a nation as this. It is absolutely necessary that such a bloody city as this should have blood given her to drink, for she is worthy, for the vindicating of the honour of divine justice. And, the crime having been public and notorious, it is fit that the punishment should be so too: I have set her blood on the top of a rock. Jerusalem was to be made an example, and therefore was made a spectacle, to the world; God dealt with her according to the law of retaliation. It is fit that those who sin before all should be rebuked before all; and that the reputation of those should not be consulted by the concealment of their punishment who were so impudent as not to desire the concealment of their sin. [2.] It is a filthy city. Great notice is taken, in this explanation of the comparison, of the scum of this pot, which signifies the sin of Jerusalem, working up and appearing when the judgments of God were upon her. It is the pot whose scum is therein and has not gone out of it, v. 6. The great scum that went not forth out of her (v. 12), that stuck to the pot when all was boiled away, and was molten in it (v. 11), some of this runs over into the fire (v. 12), inflames that, and makes it burn the more furiously, but it shall all be consumed at last, v. 11. When the hand of God had gone out against them, instead of humbling themselves under it, repenting and reforming, and accepting the punishment of their iniquity, they grew more impudent and outrageous in sin, quarrelled with God, persecuted his prophets, were fierce to one another, enraged to the last degree against the Chaldeans, snarled at the stone, gnawed their chain, and were like a wild bull in a net. This as their scum; in their distress they trespassed yet more against the Lord, like that king Ahaz, 2 Chron. xxviii. 22. There is little hope of those who are made worse by that which should make them better, whose corruptions are excited an exasperated by those rebukes both of the word and of the providence of God which were designed for the suppressing and subduing of them, or of those whose scum boiled up once in convictions, and confessions of sin, as if it would be taken off by reformation, but afterwards returned again, in a revolt from their good overtures; and the heart that seemed softened is hardened again. This was Jerusalem's case: She has wearied with lies, wearied her God with purposes and promises of amendment, which she never stood to, wearied herself with her carnal confidences, which have all deceived her, v. 12. Note, Those that follow after lying vanities weary themselves with the pursuit. Now see her doom, v. 13, 14. Because she is incurably wicked she is abandoned to ruin, without remedy. First, Methods and means of reformation had been tried in vain (v. 13): "In thy filthiness is lewdness; thou hast become obstinate and impudent in it; thou hast got a habit of it, which is confirmed by frequent acts. In thy filthiness thee is a rooted lewdness; as appears by this, I have purged thee and thou wast not purged. I have given thee medicine, but it has done thee no good. I have used the means of cleansing thee, but they have been ineffectual; the intention of them has not been answered." Note, It is sad to think how many there are on whom ordinances and providences are all lost. Secondly, It is therefore resolved that no more such methods shall be sued: Thou shalt not be purged from thy filthiness any more. The fire shall no longer be a refining fire, but a consuming fire, and therefore shall not be mitigated and shortened, as it has been, but shall be continued in extremity, till it has done its destroying work. Note, Those that will not be healed are justly given up and their case adjudged desperate. There is a day coming when it will be said, He that is filthy, let him be filthy still. Thirdly, Nothing remains then but to bring them to utter ruin: I will cause my fury to rest upon thee. This is the same with what is said of the later Jews, that wrath has come upon them to the uttermost, 1 Thess. ii. 16. They deserve it: According to thy doings they shall judge thee, v. 14. And God will do it. The sentence is bound on with repeated ratifications, that they might be awakened to see how certain their ruin was: "I the Lord have spoken it, who am able to make good what I have spoken; it shall come to pass, nothing shall prevent it, for I will do it myself, I will not go back upon any entreaties; the decree has gone forth, and I will not spare in compassion to them, neither will I repent." He will neither change his mind nor his way. Hereby the prophet was forbidden to interceded for them, and they were forbidden to flatter themselves with hopes of an escape. God hath said it, and he will do it. Note, The declarations of God's wrath against sinners are as inviolable as the assurances he has given of favour to his people; and the case of such is sad indeed, who have brought it to this issue, that either God must be false or they must be damned. Adam Clarke: Commentary on the Bible - 1831 24:1: The ninth year - This prophecy was given in the ninth year of Zedekiah, about Thursday, the thirtieth of January, A.M. 3414; the very day in which the king of Babylon commenced the siege of Jerusalem. Albert Barnes: Notes on the Bible - 1834 24:1: The prophecies in this chapter were delivered two years and five months after those of the pRev_ious section Eze 20:1. The day mentioned here was the very day on which Nebuchadnezzar completed his arrangements for the siege, and closed in the city (marginal references). After the captivity this day was regularly observed as a fast day Zac 8:19. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:1: am 3414, bc 590 the ninth year: This was the ninth year of Zedekiah, about Thursday, January 30, am 3414, the very day in which Nebuchadnezzar began the siege of Jerusalem. Eze 1:2, Eze 8:1, Eze 20:1, Eze 26:1, Eze 29:1, Eze 29:17, Eze 31:1, Eze 32:1, Eze 32:17, Eze 33:21, Eze 40:1; Kg2 24:12 Carl Friedrich Keil and Franz Delitzsch 24:1 On the day on which the king of Babylon commenced the siege and blockade of Jerusalem, this event was revealed by God to Ezekiel on the Chaboras (Ezek 24:1 and Ezek 24:2); and he was commanded to predict to the people through the medium of a parable the fate of the city and its inhabitants (Ezek 24:3-14). God then foretold to him the death of his own wife, and commanded him to show no sign of mourning on account of it. His wife died the following evening, and he did as he was commanded. When he was asked by the people the reason of this, he explained to them, that what he was doing was symbolical of the way in which they were to act when Jerusalem fell (Ezek 24:15-24). The fall would be announced to the prophet by a fugitive, and then he would no longer remain mute, but would speak to the people again (Ezek 24:25-27). - Apart, therefore, from the last three verses, this chapter contains two words of God, the first of which unfolds in a parable the approaching calamities, and the result of the siege of Jerusalem by the Chaldeans (Ezek 24:1-14); whilst the second typifies by means of a sign the pain and mourning of Israel, namely, of the exiles at the destruction of the city with its sanctuary and its inhabitants. These two words of God, being connected together by their contents, were addressed to the prophet on the same day, and that, as the introduction (Ezek 24:1 and Ezek 24:2) expressly observes, the day on which the siege of Jerusalem by the king of Babylon began. And the word of Jehovah came to me in the ninth year, in the tenth month, on the tenth of the month, saying, Ezek 24:2. Son of man, write for thyself the name of the day, this same day! The king of Babylon has fallen upon Jerusalem this same day. - The date given, namely, the tenth day of the tenth month of the ninth year after the carrying away of Jehoiachin (Ezek 1:2), or what is the same thing, of the reign of Zedekiah, who was appointed king in his stead, is mentioned in Jer 52:4; Jer 39:1, and 4Kings 25:1, as the day on which Nebuchadnezzar blockaded the city of Jerusalem by throwing up a rampart; and after the captivity this day was still kept as a fast-day in consequence (Zech 8:19). What was thus taking place at Jerusalem was revealed to Ezekiel on the Chaboras the very same day; and he was instructed to announce it to the exiles, "that they and the besieged might learn both from the time and the result, that the destruction of the city was not to be ascribed to chance or to the power of the Babylonians, but to the will of Him who had long ago foretold that, on account of the wickedness of the inhabitants, the city would be burned with fire; and that Ezekiel was a true prophet, because even when in Babylon, which was at so great a distance, he had known and had publicly announced the state of Jerusalem." The definite character of this prediction cannot be changed into a vaticinium post eventum, either by arbitrary explanations of the words, or by the unfounded hypothesis proposed by Hitzig, that the day was not set down in this definite form till after the event. - Writing the name of the day is equivalent to making a note of the day. The reason for this is given in Ezek 24:2, namely, because Nebuchadnezzar had fallen upon Jerusalem on that very day. סמך signifies to support, hold up (his hand); and hence both here and in Ps 88:8 the meaning to press violently upon anything. The rendering "to draw near," which has been forced upon the word from the Syriac (Ges., Winer, and others), cannot be sustained. Geneva 1599 24:1 Again in the (a) ninth year, in the tenth month, in the tenth [day] of the (b) month, the word of the LORD came to me, saying, (a) Of Jeconiah's captivity and of the reign of Zedekiah, (4Kings 25:1). (b) Called Tebeth, which contains part of December and part of January: in which month and day Nebuchadnezzar besieged Jerusalem. John Gill 24:1 Again, in the ninth year,.... Of Jehoiachin's captivity, from which the dates of Ezekiel are, and of Zedekiah's reign, which commenced together: in the tenth month, in the tenth day of the month; the month Tebet, which answers to part of our December, and part of January; so that it was at the latter end of December when this prophecy was given out; at which time Jerusalem was besieged by the king of Babylon, even in the winter season: the word of the Lord came unto me, saying; as follows: John Wesley 24:1 In the ninth year - Of Zedekiah's reign. Came unto me - The prophet was now in Babylon. Robert Jamieson, A. R. Fausset and David Brown 24:1 VISION OF THE BOILING CALDRON, AND OF THE DEATH OF EZEKIEL'S WIFE. (Eze. 24:1-27) Ezekiel proves his divine mission by announcing the very day, ("this same day") of the beginning of the investment of the city by Nebuchadnezzar; "the ninth year," namely, of Jehoiachin's captivity, "the tenth day of the tenth month"; though he was three hundred miles away from Jerusalem among the captives at the Chebar (4Kings 25:1; Jer 39:1).
24:224:2: Եւ ասէ. Որդի մարդոյ, գրեա՛ դու քեզ զնշան աւուրն, յորմէհետէ եհաս արքայն Բաբելացւոց ՚ի վերայ Երուսաղեմի[12668]։ [12668] Ոմանք. Քեզ զնշանաւորն, յօրէ յորմէ հետէ եհաս։ 2 «Մարդո՛ւ որդի, նշա՛ն արա, գրի՛ր քեզ մօտ այն օրը, երբ բաբելացիների թագաւորը յարձակուեց Երուսաղէմի վրայ. 2 «Որդի՛ մարդոյ, դուն քեզի այս օրուան անունը՝ ճիշդ այս օրը գրէ. Բաբելոնի թագաւորը ճիշդ այս օրը Երուսաղէմի մօտեցաւ։ Որդի մարդոյ, գրեա դու քեզ ^[533]զնշան աւուրն` յորմէհետէ`` եհաս արքայն Բաբելացւոց ի վերայ ^[534]Երուսաղեմի: 24:2: Եւ ասէ. Որդի մարդոյ, գրեա՛ դու քեզ զնշան աւուրն, յորմէհետէ եհաս արքայն Բաբելացւոց ՚ի վերայ Երուսաղեմի[12668]։ [12668] Ոմանք. Քեզ զնշանաւորն, յօրէ յորմէ հետէ եհաս։ 2 «Մարդո՛ւ որդի, նշա՛ն արա, գրի՛ր քեզ մօտ այն օրը, երբ բաբելացիների թագաւորը յարձակուեց Երուսաղէմի վրայ. 2 «Որդի՛ մարդոյ, դուն քեզի այս օրուան անունը՝ ճիշդ այս օրը գրէ. Բաբելոնի թագաւորը ճիշդ այս օրը Երուսաղէմի մօտեցաւ։ zohrab-1805▾ eastern-1994▾ western am▾	24:224:2 сын человеческий! запиши себе имя этого дня, этого самого дня: в этот самый день царь Вавилонский подступит к Иерусалиму. 24:2 υἱὲ υιος son ἀνθρώπου ανθρωπος person; human γράψον γραφω write σεαυτῷ σεαυτου of yourself εἰς εις into; for ἡμέραν ημερα day ἀπὸ απο from; away τῆς ο the ἡμέρας ημερα day ταύτης ουτος this; he ἀφ᾿ απο from; away ἧς ος who; what ἀπηρείσατο απερειδω monarch; king Βαβυλῶνος βαβυλων Babylōn; Vavilon ἐπὶ επι in; on Ιερουσαλημ ιερουσαλημ Jerusalem ἀπὸ απο from; away τῆς ο the ἡμέρας ημερα day τῆς ο the σήμερον σημερον today; present 24:2 בֶּן־ ben- בֵּן son אָדָ֗ם ʔāḏˈām אָדָם human, mankind כְּתָבכתוב־ kᵊṯov- כתב write לְךָ֙ lᵊḵˌā לְ to אֶת־ ʔeṯ- אֵת [object marker] שֵׁ֣ם šˈēm שֵׁם name הַ ha הַ the יֹּ֔ום yyˈôm יֹום day אֶת־ ʔeṯ- אֵת [object marker] עֶ֖צֶם ʕˌeṣem עֶצֶם bone הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֑ה zzˈeh זֶה this סָמַ֤ךְ sāmˈaḵ סמך support מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king בָּבֶל֙ bāvˌel בָּבֶל Babel אֶל־ ʔel- אֶל to יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem בְּ bᵊ בְּ in עֶ֖צֶם ʕˌeṣem עֶצֶם bone הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this 24:2. fili hominis scribe tibi nomen diei huius in qua confirmatus est rex Babylonis adversum Hierusalem hodieSon of man, write thee the name of this day, on which the king of Babylon hath set himself against Jerusalem to day. 2. Son of man, write thee the name of the day, of this selfsame day: the king of Babylon drew close unto Jerusalem this selfsame day. Son of man, write thee the name of the day, [even] of this same day: the king of Babylon set himself against Jerusalem this same day: 24:2 сын человеческий! запиши себе имя этого дня, этого самого дня: в этот самый день царь Вавилонский подступит к Иерусалиму. 24:2 υἱὲ υιος son ἀνθρώπου ανθρωπος person; human γράψον γραφω write σεαυτῷ σεαυτου of yourself εἰς εις into; for ἡμέραν ημερα day ἀπὸ απο from; away τῆς ο the ἡμέρας ημερα day ταύτης ουτος this; he ἀφ᾿ απο from; away ἧς ος who; what ἀπηρείσατο απερειδω monarch; king Βαβυλῶνος βαβυλων Babylōn; Vavilon ἐπὶ επι in; on Ιερουσαλημ ιερουσαλημ Jerusalem ἀπὸ απο from; away τῆς ο the ἡμέρας ημερα day τῆς ο the σήμερον σημερον today; present 24:2 בֶּן־ ben- בֵּן son אָדָ֗ם ʔāḏˈām אָדָם human, mankind כְּתָבכתוב־ kᵊṯov- כתב write לְךָ֙ lᵊḵˌā לְ to אֶת־ ʔeṯ- אֵת [object marker] שֵׁ֣ם šˈēm שֵׁם name הַ ha הַ the יֹּ֔ום yyˈôm יֹום day אֶת־ ʔeṯ- אֵת [object marker] עֶ֖צֶם ʕˌeṣem עֶצֶם bone הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֑ה zzˈeh זֶה this סָמַ֤ךְ sāmˈaḵ סמך support מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king בָּבֶל֙ bāvˌel בָּבֶל Babel אֶל־ ʔel- אֶל to יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem בְּ bᵊ בְּ in עֶ֖צֶם ʕˌeṣem עֶצֶם bone הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this 24:2. fili hominis scribe tibi nomen diei huius in qua confirmatus est rex Babylonis adversum Hierusalem hodie Son of man, write thee the name of this day, on which the king of Babylon hath set himself against Jerusalem to day. 2. Son of man, write thee the name of the day, of this selfsame day: the king of Babylon drew close unto Jerusalem this selfsame day. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 2. Записать число нужно, чтобы убедить впоследствии всех в верности предсказания или богосообщенного дальнозрения. Осада началась в этот день и по 4: Цар XXV:1: и Иер XLII:14. День при Захарии пр., ок. 518: г., уже чтился постом (VIII:19). Высказанное несколькими рационалистами мнение, что мы здесь имеем будто бы явно дело с vaticinium ex eventu (пророчеством после события и на основании его) опровергается людьми того же лагеря, которые соглашаются видеть здесь факт ясновидения, похожий на знание Шваденборга о пожаре Стокгольма в 1759: г. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:2: write: Isa 8:1, Isa 30:8, Isa 30:9; Hab 2:2, Hab 2:3 of this: Kg2 25:1; Jer 39:1, Jer 52:4 John Gill 24:2 Son of man, write thee the name of the day,.... That is, what day of the week it was, as well as what day of the month; as whether the first, or second, or third, &c.: for the Jews had no other names for their days, as we have: even of this same day; according to Bishop Usher (r), it was the 30th of January, and the fifth day of the week (Thursday); A.M. 3414, or 590 before Christ. Mr. Whiston (s) places it at 3413 A.M. or 591 before Christ. The prophet is bid to observe it punctually, and write it exactly, that there might be no mistake; to set it down in his pocket book; or it may be in some public register, that it might not only be remembered by him, but known by the people; that so when they should hear the fact afterwards related, and exactly agreeing with this prediction, they would acknowledge him to be a true prophet; since this would be a confirmation of the word of the Lord coming to him: the king of Babylon set himself against Jerusalem this same day; or "drew nigh" (t); brought up his army to it, and laid siege against it, and prepared everything to carry it on; which he very probably did in person, though he afterwards retired, and left the command of his army with his generals; and this was exactly the day before mentioned; see 4Kings 25:1. The Prophet Ezekiel was now in Chaldea, many miles from Judea, and yet had this account the very selfsame day, even from the Lord himself, who is omniscient and omnipresent. (r) Annales Vet. Test. A. M. 3414. (s) Chronological Tables, cent. 10. (t) "appropinquavit", Pagninus, Vatablus; so R. Sol. Urbin. Ohel Moed, fol. 84. 2. "adjunxit se", Montanus. John Wesley 24:2 Set himself - Sat down to besiege. Robert Jamieson, A. R. Fausset and David Brown 24:2 set himself--laid siege; "lay against."
24:324:3: Յօրէ յայնմանէ առակեսցես տանն դառնացողաց զառակս զայս, եւ ասասցես ցնոսա. Ա՛յսպէս ասէ Տէր Տէր. Կառո՛ զկաթսայդ, կառո՛՝ եւ արկցես ՚ի դմա ջուր[12669]։ [12669] Ոմանք. Տանն դառնացողի .. եւ արկցես ՚ի դա ջուր։ 3 ճիշտ այդ օրից այս առակը կը պատմես դառնացնողների տանն ու կ’ասես նրանց. “Այսպէս է ասում Տէր Աստուած. Մի կաթսա՛յ շինիր,շինի՛ր եւ մէջը ջո՛ւր լցրու: 3 Այն ապստամբներուն տանը առակ մը ըսէ, թէ Տէր Եհովան այսպէս կ’ըսէ. ‘Կաթսան դիր ու մէջն ալ ջուր լեցուր։ Յօրէ յայնմանէ`` առակեսցես տանն դառնացողաց զառակս զայս, եւ ասասցես ցնոսա. Այսպէս ասէ Տէր Տէր. Կառո զկաթսայդ, կառո, եւ արկցես ի դմա ջուր: 24:3: Յօրէ յայնմանէ առակեսցես տանն դառնացողաց զառակս զայս, եւ ասասցես ցնոսա. Ա՛յսպէս ասէ Տէր Տէր. Կառո՛ զկաթսայդ, կառո՛՝ եւ արկցես ՚ի դմա ջուր[12669]։ [12669] Ոմանք. Տանն դառնացողի .. եւ արկցես ՚ի դա ջուր։ 3 ճիշտ այդ օրից այս առակը կը պատմես դառնացնողների տանն ու կ’ասես նրանց. “Այսպէս է ասում Տէր Աստուած. Մի կաթսա՛յ շինիր,շինի՛ր եւ մէջը ջո՛ւր լցրու: 3 Այն ապստամբներուն տանը առակ մը ըսէ, թէ Տէր Եհովան այսպէս կ’ըսէ. ‘Կաթսան դիր ու մէջն ալ ջուր լեցուր։ zohrab-1805▾ eastern-1994▾ western am▾	24:324:3 И произнеси на мятежный дом притчу, и скажи им: так говорит Господь Бог: поставь котел, поставь и налей в него воды; 24:3 καὶ και and; even εἰπὸν επω say; speak ἐπὶ επι in; on τὸν ο the οἶκον οικος home; household τὸν ο the παραπικραίνοντα παραπικραινω exasperate παραβολὴν παραβολη parable καὶ και and; even ἐρεῖς ερεω.1 state; mentioned πρὸς προς to; toward αὐτούς αυτος he; him τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἐπίστησον εφιστημι stand over / by; get attention τὸν ο the λέβητα λεβης and; even ἔκχεον εκχεω pour out; drained εἰς εις into; for αὐτὸν αυτος he; him ὕδωρ υδωρ water 24:3 וּ û וְ and מְשֹׁ֤ל mᵊšˈōl משׁל say proverb אֶל־ ʔel- אֶל to בֵּית־ bêṯ- בַּיִת house הַ ha הַ the מֶּ֨רִי֙ mmˈerî מְרִי rebellion מָשָׁ֔ל māšˈāl מָשָׁל proverb וְ wᵊ וְ and אָמַרְתָּ֣ ʔāmartˈā אמר say אֲלֵיהֶ֔ם ʔᵃlêhˈem אֶל to כֹּ֥ה kˌō כֹּה thus אָמַ֖ר ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֑ה [yᵊhwˈih] יְהוָה YHWH שְׁפֹ֤ת šᵊfˈōṯ שׁפת set הַ ha הַ the סִּיר֙ ssîr סִיר pot שְׁפֹ֔ת šᵊfˈōṯ שׁפת set וְ wᵊ וְ and גַם־ ḡam- גַּם even יְצֹ֥ק yᵊṣˌōq יצק pour בֹּ֖ו bˌô בְּ in מָֽיִם׃ mˈāyim מַיִם water 24:3. et dices per proverbium ad domum inritatricem parabolam et loqueris ad eos haec dicit Dominus Deus pone ollam pone inquam et mitte in ea aquamAnd thou shalt speak by a figure a parable to the provoking house, and say to them: Thus saith the Lord God: Set on a pot, set it on, I say, and put water in it. 3. And utter a parable unto the rebellious house, and say unto them, Thus saith the Lord GOD, Set on the caldron, set it on, and also pour water into it: And utter a parable unto the rebellious house, and say unto them, Thus saith the Lord GOD; Set on a pot, set [it] on, and also pour water into it: 24:3 И произнеси на мятежный дом притчу, и скажи им: так говорит Господь Бог: поставь котел, поставь и налей в него воды; 24:3 καὶ και and; even εἰπὸν επω say; speak ἐπὶ επι in; on τὸν ο the οἶκον οικος home; household τὸν ο the παραπικραίνοντα παραπικραινω exasperate παραβολὴν παραβολη parable καὶ και and; even ἐρεῖς ερεω.1 state; mentioned πρὸς προς to; toward αὐτούς αυτος he; him τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἐπίστησον εφιστημι stand over / by; get attention τὸν ο the λέβητα λεβης and; even ἔκχεον εκχεω pour out; drained εἰς εις into; for αὐτὸν αυτος he; him ὕδωρ υδωρ water 24:3 וּ û וְ and מְשֹׁ֤ל mᵊšˈōl משׁל say proverb אֶל־ ʔel- אֶל to בֵּית־ bêṯ- בַּיִת house הַ ha הַ the מֶּ֨רִי֙ mmˈerî מְרִי rebellion מָשָׁ֔ל māšˈāl מָשָׁל proverb וְ wᵊ וְ and אָמַרְתָּ֣ ʔāmartˈā אמר say אֲלֵיהֶ֔ם ʔᵃlêhˈem אֶל to כֹּ֥ה kˌō כֹּה thus אָמַ֖ר ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֑ה [yᵊhwˈih] יְהוָה YHWH שְׁפֹ֤ת šᵊfˈōṯ שׁפת set הַ ha הַ the סִּיר֙ ssîr סִיר pot שְׁפֹ֔ת šᵊfˈōṯ שׁפת set וְ wᵊ וְ and גַם־ ḡam- גַּם even יְצֹ֥ק yᵊṣˌōq יצק pour בֹּ֖ו bˌô בְּ in מָֽיִם׃ mˈāyim מַיִם water 24:3. et dices per proverbium ad domum inritatricem parabolam et loqueris ad eos haec dicit Dominus Deus pone ollam pone inquam et mitte in ea aquam And thou shalt speak by a figure a parable to the provoking house, and say to them: Thus saith the Lord God: Set on a pot, set it on, I say, and put water in it. 3. And utter a parable unto the rebellious house, and say unto them, Thus saith the Lord GOD, Set on the caldron, set it on, and also pour water into it: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 3. “На мятежный дом”. Пророк так не называл Израиля с XII:2. - “Притчу”. как в XVII:2; следовательно, описываемое далее было не символическим действием, к каковому мнению (Кречм.) могут дать повод повел, накл.: “поставь котел”, “налей воды”. - “Котел”. Для настоящей притчи пророк, таким образом, воспользовался тем сравнением, которое он слышал из уст оставшихся в Иерусалиме после Иехониина переселения и которое в XI:3, 7: опровергал. Здесь он в некоторой мере принимает их сравнение: как и они, он считает их мясом, кипящим в котле (а там мясом пророк вопреки им называл убитых ими), но дает сравнение свое применение и неблагоприятное для авторов дополнение: мясо из котла будет выброшено (плен), а накипь расплавлена (избиение части населения и сожжение города). Adam Clarke: Commentary on the Bible - 1831 24:3: Set on a pot - The pot was Jerusalem; the flesh, the inhabitants in general; every good piece, the thigh and the shoulder, King Zedekiah and his family; the bones, the soldiers; and the setting on the pot, the commencement of the siege. The prophet was then in Mesopotamia; and he was told particularly to mark the day, etc., that it might be seen how precisely the spirit of prophecy had shown the very day in which the siege took place. Under the same image of a boiling pot, Jeremiah had represented the siege of Jerusalem, Jer 1:13. Ezekiel was a priest; the action of boiling pots was familiar to him, as these things were much in use in the temple service. Albert Barnes: Notes on the Bible - 1834 24:3: A pot - Or, the caldron; with reference to Eze 11:3. The prophet indicates by the figure utter destruction. The caldron is the city, the fire is the surrounding army, the flesh and bones are the inhabitants shut in within the walls. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:3: utter: Eze 17:2, Eze 19:2-14, Eze 20:49; Psa 78:2; Mic 2:4; Mar 12:12; Luk 8:10 the rebellious: Eze 2:3, Eze 2:6, Eze 2:8, Eze 3:9, Eze 12:2, Eze 12:25, Eze 17:12; Isa 1:2, Isa 30:1, Isa 30:9, Isa 63:10; Act 7:51 Set: Eze 24:6, Eze 11:3; Jer 50:13, Jer 50:14 Carl Friedrich Keil and Franz Delitzsch 24:3 Parable of the Pot with the Boiling Pieces Ezek 24:3. And relate a parable to the rebellious house, and say to them, Thus saith the Lord Jehovah, Set on the pot, set on and also pour water into it. Ezek 24:4. Gather its pieces of flesh into it, all the good pieces, haunch and shoulder, fill it with choice bones. Ezek 24:5. Take the choice of the flock, and also a pile of wood underneath for the bones; make it boil well, also cook its bones therein. Ezek 24:6. Therefore, thus saith the Lord Jehovah, Woe! O city of murders! O pot in which is rust, and whose rust doth not depart from it; piece by piece fetch it out, the lot hath not fallen upon it. Ezek 24:7. For her blood is in the midst of her; she hath placed it upon the naked rock; she hath not poured it upon the ground, that they might cover it with dust. Ezek 24:8. To bring up fury, to take vengeance, I have made her blood come upon the naked rock, that it might not be covered. Ezek 24:9. Therefore thus saith the Lord Jehovah, Woe to the city of murders! I also will make the pile of wood great. Ezek 24:10. Heap up the wood, stir the fire, do the flesh thoroughly, make the broth boil, that the bones may also be cooked away. Ezek 24:11. And set it empty upon the coals thereof, that its brass may become hot and glowing, that the uncleanness thereof may melt within it, its rust pass away. Ezek 24:12. He hath exhausted the pains, and her great rust doth not go from her; into the fire with her rust! Ezek 24:13. In thine uncleanness is abomination; because I have cleansed thee, and thou hast not become clean, thou wilt no more become clean from thy uncleanness, till I quiet my fury upon thee. Ezek 24:14. I Jehovah have spoken it; it cometh, and I will do it; I will not cease, nor spare, nor let it repent me. According to thy ways, and according to thy deeds, shall they judge thee, is the saying of the Lord Jehovah. The contents of these verses are called משׁל, a proverb or parable; and Ezekiel is to communicate them to the refractory generation. It follows from this that the ensuing act, which the prophet is commanded to perform, is not to be regarded as a symbolical act which he really carried out, but that the act forms the substance of the mâshâl, in other words, belongs to the parable itself. Consequently the interpretation of the parable in vv. 10ff. is clothed in the form of a thing actually done. The pot with the pieces of flesh and the bones, which are to be boiled in it and boiled away, represents Jerusalem with its inhabitants. The fire, with which they are boiled, is the fire of war, and the setting of the pot upon the fire is the commencement of the siege, by which the population of the city is to be boiled away like the flesh and bones in a pot. שׁפת is used, as in 4Kings 4:38, to signify the setting of a pot by or upon the fire. 'אסף וגו: put in its pieces all together. נתחיה, its pieces of flesh, i.e., the pieces belonging to the cooking-pot. These are defined still more minutely as the best of the pieces of flesh, and of these the thigh (haunch) and shoulder are mentioned as the most important pieces, to which the choicest of the bones are to be added. This is rendered still more emphatic by the further instruction to take the choice of the flock in addition to these. The choicest pieces of flesh and the pieces of bone denote the strongest and ablest portion of the population of the city. To boil these pieces away, more especially the bones, a large fire is requisite. This is indicated by the words, "and also a pile of wood underneath for the bones." דּוּר in Ezek 24:5, for which מדוּרה is substituted in Ezek 24:9, signifies a pile of wood, and occurs in this sense in Is 30:33, from דּוּר, to lay round, to arrange, pile up. דּוּר cannot mean a heap of bones, on account of the article, but simply a pile of wood for the (previously mentioned) bones, namely, for the purpose of boiling them away. If we pay attention to the article, we shall see that the supposition that Ezekiel was to place a heap of bones under the pot, and the alteration proposed by Bצttcher, Ewald, and Hitzig of העצמים into `eeעצים צים, are alike untenable. Even if דּוּר in itself does not mean a pile of wood, but simply strues, an irregular heap, the fact that it is wood which is piled up is apparent enough from the context. If העצמים had grown out of עצים through a corruption of the text, under the influence of the preceding עצמים, it would not have had an article prefixed. Hitzig also proposes to alter רתחיה into נתחיה, though without any necessity. The fact that רתחים does not occur again proves nothing at all. The noun is added to the verb to intensify its force, and is plurale tant. in the sense of boiling. גּם־בּשׁלוּ וגו' is dependent upon the previous clause גּם taking the place of the copulative ו. בּשׁל, to be cooked, thoroughly done, see the comm. on Ex 12:9. In Ezek 24:6-8 the interpretation of the parable is given, and that in two trains of thought introduced by לכן (Ezek 24:6 and Ezek 24:9). The reason for commencing with לכן, therefore, may be found in the fact that in the parable contained in Ezek 24:3., or more correctly in the blockade of Jerusalem, which furnished the occasion for the parable, the judgment about to burst upon Jerusalem is plainly indicated. The train of thought is the following: - Because the judgment upon Jerusalem is now about to commence, therefore woe to her, for her blood-guiltiness is so great that she must be destroyed. But the punishment answering to the magnitude of the guilt is so distributed in the two strophes, Ezek 24:6-8 and Ezek 24:9-13, that the first strophe treats of the punishment of the inhabitants of Jerusalem; the second, of the punishment of the city itself. To account for the latter feature, there is a circumstance introduced which is not mentioned in the parable itself, namely, the rust upon the pot, and the figure of the pot is thereby appropriately extended. Moreover, in the explanation of the parable the figure and the fact pass repeatedly the one into the other. Because Jerusalem is a city of murders, it resembles a pot on which there are spots of rust that cannot be removed. Ezek 24:6 is difficult, and has been expounded in various ways. The ל before the twofold נתחיה is, no doubt, to be taken distributively: according to its several pieces, i.e., piece by piece, bring it out. But the suffix attached to הוציאהּ cannot be taken as referring to סיר, as Kliefoth proposes, for this does not yield a suitable meaning. One would not say: bring out the pot by its pieces of flesh, when nothing more is meant than the bringing of the pieces of flesh out of the pot. And this difficulty is not removed by giving to הוציא the meaning to reach hither. For, apart from the fact that there is nothing in the usage of the language to sustain the meaning, reach it hither for the purpose of setting it upon the fire, one would not say: reach hither the pot according to its several pieces of flesh, piece by piece, when all that was meant was, bring hither the pot filled with pieces of flesh. The suffix to הוציאהּ refers to the city (עיר), i.e., to its population, "to which the blood-guiltiness really adhered, and not to its collection of houses" (Hitzig). It is only in appearance also that the suffix to נתחיה refers to the pot; actually it refers to the city, i.e., to the whole of its population, the different individuals in which are the separate pieces of flesh. The meaning of the instructions therefore is by no means doubtful: the whole of the population to be found in Jerusalem is to be brought out, and that without any exception, inasmuch as the lot, which would fall upon one and not upon another, will not be cast upon her. There is no necessity to seek for any causal connection between the reference to the rust upon the pot and the bringing out of the pieces of flesh that are cooking within it, and to take the words as signifying that all the pieces, which had been rendered useless by the rust upon the pot, were to be taken out and thrown away (Hvernick); but through the allusion to the rust the interpretation already passes beyond the limits of the figure. The pieces of the flesh are to be brought out, after they have been thoroughly boiled, to empty the pot, that it may then be set upon the fire again, to burn out the rust adhering to it (Ezek 24:11). There is no force in Kliefoth's objection, that this exposition does not agree with the context, inasmuch as, "according to the last clause of Ezek 24:5 and Ezek 24:10 and Ezek 24:11, the pieces of flesh and even the bones are not to be taken out, but to be boiled away by a strong fire; and the pot is to become empty not by the fact that the pieces of flesh are taken out and thrown away, but by the pieces being thoroughly boiled away, first to broth and then to nothing." For "boiling away to nothing" is not found in the text, but simply that even the bones are to be thoroughly done, so as to turn into the softness of jelly. - So far as the fact is concerned, we cannot follow the majority of commentators, who suppose that the reference is simply to the carrying away of the inhabitants into exile. Bringing the pieces of flesh out of the pot, denotes the sweeping away of the inhabitants from the city, whether by death (vid., Ezek 11:7) or by their being carried away captive. The city is to be emptied of men in consequence of its being blockaded by the king of Babylon. The reason of this is given in Ezek 24:7 and Ezek 24:8, where the guilt of Jerusalem is depicted. The city has shed blood, which is not covered with earth, but has been left uncovered, like blood poured out upon a hard rock, which the stone cannot absorb, and which cries to God for vengeance, because it is uncovered (cf. Gen 4:10; Job 16:18; and Is 26:21). The thought is this: she has sinned in an insolent and shameless manner, and has done nothing to cover her sin, has shown no sign of repentance or atonement, by which she might have got rid of her sin. This has all been ordered by God. He has caused the blood that was shed to fall upon a bare rock, that it might lie uncovered, and He might be able to execute vengeance for the crime. The second turn in the address (Ezek 24:9) commences in just the same manner as the first in Ezek 24:6, and proceeds with a further picture of the execution of punishment. To avenge the guilt, God will make the pile of wood large, and stir up a fierce fire. The development of this thought is given in Ezek 24:10 in the form of a command addressed to the prophet, to put much wood underneath, and to kindle a fire, so that both flesh and bones may boil away. התם, from תּמם, to finish, complete; with בּשׂר, to cook thoroughly. There are differences of opinion as to the true meaning of הרקח ; but the rendering sometimes given to רקח, namely, to spice, is at all events unsuitable, and cannot be sustained by the usage of the language. It is true that in Ex 30:25. the verb רקח is used for the preparation of the anointing oil, but it is not the mixing of the different ingredients that is referred to, but in all probability the thorough boiling of the spices, for the purpose of extracting their essence, so that "thorough boiling" is no doubt the true meaning of the word. In Job 41:23 (31), מרקחה is the boiling unguent-pot. יחרוּ is a cohortative Hiphil, from חרר, to become red-hot, to be consumed. - Ezek 24:11. When the flesh and bones have thus been thoroughly boiled, the pot is to be placed upon the coals empty, that the rust upon it may be burned away by the heat. The emptying of the pot or kettle by pouring out the flesh, which has been boiled to broth, is passed over as self-evident. The uncleanness of the pot is the rust upon it. תּתּם is an Aramaean form for תּתּם = תּתּם. Michaelis has given the true explanation of the words: "civibus caesis etiam urbs consumetur" (when the inhabitants are slain, the city itself will be destroyed). (Note: Hitzig discovers a Hysteronproteron in this description, because the cleaning of the pot ought to have preceded the cooking of the flesh in it, and not to have come afterwards, and also because, so far as the actual fact is concerned, the rust of sin adhered to the people of the city, and not to the city itself as a collection of houses. But neither of these objections is sufficient to prove what Hitzig wants to establish, namely, that the untenable character of the description shows that it is not really a prophecy; nor is there any force in them. It is true that if one intended to boil flesh in a pot for the purpose if eating, the first thing to be done would be to clean the pot itself. But this is not the object in the present instance. The flesh was simply to be thoroughly boiled, that it might be destroyed and thrown away, and there was no necessity to clean the pot for this purpose. And so far as the second objection is concerned, the defilement of sin does no doubt adhere to man, though not, as Hitzig assumes, to man alone. According to the Old Testament view, it extends to things as well (vid., Lev 18:25; Lev 27:28). Thus leprosy, for example, did not pollute men only, but clothes and houses also. And for the same reason judgments were not restricted to men, but also fell upon cities and lands.) In Ezek 24:12. the reason is given, which rendered it necessary to inflict this exterminating judgment. In Ezek 24:12 the address still keeps to the figure, but in Ezek 24:13 it passes over to the actual fact. It (the pot) has exhausted the pains (תּאנים, ἁπ λεγ.., namely, as Ezek 24:13 clearly shows, the pains, or wearisome exertions, to make it clean by milder means, and not (as Hitzig erroneously infers from the following clause) to eat away the rust by such extreme heat. הלאת, third pers. Hiphil of לאה fo lih, is the earlier form, which fell into almost entire disuse in later times (vid., Ges. 75, Anm. 1). The last words of Ezek 24:11, I agree with Hitzig, Hvernick, and others, in taking as an exclamation. Because the pot has exhausted all the efforts made to cleanse it, its rust is to go into the fire. In Ezek 24:13 Jerusalem is addressed, and זמּה is not a genitive belonging to בּטמאתך, "on account of thy licentious uncleanness" (Ewald and Hitzig), but a predicate, "in thine uncleanness is (there lies) זמּה, i.e., an abomination deserving of death" (see Lev 18:17 and Lev 20:14, where the fleshly sins, which are designated as zimmâh, are ordered to be punished with death). The cleansings which God had attempted, but without Jerusalem becoming clean, consisted in the endeavour, which preceded the Chaldean judgment of destruction, to convert the people from their sinful ways, partly by threats and promises communicated through the prophets (vid., 2Chron 36:15), and partly by means of chastisements. For הניח חמה, see Ezek 5:13. In Ezek 24:14 there is a summary of the whole, which brings the threat to a close. Geneva 1599 24:3 And utter a parable to the rebellious house, and say to them, Thus saith the Lord GOD; Set on a (c) pot, set [it] on, and also pour water into it: (c) By which was meant Jerusalem. John Gill 24:3 And utter a parable to the rebellious house,.... The people of the Jews so called, not so much on account of their rebellion against the king of Babylon, which caused him to come against them, as on account of their rebellion against God, and the breach of his laws; see Ezek 2:3. The prophet is bid to represent to them, in a figurative and emblematic way, the miseries that were coming upon them for their wickedness, namely, under the parable of a boiling pot: and say unto them, thus saith the Lord God; speaking in his name, and as coming from him, and clothed with his authority; that the following parable might not be thought to be a fancy and chimera of his own: "set on a pot, set it on"; set a pot on the fire, and do it quickly. This "pot" is the city of Jerusalem, which was to be brought into great distress and ruin; not a cauldron of brass, wherein the inhabitants should be as safe as if they had walls of brass about them, as they vainly boasted, Ezek 11:3, but a seething pot, such an one as Jeremiah saw, to which, it may be, reference is here had, Jer 1:13, in which the people should be destroyed: and also pour water into it; which, as it is some time a boiling, may denote the length of the siege of the city, which held two years; and of the troubles and miseries attending it; and of the greatness of them, which were as intolerable as boiling water. The Targum is, "prophesy that armies shall come against this city; and also there shall be given unto it length of time to receive the siege.'' Robert Jamieson, A. R. Fausset and David Brown 24:3 pot--caldron. Alluding to the self-confident proverb used among the people, Ezek 11:3 (see on Ezek 11:3), "This city is the caldron and we be the flesh"; your proverb shall prove awfully true, but in a different sense from what you intend. So far from the city proving an iron, caldron-like defense from the fire, it shall be as a caldron set on the fire, and the people as so many pieces of meat subjected to boiling heat. See Jer 1:13.
24:424:4: Եւ դիցես զանդամաթիւդ, զամենայն յօշուած գեղեցիկ, զազդր՝ եւ զերի, քանցեալ յոսկերաց[12670], [12670] Ոմանք. Եւ դիցես ՚ի դմա զանդա՛՛։ 4 Դի՛ր մէջը մսի բոլոր մասերը,բոլոր յօշուած գեղեցիկ կտորները՝ազդրն ու զիստը: 4 Անոր կտորները, ամենէն աղէկ կտորները՝ ազդրը եւ ուսը՝ անոր մէջ դի՛ր ու զանիկա ընտիր ոսկորներով լեցուր։ Եւ դիցես զանդամաթիւդ, զամենայն յօշուած գեղեցիկ, զազդր եւ զերի. ^[535]քանցեալ յոսկերաց: 24:4: Եւ դիցես զանդամաթիւդ, զամենայն յօշուած գեղեցիկ, զազդր՝ եւ զերի, քանցեալ յոսկերաց[12670], [12670] Ոմանք. Եւ դիցես ՚ի դմա զանդա՛՛։ 4 Դի՛ր մէջը մսի բոլոր մասերը,բոլոր յօշուած գեղեցիկ կտորները՝ազդրն ու զիստը: 4 Անոր կտորները, ամենէն աղէկ կտորները՝ ազդրը եւ ուսը՝ անոր մէջ դի՛ր ու զանիկա ընտիր ոսկորներով լեցուր։ zohrab-1805▾ eastern-1994▾ western am▾	24:424:4 сложи в него куски мяса, все лучшие куски, бедра и плеча, и наполни отборными костями; 24:4 καὶ και and; even ἔμβαλε εμβαλλω inject; cast in εἰς εις into; for αὐτὸν αυτος he; him τὰ ο the διχοτομήματα διχοτομημα all; every διχοτόμημα διχοτομημα fine; fair σκέλος σκελος leg καὶ και and; even ὦμον ωμος shoulder ἐκσεσαρκισμένα εκσαρκιζομαι from; away τῶν ο the ὀστῶν οστεον bone 24:4 אֱסֹ֤ף ʔᵉsˈōf אסף gather נְתָחֶ֨יהָ֙ nᵊṯāḥˈeʸhā נֵתַח piece אֵלֶ֔יהָ ʔēlˈeʸhā אֶל to כָּל־ kol- כֹּל whole נֵ֥תַח nˌēṯaḥ נֵתַח piece טֹ֖וב ṭˌôv טֹוב good יָרֵ֣ךְ yārˈēḵ יָרֵךְ upper thigh וְ wᵊ וְ and כָתֵ֑ף ḵāṯˈēf כָּתֵף shoulder מִבְחַ֥ר mivḥˌar מִבְחָר choice עֲצָמִ֖ים ʕᵃṣāmˌîm עֶצֶם bone מַלֵּֽא׃ mallˈē מלא be full 24:4. congere frusta eius in ea omnem partem bonam femur et armum electa et ossibus plenaHeap together into it the pieces thereof, every good piece, the thigh and the shoulder, choice pieces and full of bones. 4. gather the pieces thereof into it, even every good piece, the thigh, and the shoulder; fill it with the choice bones. Gather the pieces thereof into it, [even] every good piece, the thigh, and the shoulder; fill [it] with the choice bones: 24:4 сложи в него куски мяса, все лучшие куски, бедра и плеча, и наполни отборными костями; 24:4 καὶ και and; even ἔμβαλε εμβαλλω inject; cast in εἰς εις into; for αὐτὸν αυτος he; him τὰ ο the διχοτομήματα διχοτομημα all; every διχοτόμημα διχοτομημα fine; fair σκέλος σκελος leg καὶ και and; even ὦμον ωμος shoulder ἐκσεσαρκισμένα εκσαρκιζομαι from; away τῶν ο the ὀστῶν οστεον bone 24:4 אֱסֹ֤ף ʔᵉsˈōf אסף gather נְתָחֶ֨יהָ֙ nᵊṯāḥˈeʸhā נֵתַח piece אֵלֶ֔יהָ ʔēlˈeʸhā אֶל to כָּל־ kol- כֹּל whole נֵ֥תַח nˌēṯaḥ נֵתַח piece טֹ֖וב ṭˌôv טֹוב good יָרֵ֣ךְ yārˈēḵ יָרֵךְ upper thigh וְ wᵊ וְ and כָתֵ֑ף ḵāṯˈēf כָּתֵף shoulder מִבְחַ֥ר mivḥˌar מִבְחָר choice עֲצָמִ֖ים ʕᵃṣāmˌîm עֶצֶם bone מַלֵּֽא׃ mallˈē מלא be full 24:4. congere frusta eius in ea omnem partem bonam femur et armum electa et ossibus plena Heap together into it the pieces thereof, every good piece, the thigh and the shoulder, choice pieces and full of bones. 4. gather the pieces thereof into it, even every good piece, the thigh, and the shoulder; fill it with the choice bones. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 4. “Куски мяса” - жители Иерусалима. Своих соплеменников Иезекииль явно ставит выше этих последних. - “Лучшие куски (т. е.): бедра и плеча” - знать иерусалимская. Насмешка над высоким мнением о себе иерусалимлян. - “Отборными костями” - для отвара, - может быть, военная сила города: кость - символ крепости. Слав.: “обрезана от костей”. Albert Barnes: Notes on the Bible - 1834 24:4: The pieces thereof - Or, that belong to it; i. e., the pieces which are designed for the caldron, and belong to it as the inhabitants belong to the city. The choice pieces are the choice members of the community Eze 11:3. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:4: Eze 22:18-22; Mic 3:2, Mic 3:3; Mat 7:2 Geneva 1599 24:4 Gather its (d) pieces into it, [even] every good piece, the thigh, and the shoulder; fill [it] with the choice bones. (d) That is the citizens and the chief men of it. John Gill 24:4 Gather the pieces thereof into it,.... fire being made, and the pot set on, and water poured into it, the next thing is, to put in the pieces that are to be boiled; and these are to be gathered; meaning the people of the land, that were to be gathered from the several parts of it, for their security, as they thought; but the event proved it was for their ruin: even every good piece, the thigh and the shoulder; the princes and gentry, the great and the mighty, the rich and wealthy of the people; who, upon the invasion, got together in Jerusalem, to secure their persons and substance: fill it with the choice bones; or with those pieces that have the choice bones, that are full of marrow; the strongest among the people; the soldiers, or such as were fit for war; the best of their militia, brought hither to defend the city; but, in fact, to be slain, as they were. The Targum is, "gather the princes thereof into the midst of her, every terrible man and warrior; fill her with the army of the people.'' John Wesley 24:4 Every good piece - All the chief of the inhabitants of the land, the wealthiest, who will fly from their country - houses to live in safety in Jerusalem: the most war - like, who will betake themselves to Jerusalem for its defence. Fill it - With those pieces that are biggest, fullest of marrow, and which are divided according to the bones; these are the principal members of the state, the king, princes, priests, magistrates, and the most wealthy citizens. Robert Jamieson, A. R. Fausset and David Brown 24:4 pieces thereof--those which properly belong to it, as its own. every good piece . . . choice bones--that is the most distinguished of the people. The "choice bones" in the pot have flesh adhering to them. The bones under the pot (Ezek 24:5) are those having no flesh and used as fuel, answering to the poorest who suffer first, and are put out of pain sooner than the rich who endure what answers to the slower process of boiling.
24:524:5: առեալ յընտիր ընտիր անասնոց. եւ զոսկերսն ՚ի ներքոյ կաթսային այրեսջիք. եռա՛ց՝ զեղաւ՝ քա՛ջ եռաց, եփեցա՛ն ոսկերքն ՚ի միջի նոցա[12671]։ [12671] Բազումք. Ոսկերքն ՚ի միջի նորա։ 5 Ընտիր-ընտիր անասունների կտրտուած ոսկորները կ’առնէք,կաթսայի տակ կ’այրէք: Թող եռայ, շատ եռայ,նրա մէջ թող եփուեն ոսկորները”: 5 Ոչխարներուն ընտիրները ա՛ռ ու ոսկորներն ալ տակը դիզէ՛, զանիկա խիստ շատ եռացո՛ւր, այնպէս որ մէջի ոսկորներն ալ խաշին’»։ առեալ յընտիր ընտիր անասնոց, եւ զոսկերսն ի ներքոյ կաթսային այրեսջիք. եռաց, զեղաւ, քաջ եռաց, եփեցան`` ոսկերքն ի միջի նոցա: 24:5: առեալ յընտիր ընտիր անասնոց. եւ զոսկերսն ՚ի ներքոյ կաթսային այրեսջիք. եռա՛ց՝ զեղաւ՝ քա՛ջ եռաց, եփեցա՛ն ոսկերքն ՚ի միջի նոցա[12671]։ [12671] Բազումք. Ոսկերքն ՚ի միջի նորա։ 5 Ընտիր-ընտիր անասունների կտրտուած ոսկորները կ’առնէք,կաթսայի տակ կ’այրէք: Թող եռայ, շատ եռայ,նրա մէջ թող եփուեն ոսկորները”: 5 Ոչխարներուն ընտիրները ա՛ռ ու ոսկորներն ալ տակը դիզէ՛, զանիկա խիստ շատ եռացո՛ւր, այնպէս որ մէջի ոսկորներն ալ խաշին’»։ zohrab-1805▾ eastern-1994▾ western am▾	24:524:5 отборных овец возьми, и {разожги} под ним кости, и кипяти до того, чтобы и кости разварились в нем. 24:5 ἐξ εκ from; out of ἐπιλέκτων επιλεκτος livestock; animal εἰλημμένων λαμβανω take; get καὶ και and; even ὑπόκαιε υποκαιω the ὀστᾶ οστεον bone ὑποκάτω υποκατω underneath αὐτῶν αυτος he; him ἔζεσεν ζεω zesty ἔζεσεν ζεω zesty καὶ και and; even ἥψηται απτομαι grasp; touch τὰ ο the ὀστᾶ οστεον bone αὐτῆς αυτος he; him ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῆς αυτος he; him 24:5 מִבְחַ֤ר mivḥˈar מִבְחָר choice הַ ha הַ the צֹּאן֙ ṣṣōn צֹאן cattle לָקֹ֔וחַ lāqˈôₐḥ לקח take וְ wᵊ וְ and גַ֛ם ḡˈam גַּם even דּ֥וּר dˌûr דור circulate הָ hā הַ the עֲצָמִ֖ים ʕᵃṣāmˌîm עֶצֶם bone תַּחְתֶּ֑יהָ taḥtˈeʸhā תַּחַת under part רַתַּ֣ח rattˈaḥ רתח boil רְתָחֶ֔יהָ rᵊṯāḥˈeʸhā רֶתַח [uncertain] גַּם־ gam- גַּם even בָּשְׁל֥וּ bāšᵊlˌû בשׁל boil עֲצָמֶ֖יהָ ʕᵃṣāmˌeʸhā עֶצֶם bone בְּ bᵊ בְּ in תֹוכָֽהּ׃ ס ṯôḵˈāh . s תָּוֶךְ midst 24:5. pinguissimum pecus adsume conpone quoque struices ossuum sub ea efferbuit coctio eius et discocta sunt ossa illius in medio eiusTake the fattest of the flock, and lay together piles of bones under it: the seething thereof is boiling hot, and the bones thereof are thoroughly sodden in the midst of it. 5. Take the choice of the flock, and pile also the bones under it: make it boil well; yea, let the bones thereof be seethed in the midst of it. Take the choice of the flock, and burn also the bones under it, [and] make it boil well, and let them seethe the bones of it therein: 24:5 отборных овец возьми, и {разожги} под ним кости, и кипяти до того, чтобы и кости разварились в нем. 24:5 ἐξ εκ from; out of ἐπιλέκτων επιλεκτος livestock; animal εἰλημμένων λαμβανω take; get καὶ και and; even ὑπόκαιε υποκαιω the ὀστᾶ οστεον bone ὑποκάτω υποκατω underneath αὐτῶν αυτος he; him ἔζεσεν ζεω zesty ἔζεσεν ζεω zesty καὶ και and; even ἥψηται απτομαι grasp; touch τὰ ο the ὀστᾶ οστεον bone αὐτῆς αυτος he; him ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῆς αυτος he; him 24:5 מִבְחַ֤ר mivḥˈar מִבְחָר choice הַ ha הַ the צֹּאן֙ ṣṣōn צֹאן cattle לָקֹ֔וחַ lāqˈôₐḥ לקח take וְ wᵊ וְ and גַ֛ם ḡˈam גַּם even דּ֥וּר dˌûr דור circulate הָ hā הַ the עֲצָמִ֖ים ʕᵃṣāmˌîm עֶצֶם bone תַּחְתֶּ֑יהָ taḥtˈeʸhā תַּחַת under part רַתַּ֣ח rattˈaḥ רתח boil רְתָחֶ֔יהָ rᵊṯāḥˈeʸhā רֶתַח [uncertain] גַּם־ gam- גַּם even בָּשְׁל֥וּ bāšᵊlˌû בשׁל boil עֲצָמֶ֖יהָ ʕᵃṣāmˌeʸhā עֶצֶם bone בְּ bᵊ בְּ in תֹוכָֽהּ׃ ס ṯôḵˈāh . s תָּוֶךְ midst 24:5. pinguissimum pecus adsume conpone quoque struices ossuum sub ea efferbuit coctio eius et discocta sunt ossa illius in medio eius Take the fattest of the flock, and lay together piles of bones under it: the seething thereof is boiling hot, and the bones thereof are thoroughly sodden in the midst of it. 5. Take the choice of the flock, and pile also the bones under it: make it boil well; yea, let the bones thereof be seethed in the midst of it. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 5. “(И разожги) (вставлено по LXX) под ним кости” Скифы, по Геродоту, пользовались костями жертвенных животных для варения мяса; гаучосы Южной Америки и пекари Африки при недостатке дров топят костями (Трош.). Можно было бы предположить, что евр. “ецем” - “кость” здесь возникло от “ец” - “дрова”, если бы все переводы не имели здесь “кости”. - “Чтобы, и кости разварились в нем”. До того сильный должен быть огонь под котлом (пламя войны). Adam Clarke: Commentary on the Bible - 1831 24:5: Make it boil well - Let it boil over, that its own scum may augment the fire, that the bones - the soldiers, may be seethed therein. Let its contentions, divided counsels, and disunion be the means of increasing its miseries, רתח רתחיה rattach rethacheyha, let it bubble its bubbling; something like that of the poet: - "Bubble, bubble, toil and trouble: Fire burn, and cauldron bubble." Very like the noise made by ebullition, when a pot of thick broth, "sleek and slab," is set over a fierce fire. Such was that here represented in which all the flesh, the fat and the bones were to be boiled, and generally dissolved together. Albert Barnes: Notes on the Bible - 1834 24:5: Burn - Rather, as in margin; the bones would serve for fuel. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:5: the choice: Eze 20:47, Eze 34:16, Eze 34:17, Eze 34:20; Jer 39:6, Jer 52:10, Jer 52:24-27; Rev 19:20 burn: or, heap, Eze 24:9, Eze 24:10 Geneva 1599 24:5 Take the choice of the flock, and burn also the (e) bones under it, [and] make it boil well, and let them boil its bones in it. (e) Meaning, of the innocents whom they had slain, who were the cause of the kindling of God's wrath against them. John Gill 24:5 Take the choice of the flock,.... King, princes, nobles, magistrates, priests and rulers of the people: and burn also the bones under it: or, "put a pile of bones under it" (u); the bones of them that are slain in it; denoting the great slaughter of them; or the bones of the innocent that had been murdered in it; which were the cause of these judgments coming upon them; and caused the wrath of God to burn the more hotly against them; or the bones of the wicked: and make it boil well; the pot; that the water may be very hot and boiling; denoting the severity of the judgments of God in the city, to the destruction of many by sword, famine, and pestilence: and let them seethe the bones of it therein; that the strongest among them may be weakened and destroyed by the length and severity of the siege, and the judgments attending it. The Targum is, "bring near the kings of the people, and even join auxiliaries with them; hasten the time of it yea, let her slain be cast in the midst of her.'' (u) "pyram ossium sub ipsa", Junius & Tremellius, Piscator, Starckius. "rogus, strues materiae combustibililis rotunda", Stockius, p. 223. John Wesley 24:5 The bones - Not of the pieces to be boiled, but of the many innocents murdered in Jerusalem; for their blood crieth for vengeance, and their bones scattered on the face of the earth, will both make and maintain this fire. Robert Jamieson, A. R. Fausset and David Brown 24:5 burn . . . bones--rather, "pile the bones." Literally, "Let there be a round pile of the bones." therein--literally, "in the midst of it."
24:624:6: Վասն այնորիկ ա՛յսպէս ասէ Ադովնայի Տէր. Ո՛վ քաղաք արեանց, կաթսա լի ժանգով. եւ ժանգն ՚ի նմանէ ո՛չ պարզեցաւ. անդամ անդամ եհան ՚ի նմանէ, եւ վիճակ ո՛չ անկաւ ՚ի վերայ նորա[12672]. [12672] Ոմանք. Վասն այսորիկ այսպէս։ 6 Ահա այսպէս է ասում Ամենակալ Տէրը.“ Ո՛վ արիւնահեղ քաղաք,կաթսայ՝ լի ժանգով.ժանգն էլ նրա վրայից դեռ չի անցել: Կտոր-կտոր մսեր դուրս է հանել դրանից.վիճակ էլ չի գցել նրա վրայ, 6 Անոր համար Տէր Եհովան այսպէս կ’ըսէ. «Վա՜յ արիւնահեղ քաղաքին, այն կաթսային, որուն ժանգը իր մէջն է ու ժանգը մէջէն ելած չէ. զանիկա իր մէջի կտորներովը հանէ՛, անոր վրայ թող վիճակ ձգուի. Վասն այնորիկ այսպէս ասէ Ադոնայի Տէր. Ո՛վ քաղաք արեանց, կաթսայ լի ժանգով, եւ ժանգն ի նմանէ ոչ պարզեցաւ. անդամ անդամ ^[536]եհան ի նմանէ``, եւ վիճակ ոչ անկաւ ի վերայ նորա: 24:6: Վասն այնորիկ ա՛յսպէս ասէ Ադովնայի Տէր. Ո՛վ քաղաք արեանց, կաթսա լի ժանգով. եւ ժանգն ՚ի նմանէ ո՛չ պարզեցաւ. անդամ անդամ եհան ՚ի նմանէ, եւ վիճակ ո՛չ անկաւ ՚ի վերայ նորա[12672]. [12672] Ոմանք. Վասն այսորիկ այսպէս։ 6 Ահա այսպէս է ասում Ամենակալ Տէրը.“ Ո՛վ արիւնահեղ քաղաք,կաթսայ՝ լի ժանգով.ժանգն էլ նրա վրայից դեռ չի անցել: Կտոր-կտոր մսեր դուրս է հանել դրանից.վիճակ էլ չի գցել նրա վրայ, 6 Անոր համար Տէր Եհովան այսպէս կ’ըսէ. «Վա՜յ արիւնահեղ քաղաքին, այն կաթսային, որուն ժանգը իր մէջն է ու ժանգը մէջէն ելած չէ. զանիկա իր մէջի կտորներովը հանէ՛, անոր վրայ թող վիճակ ձգուի. zohrab-1805▾ eastern-1994▾ western am▾	24:624:6 Посему так говорит Господь Бог: горе городу кровей! горе котлу, в котором есть накипь и с которого накипь его не сходит! кусок за куском его выбрасывайте из него, не выбирая по жребию. 24:6 διὰ δια through; because of τοῦτο ουτος this; he τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὦ ω.1 oh! πόλις πολις city αἱμάτων αιμα blood; bloodstreams λέβης λεβης in ᾧ ος who; what ἐστιν ειμι be ἰὸς ιος venom; corrosion ἐν εν in αὐτῷ αυτος he; him καὶ και and; even ὁ ο the ἰὸς ιος venom; corrosion οὐκ ου not ἐξῆλθεν εξερχομαι come out; go out ἐξ εκ from; out of αὐτῆς αυτος he; him κατὰ κατα down; by μέλος μελος member αὐτῆς αυτος he; him ἐξήνεγκεν εκφερω bring out / forth; carry out οὐκ ου not ἔπεσεν πιπτω fall ἐπ᾿ επι in; on αὐτὴν αυτος he; him κλῆρος κληρος lot; allotment 24:6 לָכֵ֞ן lāḵˈēn לָכֵן therefore כֹּה־ kō- כֹּה thus אָמַ֣ר׀ ʔāmˈar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהֹוִ֗ה [yᵊhôˈih] יְהוָה YHWH אֹוי֮ ʔôy אֹוי woe עִ֣יר ʕˈîr עִיר town הַ ha הַ the דָּמִים֒ ddāmîm דָּם blood סִ֚יר ˈsîr סִיר pot אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] חֶלְאָתָ֣ה ḥelʔāṯˈā חֶלְאָה rust בָ֔הּ vˈāh בְּ in וְ wᵊ וְ and חֶ֨לְאָתָ֔הּ ḥˌelʔāṯˈāh חֶלְאָה rust לֹ֥א lˌō לֹא not יָצְאָ֖ה yāṣᵊʔˌā יצא go out מִמֶּ֑נָּה mimmˈennā מִן from לִ li לְ to נְתָחֶ֤יהָ nᵊṯāḥˈeʸhā נֵתַח piece לִ li לְ to נְתָחֶ֨יהָ֙ nᵊṯāḥˈeʸhā נֵתַח piece הֹוצִיאָ֔הּ hôṣîʔˈāh יצא go out לֹא־ lō- לֹא not נָפַ֥ל nāfˌal נפל fall עָלֶ֖יהָ ʕālˌeʸhā עַל upon גֹּורָֽל׃ gôrˈāl גֹּורָל lot 24:6. propterea haec dicit Dominus Deus vae civitati sanguinum ollae cuius rubigo in ea est et rubigo eius non exivit de ea per partes et per partes suas eice eam non cecidit super eam sorsTherefore thus saith the Lord God: Woe to the bloody city, to the pot whose rust is in it, and its rust is not gone out of it: cast it out piece by piece, there hath no lot fallen upon it. 6. Wherefore thus saith the Lord GOD: Woe to the bloody city, to the caldron whose rust is therein, and whose rust is not gone out of it! bring it out piece by piece; no lot is fallen upon it. Wherefore thus saith the Lord GOD; Woe to the bloody city, to the pot whose scum [is] therein, and whose scum is not gone out of it! bring it out piece by piece; let no lot fall upon it: 24:6 Посему так говорит Господь Бог: горе городу кровей! горе котлу, в котором есть накипь и с которого накипь его не сходит! кусок за куском его выбрасывайте из него, не выбирая по жребию. 24:6 διὰ δια through; because of τοῦτο ουτος this; he τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὦ ω.1 oh! πόλις πολις city αἱμάτων αιμα blood; bloodstreams λέβης λεβης in ᾧ ος who; what ἐστιν ειμι be ἰὸς ιος venom; corrosion ἐν εν in αὐτῷ αυτος he; him καὶ και and; even ὁ ο the ἰὸς ιος venom; corrosion οὐκ ου not ἐξῆλθεν εξερχομαι come out; go out ἐξ εκ from; out of αὐτῆς αυτος he; him κατὰ κατα down; by μέλος μελος member αὐτῆς αυτος he; him ἐξήνεγκεν εκφερω bring out / forth; carry out οὐκ ου not ἔπεσεν πιπτω fall ἐπ᾿ επι in; on αὐτὴν αυτος he; him κλῆρος κληρος lot; allotment 24:6 לָכֵ֞ן lāḵˈēn לָכֵן therefore כֹּה־ kō- כֹּה thus אָמַ֣ר׀ ʔāmˈar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהֹוִ֗ה [yᵊhôˈih] יְהוָה YHWH אֹוי֮ ʔôy אֹוי woe עִ֣יר ʕˈîr עִיר town הַ ha הַ the דָּמִים֒ ddāmîm דָּם blood סִ֚יר ˈsîr סִיר pot אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] חֶלְאָתָ֣ה ḥelʔāṯˈā חֶלְאָה rust בָ֔הּ vˈāh בְּ in וְ wᵊ וְ and חֶ֨לְאָתָ֔הּ ḥˌelʔāṯˈāh חֶלְאָה rust לֹ֥א lˌō לֹא not יָצְאָ֖ה yāṣᵊʔˌā יצא go out מִמֶּ֑נָּה mimmˈennā מִן from לִ li לְ to נְתָחֶ֤יהָ nᵊṯāḥˈeʸhā נֵתַח piece לִ li לְ to נְתָחֶ֨יהָ֙ nᵊṯāḥˈeʸhā נֵתַח piece הֹוצִיאָ֔הּ hôṣîʔˈāh יצא go out לֹא־ lō- לֹא not נָפַ֥ל nāfˌal נפל fall עָלֶ֖יהָ ʕālˌeʸhā עַל upon גֹּורָֽל׃ gôrˈāl גֹּורָל lot 24:6. propterea haec dicit Dominus Deus vae civitati sanguinum ollae cuius rubigo in ea est et rubigo eius non exivit de ea per partes et per partes suas eice eam non cecidit super eam sors Therefore thus saith the Lord God: Woe to the bloody city, to the pot whose rust is in it, and its rust is not gone out of it: cast it out piece by piece, there hath no lot fallen upon it. 6. Wherefore thus saith the Lord GOD: Woe to the bloody city, to the caldron whose rust is therein, and whose rust is not gone out of it! bring it out piece by piece; no lot is fallen upon it. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 6. Как ни хорошо мясо варится в котле, оно испортилось от ржавчины, которой покрыт котел; поэтому его нужно выбросить все без разбору. Иерусалим так осквернен пролитою в нем кровью, что людей, достойных помилования Божия, там не может быть: они как бы отравились его греховной атмосферой и должны погибнуть (от меча и плена) в осаде. Следовательно, иерусалимляне напрасно думали (по XI:3, 7), что они, как мясо в котле, сохранятся в осажденном городе: оскверненный кровью, как ржавчиной, город должен весь перегореть в огне осады, лишенный всего населения, чтобы быть впоследствии чистым. - “Городу кровей” - XXII:2. “Накипь”: евр. “гелата” - ??. ???., слав. “яд”, rubigo (ржавчина). Пролитая в Иерусалиме кровь. - “Не выбирая по жребию”. В этой катастрофе не будет, как в предшествовавших, счастливо спасшихся. Adam Clarke: Commentary on the Bible - 1831 24:6: Let no lot fall upon it - Pull out the flesh indiscriminately; let no piece be chosen for king or priest; thus showing that all should be involved in one indiscriminate ruin. Albert Barnes: Notes on the Bible - 1834 24:6: Scum - Better, rust (and in Eze 24:11-12). Bring it out piece by piece - It, the city; bring out the inhabitants, one by one, clear the city of them, whether by death, exile, or captivity. Let no lot fall upon it - In the captivity of Jehoiakim and in that of Jehoiachin, some were taken, others left. Now all shall be removed. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:6: Woe: Eze 24:9, Eze 11:6, Eze 11:7, Eze 22:2, Eze 22:6-9, Eze 22:12, Eze 22:27, Eze 23:37-45; Kg2 21:16, Kg2 24:4; Mic 7:2; Nah 3:1; Mat 23:35; Rev 11:7, Rev 11:8, Rev 17:6, Rev 18:24 to the pot: Eze 24:11-13; Jer 6:29 bring: Eze 9:5, Eze 9:6, Eze 11:7-9, Eze 11:11; Jos 10:22 let no: Jos 7:16-18; Sa1 14:40-42; Sa2 8:2; Joe 3:3; Oba 1:11; Jon 1:7; Nah 3:10 Geneva 1599 24:6 Wherefore thus saith the Lord GOD; Woe to the bloody city, to the pot (f) whose scum [is] in it, and whose scum is not gone out of it! bring it out (g) piece by piece; let no (h) lot fall upon it. (f) Whose iniquities and wicked citizens there yet remain. (g) Signifying that they should not be destroyed all at once, but little by little. (h) Spare no estate or condition. John Gill 24:6 Wherefore thus saith the Lord God, woe to the bloody city,.... Here the parable begins to be explained; and shows that by the pot is meant the city of Jerusalem, called the bloody city, because of the blood of the prophets, and of righteous persons, and of innocent babes, that was shed in it; and which was the cause of the judgments of God coming upon her, which would issue in her destruction, and therefore "woe unto her"; see Mt 23:37, to the pot whose scum is therein, and whose scum is not gone out of it; when a pot boils, a scum arises, and appears upon the top of the water, which the cook usually takes off: this denotes the filthiness and wickedness of the people of the Jews, which would work up and be seen by the judgments of God upon them; yet should not be removed, but continue on them, unrepented of, and unpardoned. It signifies that they would remain hardened in their sins; and that the judgments of God would have no effect upon them to bring them to repentance; and that God would have no mercy on them, or pardon their sins: bring it out piece by piece: the people that were in Jerusalem, of every class and rank, of every age and sex; suggesting that they should not be all destroyed at once, but some at one time, and some at another; some in one way, and some in another; some by famine, others by the pestilence, and others by the sword; some by sallying out upon the enemy; others by endeavouring to make their escape privately, and fall into their hands: let no lot fall upon it; to save some, and destroy others, as is often done in war; signifying that all were destined to destruction, some way or another; and none should be spared; they that escaped the pestilence should die by famine; and they that escaped them both should die by the sword; and they that escaped all three should be carried into captivity. The Targum is, "captivity upon captivity shall go out with her, because repentance was not in her.'' John Wesley 24:6 The bloody city - Jerusalem. Whose scum - Her wickedness is still within her. Piece by piece - One piece after another 'till all be consumed. No lot - Lots are for saving some, but here shall be no sparing any. Robert Jamieson, A. R. Fausset and David Brown 24:6 scum--not ordinary, but poisonous scum, that is, the people's all-pervading wickedness. bring it out piece by piece--"it," the contents of the pot; its flesh, that is, "I will destroy the people of the city, not all at the same time, but by a series of successive attacks." Not as FAIRBAIRN, "on its every piece let it (the poisonous scum) go forth." let no lot fall upon it--that is, no lot, such as is sometimes cast, to decide who are to be destroyed and who saved (2Kings 8:2; Joel 3:3; Obad 1:11; Nahum 3:10). In former carryings away of captives, lots were cast to settle who were to go, and who to stay, but now all alike are to be cast out without distinction of rank, age, or sex.
24:724:7: զի արիւն նորա ՚ի միջի նորա է. ՚ի սալաքարի՛ վերայ եդի զնա, եւ ո՛չ հեղի զնա յերկիր ծածկել զնա հողով[12673]։ [12673] Ոմանք. Արիւն նորա ՚ի մէջ նորա է... ծածկել հողով։ 7 որովհետեւ նրա արիւնը դեռ նրա մէջ է: Սալաքարի վրայ եմ դրել այն,այլ ոչ թէ գետին թափել՝հողով ծածկելու համար, 7 Վասն զի անոր արիւնը իր մէջն է։ Զանիկա չոր ապառաժի վրայ դրաւ, զանիկա գետնի վրայ չթափեց, որ զանիկա հողով ծածկէ։ զի արիւն նորա ի միջի նորա է. ի սալաքարի վերայ ^[537]եդի զնա, եւ ոչ հեղի`` զնա յերկիր ծածկել զնա հողով: 24:7: զի արիւն նորա ՚ի միջի նորա է. ՚ի սալաքարի՛ վերայ եդի զնա, եւ ո՛չ հեղի զնա յերկիր ծածկել զնա հողով[12673]։ [12673] Ոմանք. Արիւն նորա ՚ի մէջ նորա է... ծածկել հողով։ 7 որովհետեւ նրա արիւնը դեռ նրա մէջ է: Սալաքարի վրայ եմ դրել այն,այլ ոչ թէ գետին թափել՝հողով ծածկելու համար, 7 Վասն զի անոր արիւնը իր մէջն է։ Զանիկա չոր ապառաժի վրայ դրաւ, զանիկա գետնի վրայ չթափեց, որ զանիկա հողով ծածկէ։ zohrab-1805▾ eastern-1994▾ western am▾	24:724:7 Ибо кровь его среди него; он оставил ее на голой скале; не на землю проливал ее, где она могла бы покрыться пылью. 24:7 ὅτι οτι since; that αἷμα αιμα blood; bloodstreams αὐτῆς αυτος he; him ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῆς αυτος he; him ἐστιν ειμι be ἐπὶ επι in; on λεωπετρίαν λεωπετρια arrange; appoint αὐτό αυτος he; him οὐκ ου not ἐκκέχυκα εκχεω pour out; drained αὐτὸ αυτος he; him ἐπὶ επι in; on τὴν ο the γῆν γη earth; land τοῦ ο the καλύψαι καλυπτω cover ἐπ᾿ επι in; on αὐτὸ αυτος he; him γῆν γη earth; land 24:7 כִּ֤י kˈî כִּי that דָמָהּ֙ ḏāmˌāh דָּם blood בְּ bᵊ בְּ in תֹוכָ֣הּ ṯôḵˈāh תָּוֶךְ midst הָיָ֔ה hāyˈā היה be עַל־ ʕal- עַל upon צְחִ֥יחַ ṣᵊḥˌîₐḥ צָחִיחַ surface סֶ֖לַע sˌelaʕ סֶלַע rock שָׂמָ֑תְהוּ śāmˈāṯᵊhû שׂים put לֹ֤א lˈō לֹא not שְׁפָכַ֨תְהוּ֙ šᵊfāḵˈaṯhû שׁפך pour עַל־ ʕal- עַל upon הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth לְ lᵊ לְ to כַסֹּ֥ות ḵassˌôṯ כסה cover עָלָ֖יו ʕālˌāʸw עַל upon עָפָֽר׃ ʕāfˈār עָפָר dust 24:7. sanguis enim eius in medio eius est super limpidissimam petram effudit illum non effudit illum super terram ut possit operiri pulvereFor her blood is in the midst of her, she hath shed it upon the smooth rock: she hath not shed it upon the ground, that it might be covered with dust. 7. For her blood is in the midst of her; she set it upon the bare rock; she poured it not upon the ground, to cover it with dust; For her blood is in the midst of her; she set it upon the top of a rock; she poured it not upon the ground, to cover it with dust: 24:7 Ибо кровь его среди него; он оставил ее на голой скале; не на землю проливал ее, где она могла бы покрыться пылью. 24:7 ὅτι οτι since; that αἷμα αιμα blood; bloodstreams αὐτῆς αυτος he; him ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῆς αυτος he; him ἐστιν ειμι be ἐπὶ επι in; on λεωπετρίαν λεωπετρια arrange; appoint αὐτό αυτος he; him οὐκ ου not ἐκκέχυκα εκχεω pour out; drained αὐτὸ αυτος he; him ἐπὶ επι in; on τὴν ο the γῆν γη earth; land τοῦ ο the καλύψαι καλυπτω cover ἐπ᾿ επι in; on αὐτὸ αυτος he; him γῆν γη earth; land 24:7 כִּ֤י kˈî כִּי that דָמָהּ֙ ḏāmˌāh דָּם blood בְּ bᵊ בְּ in תֹוכָ֣הּ ṯôḵˈāh תָּוֶךְ midst הָיָ֔ה hāyˈā היה be עַל־ ʕal- עַל upon צְחִ֥יחַ ṣᵊḥˌîₐḥ צָחִיחַ surface סֶ֖לַע sˌelaʕ סֶלַע rock שָׂמָ֑תְהוּ śāmˈāṯᵊhû שׂים put לֹ֤א lˈō לֹא not שְׁפָכַ֨תְהוּ֙ šᵊfāḵˈaṯhû שׁפך pour עַל־ ʕal- עַל upon הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth לְ lᵊ לְ to כַסֹּ֥ות ḵassˌôṯ כסה cover עָלָ֖יו ʕālˌāʸw עַל upon עָפָֽר׃ ʕāfˈār עָפָר dust 24:7. sanguis enim eius in medio eius est super limpidissimam petram effudit illum non effudit illum super terram ut possit operiri pulvere For her blood is in the midst of her, she hath shed it upon the smooth rock: she hath not shed it upon the ground, that it might be covered with dust. 7. For her blood is in the midst of her; she set it upon the bare rock; she poured it not upon the ground, to cover it with dust; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 7-8. Дополнение к XXII:2: и усиление тамошней мысли. Пророк с богосообщенной остротой духовного зрения проникает в таинственную сущность кровопролития, как греха. Хотя место можно объяснить и так, что кровь проливалась иерусалимлянами слишком уже явно, нагло и беззастенчиво без столь естественной в таком темном деле скрытности, которая могла бы если не скрыть, то отчасти покрыть грех пред очами Господа, но прямая мысль места, хотя совершенно необъяснимая и непостижимая для нас та, что земля, всасывая проливаемую кровь, некоторым образом покрывает преступление; ср. пролитие крови на землю при жертвоприношении и Втор XII:16; Лев XVII:13. - У LХХ и в 7: ст. 1: л.: не “он”, а “Я”, т. е. Бог. В словах “на голой скале” видят пророчество о Голгофе. Adam Clarke: Commentary on the Bible - 1831 24:7: For her blood is in the midst of her - She gloried in her idol sacrifices; she offered them upon a rock, where the blood should remain evident; and she poured none upon the ground to cover it with dust, in horror of that moral evil that required the blood of an innocent creature to be shed, in order to the atonement of the offender's guilt. To "cover the blood of the victim," was a command of the law, Lev 17:13; Deu 12:24. Albert Barnes: Notes on the Bible - 1834 24:7: The top of a rock - The blood was poured upon a naked, dry, rock where it could not be absorbed or unnoticed. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:7: her blood: Kg1 21:19; Isa 3:9; Jer 2:34, Jer 6:15 she poured: Lev 17:13; Deu 12:16, Deu 12:24; Job 16:18; Isa 26:21 Geneva 1599 24:7 For her blood is in the midst of her; she set it upon the top of a (i) rock; she poured it not upon the ground, to cover it with dust; (i) The city showed her cruelty to all the world, and was not ashamed of it, neither yet hid it. John Gill 24:7 For her blood is in the midst of her,.... The blood of innocent persons shed in the midst of her, openly and publicly, cried for vengeance: she set it upon the top of a rock; where it could not soak in, as when spilled upon soft earth: this denotes her openness and impudence in shedding blood, as not being ashamed of it, or afraid of punishment for it, but as rather glorying in it; perhaps there may be some allusion to the tops of hills and mountains, where idolatry was committed, attended with shedding human blood: she poured it not upon the ground, to cover it with dust; she did not take any methods to hide her sin; having no sense of the heinousness of it, nor any consciousness of guilt, or any remorse or repentance; respect is had to a law which obliged to cover blood shed with dust, Lev 17:13. The Targum of the whole is, "because innocent blood which is shed in the midst of her; with pride and with a high arm she shed it; she shed it not through ignorance, that she might repent of it.'' John Wesley 24:7 The blood - Innocent blood which she hath shed. The top of a rock - Where it might be long seen. To cover it - These butchers of innocent ones leave their blood uncovered. Robert Jamieson, A. R. Fausset and David Brown 24:7 upon the top of a rock--or, "the dry, bare, exposed rock," so as to be conspicuous to all. Blood poured on a rock is not so soon absorbed as blood poured on the earth. The law ordered the blood even of a beast or fowl to be "covered with the dust" (Lev 17:13); but Jerusalem was so shameless as to be at no pains to cover up the blood of innocent men slain in her. Blood, as the consummation of all sin, presupposes every other form of guilt.
24:824:8: Մինչեւ ելցէ սրտմտութիւն իմ ՚ի վրէժխնդրութիւն պահանջել զվրէժս, եւ ետու զարիւն նորա ՚ի վերայ սալաքարին զի մի՛ ծածկեսցի։ 8 մինչեւ որ իմ զայրոյթն ելնի՝վրէժխնդրութիւն պահանջելու: Արիւնն էլ դրել եմ սալաքարի վրայ, որ չծածկուի”: 8 Իմ սրտմտութիւնս գրգռելու ու վրէժ առնելու համար՝ անոր արիւնը չոր ապառաժի վրայ դրի, որպէս զի չծածկուի»։ Մինչեւ ելցէ սրտմտութիւն իմ ի վրէժխնդրութիւն պահանջել զվրէժս, ետու զարիւն նորա ի վերայ սալաքարին զի մի՛ ծածկեսցի: 24:8: Մինչեւ ելցէ սրտմտութիւն իմ ՚ի վրէժխնդրութիւն պահանջել զվրէժս, եւ ետու զարիւն նորա ՚ի վերայ սալաքարին զի մի՛ ծածկեսցի։ 8 մինչեւ որ իմ զայրոյթն ելնի՝վրէժխնդրութիւն պահանջելու: Արիւնն էլ դրել եմ սալաքարի վրայ, որ չծածկուի”: 8 Իմ սրտմտութիւնս գրգռելու ու վրէժ առնելու համար՝ անոր արիւնը չոր ապառաժի վրայ դրի, որպէս զի չծածկուի»։ zohrab-1805▾ eastern-1994▾ western am▾	24:824:8 Чтобы возбудить гнев для совершения мщения, Я оставил кровь его на голой скале, чтобы она не скрылась. 24:8 τοῦ ο the ἀναβῆναι αναβαινω step up; ascend θυμὸν θυμος provocation; temper εἰς εις into; for ἐκδίκησιν εκδικησις vindication; vengeance ἐκδικηθῆναι εκδικεω vindicate; avenge δέδωκα διδωμι give; deposit τὸ ο the αἷμα αιμα blood; bloodstreams αὐτῆς αυτος he; him ἐπὶ επι in; on λεωπετρίαν λεωπετρια the μὴ μη not καλύψαι καλυπτω cover αὐτό αυτος he; him 24:8 לְ lᵊ לְ to הַעֲלֹ֤ות haʕᵃlˈôṯ עלה ascend חֵמָה֙ ḥēmˌā חֵמָה heat לִ li לְ to נְקֹ֣ם nᵊqˈōm נקם avenge נָקָ֔ם nāqˈām נָקָם vengeance נָתַ֥תִּי nāṯˌattî נתן give אֶת־ ʔeṯ- אֵת [object marker] דָּמָ֖הּ dāmˌāh דָּם blood עַל־ ʕal- עַל upon צְחִ֣יחַ ṣᵊḥˈîₐḥ צָחִיחַ surface סָ֑לַע sˈālaʕ סֶלַע rock לְ lᵊ לְ to בִלְתִּ֖י viltˌî בֵּלֶת failure הִכָּסֹֽות׃ פ hikkāsˈôṯ . f כסה cover 24:8. ut superducerem indignationem meam et vindicta ulciscerer dedi sanguinem eius super petram limpidissimam ne operireturAnd that I might bring my indignation upon her, and take my vengeance: I have shed her blood upon the smooth rock, that it should not be covered. 8. That it might cause fury to come up to take vengeance, I have set her blood upon the bare rock, that it should not be covered. That it might cause fury to come up to take vengeance; I have set her blood upon the top of a rock, that it should not be covered: 24:8 Чтобы возбудить гнев для совершения мщения, Я оставил кровь его на голой скале, чтобы она не скрылась. 24:8 τοῦ ο the ἀναβῆναι αναβαινω step up; ascend θυμὸν θυμος provocation; temper εἰς εις into; for ἐκδίκησιν εκδικησις vindication; vengeance ἐκδικηθῆναι εκδικεω vindicate; avenge δέδωκα διδωμι give; deposit τὸ ο the αἷμα αιμα blood; bloodstreams αὐτῆς αυτος he; him ἐπὶ επι in; on λεωπετρίαν λεωπετρια the μὴ μη not καλύψαι καλυπτω cover αὐτό αυτος he; him 24:8 לְ lᵊ לְ to הַעֲלֹ֤ות haʕᵃlˈôṯ עלה ascend חֵמָה֙ ḥēmˌā חֵמָה heat לִ li לְ to נְקֹ֣ם nᵊqˈōm נקם avenge נָקָ֔ם nāqˈām נָקָם vengeance נָתַ֥תִּי nāṯˌattî נתן give אֶת־ ʔeṯ- אֵת [object marker] דָּמָ֖הּ dāmˌāh דָּם blood עַל־ ʕal- עַל upon צְחִ֣יחַ ṣᵊḥˈîₐḥ צָחִיחַ surface סָ֑לַע sˈālaʕ סֶלַע rock לְ lᵊ לְ to בִלְתִּ֖י viltˌî בֵּלֶת failure הִכָּסֹֽות׃ פ hikkāsˈôṯ . f כסה cover 24:8. ut superducerem indignationem meam et vindicta ulciscerer dedi sanguinem eius super petram limpidissimam ne operiretur And that I might bring my indignation upon her, and take my vengeance: I have shed her blood upon the smooth rock, that it should not be covered. 8. That it might cause fury to come up to take vengeance, I have set her blood upon the bare rock, that it should not be covered. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 24:8: That it might cause fury - This very blood shall be against them, as the blood of Abel was against Cain. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:8: it might: Eze 5:13, Eze 8:17, Eze 8:18, Eze 22:30, Eze 22:31; Deu 32:21, Deu 32:22; Kg2 22:17; Ch2 34:25; Ch2 36:16, Ch2 36:17; Jer 7:18, Jer 7:20, Jer 15:1-4 I have set: Eze 16:37, Eze 16:38, Eze 23:45; Deu 29:22-28; Jer 22:8, Jer 22:9; Mat 7:2; Co1 4:5; Rev 17:1-6, Rev 18:5-10, Rev 18:16 John Gill 24:8 That it might cause fury to come up to take vengeance,.... Into the heart and mind of God, into his face, speaking after the manner of men; observing such gross and open wickedness, he determined within himself to show his resentment, manifest his wrath and displeasure, and take vengeance on such capital and impudent offenders: I have set her blood upon the top of a rock, that it might not be covered; by way of just retaliation; that as her sin was publicly committed, and no repentance shown for it, so her punishment should be open and manifest to all the world, and no forgiveness should be granted her. The Targum is, "I have revealed their sins, because they have shed innocent blood openly, that it might not be forgiven.'' John Wesley 24:8 I have set - I will openly punish, and in such a manner as shall not be soon forgotten. Robert Jamieson, A. R. Fausset and David Brown 24:8 That it might cause--God purposely let her so shamelessly pour the blood on the bare rock, "that it might" the more loudly and openly cry for vengeance from on high; and that the connection between the guilt and the punishment might be the more palpable. The blood of Abel, though the ground received it, still cries to heaven for vengeance (Gen 4:10-11); much more blood shamelessly exposed on the bare rock. set her blood--She shall be paid back in kind (Mt 7:2). She openly shed blood, and her blood shall openly be shed.
24:924:9: Վասն այդորիկ այսպէս ասէ Ադովնայի Տէր. Վա՛յ քաղաք արեանց. եւ ես զփայտն բազմացուցից, եւ յաճախեցից[12674] [12674] Բազումք. Զփայտն յաճախեցից (10) զխանձողն բազմացուցից. հուր բորբո՛՛։ 9 Դրա համար այսպէս է ասում Ամենակալ Տէրը.“ Վա՜յ քեզ, քաղա՛քդ արիւնների. 9 Անոր համար Տէր Եհովան այսպէս կ’ըսէ. ‘Վա՜յ արիւնահեղ քաղաքին, ես ալ կրակին դէզը պիտի մեծցնեմ’։ Վասն այդորիկ այսպէս ասէ Ադոնայի Տէր. Վա՜յ քաղաք արեանց. եւ ես ^[538]զփայտն յաճախեցից: 24:9: Վասն այդորիկ այսպէս ասէ Ադովնայի Տէր. Վա՛յ քաղաք արեանց. եւ ես զփայտն բազմացուցից, եւ յաճախեցից[12674] [12674] Բազումք. Զփայտն յաճախեցից (10) զխանձողն բազմացուցից. հուր բորբո՛՛։ 9 Դրա համար այսպէս է ասում Ամենակալ Տէրը.“ Վա՜յ քեզ, քաղա՛քդ արիւնների. 9 Անոր համար Տէր Եհովան այսպէս կ’ըսէ. ‘Վա՜յ արիւնահեղ քաղաքին, ես ալ կրակին դէզը պիտի մեծցնեմ’։ zohrab-1805▾ eastern-1994▾ western am▾	24:924:9 Посему так говорит Господь Бог: горе городу кровей! и Я разложу большой костер. 24:9 διὰ δια through; because of τοῦτο ουτος this; he τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master κἀγὼ καγω and I μεγαλυνῶ μεγαλυνω enlarge; magnify τὸν ο the δαλὸν δαλος firebrand 24:9 לָכֵ֗ן lāḵˈēn לָכֵן therefore כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH אֹ֖וי ʔˌôy אֹוי woe עִ֣יר ʕˈîr עִיר town הַ ha הַ the דָּמִ֑ים ddāmˈîm דָּם blood גַּם־ gam- גַּם even אֲנִ֖י ʔᵃnˌî אֲנִי i אַגְדִּ֥יל ʔaḡdˌîl גדל be strong הַ ha הַ the מְּדוּרָֽה׃ mmᵊḏûrˈā מְדוּרָה pile 24:9. propterea haec dicit Dominus Deus vae civitati sanguinum cuius ego grandem faciam pyramTherefore thus saith the Lord God: Woe to the bloody city, of which I will make a great bonfire. 9. Therefore thus saith the Lord GOD: Woe to the bloody city! I also will make the pile great. Therefore thus saith the Lord GOD; Woe to the bloody city! I will even make the pile for fire great: 24:9 Посему так говорит Господь Бог: горе городу кровей! и Я разложу большой костер. 24:9 διὰ δια through; because of τοῦτο ουτος this; he τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master κἀγὼ καγω and I μεγαλυνῶ μεγαλυνω enlarge; magnify τὸν ο the δαλὸν δαλος firebrand 24:9 לָכֵ֗ן lāḵˈēn לָכֵן therefore כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH אֹ֖וי ʔˌôy אֹוי woe עִ֣יר ʕˈîr עִיר town הַ ha הַ the דָּמִ֑ים ddāmˈîm דָּם blood גַּם־ gam- גַּם even אֲנִ֖י ʔᵃnˌî אֲנִי i אַגְדִּ֥יל ʔaḡdˌîl גדל be strong הַ ha הַ the מְּדוּרָֽה׃ mmᵊḏûrˈā מְדוּרָה pile 24:9. propterea haec dicit Dominus Deus vae civitati sanguinum cuius ego grandem faciam pyram Therefore thus saith the Lord God: Woe to the bloody city, of which I will make a great bonfire. 9. Therefore thus saith the Lord GOD: Woe to the bloody city! I also will make the pile great. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 9. Доказав, что осада Навуходоносора не может быть снята, как думали в Иерусалиме (ст. 6-8), пророк возвращается к прерванному сравнению города с котлом и развивает его далее. Огонь под котлом должен быть очень большой: осада сильная и упрямая. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:9: Woe: Eze 24:6; Nah 3:1; Hab 2:12; Luk 13:34, Luk 13:35; Rev 14:20, Rev 16:6, Rev 16:19 I will: Eze 22:19-22, Eze 22:31; Isa 30:33, Isa 31:9; Th2 1:8; Pe2 3:7-12; Jde 1:7; Rev 21:8 John Gill 24:9 Therefore thus saith the Lord God, woe to the bloody city,.... See Gill on Ezek 24:6, I will even make the pile for fire great; a large pile of wood, a great quantity of fuel to maintain the fire, and keep the pot boiling; meaning the vast army of the Chaldeans, which the Lord would bring against Jerusalem, which should closely besiege it, and vigorously attack it, until it had executed the fury of the wrath of God, comparable to fire, and of his judgments upon it. The Targum is, "even I will multiply her destruction.'' Robert Jamieson, A. R. Fausset and David Brown 24:9 the pile for fire--the hostile materials for the city's destruction.
24:1024:10: զխանձողն. եւ հուր բորբոքեցից զի միսն հալեսցի, եւ արգանակն նուաղեսցի, եւ ոսկերքն փխրեսցին[12675], [12675] Ոսկան. Եւ ոսկերքն փշրեսցին։ 10 փայտն էլ եմ շատացնելու,այրողն էլ բազմացնելու,հուրն էլ բորբոքելու եմ,որ միսը հալուի,արգանակը թուլանայ, ոսկորները փխրուեն. 10 Փայտերը շատցո՛ւր, կրակը բռնկեցո՛ւր, որպէս զի միսը հալի, համեմներ ալ դի՛ր, որ ոսկորները այրին։ եւ զխանձողն բազմացուցից. եւ հուր բորբոքեցից զի միսն հալեսցի եւ արգանակն նուաղեսցի`` եւ ոսկերքն փխրեսցին: 24:10: զխանձողն. եւ հուր բորբոքեցից զի միսն հալեսցի, եւ արգանակն նուաղեսցի, եւ ոսկերքն փխրեսցին[12675], [12675] Ոսկան. Եւ ոսկերքն փշրեսցին։ 10 փայտն էլ եմ շատացնելու,այրողն էլ բազմացնելու,հուրն էլ բորբոքելու եմ,որ միսը հալուի,արգանակը թուլանայ, ոսկորները փխրուեն. 10 Փայտերը շատցո՛ւր, կրակը բռնկեցո՛ւր, որպէս զի միսը հալի, համեմներ ալ դի՛ր, որ ոսկորները այրին։ zohrab-1805▾ eastern-1994▾ western am▾	24:1024:10 Прибавь дров, разведи огонь, вывари мясо; пусть все сгустится, и кости перегорят. 24:10 καὶ και and; even πληθυνῶ πληθυνω multiply τὰ ο the ξύλα ξυλον wood; timber καὶ και and; even ἀνακαύσω ανακαιω the πῦρ πυρ fire ὅπως οπως that way; how τακῇ τηκω melt τὰ ο the κρέα κρεας meat καὶ και and; even ἐλαττωθῇ ελαττοω diminish ὁ ο the ζωμὸς ζωμος broth 24:10 הַרְבֵּ֤ה harbˈē רבה be many הָ hā הַ the עֵצִים֙ ʕēṣîm עֵץ tree הַדְלֵ֣ק haḏlˈēq דלק set ablaze הָ hā הַ the אֵ֔שׁ ʔˈēš אֵשׁ fire הָתֵ֖ם hāṯˌēm תמם be complete הַ ha הַ the בָּשָׂ֑ר bbāśˈār בָּשָׂר flesh וְ wᵊ וְ and הַרְקַח֙ harqˌaḥ רקח mix הַ ha הַ the מֶּרְקָחָ֔ה mmerqāḥˈā מֶרְקָחָה ointment pot וְ wᵊ וְ and הָ hā הַ the עֲצָמֹ֖ות ʕᵃṣāmˌôṯ עֶצֶם bone יֵחָֽרוּ׃ yēḥˈārû חרר be hot 24:10. congere ossa quae igne succendam consumentur carnes et concoquetur universa conpositio et ossa tabescentHeap together the bones, which I will burn with fire: the flesh shall be consumed, and the whole composition shall be sodden, and the bones shall be consumed. 10. Heap on the wood, make the fire hot, boil well the flesh, and make thick the broth, and let the bones be burned. Heap on wood, kindle the fire, consume the flesh, and spice it well, and let the bones be burned: 24:10 Прибавь дров, разведи огонь, вывари мясо; пусть все сгустится, и кости перегорят. 24:10 καὶ και and; even πληθυνῶ πληθυνω multiply τὰ ο the ξύλα ξυλον wood; timber καὶ και and; even ἀνακαύσω ανακαιω the πῦρ πυρ fire ὅπως οπως that way; how τακῇ τηκω melt τὰ ο the κρέα κρεας meat καὶ και and; even ἐλαττωθῇ ελαττοω diminish ὁ ο the ζωμὸς ζωμος broth 24:10 הַרְבֵּ֤ה harbˈē רבה be many הָ hā הַ the עֵצִים֙ ʕēṣîm עֵץ tree הַדְלֵ֣ק haḏlˈēq דלק set ablaze הָ hā הַ the אֵ֔שׁ ʔˈēš אֵשׁ fire הָתֵ֖ם hāṯˌēm תמם be complete הַ ha הַ the בָּשָׂ֑ר bbāśˈār בָּשָׂר flesh וְ wᵊ וְ and הַרְקַח֙ harqˌaḥ רקח mix הַ ha הַ the מֶּרְקָחָ֔ה mmerqāḥˈā מֶרְקָחָה ointment pot וְ wᵊ וְ and הָ hā הַ the עֲצָמֹ֖ות ʕᵃṣāmˌôṯ עֶצֶם bone יֵחָֽרוּ׃ yēḥˈārû חרר be hot 24:10. congere ossa quae igne succendam consumentur carnes et concoquetur universa conpositio et ossa tabescent Heap together the bones, which I will burn with fire: the flesh shall be consumed, and the whole composition shall be sodden, and the bones shall be consumed. 10. Heap on the wood, make the fire hot, boil well the flesh, and make thick the broth, and let the bones be burned. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 10. “Вывари мясо”. Слав. ближе к контексту: “да истают мяс”: чтобы мясо превратилось в жидкость. - “Пусть все сгустится” - предположительный и один из нескольких возможных переводов темного еврейского речения, которое ближе к контексту переводится в слав.: “да оскудеет юх”, т. е. а жидкость пусть испарится вся. - “И кости перегорят” слав. сильнее: “и кости истают”. Население Иерусалима должно все погибнуть в огне осады. Повеление варить мясо в котле противоречит повелению 6. ст. выбросить оттуда мясо; но пророк, поглощенный мыслью, никогда не развивает последовательно и строго начатого сравнения; мысль же здесь и там одна: уничтожение нечестивого населения Иерусалима. Adam Clarke: Commentary on the Bible - 1831 24:10: Heap or wood - Let the siege be severe, the carnage great, and the ruin and catastrophe complete. Albert Barnes: Notes on the Bible - 1834 24:10: Consume ... spice it well - i. e., "dress the flesh, and make it froth and bubble, that the bones and the flesh may be all boiled up together." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:10: spice: Jer 17:3, Jer 20:5; Lam 1:10, Lam 2:16 Geneva 1599 24:10 Heap on wood, (k) kindle the fire, consume the flesh, and spice it well, and let the bones be burned. (k) Meaning that the city would be utterly destroyed and that he would give the enemies an appetite for it. John Gill 24:10 Heap on wood, kindle the fire,.... This is said either to the prophet, to do this in an emblematic way; or to the Chaldean army, to prepare for the siege, encompass the city, begin their attacks, and throw in their stones out of their slings and engines, and arrows from their bows: consume the flesh; not entirely, since it is afterwards to be spiced; but thoroughly boil it; denoting the severe sufferings the inhabitants should undergo before their utter ruin: spice it well; pepper them off; batter their walls, beat down their houses, distress them by all manner of ways and means; signifying that this would be grateful to the Lord, as his justice would be glorified in the destruction of this people; and as the plunder of them would be like a spiced and sweet morsel to the enemy; whose appetites would hereby be sharpened and become keen, and to whom the sacking and plundering the city would be as agreeable as well seasoned meat to a hungry man: and let the bones be burnt; either under it, or rather in it; even the strongest and most powerful among the people destroyed, who should hold out the longest in the siege. The Targum of the whole is, "multiply kings; gather an army; order the auxiliaries, and prepare against her warriors, and let her mighty ones be confounded.'' John Wesley 24:10 And spice it well - To express this justice, that is acceptable to God and men. The bones - The greatest, strongest, and firmest of the Jews shall perish in this fiery indignation. Robert Jamieson, A. R. Fausset and David Brown 24:10 spice it well--that the meat may be the more palatable, that is, I will make the foe delight in its destruction as much as one delights in well-seasoned, savory meat. GROTIUS, needlessly departing from the obvious sense, translates, "Let it be boiled down to a compound."
24:1124:11: եւ կացցէ ՚ի վերայ կայծականց իւրոց։ Բորբոքեցաւ զի վառեսցի՛ ջեռցի՛, եւ պղինձ նորա հալեսցի՛, եւ ՚ի միջի նորա պղծութիւն նորա. եւ պակասեսցի ժանգ նորա. 11 իր կրակի վրայ թող մնայ: Կրակը թող բորբոքուած լինի,որ վառուի ու տաքանայ,հալուի պղինձը,նրա պղծութիւնն էլ՝ նրա մէջ: Թող պակասի ու թուլանայ նրա ժանգը: 11 Ետքը պարապ կաթսան ածուխի վրայ դիր, որպէս զի պղինձը տաքնայ ու այրի ու մէջի պղծութիւնը հալի ու ժանգը հատնի։ եւ ^[539]կացցէ ի վերայ կայծականց իւրոց. բորբոքեցաւ զի վառեսցի, ջեռցի եւ պղինձ նորա հալեսցի, եւ ի միջի նորա պղծութիւն նորա.`` եւ պակասեսցի ժանգ նորա: 24:11: եւ կացցէ ՚ի վերայ կայծականց իւրոց։ Բորբոքեցաւ զի վառեսցի՛ ջեռցի՛, եւ պղինձ նորա հալեսցի՛, եւ ՚ի միջի նորա պղծութիւն նորա. եւ պակասեսցի ժանգ նորա. 11 իր կրակի վրայ թող մնայ: Կրակը թող բորբոքուած լինի,որ վառուի ու տաքանայ,հալուի պղինձը,նրա պղծութիւնն էլ՝ նրա մէջ: Թող պակասի ու թուլանայ նրա ժանգը: 11 Ետքը պարապ կաթսան ածուխի վրայ դիր, որպէս զի պղինձը տաքնայ ու այրի ու մէջի պղծութիւնը հալի ու ժանգը հատնի։ zohrab-1805▾ eastern-1994▾ western am▾	24:1124:11 И когда котел будет пуст, поставь его на уголья, чтобы он разгорелся, и чтобы медь его раскалилась, и расплавилась в нем нечистота его, и вся накипь его исчезла. 24:11 καὶ και and; even στῇ ιστημι stand; establish ἐπὶ επι in; on τοὺς ο the ἄνθρακας ανθραξ live coal ὅπως οπως that way; how προσκαυθῇ προσκαιω and; even θερμανθῇ θερμαινω warm ὁ ο the χαλκὸς χαλκος copper; brass αὐτῆς αυτος he; him καὶ και and; even τακῇ τηκω melt ἐν εν in μέσῳ μεσος in the midst; in the middle ἀκαθαρσίας ακαθαρσια uncleanness αὐτῆς αυτος he; him καὶ και and; even ἐκλίπῃ εκλειπω leave off; cease ὁ ο the ἰὸς ιος venom; corrosion αὐτῆς αυτος he; him 24:11 וְ wᵊ וְ and הַעֲמִידֶ֥הָ haʕᵃmîḏˌehā עמד stand עַל־ ʕal- עַל upon גֶּחָלֶ֖יהָ geḥālˌeʸhā גֶּחָל charcoals רֵקָ֑ה rēqˈā רֵיק empty לְמַ֨עַן lᵊmˌaʕan לְמַעַן because of תֵּחַ֜ם tēḥˈam חמם be hot וְ wᵊ וְ and חָ֣רָה ḥˈārā חרר be hot נְחֻשְׁתָּ֗הּ nᵊḥuštˈāh נְחֹשֶׁת bronze וְ wᵊ וְ and נִתְּכָ֤ה nittᵊḵˈā נתך pour בְ vᵊ בְּ in תֹוכָהּ֙ ṯôḵˌāh תָּוֶךְ midst טֻמְאָתָ֔הּ ṭumʔāṯˈāh טֻמְאָה uncleanness תִּתֻּ֖ם tittˌum תמם be complete חֶלְאָתָֽהּ׃ ḥelʔāṯˈāh חֶלְאָה rust 24:11. pone quoque eam super prunas vacuam ut incalescat et liquefiat aes eius et confletur in medio eius inquinamentum eius et consumatur rubigo eiusThen set it empty upon burning coals, that it may be hot, and the brass thereof may be melted: and let the filth of it be melted in the midst thereof, and let the rust of it be consumed. 11. Then set it empty upon the coals thereof, that it may be hot, and the brass thereof may burn, and that the filthiness of it may be molten in it, that the rust of it may be consumed. Then set it empty upon the coals thereof, that the brass of it may be hot, and may burn, and [that] the filthiness of it may be molten in it, [that] the scum of it may be consumed: 24:11 И когда котел будет пуст, поставь его на уголья, чтобы он разгорелся, и чтобы медь его раскалилась, и расплавилась в нем нечистота его, и вся накипь его исчезла. 24:11 καὶ και and; even στῇ ιστημι stand; establish ἐπὶ επι in; on τοὺς ο the ἄνθρακας ανθραξ live coal ὅπως οπως that way; how προσκαυθῇ προσκαιω and; even θερμανθῇ θερμαινω warm ὁ ο the χαλκὸς χαλκος copper; brass αὐτῆς αυτος he; him καὶ και and; even τακῇ τηκω melt ἐν εν in μέσῳ μεσος in the midst; in the middle ἀκαθαρσίας ακαθαρσια uncleanness αὐτῆς αυτος he; him καὶ και and; even ἐκλίπῃ εκλειπω leave off; cease ὁ ο the ἰὸς ιος venom; corrosion αὐτῆς αυτος he; him 24:11 וְ wᵊ וְ and הַעֲמִידֶ֥הָ haʕᵃmîḏˌehā עמד stand עַל־ ʕal- עַל upon גֶּחָלֶ֖יהָ geḥālˌeʸhā גֶּחָל charcoals רֵקָ֑ה rēqˈā רֵיק empty לְמַ֨עַן lᵊmˌaʕan לְמַעַן because of תֵּחַ֜ם tēḥˈam חמם be hot וְ wᵊ וְ and חָ֣רָה ḥˈārā חרר be hot נְחֻשְׁתָּ֗הּ nᵊḥuštˈāh נְחֹשֶׁת bronze וְ wᵊ וְ and נִתְּכָ֤ה nittᵊḵˈā נתך pour בְ vᵊ בְּ in תֹוכָהּ֙ ṯôḵˌāh תָּוֶךְ midst טֻמְאָתָ֔הּ ṭumʔāṯˈāh טֻמְאָה uncleanness תִּתֻּ֖ם tittˌum תמם be complete חֶלְאָתָֽהּ׃ ḥelʔāṯˈāh חֶלְאָה rust 24:11. pone quoque eam super prunas vacuam ut incalescat et liquefiat aes eius et confletur in medio eius inquinamentum eius et consumatur rubigo eius Then set it empty upon burning coals, that it may be hot, and the brass thereof may be melted: and let the filth of it be melted in the midst thereof, and let the rust of it be consumed. 11. Then set it empty upon the coals thereof, that it may be hot, and the brass thereof may burn, and that the filthiness of it may be molten in it, that the rust of it may be consumed. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 11. Когда содержимое котла все уничтожилось через сильную варку и испарение (население Иерусалима через осаду), котел должен стоять пустым на воде, чтобы “медь его раскалилась” и “вся накипь его исчезла”. Пророк не мог думать, что от жара может сойти накипь с котла (Креч.); хотя он не говорит этого прямо по евр. т. (по LXX, кажется, говорит), но конечно в таком случае с накипью “исчезнет” и котел; так и было с Иерусалимом после осады (сожжен и разрушен халдеями); подобно этому и дом, покрытый проказою, должен быть разрушен: Лев XIV:34, 35. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:11: set it: Jer 21:10, Jer 32:29, Jer 37:10, Jer 38:18, Jer 39:8, Jer 52:13 that the filthiness: Eze 20:38, Eze 22:15-23, Eze 23:26, Eze 23:27, Eze 23:47, Eze 23:48, Eze 36:25; Isa 1:25, Isa 4:4, Isa 27:9; Mic 5:11-14; Zac 13:1, Zac 13:2, Zac 13:8, Zac 13:9; Mal 4:1; Mat 3:12; Co1 3:12, Co1 3:13; The pot was Jerusalem; the flesh, the inhabitants in general: every good piece, the thigh and the shoulder, Zedekiah, his family, and princes; the bones, the soldiers; the fire and water, the calamities they were to suffer; and the setting on of the pot, the commencement of the siege. John Gill 24:11 Then set it empty upon the coals thereof,.... The city, when emptied of its inhabitants and substance, like a pot that is boiled over, and all in it boiled away, or taken out; burn it with fire, as the city of Jerusalem when taken and plundered was: that the brass of it may be hot, and burn; as brass will when set on coals: or, "the bottom of it" (w); so Ben Melech observes, from the Misnah, that the lower part or bottom of a pot, cauldron, or furnace, is called the brass of it; and so the sense is, make the fire burn so fierce as to burn the bottom of the pot; or the canker and rust of it, which the following words explain: and that the filthiness of it may be molten in it, that the scum of it may be consumed; the abominable wickedness of this people; since they were not reformed and brought to repentance for it by the admonitions and instructions given them, and by the chastisements and corrections laid upon them, they with their sins should be consumed in this terrible manner. The Targum is, "I will leave the land desolate, that they may become desolate; and that the gates of her city may be consumed; and that those that work uncleanness in the midst of her may melt away, and her sins be consumed.'' (w) "fundum ejus", Pagninus, Vatablus. John Wesley 24:11 The filthiness - A type of the unreformed sinfulness of the city. Molten - That their wickedness may be taken away with their persons, and city. Robert Jamieson, A. R. Fausset and David Brown 24:11 set it empty . . . that . . . brass . . . may burn, . . . that . . . scum . . . may be consumed--Even the consumption of the contents is not enough; the caldron itself which is infected by the poisonous scum must be destroyed, that is, the city itself must be destroyed, not merely the inhabitants, just as the very house infected with leprosy was to be destroyed (Lev 14:34-45).
24:1224:12: եւ նուաղեսցի ժանգ նորա, եւ մի՛ ելցէ ՚ի միջոյ նորա բազում ժանգ նորա. եւ յամօթ լիցի ժանգ նորա պղծութեամբ արգանակին[12676]. [12676] Ոմանք. Նուազեսցի ժանգ նորա։ 12 Բայց նրա ուժեղ ժանգը միջից թող դուրս չգայ, այլ իբրեւ ամօթանք մնայ արգանակի մէջ 12 Անիկա աշխատութիւնով զիս յոգնեցուց ու անոր ժանգը չելաւ, անոր ժանգը կրակով չելաւ։ ^[540]եւ նուաղեսցի ժանգ նորա, եւ մի՛ ելցէ`` ի միջոյ նորա բազում ժանգ նորա, ^[541]եւ յամօթ լիցի ժանգ նորա պղծութեամբ արգանակին: 24:12: եւ նուաղեսցի ժանգ նորա, եւ մի՛ ելցէ ՚ի միջոյ նորա բազում ժանգ նորա. եւ յամօթ լիցի ժանգ նորա պղծութեամբ արգանակին[12676]. [12676] Ոմանք. Նուազեսցի ժանգ նորա։ 12 Բայց նրա ուժեղ ժանգը միջից թող դուրս չգայ, այլ իբրեւ ամօթանք մնայ արգանակի մէջ 12 Անիկա աշխատութիւնով զիս յոգնեցուց ու անոր ժանգը չելաւ, անոր ժանգը կրակով չելաւ։ zohrab-1805▾ eastern-1994▾ western am▾	24:1224:12 Труд будет тяжелый; но большая накипь его не сойдет с него; и в огне {останется} на нем накипь его. 24:12 καὶ και and; even οὐ ου not μὴ μη not ἐξέλθῃ εξερχομαι come out; go out ἐξ εκ from; out of αὐτῆς αυτος he; him πολὺς πολυς much; many ὁ ο the ἰὸς ιος venom; corrosion αὐτῆς αυτος he; him καταισχυνθήσεται καταισχυνω shame; put to shame ὁ ο the ἰὸς ιος venom; corrosion αὐτῆς αυτος he; him 24:12 תְּאֻנִ֖ים tᵊʔunˌîm תְּאֻנִים [uncertain] הֶלְאָ֑ת helʔˈāṯ לאה be weary וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not תֵצֵ֤א ṯēṣˈē יצא go out מִמֶּ֨נָּה֙ mimmˈennā מִן from רַבַּ֣ת rabbˈaṯ רַב much חֶלְאָתָ֔הּ ḥelʔāṯˈāh חֶלְאָה rust בְּ bᵊ בְּ in אֵ֖שׁ ʔˌēš אֵשׁ fire חֶלְאָתָֽהּ׃ ḥelʔāṯˈāh חֶלְאָה rust 24:12. multo labore sudatum est et non exibit de ea nimia rubigo eius neque per ignemGreat pains have been taken, and the great rust thereof is not gone out, not even by fire. 12. She hath wearied with toil: yet her great rust goeth not forth out of her; her rust by fire. She hath wearied [herself] with lies, and her great scum went not forth out of her: her scum [shall be] in the fire: 24:12 Труд будет тяжелый; но большая накипь его не сойдет с него; и в огне {останется} на нем накипь его. 24:12 καὶ και and; even οὐ ου not μὴ μη not ἐξέλθῃ εξερχομαι come out; go out ἐξ εκ from; out of αὐτῆς αυτος he; him πολὺς πολυς much; many ὁ ο the ἰὸς ιος venom; corrosion αὐτῆς αυτος he; him καταισχυνθήσεται καταισχυνω shame; put to shame ὁ ο the ἰὸς ιος venom; corrosion αὐτῆς αυτος he; him 24:12 תְּאֻנִ֖ים tᵊʔunˌîm תְּאֻנִים [uncertain] הֶלְאָ֑ת helʔˈāṯ לאה be weary וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not תֵצֵ֤א ṯēṣˈē יצא go out מִמֶּ֨נָּה֙ mimmˈennā מִן from רַבַּ֣ת rabbˈaṯ רַב much חֶלְאָתָ֔הּ ḥelʔāṯˈāh חֶלְאָה rust בְּ bᵊ בְּ in אֵ֖שׁ ʔˌēš אֵשׁ fire חֶלְאָתָֽהּ׃ ḥelʔāṯˈāh חֶלְאָה rust 24:12. multo labore sudatum est et non exibit de ea nimia rubigo eius neque per ignem Great pains have been taken, and the great rust thereof is not gone out, not even by fire. 12. She hath wearied with toil: yet her great rust goeth not forth out of her; her rust by fire. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 12. “Труд будет тяжелый…” Осада будет тяжкая, но и она не очистит всей скверны Иерусалима. Может быть, намек на то, что и по восстановлении Иерусалима в нем осталось много прежних пороков. Вульгата ставит прошедшие времена: multo labore sudatum est (до пота трудились над ним); возникал вопрос, почему же до сих не очищена накипь с котла; на очищение ее положено много труда Богом (разные испытания - войны, бедствия), но бесполезно: non exivit de eo nimia rubigo, neque per ignem - не сошла чрезмерная ржавчина его и через огонь (т. е. через прежние несчастные войны и др. испытания). LXX в большинстве кодексов не читают первого предложения стиха; но в слав. оно есть в таком виде: “да смирится яд его” - повторение последней мысли предыд. стиха (такие повторения любит Иезекииль). - “И в огне останется на нем накипь его”. Букв.: “в огне накипь его” - без сказуемого; посему некоторые переводят: “в огонь накипь его!” Слав. “и посрамтся яд его”. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:12: wearied: Isa 47:13, Isa 57:9, Isa 57:10; Jer 2:13, Jer 9:5, Jer 10:14, Jer 10:15, Jer 51:58; Hos 12:1; Hab 2:13, Hab 2:18, Hab 2:19 her great: Eze 24:6, Eze 24:13; Gen 6:5-7, Gen 8:21; Isa 1:5; Jer 5:3, Jer 44:16, Jer 44:17; Dan 9:13, Dan 9:14 her scum: The pot being polluted with the scum, must be heated, melted, and even burned with fire till purified; that is, Jerusalem shall be entirely levelled with the ground, as nothing short of this will purify it from the relics of its idolatrous abominations. Geneva 1599 24:12 (l) She hath wearied [herself] with lies, and her great scum went not forth out of her: her scum [shall be] in the fire. (l) The city has flattered herself in vain. John Gill 24:12 She hath wearied herself with lies,.... With serving idols, which were lying vanities; by trusting to the alliances of neighbouring nations, which deceived her; or by committing sin, in which there was no satisfaction; or it may be understood of wearying of God with their sins, and particularly with her lying promises of repentance and reformation: and her great scum went not forth out of her; notwithstanding her promises; or notwithstanding the admonitions given, and the chastisements inflicted on her, yet she continued hardened in her sins, impenitent and unreformed: her scum shall be in the fire; like a pot that boils over, its scum falls into the fire, and is consumed there; and in no other way, but by the fire of divine judgments, or the burning of the city, could the wickedness thereof be consumed. The Targum is, "and they shall not go out of her that work iniquity; in the fire shall she be burnt, because of the multitude of her sins.'' John Wesley 24:12 She - Jerusalem. With lies - Her allies, their promises, their forces, and their idols, all prove a lie to the house of Judah. Her scum - Her unrepented sins shall be punished in the fire that burns their city. Robert Jamieson, A. R. Fausset and David Brown 24:12 herself--rather, "she hath wearied Me out with lies"; or rather, "with vain labors" on My part to purify her without being obliged to have recourse to judgments (compare Is 43:24; Mal 2:17) [MAURER]. However, English Version gives a good sense (compare Is 47:13; Is 57:10).
24:1324:13: փոխանակ զի պղծէիր դու, եւ ո՛չ սրբեսցիս ՚ի պղծութենէ քումմէ. եւ զի՞նչ իցէ զի ո՛չ սրբեսցի տակաւին, մինչեւ կատարեցից զսրտմտութիւն իմ ՚ի նմա[12677]։ [12677] Բազումք. Իցէ եթէ ոչ սրբեսցի։ ՚Ի լուս՛՛. Ոչ սրբիցի. համաձայն ոմանց։ 13 այն բանի համար, որ պղծութեամբ էիր անում դու: Եւ դու չես մաքրուելու քո պղծութիւնից: Ինչպէ՞ս կարող ես մաքրուել, քանի դեռ չեմ յագեցրել քո հանդէպ իմ զայրոյթը: 13 Քու անմաքրութեանդ մէջ պղծութիւն կայ. որովհետեւ քեզ մաքրելու աշխատեցայ, բայց դուն չմաքրուեցար, այսուհետեւ քու անմաքրութենէդ պիտի չմաքրուիս, մինչեւ որ իմ բարկութիւնս քու վրադ թափեմ։ փոխանակ զի պղծէիր դու, եւ ոչ սրբեսցիս ի պղծութենէ քումմէ. եւ զի՞նչ իցէ եթէ ոչ սրբեսցի տակաւին, մինչեւ կատարեցից զսրտմտութիւն իմ ի նմա: 24:13: փոխանակ զի պղծէիր դու, եւ ո՛չ սրբեսցիս ՚ի պղծութենէ քումմէ. եւ զի՞նչ իցէ զի ո՛չ սրբեսցի տակաւին, մինչեւ կատարեցից զսրտմտութիւն իմ ՚ի նմա[12677]։ [12677] Բազումք. Իցէ եթէ ոչ սրբեսցի։ ՚Ի լուս՛՛. Ոչ սրբիցի. համաձայն ոմանց։ 13 այն բանի համար, որ պղծութեամբ էիր անում դու: Եւ դու չես մաքրուելու քո պղծութիւնից: Ինչպէ՞ս կարող ես մաքրուել, քանի դեռ չեմ յագեցրել քո հանդէպ իմ զայրոյթը: 13 Քու անմաքրութեանդ մէջ պղծութիւն կայ. որովհետեւ քեզ մաքրելու աշխատեցայ, բայց դուն չմաքրուեցար, այսուհետեւ քու անմաքրութենէդ պիտի չմաքրուիս, մինչեւ որ իմ բարկութիւնս քու վրադ թափեմ։ zohrab-1805▾ eastern-1994▾ western am▾	24:1324:13 В нечистоте твоей такая мерзость, что, сколько Я ни чищу тебя, ты все нечист; от нечистоты твоей ты и впредь не очистишься, доколе ярости Моей Я не утолю над тобою. 24:13 ἀνθ᾿ αντι against; instead of ὧν ος who; what ἐμιαίνου μιαινω taint; defile σύ συ you καὶ και and; even τί τις.1 who?; what? ἐὰν εαν and if; unless μὴ μη not καθαρισθῇς καθαριζω cleanse ἔτι ετι yet; still ἕως εως till; until οὗ ος who; what ἐμπλήσω εμπιπλημι fill in; fill up τὸν ο the θυμόν θυμος provocation; temper μου μου of me; mine 24:13 בְּ bᵊ בְּ in טֻמְאָתֵ֖ךְ ṭumʔāṯˌēḵ טֻמְאָה uncleanness זִמָּ֑ה zimmˈā זִמָּה loose conduct יַ֤עַן yˈaʕan יַעַן motive טִֽהַרְתִּיךְ֙ ṭˈihartîḵ טהר be clean וְ wᵊ וְ and לֹ֣א lˈō לֹא not טָהַ֔רְתְּ ṭāhˈart טהר be clean מִ mi מִן from טֻּמְאָתֵךְ֙ ṭṭumʔāṯēḵ טֻמְאָה uncleanness לֹ֣א lˈō לֹא not תִטְהֲרִי־ ṯiṭhᵃrî- טהר be clean עֹ֔וד ʕˈôḏ עֹוד duration עַד־ ʕaḏ- עַד unto הֲנִיחִ֥י hᵃnîḥˌî נוח settle אֶת־ ʔeṯ- אֵת [object marker] חֲמָתִ֖י ḥᵃmāṯˌî חֵמָה heat בָּֽךְ׃ bˈāḵ בְּ in 24:13. inmunditia tua execrabilis quia mundare te volui et non es mundata a sordibus tuis sed nec mundaberis prius donec quiescere faciam indignationem meam in teThy uncleanness is execrable: because I desired to cleanse thee, and thou art not cleansed from thy filthiness: neither shalt thou be cleansed, before I cause my indignation to rest in thee. 13. In thy filthiness is lewdness: because I have purged thee and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have satisfied my fury upon thee. In thy filthiness [is] lewdness: because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee: 24:13 В нечистоте твоей такая мерзость, что, сколько Я ни чищу тебя, ты все нечист; от нечистоты твоей ты и впредь не очистишься, доколе ярости Моей Я не утолю над тобою. 24:13 ἀνθ᾿ αντι against; instead of ὧν ος who; what ἐμιαίνου μιαινω taint; defile σύ συ you καὶ και and; even τί τις.1 who?; what? ἐὰν εαν and if; unless μὴ μη not καθαρισθῇς καθαριζω cleanse ἔτι ετι yet; still ἕως εως till; until οὗ ος who; what ἐμπλήσω εμπιπλημι fill in; fill up τὸν ο the θυμόν θυμος provocation; temper μου μου of me; mine 24:13 בְּ bᵊ בְּ in טֻמְאָתֵ֖ךְ ṭumʔāṯˌēḵ טֻמְאָה uncleanness זִמָּ֑ה zimmˈā זִמָּה loose conduct יַ֤עַן yˈaʕan יַעַן motive טִֽהַרְתִּיךְ֙ ṭˈihartîḵ טהר be clean וְ wᵊ וְ and לֹ֣א lˈō לֹא not טָהַ֔רְתְּ ṭāhˈart טהר be clean מִ mi מִן from טֻּמְאָתֵךְ֙ ṭṭumʔāṯēḵ טֻמְאָה uncleanness לֹ֣א lˈō לֹא not תִטְהֲרִי־ ṯiṭhᵃrî- טהר be clean עֹ֔וד ʕˈôḏ עֹוד duration עַד־ ʕaḏ- עַד unto הֲנִיחִ֥י hᵃnîḥˌî נוח settle אֶת־ ʔeṯ- אֵת [object marker] חֲמָתִ֖י ḥᵃmāṯˌî חֵמָה heat בָּֽךְ׃ bˈāḵ בְּ in 24:13. inmunditia tua execrabilis quia mundare te volui et non es mundata a sordibus tuis sed nec mundaberis prius donec quiescere faciam indignationem meam in te Thy uncleanness is execrable: because I desired to cleanse thee, and thou art not cleansed from thy filthiness: neither shalt thou be cleansed, before I cause my indignation to rest in thee. 13. In thy filthiness is lewdness: because I have purged thee and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have satisfied my fury upon thee. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 13. “В нечистоте твоей такая мерзость”. “Мерзость” - евр. “зимма”, соб. коварство; слав.: “укроп”: нечистота твоя так глубока, что на ней выросла трава. - “Сколько Я ни чищу тебя”. Разумеются все промыслительные воздействия Божии на евреев: пророки, испытания. - “И впредь не очистишься, доколе…” Слав.: “и что будет, аще не очистишися”, - если и теперь суд останется без действия; - мысль, хотя не очень вероятная в устах Иезекииля, который, по-видимому, ждет от плена окончательного исправления Израиля, но оказавшаяся верною: после плена Израиль был не чужд многих допленных недостатков. Adam Clarke: Commentary on the Bible - 1831 24:13: In thy filthiness is lewdness - זמה zimmah, a word that denominates the worst kinds of impurity; adultery, incest, etc., and the purpose, wish, design, and ardent desire to do these things. Hers were not accidental sins, they were abominations by design, and they were the worse in her, because God had cleansed her, had separated the Israelites from idolatry and idolatrous nations, and by his institutions removed from them all idolatrous incentives. But they formed alliances with the heathen, and adopted all their abominations; therefore God would not spare them. See Eze 24:14. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:13: thy filthiness: Eze 24:11, Eze 23:36-48; Co2 7:1 because: Eze 22:24; Ch2 36:14-16; Isa 5:4-6, Isa 9:13-17; Jer 6:28-30, Jer 25:3-7; Jer 31:18; Hos 7:1, Hos 7:9-16; Amo 4:6-12; Zep 3:2, Zep 3:7; Mat 23:37, Mat 23:38; Luk 13:7-9; Rev 22:11 till I: Eze 5:13, Eze 8:18, Eze 16:42; Rom 2:8, Rom 2:9 Geneva 1599 24:13 In thy filthiness [is] lewdness: because I (m) have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee. (m) I laboured by sending my prophets to call you to repentance but you would not. John Gill 24:13 In thy filthiness is lewdness,.... Consummate wickedness joined with impudence, and an obstinate persisting in it; though her sins were so abominable and filthy, yet she was not ashamed of them, nor could be reclaimed from them; but, like a lewd woman, or an old harlot, was bold and impudent: because I have purged thee, and thou wast not purged; made use of means for the purgation of them, by his prophets, and by exhortations and instructions given by them, and by various corrections and chastisements; but all in vain, and to no purpose, they were all without effect: thou shall not be purged from thy filthiness any more till I have caused my fury to rest upon thee; there was no other way left to purge her from her sins, but by the fire of his wrath, and the fury of his anger, in her utter destruction. John Wesley 24:13 Lewdness - Or obstinacy and boldness. Purged thee - Used all means to purge thee. Robert Jamieson, A. R. Fausset and David Brown 24:13 lewdness--determined, deliberate wickedness; from a Hebrew root, "to purpose." I have purged thee--that is, I have left nothing untried which would tend towards purging thee, by sending prophets to invite thee to repentance, by giving thee the law with all its promises, privileges, and threats. thou shalt not be purged . . . any more--that is, by My gracious interpositions; thou shalt be left to thine own course to take its fatal consequences.
24:1424:14: Ես Տէր խօսեցայ, եւ եկեսցէ եւ արարից՝ եւ ո՛չ խորշեցայց, եւ ո՛չ ողորմեցայց, եւ ո՛չ մխիթարեցայց. այլ ըստ ճանապարհաց քոց՝ եւ ըստ գնացից քոց դատեցայց զքեզ, ասէ Ադովնայի Տէր։ Վասն այդորիկ ե՛ս դատեցայց զքեզ ըստ արեանց քոց. եւ ըստ խորհրդոց քոց դատեցայց զքեզ պիղծդ եւ անուանարկ, որ յաճախեցեր ՚ի դառնութիւնս։ ԻԳ 14 Ես՝ Տէրս խօսեցի: Ու գալու է օրը, անելու եմ այդ ու չեմ խորշելու, ոչ էլ ողորմելու եմ կամ զղջալու, այլ ըստ քո բռնած ճանապարհի ու քո վարմունքի էլ պատժելու եմ քեզ”, - ասում է Ամենակալ Տէրը: - “Ուստի քեզ պատժելու եմ ըստ քո թափած արեան, ըստ քո մտածումների եմ պատժելու քեզ, ո՛վ պիղծդ ու անուանարկեալդ, որ սաստկացրել ես ինձ դառնացնելը”»: 14 Ես՝ Տէրս՝ խօսեցայ, ան պիտի գայ ու զանիկա պիտի կատարեմ, պիտի չներեմ* ու պիտի չխնայեմ եւ պիտի չզղջամ. քու ճամբաներուդ ու քու գործերուդ համեմատ պիտի դատուիս’։ Ես Տէր խօսեցայ. եւ եկեսցէ, եւ արարից եւ ոչ խորշեցայց, եւ ոչ ողորմեցայց, եւ ոչ ^[542]մխիթարեցայց. այլ ըստ ճանապարհաց քոց եւ ըստ գնացից քոց ^[543]դատեցայց զքեզ``, ասէ Ադոնայի Տէր: ^[544]Վասն այդորիկ ես դատեցայց զքեզ ըստ արեանց քոց, եւ ըստ խորհրդոց քոց դատեցայց զքեզ, պիղծդ եւ անուանարկ, որ յաճախեցեր ի դառնութիւնս: 24:14: Ես Տէր խօսեցայ, եւ եկեսցէ եւ արարից՝ եւ ո՛չ խորշեցայց, եւ ո՛չ ողորմեցայց, եւ ո՛չ մխիթարեցայց. այլ ըստ ճանապարհաց քոց՝ եւ ըստ գնացից քոց դատեցայց զքեզ, ասէ Ադովնայի Տէր։ Վասն այդորիկ ե՛ս դատեցայց զքեզ ըստ արեանց քոց. եւ ըստ խորհրդոց քոց դատեցայց զքեզ պիղծդ եւ անուանարկ, որ յաճախեցեր ՚ի դառնութիւնս։ ԻԳ 14 Ես՝ Տէրս խօսեցի: Ու գալու է օրը, անելու եմ այդ ու չեմ խորշելու, ոչ էլ ողորմելու եմ կամ զղջալու, այլ ըստ քո բռնած ճանապարհի ու քո վարմունքի էլ պատժելու եմ քեզ”, - ասում է Ամենակալ Տէրը: - “Ուստի քեզ պատժելու եմ ըստ քո թափած արեան, ըստ քո մտածումների եմ պատժելու քեզ, ո՛վ պիղծդ ու անուանարկեալդ, որ սաստկացրել ես ինձ դառնացնելը”»: 14 Ես՝ Տէրս՝ խօսեցայ, ան պիտի գայ ու զանիկա պիտի կատարեմ, պիտի չներեմ* ու պիտի չխնայեմ եւ պիտի չզղջամ. քու ճամբաներուդ ու քու գործերուդ համեմատ պիտի դատուիս’։ zohrab-1805▾ eastern-1994▾ western am▾	24:1424:14 Я Господь, Я говорю: это придет и Я сделаю; не отменю и не пощажу, и не помилую. По путям твоим и по делам твоим будут судить тебя, говорит Господь Бог. 24:14 ἐγὼ εγω I κύριος κυριος lord; master λελάληκα λαλεω talk; speak καὶ και and; even ἥξει ηκω here καὶ και and; even ποιήσω ποιεω do; make οὐ ου not διαστελῶ διαστελλω enjoin; distinctly command οὐδὲ ουδε not even; neither μὴ μη not ἐλεήσω ελεεω show mercy; have mercy on κατὰ κατα down; by τὰς ο the ὁδούς οδος way; journey σου σου of you; your καὶ και and; even κατὰ κατα down; by τὰ ο the ἐνθυμήματά ενθυμημα of you; your κρινῶ κρινω judge; decide σε σε.1 you λέγει λεγω tell; declare κύριος κυριος lord; master διὰ δια through; because of τοῦτο ουτος this; he ἐγὼ εγω I κρινῶ κρινω judge; decide σε σε.1 you κατὰ κατα down; by τὰ ο the αἵματά αιμα blood; bloodstreams σου σου of you; your καὶ και and; even κατὰ κατα down; by τὰ ο the ἐνθυμήματά ενθυμημα of you; your κρινῶ κρινω judge; decide σε σε.1 you ἡ ο the ἀκάθαρτος ακαθαρτος unclean ἡ ο the ὀνομαστὴ ονομαστος and; even πολλὴ πολυς much; many τοῦ ο the παραπικραίνειν παραπικραινω exasperate 24:14 אֲנִ֨י ʔᵃnˌî אֲנִי i יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH דִּבַּ֨רְתִּי֙ dibbˈartî דבר speak בָּאָ֣ה bāʔˈā בוא come וְ wᵊ וְ and עָשִׂ֔יתִי ʕāśˈîṯî עשׂה make לֹֽא־ lˈō- לֹא not אֶפְרַ֥ע ʔefrˌaʕ פרע let loose וְ wᵊ וְ and לֹא־ lō- לֹא not אָח֖וּס ʔāḥˌûs חוס pity וְ wᵊ וְ and לֹ֣א lˈō לֹא not אֶנָּחֵ֑ם ʔennāḥˈēm נחם repent, console כִּ ki כְּ as דְרָכַ֤יִךְ ḏᵊrāḵˈayiḵ דֶּרֶךְ way וְ wᵊ וְ and כַ ḵa כְּ as עֲלִילֹותַ֨יִךְ֙ ʕᵃlîlôṯˈayiḵ עֲלִילָה deed שְׁפָט֔וּךְ šᵊfāṭˈûḵ שׁפט judge נְאֻ֖ם nᵊʔˌum נְאֻם speech אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהֹוִֽה׃ פ [yᵊhôˈih] . f יְהוָה YHWH 24:14. ego Dominus locutus sum venit et faciam non transeam nec parcam nec placabor iuxta vias tuas et iuxta adinventiones tuas iudicavi te dicit DominusI the Lord have spoken: it shall come to pass, and I will do it: I will not pass by, nor spare, nor be pacified: I will judge thee according to thy ways, and according to thy doings, saith the Lord. 14. I the LORD have spoken it: it shall come to pass, and I will do it; I will not go back, neither will I spare, neither will I repent; according to thy ways, and according to thy doings, shall they judge thee, saith the Lord GOD. I the LORD have spoken [it]: it shall come to pass, and I will do [it]; I will not go back, neither will I spare, neither will I repent; according to thy ways, and according to thy doings, shall they judge thee, saith the Lord GOD: 24:14 Я Господь, Я говорю: это придет и Я сделаю; не отменю и не пощажу, и не помилую. По путям твоим и по делам твоим будут судить тебя, говорит Господь Бог. 24:14 ἐγὼ εγω I κύριος κυριος lord; master λελάληκα λαλεω talk; speak καὶ και and; even ἥξει ηκω here καὶ και and; even ποιήσω ποιεω do; make οὐ ου not διαστελῶ διαστελλω enjoin; distinctly command οὐδὲ ουδε not even; neither μὴ μη not ἐλεήσω ελεεω show mercy; have mercy on κατὰ κατα down; by τὰς ο the ὁδούς οδος way; journey σου σου of you; your καὶ και and; even κατὰ κατα down; by τὰ ο the ἐνθυμήματά ενθυμημα of you; your κρινῶ κρινω judge; decide σε σε.1 you λέγει λεγω tell; declare κύριος κυριος lord; master διὰ δια through; because of τοῦτο ουτος this; he ἐγὼ εγω I κρινῶ κρινω judge; decide σε σε.1 you κατὰ κατα down; by τὰ ο the αἵματά αιμα blood; bloodstreams σου σου of you; your καὶ και and; even κατὰ κατα down; by τὰ ο the ἐνθυμήματά ενθυμημα of you; your κρινῶ κρινω judge; decide σε σε.1 you ἡ ο the ἀκάθαρτος ακαθαρτος unclean ἡ ο the ὀνομαστὴ ονομαστος and; even πολλὴ πολυς much; many τοῦ ο the παραπικραίνειν παραπικραινω exasperate 24:14 אֲנִ֨י ʔᵃnˌî אֲנִי i יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH דִּבַּ֨רְתִּי֙ dibbˈartî דבר speak בָּאָ֣ה bāʔˈā בוא come וְ wᵊ וְ and עָשִׂ֔יתִי ʕāśˈîṯî עשׂה make לֹֽא־ lˈō- לֹא not אֶפְרַ֥ע ʔefrˌaʕ פרע let loose וְ wᵊ וְ and לֹא־ lō- לֹא not אָח֖וּס ʔāḥˌûs חוס pity וְ wᵊ וְ and לֹ֣א lˈō לֹא not אֶנָּחֵ֑ם ʔennāḥˈēm נחם repent, console כִּ ki כְּ as דְרָכַ֤יִךְ ḏᵊrāḵˈayiḵ דֶּרֶךְ way וְ wᵊ וְ and כַ ḵa כְּ as עֲלִילֹותַ֨יִךְ֙ ʕᵃlîlôṯˈayiḵ עֲלִילָה deed שְׁפָט֔וּךְ šᵊfāṭˈûḵ שׁפט judge נְאֻ֖ם nᵊʔˌum נְאֻם speech אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהֹוִֽה׃ פ [yᵊhôˈih] . f יְהוָה YHWH 24:14. ego Dominus locutus sum venit et faciam non transeam nec parcam nec placabor iuxta vias tuas et iuxta adinventiones tuas iudicavi te dicit Dominus I the Lord have spoken: it shall come to pass, and I will do it: I will not pass by, nor spare, nor be pacified: I will judge thee according to thy ways, and according to thy doings, saith the Lord. 14. I the LORD have spoken it: it shall come to pass, and I will do it; I will not go back, neither will I spare, neither will I repent; according to thy ways, and according to thy doings, shall they judge thee, saith the Lord GOD. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 14. “Не отменю” - слав. “неукосню”. К стиху LXX делают следующую большую прибавку: “сего ради аз сужду тебе по крвем твоим и по помыслм твоим, сужду тебе, нечисте, пресловуте и великий на разгневание”; хотя здесь мысль не новая (ср. ст. 10), но то соображение, что в свящ. тексте пропуски были психологически возможнее вставок и что перевод LXX в книге Иезекииля отличается большою точностью, заставляет многих толкователей предполагать первоначальность этой прибавки или по крайнее мере нелегко решаться на отрицание ее подлинности. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:14: the Lord: Num 23:19; Sa1 15:29; Psa 33:9; Isa 55:11; Jer 23:20; Mat 24:35 neither will I spare: Eze 5:11, Eze 7:4, Eze 7:9, Eze 8:18, Eze 9:10; Jer 13:14 according to thy ways: Eze 16:43, Eze 18:30, Eze 22:31, Eze 23:24, Eze 23:29; Isa 3:11; Jer 4:18; Mat 16:27; Rom 2:5, Rom 2:6 Geneva 1599 24:14 I the LORD have spoken [it]: it shall come to pass, and I will do [it]; I will not go back, neither will I spare, neither will I repent; according to thy ways, and according to thy doings, shall (n) they judge thee, saith the Lord GOD. (n) That is, the Babylonians. John Gill 24:14 I the Lord have spoken it; it shall come to pass,.... What God has said shall be accomplished; his word shall not return void and empty, or be without effect: and I will do it; being God omnipotent and unchangeable: I will not go back; from his word, or the thing threatened and denounced; nothing should prevail upon him to act such a part: neither will I spare; show any mercy or compassion, or abate of the punishment due: neither will I repent; or change the course and method of Providence; but abide by the decree gone forth, and the sentence pronounced, and thoroughly execute it; a heap of words ascertaining the truth of what is predicted: according to thy ways and according to thy doings shall they judge thee, saith the Lord God; that is, the Chaldeans shall judge and condemn thee, and execute my judgments on thee in a just and righteous manner, as thy evil ways and works deserve. Robert Jamieson, A. R. Fausset and David Brown 24:14 go back--desist; relax [FAIRBAIRN].
24:1524:15: Եւ եղեւ բա՛ն Տեառն առ իս՝ եւ ասէ. 15 Տէրը խօսեց ինձ հետ ու ասաց. 15 Դարձեալ Տէրոջը խօսքը ինծի եղաւ՝ ըսելով. Եւ եղեւ բան Տեառն առ իս եւ ասէ: 24:15: Եւ եղեւ բա՛ն Տեառն առ իս՝ եւ ասէ. 15 Տէրը խօսեց ինձ հետ ու ասաց. 15 Դարձեալ Տէրոջը խօսքը ինծի եղաւ՝ ըսելով. zohrab-1805▾ eastern-1994▾ western am▾	24:1524:15 И было ко мне слово Господне: 24:15 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 24:15 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 24:15. et factum est verbum Domini ad me dicensAnd the word of the Lord came to me, saying: 15. Also the word of the LORD came unto me, saying, Also the word of the LORD came unto me, saying: 24:15 И было ко мне слово Господне: 24:15 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 24:15 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 24:15. et factum est verbum Domini ad me dicens And the word of the Lord came to me, saying: 15. Also the word of the LORD came unto me, saying, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 15 Also the word of the LORD came unto me, saying, 16 Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. 17 Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. 18 So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded. 19 And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so? 20 Then I answered them, The word of the LORD came unto me, saying, 21 Speak unto the house of Israel, Thus saith the Lord GOD; Behold, I will profane my sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword. 22 And ye shall do as I have done: ye shall not cover your lips, nor eat the bread of men. 23 And your tires shall be upon your heads, and your shoes upon your feet: ye shall not mourn nor weep; but ye shall pine away for your iniquities, and mourn one toward another. 24 Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord GOD. 25 Also, thou son of man, shall it not be in the day when I take from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds, their sons and their daughters, 26 That he that escapeth in that day shall come unto thee, to cause thee to hear it with thine ears? 27 In that day shall thy mouth be opened to him which is escaped, and thou shalt speak, and be no more dumb: and thou shalt be a sign unto them; and they shall know that I am the LORD. These verses conclude what we have been upon all along from the beginning of this book, to wit, Ezekiel's prophecies of the destruction of Jerusalem; for after this, though he prophesied much concerning other nations, he said no more concerning Jerusalem, till he heard of the destruction of it, almost three years after, ch. xxxiii. 21. He had assured them, in the former part of this chapter, that there was no hope at all of the preventing of the trouble; here he assures them that they should not have the ease of weeping for it. Observe here, I. The sign by which this was represented to them, and it was a sign that cost the prophet very dear; the more shame for them that when he, by a divine appointment, was at such an expense to affect them with what he had to deliver, yet they were not affected by it. 1. He must lose a good wife, that should suddenly be taken from him by death. God gave him notice of it before, that it might be the less surprise to him (v. 16): Behold, I take away from thee the desire of thy eyes with a stroke. Note, (1.) A married state may very well agree with the prophetical office; it is honourable in all, and therefore not sinful in ministers. (2.) Much of the comfort of human life lies in agreeable relations. No doubt Ezekiel found a prudent tender yoke-fellow, that shared with him in his griefs and cares, to be a happy companion in his captivity. (3.) Those in the conjugal relation must be to each other not only a covering of the eyes (Gen. xx. 16), to restrain wandering looks after others; but a desire of the eyes, to engage pleasing looks on one another. A beloved wife is the desire of the eyes, which find not any object more grateful. (4.) That is least safe which is most dear; we know not how soon the desire of our eyes may be removed from us and may become the sorrow of our hearts, which is a good reason why those that have wives should be as though they had none, and those who rejoice in them as though they rejoiced not, 1 Cor. vii. 29, 30. Death is a stroke which the most pious, the most useful, the most amiable, are not exempted from. (5.) When the desire of our eyes is taken away with a stroke we must see and own the hand of God in it: I take away the desire of thy eyes. He takes our creature-comforts from us when and how he pleases; he gave them to us, but reserved to himself a property in them; and may he not do what he will with his own? (6.) Under afflictions of this kind it is good for us to remember that we are sons of men; for so God calls the prophet here. If thou art a son of Adam, thy wife is a daughter of Eve, and therefore a dying creature. It is an affliction which the children of men are liable to; and shall the earth be forsaken for us? According to this prediction, he tells us (v. 18), I spoke unto the people in the morning; for God sent his prophets, rising up early and sending them; then he thought, if ever, they would be disposed to hearken to him. Observe, [1.] Though God had given Ezekiel a certain prospect of this affliction coming upon him, yet it did not take him off from his work, but he resolved to go on in that. [2.] We may the more easily bear an affliction if it find us in the way of our duty; for nothing can hurt us, nothing come amiss to us, while we keep ourselves in the love of God. 2. He must deny himself the satisfaction of mourning for his wife, which would have been both an honour to her and an ease to the oppression of his own spirit. He must not use the natural expressions of sorrow, v. 16. He must not give vent to his passion by weeping, or letting his tears run down, though tears are a tribute due to the dead, and, when the body is sown, it is fit that it should thus be watered. But Ezekiel is not allowed to do this, though he thought he had as much reason to do it as any man and would perhaps be ill thought of by the people if he did it not. Much less might he use the customary formalities of mourners. He must dress himself in his usual attire, must bind his turban on him, here called the tire of his head, must put on his shoes, and not go barefoot, as was usual in such cases; he must not cover his lips, not throw a veil over his face (as mourners were wont to do, Lev. xiii. 45), must not be of a sorrowful countenance, appearing unto men to fast, Matt. vi. 18. He must not eat the bread of men, nor expect that his neighbours and friends should send him in provisions, as usually they did in such cases, presuming the mourners had no heart to provide meat for themselves; but, if it were sent, he must not eat of it, but go on in his business as at other times. It could not but be greatly against the grain to flesh and blood not to lament the death of one he loved so dearly, but so God commands; and I did in the morning as I was commanded. He appeared in public, in his usual habit, and looked as he used to do, without any signs of mourning. (1.) Here there was something peculiar, and Ezekiel, to make himself a sign to the people, must put a force upon himself and exercise an extraordinary piece of self-denial. Note, Our dispositions must always submit to God's directions, and his command must be obeyed even in that which is most difficult and displeasing to us. (2.) Though mourning for the dead be a duty, yet it must always be kept under the government of religion and right reason, and we must not sorrow as those that have no hope, nor lament the loss of any creature, even the most valuable, and that which we could worst spare, as if we had lost our God, or as if all our happiness were gone with it; and, of this moderation in mourning, ministers, when it is their case, ought to be examples. We must at such a time study to improve the affliction, to accommodate ourselves to it, and to get our acquaintance with the other world increased, by the removal of our dear relations, and learn with holy Job to bless the name of the Lord even when he takes as well as when he gives. II. The explication and application of this sign. The people enquired the meaning of it (v. 19): Wilt thou not tell us what these things are to us that thou doest so? They knew that Ezekiel was an affectionate husband, that the death of his wife was a great affliction to him, and that he would not appear so unconcerned at it but for some good reason and for instruction to them; and perhaps they were in hopes that it had a favourable signification, and gave them an intimation that God would now comfort them again according to the time he had afflicted them, and make them look pleasant again. Note, When we are enquiring concerning the things of God our enquiry must be, "What are those thing to us? What are we concerned in them? What conviction, what counsel, what comfort, do they speak to us? Wherein do they reach our case?" Ezekiel gives them an answer verbatim--word for word as he had received it from the Lord, who had told him what he must speak to the house of Israel. 1. Let them know that as Ezekiel's wife was taken from him by a stroke so would God take from them all that which was dearest to them, v. 21. If this was done to the green tree, what shall be done to the dry? If a faithful servant of God was thus afflicted only for his trial, shall such a generation of rebels against God go unpunished? By this awakening providence God showed that he was in earnest in his threatenings, and inexorable. We may suppose that Ezekiel prayed that, if it were the will of God, his wife might be spared to him, but God would not hear him; and should he be heard then in his intercessions for this provoking people? No, it is determined: God will take away the desire of your eyes. Note, The removal of the comforts of others should awaken us to think of parting with ours too; for are we better than they? We know not how soon the same cup, or a more bitter one, may be put into our hands, and should therefore weep with those that weep, as being ourselves also in the body. God will take away that which their soul pities, that is, of which they say, What a pity is it that it should be cut off and destroyed! That for which your souls are afraid (so some read it); you shall lose that which you most dread the loss of. And what is that? (1.) That which was their public pride, the temple: "I will profane my sanctuary, by giving that into the enemy's hand, to be plundered and burnt." This was signified by the death of a wife, a dear wife, to teach us that God's sanctuary should be dearer to us, and more the desire of our eyes, than any creature-comfort whatsoever. Christ's church, that is his spouse, should be ours too. Though this people were very corrupt, and had themselves profaned the sanctuary, yet it is called the desire of their eyes. Note, Many that are destitute of the power of godliness are yet very fond of the form of it; and it is just with God to punish them for their hypocrisy by depriving them of that too. The sanctuary is here called the excellency of their strength; they had many strong-holds and places of defence, but the temple excelled them all. It was the pride of their strength; they prided in it as their strength that they were the temple of the Lord, Jer. vii. 4. Note, The church-privileges that men are proud of are profaned by their sins, and it is just with God to profane them by his judgments. And with these God will take away, (2.) That which was their family-pleasure, which they looked upon with delight: "Your sons and your daughters (which are the dearer to you because they are but few left of many, the rest having perished by famine and pestilence) shall fall by the sword of the Chaldeans." What a dreadful spectacle would it be to see their own children, pieces, pictures, of themselves, whom they had taken such care and pains to bring up, and whom they loved as their own souls, sacrificed to the rage of the merciless conquerors! This, this, was the punishment of sin. 2. Let them know that as Ezekiel wept not for his affliction so neither should they weep for theirs. He must say, You shall do as I have done, v. 22. You shall not mourn nor weep, v. 23. Jeremiah had told them the same, that men shall not lament for the dead nor cut themselves (Jer. xvi. 6); not that there shall be any such merciful circumstance without, or any such degrees of wisdom and grace within, as shall mitigate and moderate the sorrow; but they shall not mourn, for, (1.) Their grief shall be so great that they shall be quite overwhelmed with it; their passions shall stifle them, and they shall have no power to ease themselves by giving vent to it. (2.) Their calamities shall come so fast upon them, one upon the neck of another, that by long custom they shall be hardened in their sorrows (Job vi. 10) and perfectly stupefied, and moped (as we say), with them. (3.) They shall not dare to express their grief, for fear of being deemed disaffected to the conquerors, who would take their lamentations as an affront and disturbance to their triumphs. (4.) They shall not have hearts, nor time, nor money, wherewith to put themselves in mourning, and accommodate themselves with the ceremonies of grief: "You will be so entirely taken up with solid substantial grief that you will have no room for the shadow of it." (5.) Particular mourners shall not need to distinguish themselves by covering their lips, and laying aside their ornaments, and going barefoot; for it is well known that every body is a mourner. (6.) There shall be none of that sense of their affliction and sorrow for it which would help to bring them to repentance, but that only which shall drive them to despair; so it follows: "You shall pine away for your iniquities, with seared consciences and reprobate minds, and you shall mourn, not to God in prayer and confession of sin, but one towards another," murmuring, and fretting, and complaining of God, thus making their burden heavier and their wound more grievous, as impatient people do under their afflictions by mingling their own passions with them. III. An appeal to the event, for the confirmation of all this (v. 24): "When this comes, as it is foretold, when Jerusalem, which is this day besieged, is quite destroyed and laid waste, which now you cannot believe will ever be, then you shall know that I am the Lord God, who have given you this fair warning of it. Then you will remember that Ezekiel was to you a sign." Note, Those who regard not the threatenings of the word when they are preached will be made to remember them when they are executed. Observe, 1. The great desolation which the siege of Jerusalem should end in (v. 25): In that day, that terrible day, when the city shall be broken up, I will take from them, (1.) That which they depended on--their strength, their walls, their treasures, their fortifications, their men of war; none shall stand them in stead. (2.) That which they boasted of--the joy of their glory, that which they looked upon as most their glory, and which they most rejoiced in, the temple of their God and the palaces of their princes. (3.) That which they delighted in, which was the desire of their eyes, and on which they set their minds. Note, Carnal people set their minds upon that on which they can set their eyes; they look at, and dote upon, the things that are seen; and it is their folly to set their minds upon that which they have no assurance of and which may be taken from them in a moment, Prov. xxiii. 5. Their sons and their daughters were all this--their strength, and joy, and glory; and these shall go into captivity. 2. The notice that should be brought to the prophet, not be revelation, as the notice of the siege was brought to him (v. 2), but in an ordinary way (v. 26): "He that escapes in that day shall, by a special direction of Providence, come to thee, to bring thee intelligence of it," which we find was done, ch. xxxiii. 21. The ill-news came slowly, and yet to Ezekiel and his fellow-captives it came too soon. 3. The divine impression which he should be under upon receiving that notice, v. 27. Whereas, from this time to that, Ezekiel was thus far dumb that he prophesied no more against the land of Israel, but against the neighbouring nations, as we shall find in the following chapters, then he shall have orders given him to speak again to the children of his people (ch. xxxiii. 2, 22); then his mouth shall be opened. He was suspended from prophesying against them in the mean time, because, Jerusalem being besieged, his prophecies could not be sent into the city,--because, when God was speaking so loudly by the rod, there was the less need of speaking by the word,--and because then the accomplishment of his prophecies would be the full confirmation of his mission, and would the more effectually clear the way for him to begin again. It being referred to that issue, that issue must be waited for. Thus Christ forbade his disciples to preach openly that he was Christ till after his resurrection, because that was to be the full proof of it. "But then thou shalt speak with the greater assurance, and the more effectually, either to their conviction or to their confusion." Note, God's prophets are never silenced but for wise and holy ends. And when God gives them the opening of the mouth again (as he will in due time, for even the witnesses that are slain shall arise) it shall appear to have been for his glory that they were for a while silent, that people may the more certainly and fully know that God is the Lord. Carl Friedrich Keil and Franz Delitzsch 24:15 The Sign of Silent Sorrow Concerning the Destruction of Jerusalem Ezek 24:14. And the word of Jehovah came to me, saying, Ezek 24:16. Son of man, behold, I take from thee thine eyes' delight by a stroke, and thou shalt not mourn nor weep, and no tear shall come from thee. Ezek 24:17. Sigh in silence; lamentation for the dead thou shalt not make; bind thy head-attire upon thee, and put thy shoes upon thy feet, and do not cover thy beard, and eat not the bread of men. Ezek 24:18. And I spake to the people in the morning, and in the evening my wife died, and I did in the morning as I was commanded. Ezek 24:19. Then the people said to me, Wilt thou not show us what this signifies to us that thou doest so? Ezek 24:20. And I said to them, The word of Jehovah has come to me, saying, Ezek 24:21. Say to the house of Israel, Thus saith the Lord Jehovah, Behold, I will profane my sanctuary, the pride of your strength, the delight of your eyes, and the desire of your soul; and your sons and your daughters, whom ye have left, will fall by the sword. Ezek 24:22. Then will ye do as I have done, ye will not cover the beard, nor eat the bread of men; Ezek 24:23. And ye will have your head-attired upon your heads, and your shoes upon your feet; ye will not mourn nor weep, but will pine away in your iniquity, and sigh one towards another. Ezek 24:24. Thus will Ezekiel be a sign to you; as he hath done will ye do; when it cometh, ye will know that I the Lord am Jehovah. - From the statements in Ezek 24:18, to the effect that the prophet spoke to the people in the morning, and then in the evening his wife died, and then again in the (following) morning, according to the command of God, he manifested no grief, and in answer to the inquiry of the people explained to them the meaning of what he did, it is evident that the word of God contained in this section came to him on the same day as the preceding one, namely, on the day of the blockade of Jerusalem; for what he said to the people on the morning of this day (Ezek 24:18) is the prophecy contained in Ezek 24:3-14. Immediately after He had made this revelation to him, God also announced to him the approaching death of his wife, together with the significance which this event would have to the people generally. The delight of the eyes (Ezek 24:16) is his wife (Ezek 24:18) בּמגּפה by a stroke, i.e., by a sudden death inflicted by God (vid., Num 14:37; Num 17:13). On the occurrence of her death, he is neither to allow of any loud lamentings, nor to manifest any sign of grief, but simply to sigh in silence. מתים אבל does not stand for אבל מתים, but the words are both accusatives. The literal rendering would be: the dead shalt thou not make an object of mourning, i.e., thou shalt not have any mourning for the dead, as Storr (observv. p. 19) has correctly explained the words. On occasions of mourning it was customary to uncover the head and strew ashes upon it (Is 61:3), to go barefoot (2Kings 15:30; Is 20:2), and to cover the beard, that is to say, the lower part of the face as far as the nose (Mic 3:7). Ezekiel is not to do any of these things, but to arrange his head-attire (פּאר, the head-attire generally, or turban, vid., Ezek 24:23 and Is 61:3, and not specially that of the priests, which is called פּארי in Ex 39:28), and to put on his shoes, and also to eat no mourning bread. לחם אנשׁים does not mean panis miseroroum, cibus lugentium, in which case אנשׁים would be equivalent to אנשׁים, but bread of men, i.e., of the people, that is to say, according to the context, bread which the people were accustomed to send to the house of mourning in cases of death, to manifest their sympathy and to console and refresh the mourners - a custom which gave rise in the course of time to that of formal funeral meals. These are not mentioned in the Old Testament; but the sending of bread or food to the house of mourning is clearly referred to in Deut 26:14; Hos 9:4, and Jer 16:7 (see also 2Kings 3:35). - When Ezekiel thus abstained from all lamentation and outward sign of mourning on the death of his dearest one, the people conjectured that such striking conduct must have some significance, and asked him what it was that he intended to show thereby. He then announced to them the word of God (Ezek 24:20-24). As his dearest one, his wife, had been taken from him, so should it dearest object, the holy temple, be taken from the nation by destruction, and their children by the sword. When this occurred, then would they act as he was doing now; they would not mourn and weep, but simply in their gloomy sorrow sigh in silence on account of their sins, and groan one toward another. The profanation (חלּל) of the sanctuary is effected through its destruction (cf. Ezek 7:24). To show the magnitude of the loss, the worth of the temple in the eyes of the nation is dwelt upon in the following clauses. גּאון עזּכם is taken from Lev 26:19. The temple is called the pride of your strength, because Israel based its might and strength upon it as the scene of the gracious presence of God, living in the hope that the Lord would not give up His sanctuary to the heathen to be destroyed, but would defend the temple, and therewith Jerusalem and its inhabitants also (cf. Jer 7:4). מהמל נפשׁכם , the desire or longing of the soul (from המל, in Arabic, desiderio ferri ad aliquam rem). The sons and daughters of the people are the relatives and countrymen whom the exiles had been obliged to leave behind in Canaan. - The explanation of this lamentation and mourning on account of the destruction of the sanctuary and death of their relations, is to be found in the antithesis: 'וּנמקּתם בעו, ye will pine or languish away in your iniquities (compare Ezek 4:17 and Lev 26:39). Consequently we have not to imagine either "stolid indifference" (Eichhorn and Hitzig), or "stolid impenitence" (Ewald), but overwhelming grief, for which there were no tears, no lamentation, but only deep inward sighing on account of the sins which had occasioned so terrible a calamity. נהם, lit., to utter a deep growl, like the bears (Is 59:11); here to sigh or utter a deep groan. "One toward another," i.e., manifesting the grief to one another by deep sighs; not "full of murmuring and seeking the sin which occasioned the calamity in others rather than in themselves," as Hitzig supposes. The latter exposition is entirely at variance with the context. This grief, which consumes the bodily strength, leads to a clear perception of the sin, and also to true repentance, and through penitence and atonement to regeneration and newness of life. And thus will they attain to a knowledge of the Lord through the catastrophe which bursts upon them (cf. Lev 26:40.). For מופת, a sign, see the comm. on Ex 4:21. John Gill 24:15 Also the word of the Lord came unto me, saying. Next follows the other sign, by which the Lord shows the destruction of the temple. Robert Jamieson, A. R. Fausset and David Brown 24:15 Second part of the vision; announcement of the death of Ezekiel's wife, and prohibition of the usual signs of mourning.
24:1624:16: Որդի մարդոյ. Ահաւադիկ ե՛ս բառնամ ՚ի քէն զցանկալիս աչաց քոց պատերազմաւ, եւ ո՛չ կոծեսցիս, եւ ո՛չ լայցես, եւ ո՛չ ելանիցէ արտօսր ՚ի քէն[12678]։ [12678] Ոմանք. Եւ ոչ ելցէ արտօսր։ 16 «Մարդո՛ւ որդի, ահա ես պատերազմով վերացնում եմ քո աչքին ցանկալի եղածը, իսկ դու չկոծես ու չողբաս, քեզնից թող արցունք դուրս չգայ, 16 «Որդի՛ մարդոյ, ահա ես հարուածով մը քու աչքերուդ ցանկութիւնը քեզմէ պիտի առնեմ, որ չողբաս ու չլաս եւ քու աչքերէդ արցունք թող չգայ։ Որդի մարդոյ. Ահաւասիկ ես բառնամ ի քէն զցանկալին աչաց քոց ^[545]պատերազմաւ, եւ ոչ կոծեսցիս եւ ոչ լայցես, եւ ոչ ելանիցէ արտօսր ի քէն: 24:16: Որդի մարդոյ. Ահաւադիկ ե՛ս բառնամ ՚ի քէն զցանկալիս աչաց քոց պատերազմաւ, եւ ո՛չ կոծեսցիս, եւ ո՛չ լայցես, եւ ո՛չ ելանիցէ արտօսր ՚ի քէն[12678]։ [12678] Ոմանք. Եւ ոչ ելցէ արտօսր։ 16 «Մարդո՛ւ որդի, ահա ես պատերազմով վերացնում եմ քո աչքին ցանկալի եղածը, իսկ դու չկոծես ու չողբաս, քեզնից թող արցունք դուրս չգայ, 16 «Որդի՛ մարդոյ, ահա ես հարուածով մը քու աչքերուդ ցանկութիւնը քեզմէ պիտի առնեմ, որ չողբաս ու չլաս եւ քու աչքերէդ արցունք թող չգայ։ zohrab-1805▾ eastern-1994▾ western am▾	24:1624:16 сын человеческий! вот, Я возьму у тебя язвою утеху очей твоих; но ты не сетуй и не плачь, и слезы да не выступают у тебя; 24:16 υἱὲ υιος son ἀνθρώπου ανθρωπος person; human ἰδοὺ ιδου see!; here I am ἐγὼ εγω I λαμβάνω λαμβανω take; get ἐκ εκ from; out of σοῦ σου of you; your τὰ ο the ἐπιθυμήματα επιθυμημα the ὀφθαλμῶν οφθαλμος eye; sight σου σου of you; your ἐν εν in παρατάξει παραταξις not μὴ μη not κοπῇς κοπτω cut; mourn οὐδὲ ουδε not even; neither μὴ μη not κλαυσθῇς κλαιω weep; cry 24:16 בֶּן־ ben- בֵּן son אָדָ֕ם ʔāḏˈām אָדָם human, mankind הִנְנִ֨י hinnˌî הִנֵּה behold לֹקֵ֧חַ lōqˈēₐḥ לקח take מִמְּךָ֛ mimmᵊḵˈā מִן from אֶת־ ʔeṯ- אֵת [object marker] מַחְמַ֥ד maḥmˌaḏ מַחְמָד desire עֵינֶ֖יךָ ʕênˌeʸḵā עַיִן eye בְּ bᵊ בְּ in מַגֵּפָ֑ה maggēfˈā מַגֵּפָה blow וְ wᵊ וְ and לֹ֤א lˈō לֹא not תִסְפֹּד֙ ṯispˌōḏ ספד lament וְ wᵊ וְ and לֹ֣א lˈō לֹא not תִבְכֶּ֔ה ṯivkˈeh בכה weep וְ wᵊ וְ and לֹ֥וא lˌô לֹא not תָבֹ֖וא ṯāvˌô בוא come דִּמְעָתֶֽךָ׃ dimʕāṯˈeḵā דִּמְעָה tear 24:16. fili hominis ecce ego tollo a te desiderabile oculorum tuorum in plaga et non planges neque plorabis neque fluent lacrimae tuaeSon of man, behold I take from thee the desire of thy eyes with a stroke, and thou shall not lament, nor weep; neither shall thy tears run down. 16. Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down: 24:16 сын человеческий! вот, Я возьму у тебя язвою утеху очей твоих; но ты не сетуй и не плачь, и слезы да не выступают у тебя; 24:16 υἱὲ υιος son ἀνθρώπου ανθρωπος person; human ἰδοὺ ιδου see!; here I am ἐγὼ εγω I λαμβάνω λαμβανω take; get ἐκ εκ from; out of σοῦ σου of you; your τὰ ο the ἐπιθυμήματα επιθυμημα the ὀφθαλμῶν οφθαλμος eye; sight σου σου of you; your ἐν εν in παρατάξει παραταξις not μὴ μη not κοπῇς κοπτω cut; mourn οὐδὲ ουδε not even; neither μὴ μη not κλαυσθῇς κλαιω weep; cry 24:16 בֶּן־ ben- בֵּן son אָדָ֕ם ʔāḏˈām אָדָם human, mankind הִנְנִ֨י hinnˌî הִנֵּה behold לֹקֵ֧חַ lōqˈēₐḥ לקח take מִמְּךָ֛ mimmᵊḵˈā מִן from אֶת־ ʔeṯ- אֵת [object marker] מַחְמַ֥ד maḥmˌaḏ מַחְמָד desire עֵינֶ֖יךָ ʕênˌeʸḵā עַיִן eye בְּ bᵊ בְּ in מַגֵּפָ֑ה maggēfˈā מַגֵּפָה blow וְ wᵊ וְ and לֹ֤א lˈō לֹא not תִסְפֹּד֙ ṯispˌōḏ ספד lament וְ wᵊ וְ and לֹ֣א lˈō לֹא not תִבְכֶּ֔ה ṯivkˈeh בכה weep וְ wᵊ וְ and לֹ֥וא lˌô לֹא not תָבֹ֖וא ṯāvˌô בוא come דִּמְעָתֶֽךָ׃ dimʕāṯˈeḵā דִּמְעָה tear 24:16. fili hominis ecce ego tollo a te desiderabile oculorum tuorum in plaga et non planges neque plorabis neque fluent lacrimae tuae Son of man, behold I take from thee the desire of thy eyes with a stroke, and thou shall not lament, nor weep; neither shall thy tears run down. 16. Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 16. “Язвою”. Евр. “маггефа” означает должно быть внезапную смерть (удар? Вульг. plaga). - “Утеху очей твоих” - как видно из ст. 18, жену. Единственное место, бросающее свет на личные отношения и семейную жизнь пророка. - “Редко когда Бог столь смирял своих слуг, чтобы лишать жены не из-за чего другого, как только с целью воспользоваться этим для мимического изображения судьбы народа”, говорит, Генгстенберг и на этом основании оспаривает действительность описанного здесь, считая все это притчей. Но у пророка не сказано, чтобы Бог поразил смертью жену его для этой цели: она умерла в предопределенное ей время и Бог велел пророку только воспользоваться ее смертью в символических целях. Это повеление пророку могло идти на встречу его душевной потребности: любя свою жену с такою силою, какая проглядывает у него здесь, он мог только тяготиться сложными обрядами оплакивания ее. Adam Clarke: Commentary on the Bible - 1831 24:16: Behold, I take away from thee the desire of thine eyes - Here is an intimation that the stroke he was to suffer was to be above all grief; that it would be so great as to prevent the relief of tears. Curae leves loquuntur, graviores silent, is a well-accredited maxim in such cases. Superficial griefs affect the more easily moved passions; great ones affect the soul itself, in its powers of reasoning, reflecting, comparing, recollecting, etc., when the sufferer feels all the weight of wo. Neither shall thy tears run down - Τουτο γαρ ιδιον των οφθαλμων εν τοις μεγαλοις κακοις· εν μεν γαρ ταις μετριαις συμφοραις αφθονως τα δακρυα καταρῥει, - εν δε τοις ὑπερβαλλουσι δεινοις φευγει και τα δακρυα και προδιδωσι και τους αφθαλμους· Achill. Tat. lib. 3. c. 11. For this is the case with the eyes in great calamities: in light misfortunes tears flow freely, but in heavy afflictions tears fly away, and betray the eyes. Albert Barnes: Notes on the Bible - 1834 24:16: The death of Ezekiel's wife took place in the evening of the same day that he delivered the foregoing prophecy. This event was to signify to the people that the Lord would take from them all that was most dear to them; and - owing to the extraordinary nature of the times - quiet lamentation for the dead, according to the usual forms of mourning, would be impossible. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:16: the desire: Eze 24:18, Eze 24:21, Eze 24:25; Pro 5:19; Sol 7:10 with a: Job 36:18 yet: Eze 24:21-24; Lev 10:2, Lev 10:3; Jer 22:10, Jer 22:18; Th1 4:13 thy tears: Jer 9:1, Jer 9:18, Jer 13:17; Lam 2:18 run: Heb. go Geneva 1599 24:16 Son of man, behold, I take away from thee the (o) desire of thy eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. (o) Meaning his wife in whom he delighted, as in (Ezek 24:18). John Gill 24:16 Son of man, behold,.... This is said to raise the attention of the prophet, something strange and unusual, interesting and affecting, being about to be delivered: I take away from thee the desire of thine eyes with a stroke; meaning his wife; who very probably was of a beautiful countenance, and goodly to look to; however, of an amiable disposition, and in her conjugal relation very agreeable to the prophet; and, no doubt, a truly religious woman, and upon all account's desirable to him. This lovely object of his affection the Lord, who is the sovereign disposer of all persons, signifies he would take away from him by death unto himself; that is, suddenly and at once; and so the Syriac and Arabic versions render it, "with a sudden stroke"; as sometimes persons are struck with death at once with an apoplexy or palsy. The Targum renders it, with the pestilence; it was what the Jews call death by the hand of heaven, by the immediate hand of God; and, it may be, without any intervening disease; or, however, without any train of disorders which lead on to death: yet neither shalt thou mourn nor weep; on account of the dead; neither privately nor publicly, inwardly or outwardly, though so near and dear a relation; and though it would seem strange, and be charged with want of natural affection, and with a brutish insensibility: neither shall thy tears run down; his cheeks, by which vent would be given to his grief, and his mind somewhat eased; but all care was to be taken to prevent any gushing of them out of his eyes, and especially that they did not run down in any quantity on his cheeks, and to be seen; though they might seem to be but a proper tribute to the dead. John Wesley 24:16 With a stroke - A sudden stroke, by my own immediate hand. We know not how soon the desire of our eyes may be removed from us. Death is a stroke, which the most pious, the most useful, the most amiable are not exempted from. Robert Jamieson, A. R. Fausset and David Brown 24:16 desire of . . . eyes--his wife: representing the sanctuary (Ezek 24:21) in which the Jews so much gloried. The energy and subordination of Ezekiel's whole life to his prophetic office is strikingly displayed in this narrative of his wife's death. It is the only memorable event of his personal history which he records, and this only in reference to his soul-absorbing work. His natural tenderness is shown by that graphic touch, "the desire of thine eyes." What amazing subjection, then, of his individual feeling to his prophetic duty is manifested in the simple statement (Ezek 24:18), "So I spake . . . in the morning; and at even my wife died; and I did in the morning as I was commanded." stroke--a sudden visitation. The suddenness of it enhances the self-control of Ezekiel in so entirely merging individual feeling, which must have been especially acute under such trying circumstances, in the higher claims of duty to God.
24:1724:17: Զի հեծութիւն արեան միջոյ եւ սգոյ է, եւ ո՛չ հիւսցին գէսք քո, եւ կօշիկք քո այդրէն յոտս քո. եւ մի՛ մխիթարեսցիս ՚ի շրթանց նոցա, եւ զհաց արանց մի՛ կերիցես[12679]։ [12679] Ոմանք. Կօշիկք քո անդրէն յոտս... արանց մի՛ ուտիցես։ 17 որովհետեւ հեծութիւնն արեան ու սուգի մէջ է: Թող վարսերդ չհիւսուեն, ոտքերդ կօշիկների մէջ լինեն, չմխիթարուես նրանց շուրթերի խօսքերով ու չուտես մարդկանց հացը»: 17 Լռութեամբ ըլլայ քու հեծութիւնդ, մեռելի սուգ մի՛ բռներ. քու ապարօշդ գլուխդ փաթթէ, հաւաքէ՛, կօշիկներդ հագի՛ր ու շրթունքդ մի՛ ծածկեր եւ մարդոց հացը մի՛ ուտեր»։ ^[546]Զի հեծութիւն արեան միջոյ եւ սգոյ է, եւ ոչ հիւսցին գէսք քո, եւ կօշիկք քո այդրէն յոտս քո. եւ մի՛ մխիթարեսցիս ի շրթանց նոցա``, եւ զհաց արանց մի՛ կերիցես: 24:17: Զի հեծութիւն արեան միջոյ եւ սգոյ է, եւ ո՛չ հիւսցին գէսք քո, եւ կօշիկք քո այդրէն յոտս քո. եւ մի՛ մխիթարեսցիս ՚ի շրթանց նոցա, եւ զհաց արանց մի՛ կերիցես[12679]։ [12679] Ոմանք. Կօշիկք քո անդրէն յոտս... արանց մի՛ ուտիցես։ 17 որովհետեւ հեծութիւնն արեան ու սուգի մէջ է: Թող վարսերդ չհիւսուեն, ոտքերդ կօշիկների մէջ լինեն, չմխիթարուես նրանց շուրթերի խօսքերով ու չուտես մարդկանց հացը»: 17 Լռութեամբ ըլլայ քու հեծութիւնդ, մեռելի սուգ մի՛ բռներ. քու ապարօշդ գլուխդ փաթթէ, հաւաքէ՛, կօշիկներդ հագի՛ր ու շրթունքդ մի՛ ծածկեր եւ մարդոց հացը մի՛ ուտեր»։ zohrab-1805▾ eastern-1994▾ western am▾	24:1724:17 вздыхай в безмолвии, плача по умершим не совершай; но обвязывай себя повязкою и обувай ноги твои в обувь твою, и бород{ы} не закрывай, и хлеба от чужих не ешь. 24:17 στεναγμὸς στεναγμος groaning αἵματος αιμα blood; bloodstreams ὀσφύος οσφυς loins; waist πένθους πενθος sadness ἐστίν ειμι be οὐκ ου not ἔσται ειμι be τὸ ο the τρίχωμά τριχωμα of you; your συμπεπλεγμένον συμπλεκω in; on σὲ σε.1 you καὶ και and; even τὰ ο the ὑποδήματά υποδημα shoe σου σου of you; your ἐν εν in τοῖς ο the ποσίν πους foot; pace σου σου of you; your οὐ ου not μὴ μη not παρακληθῇς παρακαλεω counsel; appeal to ἐν εν in χείλεσιν χειλος lip; shore αὐτῶν αυτος he; him καὶ και and; even ἄρτον αρτος bread; loaves ἀνδρῶν ανηρ man; husband οὐ ου not μὴ μη not φάγῃς φαγω swallow; eat 24:17 הֵאָנֵ֣ק׀ hēʔānˈēq אנק sigh דֹּ֗ם dˈōm דמם rest מֵתִים֙ mēṯîm מות die אֵ֣בֶל ʔˈēvel אֵבֶל mourning rites לֹֽא־ lˈō- לֹא not תַֽעֲשֶׂ֔ה ṯˈaʕᵃśˈeh עשׂה make פְאֵֽרְךָ֙ fᵊʔˈērᵊḵā פְּאֵר headdress חֲבֹ֣ושׁ ḥᵃvˈôš חבשׁ saddle עָלֶ֔יךָ ʕālˈeʸḵā עַל upon וּ û וְ and נְעָלֶ֖יךָ nᵊʕālˌeʸḵā נַעַל sandal תָּשִׂ֣ים tāśˈîm שׂים put בְּ bᵊ בְּ in רַגְלֶ֑יךָ raḡlˈeʸḵā רֶגֶל foot וְ wᵊ וְ and לֹ֤א lˈō לֹא not תַעְטֶה֙ ṯaʕṭˌeh עטה cover עַל־ ʕal- עַל upon שָׂפָ֔ם śāfˈām שָׂפָם moustache וְ wᵊ וְ and לֶ֥חֶם lˌeḥem לֶחֶם bread אֲנָשִׁ֖ים ʔᵃnāšˌîm אִישׁ man לֹ֥א lˌō לֹא not תֹאכֵֽל׃ ṯōḵˈēl אכל eat 24:17. ingemesce tacens mortuorum luctum non facies corona tua circumligata sit tibi et calciamenta tua erunt in pedibus tuis nec amictu ora velabis nec cibos lugentium comedesSigh in silence, make no mourning for the dead: let the tire of thy head be upon thee, and thy shoes on thy feet, and cover not thy face, nor eat the meat of mourners. 17. Sigh, but not aloud; make no mourning for the dead, bind thy headtire upon thee, and put thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not [thy] lips, and eat not the bread of men: 24:17 вздыхай в безмолвии, плача по умершим не совершай; но обвязывай себя повязкою и обувай ноги твои в обувь твою, и бород{ы} не закрывай, и хлеба от чужих не ешь. 24:17 στεναγμὸς στεναγμος groaning αἵματος αιμα blood; bloodstreams ὀσφύος οσφυς loins; waist πένθους πενθος sadness ἐστίν ειμι be οὐκ ου not ἔσται ειμι be τὸ ο the τρίχωμά τριχωμα of you; your συμπεπλεγμένον συμπλεκω in; on σὲ σε.1 you καὶ και and; even τὰ ο the ὑποδήματά υποδημα shoe σου σου of you; your ἐν εν in τοῖς ο the ποσίν πους foot; pace σου σου of you; your οὐ ου not μὴ μη not παρακληθῇς παρακαλεω counsel; appeal to ἐν εν in χείλεσιν χειλος lip; shore αὐτῶν αυτος he; him καὶ και and; even ἄρτον αρτος bread; loaves ἀνδρῶν ανηρ man; husband οὐ ου not μὴ μη not φάγῃς φαγω swallow; eat 24:17 הֵאָנֵ֣ק׀ hēʔānˈēq אנק sigh דֹּ֗ם dˈōm דמם rest מֵתִים֙ mēṯîm מות die אֵ֣בֶל ʔˈēvel אֵבֶל mourning rites לֹֽא־ lˈō- לֹא not תַֽעֲשֶׂ֔ה ṯˈaʕᵃśˈeh עשׂה make פְאֵֽרְךָ֙ fᵊʔˈērᵊḵā פְּאֵר headdress חֲבֹ֣ושׁ ḥᵃvˈôš חבשׁ saddle עָלֶ֔יךָ ʕālˈeʸḵā עַל upon וּ û וְ and נְעָלֶ֖יךָ nᵊʕālˌeʸḵā נַעַל sandal תָּשִׂ֣ים tāśˈîm שׂים put בְּ bᵊ בְּ in רַגְלֶ֑יךָ raḡlˈeʸḵā רֶגֶל foot וְ wᵊ וְ and לֹ֤א lˈō לֹא not תַעְטֶה֙ ṯaʕṭˌeh עטה cover עַל־ ʕal- עַל upon שָׂפָ֔ם śāfˈām שָׂפָם moustache וְ wᵊ וְ and לֶ֥חֶם lˌeḥem לֶחֶם bread אֲנָשִׁ֖ים ʔᵃnāšˌîm אִישׁ man לֹ֥א lˌō לֹא not תֹאכֵֽל׃ ṯōḵˈēl אכל eat 24:17. ingemesce tacens mortuorum luctum non facies corona tua circumligata sit tibi et calciamenta tua erunt in pedibus tuis nec amictu ora velabis nec cibos lugentium comedes Sigh in silence, make no mourning for the dead: let the tire of thy head be upon thee, and thy shoes on thy feet, and cover not thy face, nor eat the meat of mourners. 17. Sigh, but not aloud; make no mourning for the dead, bind thy headtire upon thee, and put thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 17. “Не сетуй и не плачь”. Первое может означать естественное рыдание, а второе, употреблявшееся при оплакивании вопли, причитания (Иер XXII:18). - “И слезы, да не выступают у тебя”. Тяжелое горе лишает человека и слез, которые облегчают страдание. - “Вздыхай в безмолвии, плача по умершим не совершай”. Множественное число здесь неожиданно и объяснимо разве в смысле плача, какое обычно совершают по умершим. Слав.: “восстени молч, стенание крве, чресл плачь есть”, т. е. возможен и стон одной крови, внутренний плач; - выражение “чресл плачь есть” дублет “стенание крове” (перевод той же евр. фразы, иначе прочитанной); “чресла” получилось из чтения евр. “матим” - “умершие” как “матнаим” - “чресла”, следовательно, множественное число смущало здесь и LXX. Далее перечисляются еврейские знаки траура, которых не должен допускать пророк. 1) Обвязывай себя повязкою. В знак траура снимали с головы повязки, которые, спускаясь на веки, окружали голову; Вульг. соronа; может быть, оттуда теперешняя ермолка. Во время блаж. Иеронима ошибочно видели здесь речь о филактерии. Повязки снимали может быть взамен первоначального посыпания головы пеплом. Слав.: “да будут влси твои сплетны на тебе” - причесаны; в ст. 23: уже без сплетены: “и власи ваши на главах ваших”, т. е. не будут стричься. 2) “И обувай ноги твои”. В знак траура ходили босиком, обнажая таким образом и низ тела, как верх - голову, или же - из страха непочтения к духу умершего, невидимо присутствовавшему около близкого ему человека. 3) “И бороды не закрывай; что делали (как в проказе) может быть в знак печального молчания и вместо древнего стрижения бороды (ср. VII:18). LXX, читая иначе евр. выражение, имеют: “и да не утешишися устнами их”, т. е. не принимай официальных утешений и посещений с этой целью. 4) “И хлеба от чужих не ешь” - хлеба, который родственники или друзья приносили в дом траура в знак сострадания, может быть чтобы напомнить ему о питании или дать возможность есть чистую пищу; может быть, остаток трапезы по умершим, в которой умершие, по старому верованию, принимали невидимое участие; Вульг.: cibos lugentium - “траурного хлеба”. Adam Clarke: Commentary on the Bible - 1831 24:17: Make no mourning - As a priest, he could make no public mourning, Lev 21:1, etc. Bind the tire of thine head - This seems to refer to the high priest's bonnet; or perhaps, one worn by the ordinary priests: it might have been a black veil to cover the head. Put on thy shoes upon thy feet - Walking barefoot was a sign of grief. Cover not thy lips - Mourners covered the under part of the face, from the nose to the bottom of the chin. Eat not the bread of men - לחם אנשים lechem anashim, "the bread of miserable men," i.e., mourners; probably, the funeral banquet. Albert Barnes: Notes on the Bible - 1834 24:17 The priest in general was to mourn for his dead (Lev 21:1 ff); but Ezekiel was to be an exception to the rule. The "tire" was the priest's mitre. Eat not the bread of men - Food supplied for the comfort of the mourners. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:17: Forbear to cry: Heb. Be silent, Psa 37:7 *marg. Psa 39:9, Psa 46:10; Amo 8:3; Hab 2:20 make: Jer 16:4-7 bind: Eze 24:23; Lev 10:6, Lev 21:10 put: Sa2 15:30 cover: Eze 24:22; Lev 13:45; Mic 3:7 lips: Heb. upper lip, and so Eze 24:22 eat: Hos 9:4 the bread of men: Lechem anoshim not "the bread of mourners," as some render, but "the bread of other men," i. e., such as was commonly sent to mourners on such occasions by their friends. Jer 16:7 Geneva 1599 24:17 Forbear to cry, make no mourning for the dead, bind thy turban upon thee, (p) and put on thy shoes upon thy feet, and cover not [thy] lips, and eat (q) not the bread of men. (p) For in mourning they went bare headed and barefooted and also covered their lips. (q) That is, which the neighbours sent to them that mourned. John Gill 24:17 Forbear to cry,.... Groan or howl, or make any doleful noise: or, "be silent" (x): which the Talmudists (y) interpret of not greeting any person: make no mourning for the dead; use none of those rites and ceremonies commonly observed for deceased relations and friends, particularly and especially for a wife; who is one of the seven persons for whom mourning is to be made, according to the Jewish canons (z); and which the ties of nature, nearness of relation, and especially mutual and cordial affection, where that has taken place, require; and though a wife is not expressly mentioned among those, for whom a priest might defile himself by attending their funerals, yet must be included among those akin to him, if not solely designed, as Jarchi thinks; whose note on Lev 21:2, is, there are none his kin but his wife; so that Ezekiel, though a priest, was not exempted from the observation of funeral rites, but obliged to them, had he not been forbid by a special order from the Lord: the particulars of which follow: bind the tire of thine head upon thee; cap or turban, wore on the head, as a covering of it, and ornament to it, as the word used signifies; and the priests' bonnets were for glory and beauty, Ex 28:40, and such was the tire about the prophet's head, since he was a priest; and which, in time of mourning, was taken off, and it was customary for mourners to be bare headed; and though the high priest might not uncover his head and rend his clothes for the dead, Lev 21:10, yet other priests might, unless they had a particular and special prohibition, as Ezekiel here; see Lev 10:6 and yet it seems, by some instances, particularly that of David's mourning for Absalom, that the head was covered at such a time, 2Kings 19:5 and Kimchi on the place expressly says, that it was the way and custom of mourners to cover themselves; and certain it is, that in later times, however, it has been the usage of the Jews to cover their heads in mourning; for this is one of the things expressly forbid in the Jewish canons, as Maimonides (a) says, to be used in mourning for the dead, namely, making bare the head; and covering the head is what mourners are obliged to (b); this Gejerus (c) reconciles, by observing, that at the first of the mourning they used to take off of their heads what they wore for the sake of ornament, such as the tire, or bonnet here; but after a while covered themselves with veils when they went abroad, or others came to them. Jarchi interprets this of the "tephillim", or phylacteries the Jews wore about their heads; and so the Talmud (d); and the Targum is, "let thy "totaphot" or frontlets be upon thee;'' of which interpretation Jerom makes mention; but these things do not appear to be in use in Ezekiel's time: and put on thy shoes upon thy feet: which used to be taken off, and persons walked barefoot in times of mourning, 2Kings 15:30, and this custom continues with the Jews to this day; and which they say is confirmed by this passage. One of their canons (e) runs thus, "they do not rend garments, nor pluck off the shoe for any, until he is dead;'' which supposes they do, and should do, when he is dead: and this is one of the things, their writers (f) say, is forbidden a mourner for the dead, namely, to put on his shoes; and they ask, from whence it appears that a mourner is forbid to put on his shoes? the answer is, from what is said to Ezekiel, "put on thy shoes upon thy feet": which shows that in common it was not right nor usual to do it; and it is their custom now for mourners, when they return from the grave, to sit seven days on the ground with their feet naked (g): and cover not thy lips; as the leper did in the time of his separation and distress, who put a covering upon his upper lip, Lev 13:45 and as mourners did, who put a veil upon their faces: and eat not the bread of men: of other men; or "of mourners" (h), as the Targum; such as used to be sent to mourners by their friends, in order to refresh and revive their spirits; and who, they supposed, through their great grief, were not careful to provide food for themselves; and this they did to comfort them, and let them know that, though they had lost a relation, there were others left, who had a cordial respect for them, and heartily sympathized with them: and, according to the traditions of the Jews (i), a mourner might not eat of his own bread; but was obliged to eat the bread of others, at least his first meal, and on the first day of his mourning; though he might on the second, and on the following days; and this they endeavour to establish from this place of Scripture. What their friends used to send them at such a time were usually hard eggs and wine. Eggs, because round and spherical, and so a proper emblem of death, and might serve to put in mind of it, which goes round, is with one today, and with another tomorrow; and wine, to cheer their spirits, that they might forget their sorrow (k). They also used to eat at such times a sort of pulse, called lentiles, to show by what sort of food they lost their birthright, or firstborn (l) And such like things were used by the Romans in their funeral feasts, as beans, parsley, lettuce, lentiles, eggs, &c. (m), and as the Romans had their "parentalia", and the Greeks their so the Jews had also very sumptuous feasts on such occasions: not only great personages, as kings and nobles, made them; so Archelaus, made a magnificent one for the people, on the death of his father Herod (n), after the custom of the country; but even the common people were very profuse and lavish in them; and which, as Josephus (o) observes, was the cause of great poverty among them; for so prevalent was the custom, that there was a necessity of doing it, or otherwise a man would not have been reckoned a holy man; see Jer 16:7. (x) "tace", Pagninus, Montanus, Vatablus. (y) T. Bab. Moed Katon, fol. 15. 1. (z) Maimon. Hilchot Ebel, c. 2. sect. 1. Buxtorf. Jud. Synagog. c. 49. p. 708. (a) Maimon. Hilchot Ebel, c. 5. sect. 1. (b) Schulchan Aruch, lib. Jore Dea, c. 380. sect. 1. c. 386. sect. 1, 2. (c) De luctu Ebr. c. 11. sect. 5. p. 250. (d) T. Bab. Beracot, fol. 11. 1. Moed Katon, fol. 15. 1. Succa, fol. 25. 2. (e) Messech, Semachot, c. 1. sect. 5. (f) Maimon. Hilchot Ebel, c. 5. sect. 1. Schulchan Aruch, lib. Jore Dea, c. 380. sect. 1. 382. sect. 1, 2. (g) Buxtorf. Jud. Synagog. c. 49. p. 706. (h) T. Bab. Beracot, fol. 11. 1. Moed Katon, fol. 15. 1. Succa, fol. 25. 2. (i) T. Bab. Moed Katan, fol. 27. 2. Maimon. Hilchot Ebel, c. 4. sect. 9. Schulchan Aruch, lib. Jore Dea, c. 378. sect. 1. (k) Buxtorf. Jud. Synagog. c. 49. p. 708. (l) Hieron. ad Paulam super obitu Blesillae, tom. 1. operam, fol. 54. L. (m) Vid. Kirchman. de Funer. Rom. l. 4. c. 7. p. 591. (n) Joesph Antiqu. l. 17. c. 8. sect. 4. (o) De Bello Jud. l. 2. c. 1. sect. 1. John Wesley 24:17 Bind the tire - Adorn thy head, as thou wast used to do; go not bare - headed as a mourner. Thy shoes - ln great mournings the Jews went bare - footed. Cover not thy lips - It was a custom among them to cover the upper lip. Eat not - Of thy neighbours and friends, who were wont to visit their mourning friends, and send in choice provision to their houses. Robert Jamieson, A. R. Fausset and David Brown 24:17 Forbear to cry--or, "Lament in silence"; not forbidding sorrow, but the loud expression of it [GROTIUS]. no mourning--typical of the universality of the ruin of Jerusalem, which would preclude mourning, such as is usual where calamity is but partial. "The dead" is purposely put in the plural, as referring ultimately to the dead who should perish at the taking of Jerusalem; though the singular might have been expected, as Ezekiel's wife was the immediate subject referred to: "make no mourning," such as is usual, "for the dead, and such as shall be hereafter in Jerusalem" (Jer 16:5-7). tire of thine head--thy headdress [FAIRBAIRN]. JEROME explains, "Thou shalt retain the hair which is usually cut in mourning." The fillet, binding the hair about the temples like a chaplet, was laid aside at such times. Uncovering the head was an ordinary sign of mourning in priests; whereas others covered their heads in mourning (2Kings 15:30). The reason was, the priests had their headdress of fine twined linen given them for ornament, and as a badge of office. The high priest, as having on his head the holy anointing oil, was forbidden in any case to lay aside his headdress. But the priests might do so in the case of the death of the nearest relatives (Lev 21:2-3, Lev 21:10). They then put on inferior attire, sprinkling also on their heads dust and ashes (compare Lev 10:6-7). shoes upon thy feet--whereas mourners went "barefoot" (2Kings 15:30). cover not . . . lips--rather, the "upper lip," with the moustache (Lev 13:45; Mic 3:7). bread of men--the bread usually brought to mourners by friends in token of sympathy. So the "cup of consolation" brought (Jer 16:7). "Of men" means such as is usually furnished by men. So Is 8:1, "a man's pen"; Rev_ 21:17, "the measure of a man."
24:1824:18: Եւ խօսեցայ ժողովրդեանն ընդ առաւօտս, որպէս հրամայեաց ինձ Տէր. եւ մեռա՛ւ կինն իմ յերեկորեայ. եւ արարի ընդ առաւօտն որպէս հրամայեցաւ ինձ[12680]։ [12680] Բազումք. Եւ խօսեցայ ընդ ժողո՛՛։ Ոմանք. Ընդ առաւօտս որպէս հրամայեաց ինձ։ 18 Առաւօտեան խօսեցի ժողովրդի հետ, ինչպէս որ պատուիրել էր ինձ Տէրը: Իսկ երեկոյեան կինս մեռաւ: Յաջորդ առաւօտեան այնպէս արեցի, ինչպէս որ Նա պատուիրել էր ինձ: 18 Առաւօտուն ժողովուրդին խօսեցայ ու իրիկունը կինս մեռաւ ու հետեւեալ առաւօտուն ինծի հրամայուածը ըրի։ Եւ խօսեցայ ընդ ժողովրդեանն ընդ առաւօտս, ^[547]որպէս հրամայեաց ինձ Տէր,`` եւ մեռաւ կինն իմ յերեկորեայ, եւ արարի ընդ առաւօտն որպէս հրամայեցաւ ինձ: 24:18: Եւ խօսեցայ ժողովրդեանն ընդ առաւօտս, որպէս հրամայեաց ինձ Տէր. եւ մեռա՛ւ կինն իմ յերեկորեայ. եւ արարի ընդ առաւօտն որպէս հրամայեցաւ ինձ[12680]։ [12680] Բազումք. Եւ խօսեցայ ընդ ժողո՛՛։ Ոմանք. Ընդ առաւօտս որպէս հրամայեաց ինձ։ 18 Առաւօտեան խօսեցի ժողովրդի հետ, ինչպէս որ պատուիրել էր ինձ Տէրը: Իսկ երեկոյեան կինս մեռաւ: Յաջորդ առաւօտեան այնպէս արեցի, ինչպէս որ Նա պատուիրել էր ինձ: 18 Առաւօտուն ժողովուրդին խօսեցայ ու իրիկունը կինս մեռաւ ու հետեւեալ առաւօտուն ինծի հրամայուածը ըրի։ zohrab-1805▾ eastern-1994▾ western am▾	24:1824:18 И после того, как говорил я поутру слово к народу, вечером умерла жена моя, и на другой день я сделал так, как повелено было мне. 24:18 καὶ και and; even ἐλάλησα λαλεω talk; speak πρὸς προς to; toward τὸν ο the λαὸν λαος populace; population τὸ ο the πρωὶ πρωι early ὃν ος who; what τρόπον τροπος manner; by means ἐνετείλατό εντελλομαι direct; enjoin μοι μοι me καὶ και and; even ἀπέθανεν αποθνησκω die ἡ ο the γυνή γυνη woman; wife μου μου of me; mine ἑσπέρας εσπερα evening καὶ και and; even ἐποίησα ποιεω do; make τὸ ο the πρωὶ πρωι early ὃν ος who; what τρόπον τροπος manner; by means ἐπετάγη επιτασσω order μοι μοι me 24:18 וָ wā וְ and אֲדַבֵּ֤ר ʔᵃḏabbˈēr דבר speak אֶל־ ʔel- אֶל to הָ hā הַ the עָם֙ ʕˌām עַם people בַּ ba בְּ in † הַ the בֹּ֔קֶר bbˈōqer בֹּקֶר morning וַ wa וְ and תָּ֥מָת ttˌāmoṯ מות die אִשְׁתִּ֖י ʔištˌî אִשָּׁה woman בָּ bā בְּ in † הַ the עָ֑רֶב ʕˈārev עֶרֶב evening וָ wā וְ and אַ֥עַשׂ ʔˌaʕaś עשׂה make בַּ ba בְּ in † הַ the בֹּ֖קֶר bbˌōqer בֹּקֶר morning כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] צֻוֵּֽיתִי׃ ṣuwwˈêṯî צוה command 24:18. locutus sum ergo ad populum mane et mortua est uxor mea vesperi fecique mane sicut praeceperat mihiSo I spoke to the people in the morning, and my wife died in the evening: and I did in the morning as he had commanded me. 18. So I spake unto the people in the morning; and at even my wife died: and I did in the morning as I was commanded. So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded: 24:18 И после того, как говорил я поутру слово к народу, вечером умерла жена моя, и на другой день я сделал так, как повелено было мне. 24:18 καὶ και and; even ἐλάλησα λαλεω talk; speak πρὸς προς to; toward τὸν ο the λαὸν λαος populace; population τὸ ο the πρωὶ πρωι early ὃν ος who; what τρόπον τροπος manner; by means ἐνετείλατό εντελλομαι direct; enjoin μοι μοι me καὶ και and; even ἀπέθανεν αποθνησκω die ἡ ο the γυνή γυνη woman; wife μου μου of me; mine ἑσπέρας εσπερα evening καὶ και and; even ἐποίησα ποιεω do; make τὸ ο the πρωὶ πρωι early ὃν ος who; what τρόπον τροπος manner; by means ἐπετάγη επιτασσω order μοι μοι me 24:18 וָ wā וְ and אֲדַבֵּ֤ר ʔᵃḏabbˈēr דבר speak אֶל־ ʔel- אֶל to הָ hā הַ the עָם֙ ʕˌām עַם people בַּ ba בְּ in † הַ the בֹּ֔קֶר bbˈōqer בֹּקֶר morning וַ wa וְ and תָּ֥מָת ttˌāmoṯ מות die אִשְׁתִּ֖י ʔištˌî אִשָּׁה woman בָּ bā בְּ in † הַ the עָ֑רֶב ʕˈārev עֶרֶב evening וָ wā וְ and אַ֥עַשׂ ʔˌaʕaś עשׂה make בַּ ba בְּ in † הַ the בֹּ֖קֶר bbˌōqer בֹּקֶר morning כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] צֻוֵּֽיתִי׃ ṣuwwˈêṯî צוה command 24:18. locutus sum ergo ad populum mane et mortua est uxor mea vesperi fecique mane sicut praeceperat mihi So I spoke to the people in the morning, and my wife died in the evening: and I did in the morning as he had commanded me. 18. So I spake unto the people in the morning; and at even my wife died: and I did in the morning as I was commanded. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 18. “Говорил я поутру к народу слово Господне”. - может быть откровение 1-14: ст. - “На другой день”, когда пришли к пророку с выражением соболезнования, что можно было сделать только на другой день, так как смерть последовала вечером. - “Сделал” - здесь то же, что не сделал - знаков траура. Adam Clarke: Commentary on the Bible - 1831 24:18: At even my wife died - The prophet's wife was a type of the city, which was to him exceedingly dear. The death of his wife represented the destruction of the city by the Chaldeans; see Eze 24:21, where the temple is represented to be the desire of his eyes, as his wife was, Eze 24:16. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:18: and at: Co1 7:29, Co1 7:30 Geneva 1599 24:18 So I spoke to the people in the morning: and at evening my wife died; and I did (r) in the morning as I was commanded. (r) Meaning the morning following. John Gill 24:18 So I spake unto the people in the morning,.... Did the duty of his office as a prophet; exhorted and instructed the people, particularly informed them of what had been said to him by the Lord, the evening or night before, concerning the death of his wife, and how he was to behave under such a providence; which he told them of before hand, that, when it came to pass, they might have a further proof of his being a true prophet of the Lord: and at even my wife died; suddenly, as it was said she should; this shows who is meant by the desire of his eyes, and what by the taking it away; and I did in the morning as I was commanded; neither moaned, nor sighed, nor wept, nor shed a tear, nor used any of the common ceremonies of mourning, but dressed and ate as at other times, as he was ordered to do; this was the next morning after his wife died. So the Syriac version, "in the morning of the other day;'' and the Arabic version, "in the morning of the following day.'' Thus whatever the Lord commands is to be done, though ever so contrary to the customs of men, or to natural inclinations and affections. John Wesley 24:18 I spake - Told them what I expected would be.
24:1924:19: Եւ ասէ ցիս ժողովուրդն. Ո՛չ պատմես մեզ՝ զի՞նչ է այդ զոր գործեսդ։ 19 Եւ ժողովուրդն ասաց ինձ. «Չես պատմում մեզ, թէ այդ ի՞նչ ես անում»: 19 Ժողովուրդը ինծի ըսաւ. «Մեզի չե՞ս բացատրեր թէ այս բաներէն ի՞նչ պիտի իմանանք’»։ Եւ ասէ ցիս ժողովուրդն. Ո՞չ պատմես մեզ զի՛նչ է այդ զոր գործեսդ: 24:19: Եւ ասէ ցիս ժողովուրդն. Ո՛չ պատմես մեզ՝ զի՞նչ է այդ զոր գործեսդ։ 19 Եւ ժողովուրդն ասաց ինձ. «Չես պատմում մեզ, թէ այդ ի՞նչ ես անում»: 19 Ժողովուրդը ինծի ըսաւ. «Մեզի չե՞ս բացատրեր թէ այս բաներէն ի՞նչ պիտի իմանանք’»։ zohrab-1805▾ eastern-1994▾ western am▾	24:1924:19 И сказал мне народ: не скажешь ли нам, какое для нас значение в том, что ты делаешь? 24:19 καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me ὁ ο the λαός λαος populace; population οὐκ ου not ἀναγγελεῖς αναγγελλω announce ἡμῖν ημιν us τί τις.1 who?; what? ἐστιν ειμι be ταῦτα ουτος this; he ἃ ος who; what σὺ συ you ποιεῖς ποιεω do; make 24:19 וַ wa וְ and יֹּאמְר֥וּ yyōmᵊrˌû אמר say אֵלַ֖י ʔēlˌay אֶל to הָ hā הַ the עָ֑ם ʕˈām עַם people הֲ hᵃ הֲ [interrogative] לֹֽא־ lˈō- לֹא not תַגִּ֥יד ṯaggˌîḏ נגד report לָ֨נוּ֙ lˈānû לְ to מָה־ mā- מָה what אֵ֣לֶּה ʔˈēlleh אֵלֶּה these לָּ֔נוּ llˈānû לְ to כִּ֥י kˌî כִּי that אַתָּ֖ה ʔattˌā אַתָּה you עֹשֶֽׂה׃ ʕōśˈeh עשׂה make 24:19. et dixit ad me populus quare non indicas nobis quid ista significent quae tu facisAnd the people said to me: Why dost thou not tell us what these things mean that thou doest? 19. And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so? And the people said unto me, Wilt thou not tell us what these [things are] to us, that thou doest: 24:19 И сказал мне народ: не скажешь ли нам, какое для нас значение в том, что ты делаешь? 24:19 καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me ὁ ο the λαός λαος populace; population οὐκ ου not ἀναγγελεῖς αναγγελλω announce ἡμῖν ημιν us τί τις.1 who?; what? ἐστιν ειμι be ταῦτα ουτος this; he ἃ ος who; what σὺ συ you ποιεῖς ποιεω do; make 24:19 וַ wa וְ and יֹּאמְר֥וּ yyōmᵊrˌû אמר say אֵלַ֖י ʔēlˌay אֶל to הָ hā הַ the עָ֑ם ʕˈām עַם people הֲ hᵃ הֲ [interrogative] לֹֽא־ lˈō- לֹא not תַגִּ֥יד ṯaggˌîḏ נגד report לָ֨נוּ֙ lˈānû לְ to מָה־ mā- מָה what אֵ֣לֶּה ʔˈēlleh אֵלֶּה these לָּ֔נוּ llˈānû לְ to כִּ֥י kˌî כִּי that אַתָּ֖ה ʔattˌā אַתָּה you עֹשֶֽׂה׃ ʕōśˈeh עשׂה make 24:19. et dixit ad me populus quare non indicas nobis quid ista significent quae tu facis And the people said to me: Why dost thou not tell us what these things mean that thou doest? 19. And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 19. Настолько народ привык искать символизма во всех действиях пророка. Характерно здесь “для нас”: народ уже смотрит на себя, как на паству пророка. Adam Clarke: Commentary on the Bible - 1831 24:19: Wilt thou not tell us - In the following verses he explains and applies the whole of what he had done and said. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:19: Eze 12:9, Eze 17:12, Eze 20:49, Eze 21:7, Eze 37:18; Mal 3:7, Mal 3:8, Mal 3:13 John Gill 24:19 And the people said unto me,.... Either seriously, as being desirous of knowing what was meant by all this; since they had reason to believe that it was not out of want of affection in Ezekiel to his wife that he so behaved; and therefore there must be some hidden meaning in it, which they should be glad to be informed of: or in a ludicrous manner, deriding the prophet for his conduct, and despising what he meant to instruct them in hereby: wilt thou not tell us what these things are to us, that thou doest so? for they suspected it vas not on his own account, but to signify something to them, that these things were done; and laughing at him, they say, to what purpose are these things done? if you do not tell us for what reason they are done, instruct us by words, and not by actions; these were his fellow captives in Babylon. Robert Jamieson, A. R. Fausset and David Brown 24:19 what these things are to us--The people perceive that Ezekiel's strange conduct has a symbolical meaning as to themselves; they ask, "What is that meaning?"
24:2024:20: Եւ ասե՛մ ցնոսա. Բա՛ն Տեառն եղեւ առ իս՝ եւ ասէ. 20 Ու ասացի նրանց. «Տէրը խօսեց ինձ հետ ու ասաց. 20 Ես անոնց ըսի. «Տէրոջը խօսքը ինծի եղաւ՝ ըսելով, Իսրայէլի տանը ըսէ՛, Եւ ասեմ ցնոսա. Բան Տեառն եղեւ առ իս եւ ասէ: 24:20: Եւ ասե՛մ ցնոսա. Բա՛ն Տեառն եղեւ առ իս՝ եւ ասէ. 20 Ու ասացի նրանց. «Տէրը խօսեց ինձ հետ ու ասաց. 20 Ես անոնց ըսի. «Տէրոջը խօսքը ինծի եղաւ՝ ըսելով, Իսրայէլի տանը ըսէ՛, zohrab-1805▾ eastern-1994▾ western am▾	24:2024:20 И сказал я им: ко мне было слово Господне: 24:20 καὶ και and; even εἶπα επω say; speak πρὸς προς to; toward αὐτούς αυτος he; him λόγος λογος word; log κυρίου κυριος lord; master πρός προς to; toward με με me ἐγένετο γινομαι happen; become λέγων λεγω tell; declare 24:20 וָ wā וְ and אֹמַ֖ר ʔōmˌar אמר say אֲלֵיהֶ֑ם ʔᵃlêhˈem אֶל to דְּבַ֨ר־ dᵊvˌar- דָּבָר word יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH הָיָ֥ה hāyˌā היה be אֵלַ֖י ʔēlˌay אֶל to לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say 24:20. et dixi ad eos sermo Domini factus est ad me dicensAnd I said to them: The word of the Lord came to me, saying: 20. Then I said unto them, The word of the LORD came unto me, saying, Then I answered them, The word of the LORD came unto me, saying: 24:20 И сказал я им: ко мне было слово Господне: 24:20 καὶ και and; even εἶπα επω say; speak πρὸς προς to; toward αὐτούς αυτος he; him λόγος λογος word; log κυρίου κυριος lord; master πρός προς to; toward με με me ἐγένετο γινομαι happen; become λέγων λεγω tell; declare 24:20 וָ wā וְ and אֹמַ֖ר ʔōmˌar אמר say אֲלֵיהֶ֑ם ʔᵃlêhˈem אֶל to דְּבַ֨ר־ dᵊvˌar- דָּבָר word יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH הָיָ֥ה hāyˌā היה be אֵלַ֖י ʔēlˌay אֶל to לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say 24:20. et dixi ad eos sermo Domini factus est ad me dicens And I said to them: The word of the Lord came to me, saying: 20. Then I said unto them, The word of the LORD came unto me, saying, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 20. “Ко мне было слово Господне”. Обыкновенно: “было ко мне”. Может быть означение давно прошедшего времени. John Gill 24:20 Then I answered them,.... And gave them an account of the design of the whole, and what was signified hereby: the word of the Lord came unto me, saying; ordering him to do all he did; for he did nothing of himself, but all according to the divine will; and who also directed him to say the following things to the people, by way of explanation.
24:2124:21: Ասա՛ ցտունդ Իսրայէլի. Այսպէս ասէ Տէր Տէր. Ահաւադիկ ես պղծեցից զսրբութիւնս իմ, զհպարտութիւն զօրութեան ձերոյ, զցանկալիս աչաց ձերոց, եւ յորս խնայենն անձինք ձեր. ուստերքն ձեր եւ դստերք ձեր որ ՚ի ձէնջ մնացեալ են՝ ՚ի սո՛ւր անկցին[12681]։ [12681] Ոմանք. Եւ պղծեցի զսրբութիւն... եւ յոր խնայեսցեն ան՛՛... եւ դստերքն որ ՚ի ձէնջ մնացեալ էին ՚ի։ 21 “Ասա՛ Իսրայէլի տանը. այսպէս է ասում Տէր Աստուած. ահա ես աւերելու եմ իմ սրբարանը՝ ձեր զօրութեան պարծանքը, ձեր աչքին ցանկալի եղածը, նաեւ այն, որին խնայում են ձեր հոգիները: Ձեզանից մնացած տղաներն ու աղջիկները սրով են ընկնելու: 21 Տէր Եհովան այսպէս կ’ըսէ. ‘Ահա ես իմ սրբարանս, ձեր զօրութեանը պարծանքը, ձեր աչքերուն ցանկութիւնը ու ձեր հոգիին խնայածը պիտի պղծեմ եւ ձեր թողուցած տղաքներն ու աղջիկները սուրով պիտի իյնան։ Ասա ցտունդ Իսրայելի. Այսպէս ասէ Տէր Տէր. Ահաւադիկ ես պղծեցից զսրբութիւնս իմ, զհպարտութիւն զօրութեան ձերոյ, զցանկալիս աչաց ձերոց, եւ յորս խնայենն անձինք ձեր. ուստերքն ձեր եւ դստերք ձեր որ ի ձէնջ մնացեալ են` ի սուր անկցին: 24:21: Ասա՛ ցտունդ Իսրայէլի. Այսպէս ասէ Տէր Տէր. Ահաւադիկ ես պղծեցից զսրբութիւնս իմ, զհպարտութիւն զօրութեան ձերոյ, զցանկալիս աչաց ձերոց, եւ յորս խնայենն անձինք ձեր. ուստերքն ձեր եւ դստերք ձեր որ ՚ի ձէնջ մնացեալ են՝ ՚ի սո՛ւր անկցին[12681]։ [12681] Ոմանք. Եւ պղծեցի զսրբութիւն... եւ յոր խնայեսցեն ան՛՛... եւ դստերքն որ ՚ի ձէնջ մնացեալ էին ՚ի։ 21 “Ասա՛ Իսրայէլի տանը. այսպէս է ասում Տէր Աստուած. ահա ես աւերելու եմ իմ սրբարանը՝ ձեր զօրութեան պարծանքը, ձեր աչքին ցանկալի եղածը, նաեւ այն, որին խնայում են ձեր հոգիները: Ձեզանից մնացած տղաներն ու աղջիկները սրով են ընկնելու: 21 Տէր Եհովան այսպէս կ’ըսէ. ‘Ահա ես իմ սրբարանս, ձեր զօրութեանը պարծանքը, ձեր աչքերուն ցանկութիւնը ու ձեր հոգիին խնայածը պիտի պղծեմ եւ ձեր թողուցած տղաքներն ու աղջիկները սուրով պիտի իյնան։ zohrab-1805▾ eastern-1994▾ western am▾	24:2124:21 скажи дому Израилеву: так говорит Господь Бог: вот, Я отдам на поругание святилище Мое, опору силы вашей, утеху очей ваших и отраду души вашей, а сыновья ваши и дочери ваши, которых вы оставили, падут от меча. 24:21 εἰπὸν επω say; speak πρὸς προς to; toward τὸν ο the οἶκον οικος home; household τοῦ ο the Ισραηλ ισραηλ.1 Israel τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἰδοὺ ιδου see!; here I am ἐγὼ εγω I βεβηλῶ βεβηλοω profane τὰ ο the ἅγιά αγιος holy μου μου of me; mine φρύαγμα φρυαγμα force ὑμῶν υμων your ἐπιθυμήματα επιθυμημα eye; sight ὑμῶν υμων your καὶ και and; even ὑπὲρ υπερ over; for ὧν ος who; what φείδονται φειδομαι spare; refrain αἱ ο the ψυχαὶ ψυχη soul ὑμῶν υμων your καὶ και and; even οἱ ο the υἱοὶ υιος son ὑμῶν υμων your καὶ και and; even αἱ ο the θυγατέρες θυγατηρ daughter ὑμῶν υμων your οὓς ος who; what ἐγκατελίπετε εγκαταλειπω abandon; leave behind ἐν εν in ῥομφαίᾳ ρομφαια broadsword πεσοῦνται πιπτω fall 24:21 אֱמֹ֣ר׀ ʔᵉmˈōr אמר say לְ lᵊ לְ to בֵ֣ית vˈêṯ בַּיִת house יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel כֹּֽה־ kˈō- כֹּה thus אָמַר֮ ʔāmar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִה֒ [yᵊhwˌih] יְהוָה YHWH הִנְנִ֨י hinnˌî הִנֵּה behold מְחַלֵּ֤ל mᵊḥallˈēl חלל defile אֶת־ ʔeṯ- אֵת [object marker] מִקְדָּשִׁי֙ miqdāšˌî מִקְדָּשׁ sanctuary גְּאֹ֣ון gᵊʔˈôn גָּאֹון height עֻזְּכֶ֔ם ʕuzzᵊḵˈem עֹז power מַחְמַ֥ד maḥmˌaḏ מַחְמָד desire עֵֽינֵיכֶ֖ם ʕˈênêḵˌem עַיִן eye וּ û וְ and מַחְמַ֣ל maḥmˈal מַחְמַל [uncertain] נַפְשְׁכֶ֑ם nafšᵊḵˈem נֶפֶשׁ soul וּ û וְ and בְנֵיכֶ֧ם vᵊnêḵˈem בֵּן son וּ û וְ and בְנֹֽותֵיכֶ֛ם vᵊnˈôṯêḵˈem בַּת daughter אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עֲזַבְתֶּ֖ם ʕᵃzavtˌem עזב leave בַּ ba בְּ in † הַ the חֶ֥רֶב ḥˌerev חֶרֶב dagger יִפֹּֽלוּ׃ yippˈōlû נפל fall 24:21. loquere domui Israhel haec dicit Dominus Deus ecce ego polluam sanctuarium meum superbiam imperii vestri et desiderabile oculorum vestrorum et super quo pavet anima vestra et filii vestri et filiae quas reliquistis gladio cadentSpeak to the house of Israel: Thus saith the Lord God: Behold I will profane my sanctuary, the glory of your realm, and the thing that your eyes desire, and for which your soul feareth: your sons, and your daughters, whom you have left, shall fall by the sword. 21. Speak unto the house of Israel, Thus saith the Lord GOD: Behold, I will profane my sanctuary, the pride of your power, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left behind shall fall by the sword. Speak unto the house of Israel, Thus saith the Lord GOD; Behold, I will profane my sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword: 24:21 скажи дому Израилеву: так говорит Господь Бог: вот, Я отдам на поругание святилище Мое, опору силы вашей, утеху очей ваших и отраду души вашей, а сыновья ваши и дочери ваши, которых вы оставили, падут от меча. 24:21 εἰπὸν επω say; speak πρὸς προς to; toward τὸν ο the οἶκον οικος home; household τοῦ ο the Ισραηλ ισραηλ.1 Israel τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἰδοὺ ιδου see!; here I am ἐγὼ εγω I βεβηλῶ βεβηλοω profane τὰ ο the ἅγιά αγιος holy μου μου of me; mine φρύαγμα φρυαγμα force ὑμῶν υμων your ἐπιθυμήματα επιθυμημα eye; sight ὑμῶν υμων your καὶ και and; even ὑπὲρ υπερ over; for ὧν ος who; what φείδονται φειδομαι spare; refrain αἱ ο the ψυχαὶ ψυχη soul ὑμῶν υμων your καὶ και and; even οἱ ο the υἱοὶ υιος son ὑμῶν υμων your καὶ και and; even αἱ ο the θυγατέρες θυγατηρ daughter ὑμῶν υμων your οὓς ος who; what ἐγκατελίπετε εγκαταλειπω abandon; leave behind ἐν εν in ῥομφαίᾳ ρομφαια broadsword πεσοῦνται πιπτω fall 24:21 אֱמֹ֣ר׀ ʔᵉmˈōr אמר say לְ lᵊ לְ to בֵ֣ית vˈêṯ בַּיִת house יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel כֹּֽה־ kˈō- כֹּה thus אָמַר֮ ʔāmar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִה֒ [yᵊhwˌih] יְהוָה YHWH הִנְנִ֨י hinnˌî הִנֵּה behold מְחַלֵּ֤ל mᵊḥallˈēl חלל defile אֶת־ ʔeṯ- אֵת [object marker] מִקְדָּשִׁי֙ miqdāšˌî מִקְדָּשׁ sanctuary גְּאֹ֣ון gᵊʔˈôn גָּאֹון height עֻזְּכֶ֔ם ʕuzzᵊḵˈem עֹז power מַחְמַ֥ד maḥmˌaḏ מַחְמָד desire עֵֽינֵיכֶ֖ם ʕˈênêḵˌem עַיִן eye וּ û וְ and מַחְמַ֣ל maḥmˈal מַחְמַל [uncertain] נַפְשְׁכֶ֑ם nafšᵊḵˈem נֶפֶשׁ soul וּ û וְ and בְנֵיכֶ֧ם vᵊnêḵˈem בֵּן son וּ û וְ and בְנֹֽותֵיכֶ֛ם vᵊnˈôṯêḵˈem בַּת daughter אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עֲזַבְתֶּ֖ם ʕᵃzavtˌem עזב leave בַּ ba בְּ in † הַ the חֶ֥רֶב ḥˌerev חֶרֶב dagger יִפֹּֽלוּ׃ yippˈōlû נפל fall 24:21. loquere domui Israhel haec dicit Dominus Deus ecce ego polluam sanctuarium meum superbiam imperii vestri et desiderabile oculorum vestrorum et super quo pavet anima vestra et filii vestri et filiae quas reliquistis gladio cadent Speak to the house of Israel: Thus saith the Lord God: Behold I will profane my sanctuary, the glory of your realm, and the thing that your eyes desire, and for which your soul feareth: your sons, and your daughters, whom you have left, shall fall by the sword. 21. Speak unto the house of Israel, Thus saith the Lord GOD: Behold, I will profane my sanctuary, the pride of your power, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left behind shall fall by the sword. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 21. То, что была для Иезекииля жена, то для евреев храм. Эпитеты не слишком сильные, если принять во внимание, что Израиль стоял и падал вместе с храмом (Сменд). Притом в этих гордо-нежных эпитетах выражается отношение самого пророка к храму; ср. VII:22; Иер VII:4; Мих III:11: и далее. - “Отраду души вашей”, слав.: “их же щадят души ваша” (что вы так бережете): евр. ??. ???. “махмал” LXX читали как “махмад”. - Пророк из многочисленных потерь Израиля при падении царства Иудейского указывает только две наиболее и одинаково дорогие: храм и детей. Притом же для древнего еврея религия и национальность (сохранение которой обусловливалось потомством) были одно. Очень возможно, что сопленники Иезекииля не взяли с собою детей в Вавилонию в надежде на лучшее будущее, чтобы не подвергать их опасностям и лишениям переселения; в плен, может быть, пошли только те, кого заставили идти. Если так, то отделение сыновей от отцов в XVIII гл. по их судьбе имело для Иезекииля историческое основание. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:21: I will: Eze 7:20-22, Eze 9:7; Psa 74:7, Psa 79:1; Isa 65:11; Jer 7:14; Lam 1:10, Lam 2:6, Lam 2:7; Dan 11:31; Act 6:13, Act 6:14 the excellency: Psa 96:6, Psa 105:4, Psa 132:8 the desire: Eze 24:16; Psa 27:4, Psa 84:1 that which your soul pitieth: Heb. the pity of your soul, your sons. Eze 23:25, Eze 23:47; Jer 6:11, Jer 9:21, Jer 16:3, Jer 16:4 Geneva 1599 24:21 Speak to the house of Israel, Thus saith the Lord GOD; Behold, I will (s) profane my sanctuary, the (t) excellence of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword. (s) By sending the Chaldeans to destroy it, as in See Ezek 7:22. (t) In which you boast and delight. John Gill 24:21 Speak unto the house of Israel,.... By word of mouth, to those who were upon the spot with him in Chaldea: and by a messenger, or a letter, to them that were in Judea: thus saith the Lord of hosts, behold, I will profane my sanctuary; the temple, built for him, and where he dwelt, and was worshipped; where duties performed and holy sacrifices offered up formerly; this he now says he would profane, that is, would bring the Chaldeans against Jerusalem, who should take it, and enter into the temple, and so profane it, and make it common, yea, utterly destroy it: the excellency of your strength, desire of your eyes, and that which your soul pitieth; all which is said of the temple; it was the pride and glory of the Jews, what they boasted of, and put their confidence in, and reckoned their strength and security; it was as dear and as desirable to them as Ezekiel's wife was to him, the emblem of it; the destruction and desolation of which would be pitied by them, and would sensibly affect them upon hearing of it, even in prophecy: and your sons and your daughters whom ye have left shall fall by the sword; whom they had left behind them in Judea, when they were carried captive with Jehoiakim, and to whom they hoped to return, as their false prophets had assured them; but so it should not be, for these should die by the sword of the Chaldeans, when the city of Jerusalem should be taken, and the temple profaned; and this should be the case of the sons and daughters of those who then should be carried captive, that should be left in the land; as was the case of Gedaliah, and those that were with him. John Wesley 24:21 Profane - Cast off, and put into the hands of Heathens. The excellency of your strength - So it was while God's presence was there. The desire - As much your desire, as my wife was mine; most dear to you. Robert Jamieson, A. R. Fausset and David Brown 24:21 excellency of your strength--(compare Amos 6:8). The object of your pride and confidence (Jer 7:4, Jer 7:10, Jer 7:14). desire of . . . eyes-- (Ps 27:4). The antitype to Ezekiel's wife (Ezek 24:16). pitieth--loveth, as pity is akin to love: "yearned over." Profane--an appropriate word. They had profaned the temple with idolatry; God, in just retribution, will profane it with the Chaldean sword, that is, lay it in the dust, as Ezekiel's wife. sons . . . daughters . . . left--the children left behind in Judea, when the parents were carried away.
24:2224:22: Եւ արասջիք նո՛յնպէս որպէս ես արարի. ՚ի բերանոց նոցա մի՛ մխիթարիցիք, եւ զհաց արանց ո՛չ ուտիցէք[12682]։ [12682] Ոմանք. Եւ արասջիք սոյնպէս։ Յօրինակին պակասէր. ՚Ի բերանոց նոցա մի՛ մխիթարիցիք։ Ուր բազումք. մի՛ մխիթարեսջիք։ 22 Դուք էլ անելու էք այնպէս, ինչպէս ես եմ արել. նրանց բերանի խօսքերով չէք մխիթարուելու, 22 Դուք իմ ըրածիս պէս պիտի ընէք. ձեր շրթունքները պիտի չծածկէք, մարդոց հացը պիտի չուտէք Եւ արասջիք նոյնպէս որպէս ես արարի. ^[548]ի բերանոց նոցա մի՛ մխիթարեսջիք``, եւ զհաց արանց ոչ ուտիցէք: 24:22: Եւ արասջիք նո՛յնպէս որպէս ես արարի. ՚ի բերանոց նոցա մի՛ մխիթարիցիք, եւ զհաց արանց ո՛չ ուտիցէք[12682]։ [12682] Ոմանք. Եւ արասջիք սոյնպէս։ Յօրինակին պակասէր. ՚Ի բերանոց նոցա մի՛ մխիթարիցիք։ Ուր բազումք. մի՛ մխիթարեսջիք։ 22 Դուք էլ անելու էք այնպէս, ինչպէս ես եմ արել. նրանց բերանի խօսքերով չէք մխիթարուելու, 22 Դուք իմ ըրածիս պէս պիտի ընէք. ձեր շրթունքները պիտի չծածկէք, մարդոց հացը պիտի չուտէք zohrab-1805▾ eastern-1994▾ western am▾	24:2224:22 И вы будете делать то же, что делал я; бород{ы} не будете закрывать, и хлеба от чужих не будете есть; 24:22 καὶ και and; even ποιήσετε ποιεω do; make ὃν ος who; what τρόπον τροπος manner; by means πεποίηκα ποιεω do; make ἀπὸ απο from; away στόματος στομα mouth; edge αὐτῶν αυτος he; him οὐ ου not παρακληθήσεσθε παρακαλεω counsel; appeal to καὶ και and; even ἄρτον αρτος bread; loaves ἀνδρῶν ανηρ man; husband οὐ ου not φάγεσθε εσθιω eat; consume 24:22 וַ wa וְ and עֲשִׂיתֶ֖ם ʕᵃśîṯˌem עשׂה make כַּ ka כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשִׂ֑יתִי ʕāśˈîṯî עשׂה make עַל־ ʕal- עַל upon שָׂפָם֙ śāfˌām שָׂפָם moustache לֹ֣א lˈō לֹא not תַעְט֔וּ ṯaʕṭˈû עטה cover וְ wᵊ וְ and לֶ֥חֶם lˌeḥem לֶחֶם bread אֲנָשִׁ֖ים ʔᵃnāšˌîm אִישׁ man לֹ֥א lˌō לֹא not תֹאכֵֽלוּ׃ ṯōḵˈēlû אכל eat 24:22. et facietis sicut feci ora amictu non velabitis et cibos lugentium non comedetisAnd you shall do as I have done: you shall not cover your faces, nor shall you eat the meat of mourners. 22. And ye shall do as I have done: ye shall not cover your lips, nor eat the bread of men. And ye shall do as I have done: ye shall not cover [your] lips, nor eat the bread of men: 24:22 И вы будете делать то же, что делал я; бород{ы} не будете закрывать, и хлеба от чужих не будете есть; 24:22 καὶ και and; even ποιήσετε ποιεω do; make ὃν ος who; what τρόπον τροπος manner; by means πεποίηκα ποιεω do; make ἀπὸ απο from; away στόματος στομα mouth; edge αὐτῶν αυτος he; him οὐ ου not παρακληθήσεσθε παρακαλεω counsel; appeal to καὶ και and; even ἄρτον αρτος bread; loaves ἀνδρῶν ανηρ man; husband οὐ ου not φάγεσθε εσθιω eat; consume 24:22 וַ wa וְ and עֲשִׂיתֶ֖ם ʕᵃśîṯˌem עשׂה make כַּ ka כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשִׂ֑יתִי ʕāśˈîṯî עשׂה make עַל־ ʕal- עַל upon שָׂפָם֙ śāfˌām שָׂפָם moustache לֹ֣א lˈō לֹא not תַעְט֔וּ ṯaʕṭˈû עטה cover וְ wᵊ וְ and לֶ֥חֶם lˌeḥem לֶחֶם bread אֲנָשִׁ֖ים ʔᵃnāšˌîm אִישׁ man לֹ֥א lˌō לֹא not תֹאכֵֽלוּ׃ ṯōḵˈēlû אכל eat 24:22. et facietis sicut feci ora amictu non velabitis et cibos lugentium non comedetis And you shall do as I have done: you shall not cover your faces, nor shall you eat the meat of mourners. 22. And ye shall do as I have done: ye shall not cover your lips, nor eat the bread of men. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 22-23. = 16-17. См там. Разница слав. с рус.: вместо: “повязки…” - “власи ваши на главах ваших” - не будут стричься; иначе слав. в 17: ст. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:22: Eze 24:16, Eze 24:17; Job 27:15; Psa 78:64; Jer 16:4-7, Jer 47:3; Amo 6:9, Amo 6:10 John Gill 24:22 And ye shall do as I have done,.... When his wife died, and as he was ordered by the Lord; the meaning of Which they were now inquiring: ye shall not cover your lips; as a token of mourning; nor use any other of their country rites and ceremonies, for fear of provoking their enemies, in whose hands they shall be: nor eat the bread of men; or "of mourners", as the Targum; there shall be none to comfort them, or send bread to them; they shall all be alike mourners. John Wesley 24:22 Ye shall do - When you are in captivity, where you may not use your own customs. Robert Jamieson, A. R. Fausset and David Brown 24:22 (Jer 16:6-7). So general shall be the calamity, that all ordinary usages of mourning shall be suspended.
24:2324:23: Եւ վարսք ձեր ՚ի վերայ գլխոց ձերոց, եւ կօշիկք ձեր յոտս ձեր. ո՛չ կոծիցիք, եւ ո՛չ լայցէք. եւ հաշեսջիք յանիրաւութիւնս ձեր, եւ ո՛չ մխիթարեսցէ իւրաքանչիւրոք զեղբայր իւր։ 23 մարդկանց հացն էլ չէք ուտելու: Ձեր վարսերը լինելու են ձեր գլուխներին, կօշիկները՝ ձեր ոտքերին: Չէք կոծելու եւ ողբալու, հալուելու-մաշուելու էք ձեր անիրաւութիւնների մէջ, եւ իւրաքանչիւրն իր եղբօրը չի մխիթարելու: 23 Ու ձեր ապարօշները գլուխնիդ եւ ձեր կօշիկները ոտքերնիդ պիտի ըլլան. պիտի չողբաք ու պիտի չլաք, հապա ձեր անօրէնութիւններովը պիտի մաշիք եւ իրարու հետ պիտի հեծեծէք։ Եւ ^[549]վարսք ձեր ի վերայ գլխոց ձերոց. եւ կօշիկք ձեր յոտս ձեր. ոչ կոծիցիք եւ ոչ լայցէք, եւ հաշեսջիք յանիրաւութիւնս ձեր, եւ ^[550]ոչ մխիթարեսցէ իւրաքանչիւր ոք զեղբայր իւր: 24:23: Եւ վարսք ձեր ՚ի վերայ գլխոց ձերոց, եւ կօշիկք ձեր յոտս ձեր. ո՛չ կոծիցիք, եւ ո՛չ լայցէք. եւ հաշեսջիք յանիրաւութիւնս ձեր, եւ ո՛չ մխիթարեսցէ իւրաքանչիւրոք զեղբայր իւր։ 23 մարդկանց հացն էլ չէք ուտելու: Ձեր վարսերը լինելու են ձեր գլուխներին, կօշիկները՝ ձեր ոտքերին: Չէք կոծելու եւ ողբալու, հալուելու-մաշուելու էք ձեր անիրաւութիւնների մէջ, եւ իւրաքանչիւրն իր եղբօրը չի մխիթարելու: 23 Ու ձեր ապարօշները գլուխնիդ եւ ձեր կօշիկները ոտքերնիդ պիտի ըլլան. պիտի չողբաք ու պիտի չլաք, հապա ձեր անօրէնութիւններովը պիտի մաշիք եւ իրարու հետ պիտի հեծեծէք։ zohrab-1805▾ eastern-1994▾ western am▾	24:2324:23 и повязки ваши будут на головах ваших, и обувь ваша на ногах ваших; не будете сетовать и плакать, но будете истаявать от грехов ваших и воздыхать друг перед другом. 24:23 καὶ και and; even αἱ ο the κόμαι κομη hairstyle ὑμῶν υμων your ἐπὶ επι in; on τῆς ο the κεφαλῆς κεφαλη head; top ὑμῶν υμων your καὶ και and; even τὰ ο the ὑποδήματα υποδημα shoe ὑμῶν υμων your ἐν εν in τοῖς ο the ποσὶν πους foot; pace ὑμῶν υμων your οὔτε ουτε not; neither μὴ μη not κόψησθε κοπτω cut; mourn οὔτε ουτε not; neither μὴ μη not κλαύσητε κλαιω weep; cry καὶ και and; even ἐντακήσεσθε εντηκω in ταῖς ο the ἀδικίαις αδικια injury; injustice ὑμῶν υμων your καὶ και and; even παρακαλέσετε παρακαλεω counsel; appeal to ἕκαστος εκαστος each τὸν ο the ἀδελφὸν αδελφος brother αὐτοῦ αυτος he; him 24:23 וּ û וְ and פְאֵרֵכֶ֣ם fᵊʔērēḵˈem פְּאֵר headdress עַל־ ʕal- עַל upon רָאשֵׁיכֶ֗ם rāšêḵˈem רֹאשׁ head וְ wᵊ וְ and נַֽעֲלֵיכֶם֙ nˈaʕᵃlêḵem נַעַל sandal בְּ bᵊ בְּ in רַגְלֵיכֶ֔ם raḡlêḵˈem רֶגֶל foot לֹ֥א lˌō לֹא not תִסְפְּד֖וּ ṯispᵊḏˌû ספד lament וְ wᵊ וְ and לֹ֣א lˈō לֹא not תִבְכּ֑וּ ṯivkˈû בכה weep וּ û וְ and נְמַקֹּתֶם֙ nᵊmaqqōṯˌem מקק putrefy בַּ ba בְּ in עֲוֹנֹ֣תֵיכֶ֔ם ʕᵃwōnˈōṯêḵˈem עָוֹן sin וּ û וְ and נְהַמְתֶּ֖ם nᵊhamtˌem נהם groan אִ֥ישׁ ʔˌîš אִישׁ man אֶל־ ʔel- אֶל to אָחִֽיו׃ ʔāḥˈiʸw אָח brother 24:23. coronas habebitis in capitibus vestris et calciamenta in pedibus non plangetis neque flebitis sed tabescetis in iniquitatibus vestris et unusquisque gemet ad fratrem suumYou shall have crowns on your heads, and shoes on your feet: you shall not lament nor weep, but you shall pine away for your iniquities, and every one shall sigh with his brother. 23. And your tires shall be upon your heads, and your shoes upon your feet: ye shall not mourn nor weep; but ye shall pine away in your iniquities, and moan one toward another. And your tires [shall be] upon your heads, and your shoes upon your feet: ye shall not mourn nor weep; but ye shall pine away for your iniquities, and mourn one toward another: 24:23 и повязки ваши будут на головах ваших, и обувь ваша на ногах ваших; не будете сетовать и плакать, но будете истаявать от грехов ваших и воздыхать друг перед другом. 24:23 καὶ και and; even αἱ ο the κόμαι κομη hairstyle ὑμῶν υμων your ἐπὶ επι in; on τῆς ο the κεφαλῆς κεφαλη head; top ὑμῶν υμων your καὶ και and; even τὰ ο the ὑποδήματα υποδημα shoe ὑμῶν υμων your ἐν εν in τοῖς ο the ποσὶν πους foot; pace ὑμῶν υμων your οὔτε ουτε not; neither μὴ μη not κόψησθε κοπτω cut; mourn οὔτε ουτε not; neither μὴ μη not κλαύσητε κλαιω weep; cry καὶ και and; even ἐντακήσεσθε εντηκω in ταῖς ο the ἀδικίαις αδικια injury; injustice ὑμῶν υμων your καὶ και and; even παρακαλέσετε παρακαλεω counsel; appeal to ἕκαστος εκαστος each τὸν ο the ἀδελφὸν αδελφος brother αὐτοῦ αυτος he; him 24:23 וּ û וְ and פְאֵרֵכֶ֣ם fᵊʔērēḵˈem פְּאֵר headdress עַל־ ʕal- עַל upon רָאשֵׁיכֶ֗ם rāšêḵˈem רֹאשׁ head וְ wᵊ וְ and נַֽעֲלֵיכֶם֙ nˈaʕᵃlêḵem נַעַל sandal בְּ bᵊ בְּ in רַגְלֵיכֶ֔ם raḡlêḵˈem רֶגֶל foot לֹ֥א lˌō לֹא not תִסְפְּד֖וּ ṯispᵊḏˌû ספד lament וְ wᵊ וְ and לֹ֣א lˈō לֹא not תִבְכּ֑וּ ṯivkˈû בכה weep וּ û וְ and נְמַקֹּתֶם֙ nᵊmaqqōṯˌem מקק putrefy בַּ ba בְּ in עֲוֹנֹ֣תֵיכֶ֔ם ʕᵃwōnˈōṯêḵˈem עָוֹן sin וּ û וְ and נְהַמְתֶּ֖ם nᵊhamtˌem נהם groan אִ֥ישׁ ʔˌîš אִישׁ man אֶל־ ʔel- אֶל to אָחִֽיו׃ ʔāḥˈiʸw אָח brother 24:23. coronas habebitis in capitibus vestris et calciamenta in pedibus non plangetis neque flebitis sed tabescetis in iniquitatibus vestris et unusquisque gemet ad fratrem suum You shall have crowns on your heads, and shoes on your feet: you shall not lament nor weep, but you shall pine away for your iniquities, and every one shall sigh with his brother. 23. And your tires shall be upon your heads, and your shoes upon your feet: ye shall not mourn nor weep; but ye shall pine away in your iniquities, and moan one toward another. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 24:23 Pine away - Compare Lev 26:39. The outward signs of grief were a certain consolation. Their absence would indicate a heart-consuming sorrow. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:23: but: Eze 4:17, Eze 33:10; Lev 26:39 and mourn: Isa 59:11 John Gill 24:23 And your tires shall be upon your heads, and your shoes upon your feet..... As will be necessary while travelling, and when carrying captive to a foreign country, as now will be their case: ye shall not mourn nor weep; shall not dare to do it, because of their enemies; and, moreover, so great should be their miseries and calamities, that they should be struck dumb, and quite astonished and stupefied with them; that they should not be able to vent their sorrow by an outward act of mourning: but ye shall pine away for your iniquities; without any true sense of them, or godly sorrow for them, but in wretched hardness of heart, and black despair: and mourn one towards another; not to God, confessing their sins, being contrite and penitent; but to one another, fretting, murmuring, and complaining at the hand of God upon them: this seems to denote the private way of mourning they should use for fear of the enemy, when they could get together by themselves, as well as their disregard to God, against whom they had sinned. John Wesley 24:23 Pine away - You shall languish with secret sorrow, when you shall not dare to shew it openly. Robert Jamieson, A. R. Fausset and David Brown 24:23 ye shall not mourn . . . but . . . pine away for your iniquities--The Jews' not mourning was to be not the result of insensibility, any more than Ezekiel's not mourning for his wife was not from want of feeling. They could not in their exile manifest publicly their lamentation, but they would privately "mourn one to another." Their "iniquities" would then be their chief sorrow ("pining away"), as feeling that these were the cause of their sufferings (compare Lev 26:39; Lam 3:39). The fullest fulfilment is still future (Zech 12:10-14).
24:2424:24: Եւ եղիցի ձեզ Եզեկիէլ ՚ի նշան. ըստ ամենայնի զոր ինչ արար, առնիցէ՛ք յորժամ հասանիցէ այդ. եւ ծանիջիք թէ ե՛ս եմ Ադովնայի Տէր[12683]։ [12683] Օրինակ մի. Եւ եղիցի ձեզ Եզեկիէլին նշան. ըստ ամենայնի զոր արար։ 24 Եզեկիէլը ձեզ համար մի նշան է լինելու. ինչ որ ինքն անի, նրա օրինակով դուք էլ նոյնն էք անելու: Ու երբ դա կատարուի՝ պիտի իմանաք, որ ես եմ Ամենակալ Տէրը: 24 Եզեկիէլ ձեզի նշան մըն է. դուք անոր բոլոր ըրածին պէս պիտի ընէք ու երբ ասիկա ըլլայ, պիտի գիտնաք թէ ես եմ Տէր Եհովան’։ Եւ եղիցի ձեզ Եզեկիէլ ի նշան. ըստ ամենայնի զոր ինչ արար, առնիցէք. յորժամ հասանիցէ այդ եւ ծանիջիք թէ ես եմ Ադոնայի Տէր: 24:24: Եւ եղիցի ձեզ Եզեկիէլ ՚ի նշան. ըստ ամենայնի զոր ինչ արար, առնիցէ՛ք յորժամ հասանիցէ այդ. եւ ծանիջիք թէ ե՛ս եմ Ադովնայի Տէր[12683]։ [12683] Օրինակ մի. Եւ եղիցի ձեզ Եզեկիէլին նշան. ըստ ամենայնի զոր արար։ 24 Եզեկիէլը ձեզ համար մի նշան է լինելու. ինչ որ ինքն անի, նրա օրինակով դուք էլ նոյնն էք անելու: Ու երբ դա կատարուի՝ պիտի իմանաք, որ ես եմ Ամենակալ Տէրը: 24 Եզեկիէլ ձեզի նշան մըն է. դուք անոր բոլոր ըրածին պէս պիտի ընէք ու երբ ասիկա ըլլայ, պիտի գիտնաք թէ ես եմ Տէր Եհովան’։ zohrab-1805▾ eastern-1994▾ western am▾	24:2424:24 И будет для вас Иезекииль знамением: все, что он делал, и вы будете делать; и когда это сбудется, узнаете, что Я Господь Бог. 24:24 καὶ και and; even ἔσται ειμι be Ιεζεκιηλ ιεζεκιηλ you εἰς εις into; for τέρας τερας omen κατὰ κατα down; by πάντα πας all; every ὅσα οσος as much as; as many as ἐποίησεν ποιεω do; make ποιήσετε ποιεω do; make ὅταν οταν when; once ἔλθῃ ερχομαι come; go ταῦτα ουτος this; he καὶ και and; even ἐπιγνώσεσθε επιγινωσκω recognize; find out διότι διοτι because; that ἐγὼ εγω I κύριος κυριος lord; master 24:24 וְ wᵊ וְ and הָיָ֨ה hāyˌā היה be יְחֶזְקֵ֤אל yᵊḥezqˈēl יְחֶזְקֵאל Ezekiel לָכֶם֙ lāḵˌem לְ to לְ lᵊ לְ to מֹופֵ֔ת môfˈēṯ מֹופֵת sign כְּ kᵊ כְּ as כֹ֥ל ḵˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשָׂ֖ה ʕāśˌā עשׂה make תַּעֲשׂ֑וּ taʕᵃśˈû עשׂה make בְּ bᵊ בְּ in בֹאָ֕הּ vōʔˈāh בוא come וִֽ wˈi וְ and ידַעְתֶּ֕ם yḏaʕtˈem ידע know כִּ֥י kˌî כִּי that אֲנִ֖י ʔᵃnˌî אֲנִי i אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִֽה׃ ס [yᵊhwˈih] . s יְהוָה YHWH 24:24. eritque Hiezecihel vobis in portentum iuxta omnia quae fecit facietis cum venerit istud et scietis quia ego Dominus DeusAnd Ezechiel shall be unto you for a sign of things to come: according to all that he hath done, so shall you do, when this shall come to pass: and you shall know that I am the Lord God. 24. Thus shall Ezekiel be unto you a sign; according to all that he hath done shall ye do: when this cometh, then shall ye know that I am the Lord GOD. Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I [am] the Lord GOD: 24:24 И будет для вас Иезекииль знамением: все, что он делал, и вы будете делать; и когда это сбудется, узнаете, что Я Господь Бог. 24:24 καὶ και and; even ἔσται ειμι be Ιεζεκιηλ ιεζεκιηλ you εἰς εις into; for τέρας τερας omen κατὰ κατα down; by πάντα πας all; every ὅσα οσος as much as; as many as ἐποίησεν ποιεω do; make ποιήσετε ποιεω do; make ὅταν οταν when; once ἔλθῃ ερχομαι come; go ταῦτα ουτος this; he καὶ και and; even ἐπιγνώσεσθε επιγινωσκω recognize; find out διότι διοτι because; that ἐγὼ εγω I κύριος κυριος lord; master 24:24 וְ wᵊ וְ and הָיָ֨ה hāyˌā היה be יְחֶזְקֵ֤אל yᵊḥezqˈēl יְחֶזְקֵאל Ezekiel לָכֶם֙ lāḵˌem לְ to לְ lᵊ לְ to מֹופֵ֔ת môfˈēṯ מֹופֵת sign כְּ kᵊ כְּ as כֹ֥ל ḵˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשָׂ֖ה ʕāśˌā עשׂה make תַּעֲשׂ֑וּ taʕᵃśˈû עשׂה make בְּ bᵊ בְּ in בֹאָ֕הּ vōʔˈāh בוא come וִֽ wˈi וְ and ידַעְתֶּ֕ם yḏaʕtˈem ידע know כִּ֥י kˌî כִּי that אֲנִ֖י ʔᵃnˌî אֲנִי i אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִֽה׃ ס [yᵊhwˈih] . s יְהוָה YHWH 24:24. eritque Hiezecihel vobis in portentum iuxta omnia quae fecit facietis cum venerit istud et scietis quia ego Dominus Deus And Ezechiel shall be unto you for a sign of things to come: according to all that he hath done, so shall you do, when this shall come to pass: and you shall know that I am the Lord God. 24. Thus shall Ezekiel be unto you a sign; according to all that he hath done shall ye do: when this cometh, then shall ye know that I am the Lord GOD. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 24. Второй и последний раз в книге названо имя пророка. Важность момента. Слав. “чудо” неточно вместо “знамение”. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:24: Ezekiel: Eze 4:3, Eze 12:6, Eze 12:11; Isa 8:18, Isa 20:3; Hos 1:2-9, Hos 3:1-4; Luk 11:29, Luk 11:30 when: Sa1 10:2-7; Jer 17:15; Luk 21:13; Joh 13:19, Joh 14:29, Joh 16:4 ye shall: Eze 6:7, Eze 7:9, Eze 7:27, Eze 17:24, Eze 25:5, Eze 25:7, Eze 25:11, Eze 25:14, Eze 25:17 John Gill 24:24 Thus Ezekiel is unto you a sign,.... These are the words of the prophet concerning himself; observing that in all the above things he was a sign to the Jews of what should befall them, and what should be their case: and according to all that he hath done shall ye do; however it might be then a matter of scorn and derision: and when this cometh: when this prophecy comes to pass, and all these calamities come upon the city and temple: ye shall know that I am the Lord God; omniscient, omnipotent, true, and faithful. Robert Jamieson, A. R. Fausset and David Brown 24:24 sign--a typical representative in his own person of what was to befall them (Is 20:3). when this cometh--alluding probably to their taunt, as if God's word spoken by His prophets would never come to pass. "Where is the word of the Lord? Let it come now" (Jer 17:15). When the prophecy is fulfilled, "ye shall know (to your cost) that I am the Lord," who thereby show My power and fulfil My word spoken by My prophet (Jn 13:19; Jn 14:29).
24:2524:25: Եւ դու որդի մարդոյ, ոչ ապաքէն յաւուր յայնմիկ յորժամ բարձի՛ց ՚ի նոցանէ զօրութիւն նոցա, եւ զհպարտութիւն պարծանաց նոցա, եւ զցանկալիս աչաց նոցա, եւ զհպարտութիւն անձանց նոցա, զուստերս եւ զդստերս նոցա. 25 Դո՛ւ էլ, մարդո՛ւ որդի. չէ՞ որ այն օրը, երբ դրանցից վերացնեմ իրենց զօրութիւնը, հպարտութիւնն ու պարծանքը, իրենց աչքին ցանկալի եղածը, հոգիների հպարտութիւնը, նրանց տղաներին ու աղջիկներին, - 25 Եւ դո՛ւն, որդի՛ մարդոյ, երբ ես անոնցմէ առնեմ անոնց զօրութիւնը, անոնց պարծանքի ցնծութիւնը, անոնց աչքերուն ցանկութիւնն ու անոնց հոգիին սիրած տղաքներն ու աղջիկները, Եւ դու, որդի մարդոյ, ո՞չ ապաքէն յաւուր յայնմիկ յորժամ բարձից ի նոցանէ զօրութիւն նոցա եւ ^[551]զհպարտութիւն պարծանաց նոցա, եւ զցանկալին աչաց նոցա եւ զհպարտութիւն անձանց նոցա, զուստերս եւ զդստերս նոցա: 24:25: Եւ դու որդի մարդոյ, ոչ ապաքէն յաւուր յայնմիկ յորժամ բարձի՛ց ՚ի նոցանէ զօրութիւն նոցա, եւ զհպարտութիւն պարծանաց նոցա, եւ զցանկալիս աչաց նոցա, եւ զհպարտութիւն անձանց նոցա, զուստերս եւ զդստերս նոցա. 25 Դո՛ւ էլ, մարդո՛ւ որդի. չէ՞ որ այն օրը, երբ դրանցից վերացնեմ իրենց զօրութիւնը, հպարտութիւնն ու պարծանքը, իրենց աչքին ցանկալի եղածը, հոգիների հպարտութիւնը, նրանց տղաներին ու աղջիկներին, - 25 Եւ դո՛ւն, որդի՛ մարդոյ, երբ ես անոնցմէ առնեմ անոնց զօրութիւնը, անոնց պարծանքի ցնծութիւնը, անոնց աչքերուն ցանկութիւնն ու անոնց հոգիին սիրած տղաքներն ու աղջիկները, zohrab-1805▾ eastern-1994▾ western am▾	24:2524:25 А что до тебя, сын человеческий, то в тот день, когда Я возьму у них украшение славы их, утеху очей их и отраду души их, сыновей их и дочерей их, 24:25 καὶ και and; even σύ συ you υἱὲ υιος son ἀνθρώπου ανθρωπος person; human οὐχὶ ουχι not; not actually ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ὅταν οταν when; once λαμβάνω λαμβανω take; get τὴν ο the ἰσχὺν ισχυς force παρ᾿ παρα from; by αὐτῶν αυτος he; him τὴν ο the ἔπαρσιν επαρσις the καυχήσεως καυχησις boasting αὐτῶν αυτος he; him τὰ ο the ἐπιθυμήματα επιθυμημα eye; sight αὐτῶν αυτος he; him καὶ και and; even τὴν ο the ἔπαρσιν επαρσις soul αὐτῶν αυτος he; him υἱοὺς υιος son αὐτῶν αυτος he; him καὶ και and; even θυγατέρας θυγατηρ daughter αὐτῶν αυτος he; him 24:25 וְ wᵊ וְ and אַתָּ֣ה ʔattˈā אַתָּה you בֶן־ ven- בֵּן son אָדָ֔ם ʔāḏˈām אָדָם human, mankind הֲ hᵃ הֲ [interrogative] לֹ֗וא lˈô לֹא not בְּ bᵊ בְּ in יֹ֨ום yˌôm יֹום day קַחְתִּ֤י qaḥtˈî לקח take מֵהֶם֙ mēhˌem מִן from אֶת־ ʔeṯ- אֵת [object marker] מָ֣עוּזָּ֔ם mˈāʕûzzˈām מָעֹוז fort מְשֹׂ֖ושׂ mᵊśˌôś מָשֹׂושׂ joy תִּפְאַרְתָּ֑ם tifʔartˈām תִּפְאֶרֶת splendour אֶת־ ʔeṯ- אֵת [object marker] מַחְמַ֤ד maḥmˈaḏ מַחְמָד desire עֵֽינֵיהֶם֙ ʕˈênêhem עַיִן eye וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מַשָּׂ֣א maśśˈā מַשָּׂא burden נַפְשָׁ֔ם nafšˈām נֶפֶשׁ soul בְּנֵיהֶ֖ם bᵊnêhˌem בֵּן son וּ û וְ and בְנֹותֵיהֶֽם׃ vᵊnôṯêhˈem בַּת daughter 24:25. et tu fili hominis ecce in die quo tollam ab eis fortitudinem eorum et gaudium dignitatis et desiderium oculorum eorum super quo requiescunt animae eorum filios et filias eorumAnd thou, O son of man, behold in the day wherein I will take away from them their strength, and the joy of their glory, and the desire of their eyes, upon which their souls rest, their sons and their daughters. 25. And thou, son of man, shall it not be in the day when I take from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their heart, their sons and their daughters, Also, thou son of man, [shall it] not [be] in the day when I take from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds, their sons and their daughters: 24:25 А что до тебя, сын человеческий, то в тот день, когда Я возьму у них украшение славы их, утеху очей их и отраду души их, сыновей их и дочерей их, 24:25 καὶ και and; even σύ συ you υἱὲ υιος son ἀνθρώπου ανθρωπος person; human οὐχὶ ουχι not; not actually ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ὅταν οταν when; once λαμβάνω λαμβανω take; get τὴν ο the ἰσχὺν ισχυς force παρ᾿ παρα from; by αὐτῶν αυτος he; him τὴν ο the ἔπαρσιν επαρσις the καυχήσεως καυχησις boasting αὐτῶν αυτος he; him τὰ ο the ἐπιθυμήματα επιθυμημα eye; sight αὐτῶν αυτος he; him καὶ και and; even τὴν ο the ἔπαρσιν επαρσις soul αὐτῶν αυτος he; him υἱοὺς υιος son αὐτῶν αυτος he; him καὶ και and; even θυγατέρας θυγατηρ daughter αὐτῶν αυτος he; him 24:25 וְ wᵊ וְ and אַתָּ֣ה ʔattˈā אַתָּה you בֶן־ ven- בֵּן son אָדָ֔ם ʔāḏˈām אָדָם human, mankind הֲ hᵃ הֲ [interrogative] לֹ֗וא lˈô לֹא not בְּ bᵊ בְּ in יֹ֨ום yˌôm יֹום day קַחְתִּ֤י qaḥtˈî לקח take מֵהֶם֙ mēhˌem מִן from אֶת־ ʔeṯ- אֵת [object marker] מָ֣עוּזָּ֔ם mˈāʕûzzˈām מָעֹוז fort מְשֹׂ֖ושׂ mᵊśˌôś מָשֹׂושׂ joy תִּפְאַרְתָּ֑ם tifʔartˈām תִּפְאֶרֶת splendour אֶת־ ʔeṯ- אֵת [object marker] מַחְמַ֤ד maḥmˈaḏ מַחְמָד desire עֵֽינֵיהֶם֙ ʕˈênêhem עַיִן eye וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מַשָּׂ֣א maśśˈā מַשָּׂא burden נַפְשָׁ֔ם nafšˈām נֶפֶשׁ soul בְּנֵיהֶ֖ם bᵊnêhˌem בֵּן son וּ û וְ and בְנֹותֵיהֶֽם׃ vᵊnôṯêhˈem בַּת daughter 24:25. et tu fili hominis ecce in die quo tollam ab eis fortitudinem eorum et gaudium dignitatis et desiderium oculorum eorum super quo requiescunt animae eorum filios et filias eorum And thou, O son of man, behold in the day wherein I will take away from them their strength, and the joy of their glory, and the desire of their eyes, upon which their souls rest, their sons and their daughters. 25. And thou, son of man, shall it not be in the day when I take from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their heart, their sons and their daughters, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 25. “Украшение славы” и т. д. - храм; ср. ст. 21. В слав. точнее 4: эпитета. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:25: their strength: Eze 24:21; Psa 48:2, Psa 50:2, Psa 122:1-9; Jer 7:4 that whereupon they set their minds: Heb. the lifting up of their soul their sons: Deu 28:32; Jer 11:22, Jer 52:10 Carl Friedrich Keil and Franz Delitzsch 24:25 Sequel of the Destruction of Jerusalem to the Prophet Himself Ezek 24:25. And thou, son of man, behold, in the day when I take from them their might, their glorious joy, the delight of their eyes and the desire of their soul, their sons and their daughters, Ezek 24:26. In that day will a fugitive come to thee, to tell it to thine ears. Ezek 24:27. In that day will thy mouth be opened with the fugitive, and thou wilt speak, and no longer be mute; and thus shalt thou be a sign to them that they may know that I am Jehovah. - As the destruction of Jerusalem would exert a powerful influence upon the future history of the exiles on the Chaboras, and be followed by most important results, so was it also to be a turning-point for the prophet himself in the execution of his calling. Hvernick has thus correctly explained the connection between these closing verses and what precedes, as indicated by ואתּה in Ezek 24:25. As Ezekiel up to this time was to speak to the people only when the Lord gave him a word for them, and at other times was to remain silent and dumb (Ezek 3:26 and Ezek 3:27); from the day on which a messenger should come to bring him the tidings of the destruction of Jerusalem and the temple, he was to open his mouth, and not continue dumb any longer. The execution of this word of God is related in Ezek 33:21-22. The words, "when I take from them their strength," etc., are to be understood in accordance with Ezek 24:21. Consequently מעזּם is the sanctuary, which was taken from the Israelites through the destruction of Jerusalem. The predicates which follow down to משּׂא refer to the temple (cf. Ezek 24:21). משּׂא נפשׁ, an object toward which the soul lifts itself up (נשׂא), i.e., for which it cherishes a desire or longing; hence synonymous with מחמל נפשׁ htiw suomynon in Ezek 24:21. The sons and daughters are attached ἀσυνδετῶς. בּיּום (in that day), in Ezek 24:26, which resumes the words 'בּיום ק (in the day when I take, etc.) in Ezek 24:25, is not the day of the destruction of the temple, but generally the time of this event, or more precisely, the day on which the tidings would reach the prophet. הפּליט, with the generic article, a fugitive (vid., Gen 14:13). להשׁמעוּת אזנים, to cause the ears to hear (it), i.e., to relate it, namely to the bodily ears of the prophet, whereas he had already heard it in spirit from God. השׁמעוּת, a verbal noun, used instead of the infinitive Hiphil. את־הפּליט, with the escaped one, i.e., at the same time "with the mouth of the fugitive" (Hitzig). את expresses association, or so far as the fact is concerned, simultaneousness. The words,"then wilt thou speak, and no longer be dumb," do not imply that it was only from that time forward that Ezekiel was to keep silence, but point back to Ezek 3:26 and Ezek 3:27, where silence is imposed upon him, with the exceptions mentioned there, from the very commencement of his ministry; and in comparison with that passage, simply involve implicite the thought that the silence imposed upon him then was to be observed in the strictest manner from the present time until the reception of the intelligence of the fall of Jerusalem, when his mouth would be opened once more. Through the "words of God" that were given to His prophet (Ezekiel 4-24), the Lord had now said to the people of Israel all that He had to say concerning the approaching catastrophe for them to consider and lay to heart, that they might be brought to acknowledge their sin, and turn with sorrow and repentance to their God. Therefore was Ezekiel from this time forward to keep perfect silence toward Israel, and to let God the Lord speak by His acts and the execution of His threatening words. It was not till after the judgment had commenced that his mouth was to be opened again for still further announcements (vid., Ezek 33:22). - Ezekiel was thereby to become a sign to the Israelites. These words have a somewhat different meaning in Ezek 24:27 from that which they have in Ezek 24:24. There, Ezekiel, by the way in which he behaved at the death of his wife, was to be a sign to the people of the manner in which they were to act when the judgment should fall upon Jerusalem; whereas here (Ezek 24:27), למופת refers to the whole of the ministry of the prophet, his silence hitherto, and that which he was still to observe, as well as his future words. Through both of these he was to exhibit himself to his countrymen as a man whose silence, speech, and action were alike marvellous and full of meaning to them, and all designed to lead them to the knowledge of the Lord, the God of their salvation. John Gill 24:25 Also, thou son of man, shall it not be in the day,.... This question is to be answered in the affirmative: when I take from them their strength; their king and kingdom, their princes and nobles, their soldiers and men of might and war, their wealth and substance, their city and the inhabitants of it; or rather their temple, in which they placed their strong confidence: so the Targum, "in the day when I shall take from them the house of their sanctuary;'' and which is called "the joy of their glory"; what they rejoiced and gloried in: the desire of their eyes, and that whereupon they set their mind, their sons and their daughters; for to these may those phrases be applied; as well as to the temple; they being desirable to them, to be spared and continued, and on whom the affections of their hearts were set, and for whose welfare they were very solicitous. So some render it "the burden or care of their souls" (p); though the Targum applies this, as the other to the temple, paraphrasing it, "and the delight of their eyes shall be taken from them, and the beloved of their souls, which is better to them than their sons and their daughters.'' (p) "onus animae eoram", Munster; "curam, vel solicitudinem"; so some in Vatablus. John Wesley 24:25 Their strength - Their walls and fortifications. The joy - All their public and private joys and hopes shall be destroyed in the destruction of the kingdom, and their children. Robert Jamieson, A. R. Fausset and David Brown 24:25 "The day" referred to in these verses is the day of the overthrow of the temple, when the fugitive "escapes." But "that day," in Ezek 24:27, is the day on which the fugitive brings the sad news to Ezekiel, at the Chebar. In the interval the prophet suspended his prophecies as to the Jews, as was foretold. Afterwards his mouth was "opened," and no more "dumb" (Ezek 3:26-27; compare Ezek 24:27; Ezek 33:21-22). If Israel was not spared, much less the heathen utterly corrupt, and having no mixture of truth, such as Israel in its worst state possessed (1Pet 4:17-18). Their ruin was to be utter: Israel's but temporary (Jer 46:28). The nations denounced are seven, the perfect number; implying that God's judgments would visit, not merely these, but the whole round of the heathen foes of God. Babylon is excepted, because she is now for the present viewed as the rod of God's retributive justice, a view too much then lost sight of by those who fretted against her universal supremacy.
24:2624:26: յաւուրն յայնմիկ գայցէ ապրեալն առ քեզ՝ տալ գոյժ յականջս քո[12684]։ [12684] Բազումք. Յաւուր յայնմիկ գայցէ։ 26 չէ՞ որ այդ օրը փրկուածը քեզ մօտ է գալու՝ քո ականջներին գոյժը հաղորդելու: 26 Ահա այն օրը փախստական մը քեզի պիտի գայ եւ քու ականջներուդ պիտի պատմէ։ յաւուր յայնմիկ գայցէ ապրեալն առ քեզ` տալ գոյժ յականջս քո: 24:26: յաւուրն յայնմիկ գայցէ ապրեալն առ քեզ՝ տալ գոյժ յականջս քո[12684]։ [12684] Բազումք. Յաւուր յայնմիկ գայցէ։ 26 չէ՞ որ այդ օրը փրկուածը քեզ մօտ է գալու՝ քո ականջներին գոյժը հաղորդելու: 26 Ահա այն օրը փախստական մը քեզի պիտի գայ եւ քու ականջներուդ պիտի պատմէ։ zohrab-1805▾ eastern-1994▾ western am▾	24:2624:26 в тот день придет к тебе спасшийся {оттуда}, чтобы подать весть в уши твои. 24:26 ἐν εν in ἐκείνῃ εκεινος that τῇ ο the ἡμέρᾳ ημερα day ἥξει ηκω here ὁ ο the ἀνασῳζόμενος ανασωζω to; toward σὲ σε.1 you τοῦ ο the ἀναγγεῖλαί αναγγελλω announce σοι σοι you εἰς εις into; for τὰ ο the ὦτα ους ear 24:26 בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֔וּא hˈû הוּא he יָבֹ֥וא yāvˌô בוא come הַ ha הַ the פָּלִ֖יט ppālˌîṭ פָּלִיט escaped one אֵלֶ֑יךָ ʔēlˈeʸḵā אֶל to לְ lᵊ לְ to הַשְׁמָע֖וּת hašmāʕˌûṯ הַשְׁמָעוּת information אָזְנָֽיִם׃ ʔoznˈāyim אֹזֶן ear 24:26. in die illa cum venerit fugiens ad te ut adnuntiet tibiIn that day when he that escapeth shall come to thee, to tell thee: 26. that in that day he that escapeth shall come unto thee, to cause thee to hear it with thine ears? he that escapeth in that day shall come unto thee, to cause [thee] to hear [it] with [thine] ears: 24:26 в тот день придет к тебе спасшийся {оттуда}, чтобы подать весть в уши твои. 24:26 ἐν εν in ἐκείνῃ εκεινος that τῇ ο the ἡμέρᾳ ημερα day ἥξει ηκω here ὁ ο the ἀνασῳζόμενος ανασωζω to; toward σὲ σε.1 you τοῦ ο the ἀναγγεῖλαί αναγγελλω announce σοι σοι you εἰς εις into; for τὰ ο the ὦτα ους ear 24:26 בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֔וּא hˈû הוּא he יָבֹ֥וא yāvˌô בוא come הַ ha הַ the פָּלִ֖יט ppālˌîṭ פָּלִיט escaped one אֵלֶ֑יךָ ʔēlˈeʸḵā אֶל to לְ lᵊ לְ to הַשְׁמָע֖וּת hašmāʕˌûṯ הַשְׁמָעוּת information אָזְנָֽיִם׃ ʔoznˈāyim אֹזֶן ear 24:26. in die illa cum venerit fugiens ad te ut adnuntiet tibi In that day when he that escapeth shall come to thee, to tell thee: 26. that in that day he that escapeth shall come unto thee, to cause thee to hear it with thine ears? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 26. “Спасшийся”. Страшная недоговорка; ср XIV:22. - “Во уши твои”. То, что Бог говорил до сих пор уму и духу пророка, услышит он тогда телесными ушами. Исполнилось через 1: 1/2: года (XXXIII:22), если предсказано было в день ст. 1. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:26: Eze 33:21, Eze 33:22; Sa1 4:12-18; Job 1:15-19 John Gill 24:26 That he that escapeth in that day shall come unto thee,.... That is, that one that should escape the hands of the Chaldeans, when the city should be taken, should directly make the best of his way to the prophet: to cause thee to hear it with thine ears; all the particulars of the destruction of the city and temple, as it had been represented to him in vision; when he would see the exact agreement between prophecy and facts; see Ezek 33:21. John Wesley 24:26 To hear it - To give thee a narrative of all he had seen.
24:2724:27: Յաւուր յայնմիկ բացցի՛ բերան քո առ ապրեալն. խօսեսցիս եւ մի՛ եւս համրասցիս, եւ եղիցիս նոցա ՚ի նշան. եւ ծանիցեն եթէ ե՛ս եմ Տէր։ 27 Այն օրը փրկուածի առջեւ բացուելու է բերանդ, խօսելու ես ու այլեւս համր չես մնալու, նրանց համար նշան ես լինելու. եւ պէտք է իմանան, որ ես եմ Տէրը”»Մարգարէութիւն ամոնացիների դէմ 27 Այն օրը քու բերանդ պիտի բացուի փախստականին քով ու պիտի խօսիս եւ ա՛լ համր պիտի չըլլաս ու դուն անոնց նշան պիտի ըլլաս ու պիտի գիտնան թէ ես եմ Տէրը»։ Յաւուր յայնմիկ բացցի բերան քո առ ապրեալն, խօսեսցիս եւ մի՛ եւս համրասցիս. եւ եղիցիս նոցա ի նշան, եւ ծանիցեն եթէ ես եմ Տէր: 24:27: Յաւուր յայնմիկ բացցի՛ բերան քո առ ապրեալն. խօսեսցիս եւ մի՛ եւս համրասցիս, եւ եղիցիս նոցա ՚ի նշան. եւ ծանիցեն եթէ ե՛ս եմ Տէր։ 27 Այն օրը փրկուածի առջեւ բացուելու է բերանդ, խօսելու ես ու այլեւս համր չես մնալու, նրանց համար նշան ես լինելու. եւ պէտք է իմանան, որ ես եմ Տէրը”»Մարգարէութիւն ամոնացիների դէմ 27 Այն օրը քու բերանդ պիտի բացուի փախստականին քով ու պիտի խօսիս եւ ա՛լ համր պիտի չըլլաս ու դուն անոնց նշան պիտի ըլլաս ու պիտի գիտնան թէ ես եմ Տէրը»։ zohrab-1805▾ eastern-1994▾ western am▾	24:2724:27 В тот день при этом спасшемся откроются уста твои, и ты будешь говорить, и не останешься уже безмолвным, и будешь знамением для них, и узнают, что Я Господь. 24:27 ἐν εν in ἐκείνῃ εκεινος that τῇ ο the ἡμέρᾳ ημερα day διανοιχθήσεται διανοιγω open thoroughly / wide τὸ ο the στόμα στομα mouth; edge σου σου of you; your πρὸς προς to; toward τὸν ο the ἀνασῳζόμενον ανασωζω and; even λαλήσεις λαλεω talk; speak καὶ και and; even οὐ ου not μὴ μη not ἀποκωφωθῇς αποκωφοομαι no longer καὶ και and; even ἔσῃ ειμι be αὐτοῖς αυτος he; him εἰς εις into; for τέρας τερας omen καὶ και and; even ἐπιγνώσονται επιγινωσκω recognize; find out διότι διοτι because; that ἐγὼ εγω I κύριος κυριος lord; master 24:27 בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֗וּא hˈû הוּא he יִפָּ֤תַח yippˈāṯaḥ פתח open פִּ֨יךָ֙ pˈîḵā פֶּה mouth אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the פָּלִ֔יט ppālˈîṭ פָּלִיט escaped one וּ û וְ and תְדַבֵּ֕ר ṯᵊḏabbˈēr דבר speak וְ wᵊ וְ and לֹ֥א lˌō לֹא not תֵֽאָלֵ֖ם ṯˈēʔālˌēm אלם bind עֹ֑וד ʕˈôḏ עֹוד duration וְ wᵊ וְ and הָיִ֤יתָ hāyˈîṯā היה be לָהֶם֙ lāhˌem לְ to לְ lᵊ לְ to מֹופֵ֔ת môfˈēṯ מֹופֵת sign וְ wᵊ וְ and יָדְע֖וּ yāḏᵊʕˌû ידע know כִּֽי־ kˈî- כִּי that אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH 24:27. in die inquam illa aperietur os tuum cum eo qui fugit et loqueris et non silebis ultra erisque eis in portentum et scietis quia ego DominusIn that day, I say, shall thy mouth be opened to him that hath escaped, and thou shalt speak, and shalt be silent no more: and thou shalt be unto them for a sign of things to come, and you shall know that I am the Lord. 27. In that day shall thy mouth be opened to him which is escaped, and thou shalt speak, and be no more dumb: so shalt thou be a sign unto them; and they shall know that I am the LORD. In that day shall thy mouth be opened to him which is escaped, and thou shalt speak, and be no more dumb: and thou shalt be a sign unto them; and they shall know that I [am] the LORD: 24:27 В тот день при этом спасшемся откроются уста твои, и ты будешь говорить, и не останешься уже безмолвным, и будешь знамением для них, и узнают, что Я Господь. 24:27 ἐν εν in ἐκείνῃ εκεινος that τῇ ο the ἡμέρᾳ ημερα day διανοιχθήσεται διανοιγω open thoroughly / wide τὸ ο the στόμα στομα mouth; edge σου σου of you; your πρὸς προς to; toward τὸν ο the ἀνασῳζόμενον ανασωζω and; even λαλήσεις λαλεω talk; speak καὶ και and; even οὐ ου not μὴ μη not ἀποκωφωθῇς αποκωφοομαι no longer καὶ και and; even ἔσῃ ειμι be αὐτοῖς αυτος he; him εἰς εις into; for τέρας τερας omen καὶ και and; even ἐπιγνώσονται επιγινωσκω recognize; find out διότι διοτι because; that ἐγὼ εγω I κύριος κυριος lord; master 24:27 בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֗וּא hˈû הוּא he יִפָּ֤תַח yippˈāṯaḥ פתח open פִּ֨יךָ֙ pˈîḵā פֶּה mouth אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the פָּלִ֔יט ppālˈîṭ פָּלִיט escaped one וּ û וְ and תְדַבֵּ֕ר ṯᵊḏabbˈēr דבר speak וְ wᵊ וְ and לֹ֥א lˌō לֹא not תֵֽאָלֵ֖ם ṯˈēʔālˌēm אלם bind עֹ֑וד ʕˈôḏ עֹוד duration וְ wᵊ וְ and הָיִ֤יתָ hāyˈîṯā היה be לָהֶם֙ lāhˌem לְ to לְ lᵊ לְ to מֹופֵ֔ת môfˈēṯ מֹופֵת sign וְ wᵊ וְ and יָדְע֖וּ yāḏᵊʕˌû ידע know כִּֽי־ kˈî- כִּי that אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH 24:27. in die inquam illa aperietur os tuum cum eo qui fugit et loqueris et non silebis ultra erisque eis in portentum et scietis quia ego Dominus In that day, I say, shall thy mouth be opened to him that hath escaped, and thou shalt speak, and shalt be silent no more: and thou shalt be unto them for a sign of things to come, and you shall know that I am the Lord. 27. In that day shall thy mouth be opened to him which is escaped, and thou shalt speak, and be no more dumb: so shalt thou be a sign unto them; and they shall know that I am the LORD. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 27. Известие о падении Иерусалима прекратило наложенное свыше на пророка периодическое онемение (III:26-27), как лишнее теперь уже: сопленники пророка благодаря этому известию стали более чутки к его речам, да и речи его стали приятнее для них, утешительными; начался светлый во всех отношениях период деятельности пророка, когда он стал, благодаря так точно исполнившимся его пророчествам, признанным пророком, когда к голосу его стали прислушиваться и он стал благодаря этому знамением Божиим, “чудом” (слав. пер.) для народа (Зах III:8). Adam Clarke: Commentary on the Bible - 1831 24:27: In that day shall thy mouth be opened - What is, When some one who shall have escaped from Jerusalem, having arrived among the captives, shall inform them of the destruction of the city, the temple, the royal family, and the people at large; till then he might suppress his tears and lamentations. And we find from Eze 33:21, that one did actually escape from the city, and informed the prophet and his brethren in captivity that the city was smitten. Thus he was not only a prophet to foretell such things, but he was also a sign or portent, shadowing them out by circumstances in his own person and family; and thus the prediction, agreeing so perfectly with the event, proved that the previous information was from the Lord. Albert Barnes: Notes on the Bible - 1834 24:27 Ezekiel had been employed four years in foretelling the calamities about to come to pass. He had been utterly disregarded by the inhabitants of Jerusalem, and received with apparent respect but with real incredulity by those in exile. Now until the city had been actually taken, the voice of prophecy should cease, so far as God's people were concerned. Hence the intervening series of predictions relating to neighboring and foreign nations Ezek. 25-32. After which the prophet's voice was again heard addressing his countrymen in their exile. This accounts for the apparently parenthetical character of the next eight chapters. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:27: thy: Eze 3:26, Eze 3:27, Eze 29:21, Eze 33:22; Exo 6:11, Exo 6:12; Psa 51:15; Luk 21:15; Eph 6:19 shalt be: Eze 24:24 John Gill 24:27 In that day shall thy mouth be opened to him which is escaped,.... And shall freely converse with him about the several facts and circumstances of taking and burning the city and temple, and of the usage of the inhabitants: and thou shalt speak, and be no more dumb; for from this time to the taking of Jerusalem, which was about eighteen months, the prophet had nothing to say to the people of the Jews, and so was dumb with respect to them; but was employed in prophesying against other nations, as the following chapters show, unto chapter thirty three, in which we have an account of the messenger that escaped to him; but after that his mouth was opened, and he prophesied to them again: and thou shalt be a sign unto them; as they will then own and acknowledge: and they shall own that I am the Lord; who have foretold these things, and accomplished them. John Wesley 24:27 No more dumb - From this prophecy for eighteen months during the siege, he does not prophesy of Israel, but of other nations. Thou shalt be a sign - Until the event shall convince the Jews, thou shalt by sign, signify to them, what is coming.

Եզեկիէլ / Ezekiel - 24 | swap

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

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

John Gill

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

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

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

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

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

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

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

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

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

John Gill

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

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